Michael Wynn's Occult Reference Library
FLAMES,FLAMING

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

ire consecutively. these three united form earth, the final manifestation into physical existence. with these three elements we have two contending, opposite forces, fire and water, with air acting as the reconciler between them. the letter mem is the element of water, therefore is considered spirituality or consciousness. the letter shin represents the element of fire, symbolizing the three fold flames of divinity, the holy spirit. in hebrew, the word for holy spirit is ruach elohim (pronounced roo-ach eh-low-heem) these two letters with the third, aleph, form the "three mother letters. it is through these three letters that the physical universe came into being, and it is through the understanding of these three letters that indicates the presence of all the elements combined, the elemen

ming sword. feel the qualities of fire emanating from him. step 5 say: and on my left, vibrate) oh-ree-el."visualize the archangel auriel dressed in earth tones on a fertile landscape. he holds a bundle of wheat. step 6 after you have invoked the archangels move your feet slightly apart, stretch both arms out to the sides. now visualize yourself within a large pentagram and say: 88 "for before me flames the pentagram."step 7 "and behind me shines the six-rayed star".repeat part one: the qabalistic cross. other people have different versions of the evocation to the archangels. one version you would say, around me flames the pentagram, above me shines the sixrayed star".there is little differences between what is said, but you might like to try them and see which works best for you. archange

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

his head. in what century was the halo, the aureole, first put round the heads of christian saints? and we have also to take into account the crowns and diadems of kings. ammian. marc. 16, 12 mentions chnodomarius, cujus vertici flammeus torulus aptabatur. n. cap. 63 translates the honorati capitis radios of the sol auratus by houhctskhno (headsheen, and to portray the sun's head surrounded with flames is extremely natural. in on. i find the term ro&a for caput radiatum sancti, which i suppose to be the ohg. riiota rod, since virga also goes off into the sense of flagellum, radius, on. geisli. a likening of the gods to radiant luminaries of heaven would at once suggest sucli a nimbus, and blond locks do shine like rays. it is in connexion with the setting sun that tac. germ. 45 brings in

8, 21 59, 8, in the french original with bauccrd (garin 2, 230-1, and begon's with the same baucent (p. 230. in tlie edda we have skirnir talking with his horse (seem. 82; and gosrun, after sigurs's murder, with grani (231: imipnasi grani]?a, drap i gras hofc5i. well mif^ht grani mourn, for the hero had bestridden him ever since he led him out of hialprek's stable (180, had ridden him through the flames (202, and carried off the great treasure. swedieli and danish folk-songs bring in a sagacious steed black, witli whom conversation is carried on (sv. vis. 2, 194. sv. forns. 2, 257. danske vis. 1, 323. in the poems on artus the horses are less attractively painted; but how naively in the servian, when mila shoes the steed (vuk 1, 5, or marko before his death talks with his faithful sharats

4 7 INITIATION CEREMONY

. ascends dais and takes red lamp in his hand. heg: o lord i have heard thy speech and was afraid. the voice of the lord is upon the waters; the god of glory thundered, the lord is upon many waters. the voice of the lord is powerful, the voice of the lord is full of majesty. the voice of the lord breaketh the cedars, yea, the lord breaketh the cedars of lebanon. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness, yea, the lord shaketh the wilderness of kadesh. heg: places candidate in a seat in west of altar and facing east and takes calvary cross from him, returns to place. hiero: eloah came from teman of edom, and the holy one from mount paran. his glory covered the heavens, and the earth was full of his praise, and his brightness was as the l

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

wisdom and learning, and six-headed skanda, the warrior god. she is invoked for all family matters and those concerning children and by women in distress. vesta vesta is the roman goddess of domesticity and of the sacred hearth at which dead and living were welcomed. the vestal virgins of rome kept alight the sacred flame in vesta's temple and this was rekindled at the new year, as were household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential. dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh rofessa (the red one of knowledge. he was the first king of the t

ed, not desired. heal the planet, bless the corn. lord of light, we greet your dawn* carefully light the twig and allow it to smoulder and then hold it momentarily upwards, saying: fire of bel, join with my fire and with all fires in all places on this day at this hour, rise in a web of glorious flame to empower the sun, to be empowered and to flame within my heart forever* cast the twig into the flames, then leap high in the air, crying: ascend and bring fertility, power and creativity. i do not suggest you try to emulate our ancestors and leap across the flames, as presumably the casualty rate was horrendously high* if you are using a candle, each person can in turn hold the end of the twig in the flame until it smoulders, then rest it on the tray and allow it to burn slowly down or go o

suggest you try to emulate our ancestors and leap across the flames, as presumably the casualty rate was horrendously high* if you are using a candle, each person can in turn hold the end of the twig in the flame until it smoulders, then rest it on the tray and allow it to burn slowly down or go out* end the ritual by taking scarlet ribbons and spiraling round the fire or candle, waving them like flames, as you chant. finally throw them into the air, away from the flame* allow the fire or candle to burn down. afterwards, make up small posies of flowers to leave on the doorsteps of people who you know would appreciate them- perhaps the ill or lonely. litha, the summer solstice time: three days beginning from sunset around 20 june (20 december in the southern hemisphere) focus: full potency

e, saying: sun, sacred centre of warmth, light, light and fertility, i greet you on this your time of glory* behind the candle, light a semicircle of frankincense sticks, saying: sun who has been from the beginning, king, god, father, orb of inspiration, i greet you now at this your time of glory* face the north and light the mid-winter candle, saying: the sun is born anew, see light grows, light flames to illuminate the darkness and promises renewal as the wheel turns too* move round the wheel to face the north-east. light the imbolc candle, saying: the sun increases and the maiden flames the white fields. you claim her as your own and so the year turns and life and light wax as day returns* move next to the east and, facing this direction, light the spring equinox candle, saying: once mo

est* place blue and green candles alternately at the four quarters, beginning with green in the west, marking out a square that holds both the joys and sorrows of the year that has passed. make the square large enough so you can work within it* light first the blue candle of the north, followed by the green candle in the east and the blue candle in the south, saying: the light is born, increases, flames and flares, and with it our lives increase, intensify, we plough and plant, create and tend, travel far and seek our destinies* light finally the green candle of autumn and the west, the celtic direction of endings and the direction of the otherworld, to which souls go for rest and regeneration, saying: the harvest is gathered and the fruits of our endeavours made great by the bounty of mot

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

therefore incumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of 8* yoga for yahoos. second lecture. yama* do what thou wilt shall be the whole of the law. stars and placental amniotes! and ye inhabitants of the ten thousand worlds! the conclusion of our researches last week was that the ultimate yoga which gives emancipation, which destroys the sense of separateness which is the

ALEISTER CROWLEY ACROSS THE GULF

aid with emerald and ruby. mirrors of polished gold, of gold burnished with dried poison of asps, so that the slaves who worked upon it might die. for, it being unlawful for those mirrors to have ever reflected any mortal countenance, the slaves were both blinded and veiled; yet even so, it were best that they should die. at last the ceremony began. with splendid words, with words that shone lime flames, did i consecrate all that were there present, even the whole city of thebai. and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i

e four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unto me as i stood alone, half-defiant, in the midst of the temple while the priests and the people cowered and wailed afar off. it rent t

e high priest, and pillowed myself upon gold and purple, and disported myself with lutes and with lyres and with parrots, and with black salves,and with wine and with delicious fruits, until i came even unto the holy city of memphis. and there i called soldiers of pharaoh, and put cruelly to death all them that had accompanied me; and i burnt the barge, adrift upon the nile at sunset, so that the flames alarmed the foolish citizens. all this i did, and danced naked in my madness through the city, until i came to the old magus of the well. and laughing, i threw a stone upon him, crying "ree me the riddle of my life" and he answered naught. then i threw a great rock upon him, and i heard his bones crunch, and i cried in mockery "ree me the riddle of thy life" but he answered naught. then i t

ur biu bi aa chefu dudu ner af an nuteru! then i touched him with my wand and he rose into full power of his being; and we entered in, and for the last time did he perform (though silent) the ceremony. at whose end he lay shrivelled and collapsed, shrunken like an old wineskin; yet his blood availed me nothing. i was icier than before. yet now page 29 gulf.txt indeed was i osiris, for i sent out flames of cold gray glory from my skin, and mine eyes were rigid with ecstasy. yea, by osiris himself, i swear it! even as the eyes of all living men revolve ceaselessly, so were mine fixed! then i shook myself and went forth into the city of memphis, my face being veiled and my steps led by slaves. and there i went into the temples one by one; and i twitched aside my veil, whereat all men fell de

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise up, o god of fire, girra in thy power, and burn the sorcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra k

enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council, like unto the

zi dingir enaa maa a dingir enlil laage kanpa zi dingir ninna maa a dingir ninnlil laage kanpa zi dingir ssisgi gish ma sagba daa ni idda ennuballema kanpa zi dingir bhabbhar l'gal dekud dingir ri ennege kanpa zi dingir ninni duggaani dingir a nnunna ia an saggnnuunga gatha gan ene kanpa! the exorcism against azag-thoth and his emissaries (an image must be made of a throne-chair, and put into the flames of the aga mass ssaratu while chanting the following exorcism) boil! boil! burn! burn! utuk xul ta ardata! who art thou, whose son? who are thou, whose daughter? what sorcery, what spells, has brought thee here? may enki, the master of magicians, free me! may ashariludu, son of enki, free me! may they bring to nought your vile sorceries! i chain you! i bind you! i deliver you to girra lord

of the aga mass ssaratu while chanting the following exorcism) boil! boil! burn! burn! utuk xul ta ardata! who art thou, whose son? who are thou, whose daughter? what sorcery, what spells, has brought thee here? may enki, the master of magicians, free me! may ashariludu, son of enki, free me! may they bring to nought your vile sorceries! i chain you! i bind you! i deliver you to girra lord of the flames who sears, burns, enchains of whom even mighty kutulu has fear! may girra< the ever-burning one, give strength to my arms! may gibil, the lord of fire, give power to my magick! injustice, murder, freezing of the loins, rending of the bowels, devouring of the flesh, and madness in all ways hast thou persecuted me! mad god of chaos! may girra free me! azag-thoth ta ardata! ia marduk! ia mardu

corpse. you have delivered me to the skull. you have sent phantoms to haunt me. you have send vampires to haunt me. to the wandering ghosts of the wastes, have you delivered me. to the phantoms of the fallen ruins, have you delivered me. to the deserts, the wastes, the forbidden lands, you have handed me over. open thy mouth in sorceries against me no more! i have handed thine image over into the flames of gibil! burn, mad fiend! boil, mad god! may the burning girra untie thy knots! may the flames of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the ancient ones (to be recited each year, when the bear hangs from its t

ALEISTER CROWLEY BOOK OF LIES

wards his attitude to complete freedom of speech and action. he refuses to listen to the ostensible criticism of the spirits, and explains his own position. their real mission was to rouse him to confidence and action. book of lies get any book for free on: www.abika.com 136 [139] 65 kappa-epsilon-phi-alpha-lambda-eta xi-epsilon sic transeat "at last i lifted up mine eyes, and beheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands "and in the midst of the moon-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book o

g at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om pax, and other works of reference. the chapter title means "so may he pass away, the blank obviously referring to n e m o. the "moon-pool of silver" is the path of gimel, leading from tiphareth to kether; the "flames of violet" are the ajna-chakkra; the lily itself is kether, the lotus of the sahasrara "lily" is spelt with a capital to connect with laylah. book of lies get any book for free on: www.abika.com 138 [141] 66 kappa-epsilon-phi-alpha-lambda-eta xi-digamma the praying mantis "say: god is one" this i obeyed: for a thousand and one times a night for one thousand nights and one did i affirm th un

ALEISTER CROWLEY LIBER 777

layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 10 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 s

f s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians. 18 12& yrfyc sitri leapard s head and gryphon s wings. 19 15$ cwgyla eligos a knight with a lance and banner, with a serpent. 20 18$ ytab bathin a str

ALEISTER CROWLEY LIBER CHANOKH

; lape zodir ioiad* collation of the various mss. of these calls has not done away with various readings; and there is not enough of the language extant to enable a settlement on general principles. ed. read here vooan in invocations of the fallen spirits. the forty-eight keys or calls 22 can the wings of the winds understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! s

. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-a-dahe od i-mica-ol-zododa aaiome. bajirele papenore idalugama elonusahi od umapelifa vau-ge-ji bijil-iad! the east is a house of virgins singing praises among the flames of first glory wherein the lord hath opened his mouth; and they are become as 28 living dwellings in whom the strength of man rejoiceth; and they are apparelled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

initiation, dogmatic quarrels are inflamed by astral experience; as when saint john distinguishes between the whore babalon and the woman clothed with the sun, between the lamb that was slain and the beast 666 whose deadly wound was healed; nor understands that satan, the old serpent, in the abyss, the lake of fire and sulphur, is the sun-father, the vibration of life, lord of infinite space that flames with his consuming energy, and is also that throned light whose spirit is suffused throughout the city of jewels. each "plane" is a veil of the one above it; the original individual ideas become diversified as they express their elements. two men with almost identical ideas on a subject would write two totally different treatises upon it. 15) the general control of the astral plane, the abi

e the powers of la (to west) b "behind me the powers of al (to east) c "on my right hand the powers of la (to north) d "on my left hand the powers of al (to south) e "above me the powers of sht (leaping in the air) f "beneath me the powers of sht (striking the ground) g "within me the powers (in the attitude of phthah erect, the feet together, the hands clasped upon the vertical wand) h "about me flames my father's face, the star of force and fire" i "and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final gesture. this is identical with the first gesture (here followeth an impression of the ideas implied in this paean) 334 i also am a star in space, unique and self-existent, an individual essence inc

y (i.e. vibrate) ihvh. vii. turning to the south, the same, but say adni. viii. turning to the west, the same, but say ahih. ix. turning to the north, the same, but say agla (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel; 379 xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: a h i h (eheieh) o- i k' s i\ h n\ i g\ n*

n. it may be that thou hast no tinder near. in the end shall come suddenly a great flame and devouring, and burn thee utterly. now of these sparks, and of these splutterings of flame, and of these beginnings of the infinite fire, thou shalt thus be aware. for the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the infinite fire thy ceremony shall be caught up unto ravishing song, and thy meditation shall be ecstasy, and thy toil shall be a delight exceeding all pleasure thou hast ever known. and of the great flame that answereth thee it may not be spoken; for therein is the end of this magick art of devotion. 31 "considera

nd the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up<equinox i, 6 makes this sentence the first of the following paragraph> hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in th

ALEISTER CROWLEY MAGICK WITHOUT TEARS

3- k n fire f.3- tui water- magic without tears get any book for free on: www.abika.com 77 m.4- sun air f.4- k n earth- note how admirably they have preserved the idea of balance. m.1. and f.1. are perfection. m.2. and f.2. still keep balance in their lines. the four "elements" show imperfection; yet they are all balanced as against each other. note, too, how apt are the ideograms. m.3. shows the flames flickering on the hearth, f.3, the wave on the solid bottom of the sea; m.4, the mutable air, with impenetrable space above, and finally f.4, the thin crust of the earth masking the interior energies of the planet. they go in to double these kw, thus reaching the sixtyfour hexagrams of the yoe king, which is not only a map, but a history of the order of nature. it is pure enthusiastic delig

ALEISTER CROWLEY SEPHER SEPHIROTH

r 347 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps

ses (pl; see 705. k.d. p.20 *nymlwpm medium *kwt 907 lifted up *pqz the ark [of the covenant *nwr) 908 arrow; lightning; punishment; wound; out! avaunt! go away *cx 909 throat *nwrg 910 beginning (defective; see i.z.q. 547 et seq) ty#r i.n.r (see 270 *r n y vacuum *mqyr and god saw that it was good *bw+ yk myhl )ryw 911 beginning ty#)r remnant tyr# abhorrence, abomination (is. 66:24 *nw)rd ishim, flames: the angelic choir of malkuth; burnt or incense offering *my) 912 oxen twrw# song-maiden; muse ry# tb lofty *nwrh) severities *n)rwbg lightnings, flashings *myqrb 913 berashith: gprincipally h, gin the begirming h (with gsmall h beth. see liber 2911) ty#)rb 914 out! avaunt! go away *cwx demons *myd# 916 expiations, atonements *myrwpk 918 a wall *cyx (taking the three hehs in hwhyh) as conce

ALEISTER CROWLEY THE QABALAH

aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, be

proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the k

ALEISTER CROWLEY THE SWORD OF SONG

a-cursing again like the veriest drab or scullion hamlet ever heard. here is a man, deprived on just cause of half a useless company of retainers. is this wrong (even were it wrong) such as to justify the horrible curses of ll. 164-168, all the stor d vengeances of heaven fall on her ingrateful top! strike her young bones, you taking airs, with lameness! you nimble lightnings, dart your blinding flames into her scornful eyes! with this he makes his age contemptible by the drivel-pathos of ll. 156-158, dear daughter, i confess that i am old; age is unnecessary: on my knees i beg (kneeling) that you ll vouchsafe me raiment, bed, and food, begging what none ever thought to deny him. yet such is the patience of goneril that even when goaded by all this infamous billingsgate into speech, her r

ox, yet am i a sword. masked, o god! cried the adept. verily, an thou hadst not sacrificed there was silence. and under the goat s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot wherein boiled amber and wine) and shot through stormy heavens. and they that saw him saw a woman wondrous fair3 robed in flames of hair, moon-sandalled, sun-belted, with torch and vase of fire and water. and he trailed comet-clouds of glory upward. thus came our father (blessed be his name) to death,4 who stood, scythe in hand, opposed. and ever and anon he swept round, and men fell before him. look, said death, my sickle hath a cross-handle. see how they grow like flowers! give me salt! quoth our father. and with s

ALEISTER CROWLEY EQ I 1

ith ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the ridd

serpent with yellow scutes divided by orange. the scales on the back are represented in red dots on orange and defined by silver and red. eye in blue. teeth dog-like in blue with black boning. the body makes seven tight loops separated by arcs on the left of the illustration, curves to make two and a half undulations across the bottom and arches downward in a semicircle at the upper left corner. flames in yellow and red are associated with the head as: three flames accented gold brown in the shape of the hebrew letter shin above head, directly above brow and eye. one flame from nostril, slanting upward toward top center of plate. one flame accented in gold brown pendant to chin like an old man's beard. a gout of flame in four points issues triangularly downward from the mouth, and this is

athanor- determined to attain to that higher projection of our art. therefore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the seven silver stars. also was his head right venomous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one "he slayeth the great dragon called stooping or twisted" now then is this work utterly burnt up and abolished in that tremendous heat that is in the mouth and belly of the dragon; and that which cometh forth therefrom is in no wise that which went in. yet are these twelv

ting as truth the word of jesus shall we have the rationalist accepting as truth the word of darwin. but what of the true man of science? say you; those doubting men who silently work in their laboratories, accepting no theory, however wonderful it may be, until theory has given birth to fact. we agree- but what of the magi? answer we; the few fragments of whose wisdom which escaped the christian flames will stand in the eyes of all men as a wonder. it was the christians who slew the magic of christ, and so will it be, if they are allowed to live, qualities of character he as singularly defective- if indeed he were hypocrite, adulterer, eccentric, or lunatic. home we come again, then, to the old and last resort of certitude- namely the common assent of mankind, or of the competent by instr

en halls of the north. everywhere- everywhere! and yet now thou art again god, nameless to the elect- o thou vast inscrutable pleroma built in the nothingness of our imagination- and to the little ones, the children who play with the units of existence, but a myriad-named doll a cubit high, a little thing to play with- or else: an ancient, bearded father, with hair as white as wool, and eyes like flames of fire; whose voice is as the sound of many waters, in whose right hand tremble the seven stars of heaven, and out of whose mouth flashes forth a flaming sword of fire. there dost thou sit counting the orbs of space, and the souls of men: and we tremble before thee, 170 worshipping, glorifying, supplicating, beseeching; lest perchance thou cast us back into the furnace of destruction, and

ALEISTER CROWLEY EQ I 5

lim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildn

the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flames (ps. civ. 5, yielding the third trinity of the sephiroth. 79 the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called mlvth, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and shkinh, shekinah, represented by the divine name adonai, adni, and among the angel hosts by the kerubi

ALEISTER CROWLEY EQ I 5

ong spear glitters at his back or in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe of gold and azure, set in a world of stars. and there came a voice from the abyss, saying "thou seest the current of destiny! canst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my cour

came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, an

the baying of a thousand hounds; and now her voice is deep and guttural and hoarse, and she breathes very rapidly words that i cannot hear. i can hear some of them now. untu la la ulula umuna tofa lama le li na ahr ima tahara elula etfoma ununa arpeti ulu ulu ulu maraban ululu mahata ulu ulu lamastana. and then her voice rises to a shriek, and there is a cauldron boiling in front of her; and the flames under the cauldron are like unto zinc flames, and in the cauldron is the rose, the rose of 49 petals, seething in it. over the cauldron she has arched her rainbow wings; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and ra

, o my fair one, and there is no more need of all these things. if once i put thee apart from me, it was the joy of play. is not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our mother and be lost! let being be emptied in the infinite abyss! for by me only shalt thou mount; thou hast none other wings than mine. all this while the rose has been shooting out blue flames, coruscating like snakes through the whole aire. and the snakes have taken shapes of sentences. one of them is "sub umbra alarum tuarum adonai quies et felicitas" and another "summum bonum, vera sapientia, magnanima vita, sub noctis nocte sunt" and another is "vera medicina est vinum mortis" and another is "libertas "evangelii per jugum legis ob gloriam dei intactam ad vacuum nequaquam tend

the stone. ain el hajel "november" 26, 1909. 2-3.25 p.m. the cry of the 23rd aethyr, which is called tor. in the brightness of the stone are three lights, brighter than all, which revolve ceaselessly. and now there is a spider's web of silver covering the whole of the stone. behind the spider's web is a star of twelve rays; and behind that again, a black bull, furiously pawing up the ground. the flames from his mouth increase and whirl, and he cries: behold the mystery of toil, o thou who art taken in the toils of mystery. for i who trample the earth thereby make whirlpools in the air; be comforted, therefore, for though i be black, in the roof of my mouth is the sign of the beetle. bent are the backs of my brethren, yet shall they gore the lion with their horns. have i not the wings of t

ALEISTER CROWLEY EQUINOX EQ I 1 2

had 99 so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that he was failing; but though he cried a thousand times unto adonai with the voice of death, he could not he could not. again and again he stood at the gate, and could not enter. and the violet flames of ajna triumphed over him. then brenner said:"let us take a little rest! oh irony! and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters a fierce curse. oh lord adonai, look with favour upon him! 11.30. after five minutes rest (to the body, that is) john st

ach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou thr

ALEISTER CROWLEY EQUINOX EQ I 2 2

wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either side of the sun, and her lower gown and feet rest on a crescent moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written on the crescent below her is "the supernal eden" flames are seen about the crescent, and these extend downward over the upper arm of the central unit of the figure. at the bottom of the figure is a seven-headed serpent, the heads crowned and the body curled in a circle to define the unit. the tail extends off and downward to the lower left. each head is on one of the seven circles of a miniature of diagram #27. the central portion is a calvary c

, for i found that i was robed in red garments in place of the white in which i had dressed myself. and as i wondered, the angel said to me 'they have been given thee; therefore again i knelt, and was endued with a great power "and as the great strength coursed through me i stood up and the angel gave me a white wand, placing it in my right hand; then fiery rain fell upon me, bursting into little flames as it touched me "taller and taller did i grow, striving up and upwards to reach the face of the great figure. and as i strove, i emerged from the centre of the crown of mine own head like a white bird; and so great had been my desire that i shot upwards past my skull like an arrow from a bended bow. and swerving down, i played around the head of the great image and kissed it on the lips. b

us, whilst his attendants, who were angelic figures, sang a low, melodious tune. then he placed it in our mouth, when at once there rushed from our lips an infinite and intolerable song, which presently ceased, when the sword was returned to the king "then i noticed that the sun was burning below us, so once again assuming the form of the brown bird, we flitted round the sun, bathing in its fiery flames and molten substance "presently i wished to return; but could not separate myself from her, for i was absorbed in sappho. becoming 316 desperate, i called thrice unto acheirah, who soon appeared; whereupon i explained to him my trouble. seizing his sword, he smote at us, and we were again two human beings, just as when we met, i on the left of sappho, whose hands were stretched out. we rece

ALEISTER CROWLEY EQUINOX EQ I 2

" vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium

loose translation would have to be published in a bucket! each of these adorations differs from the others by a single word and occasional article 186 illusion d'amoureux she lay, the gilded lily with geranium lips, in the midst of the flower of night. kindlier than the moon, her body glowed with more than harvest gold. fierier than the portent of a double venus, her green eyes shot forth utmost flames. from the golden chalice of love arose a perfume terrible and beautiful, a perfume strong and deadly to overcome the subtler fragrance of her whole being with its dominant, unshamed appeal. she lay with arms outstretched, as if awaiting the visitation of some god. some ghastly god, for sure? for where she lay, the gilded lily with geranium lips, was, as it were, a flower of night. it was a

e abyss- changed to a marvellous laughter of love as she touched the summit of felicity* so much i saw; yet the cloud withdrew itself; the lights redeemed their lustre. there in the midst my love awaited me- me- and i stood, as a diver that hesitates, so that he may enjoy to the full the foretaste of the plunge. i stood there, very god of very god, in the glittering green of her eyes, that darted flames of exquisite ardour upon me- ay, upon me. had i been standing there a moment or an aeon? francis bendick. 190 the opium-smoker (in eight fugues) i crown me with poppy-leaves: sere are the bays. fling down the myrtle: the myrtle decays. still be the strife of the strenuous days! still be thy stridency, player pandean! soothe me the lute; but oh hush to the paean! feed me on kisses of flowers

ALEISTER CROWLEY EQUINOX EQ I 3 2

f thy chaos, enabling thee to manifest thyself in pleasing form before us. and the flesh of the serpent is the symbol of thy body, which we destroy by water and fire, that it may be renewed before us. and the blood of the serpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the gre

t least, unveiled that knowledge which he had set out in the 0= 0 ritual to discover. for as the first grade of the first order endows the neophyte with an unforgettable glimpse of that higher self, the 233 augoeides, genius, holy guardian angel or adonai; so does the first grade of the second order engender within him that divine spark, by drawing down upon the aspirant the genius in pentecostal flames; until it no longer enshrines him like the distant walls of the starry abyss, but burns within him, pouring through the channels of his senses an unending torrent of glory, of that greater glory which alone can be comprehended by one who is an adept: yet again, but the shadow of that supreme glory which is neither the shrine nor the flame, but the life of the master. from the commencement o

e five great religions which had defiled the purity of the virgin of the world: and "he whom thou now hast" was materialism (or modern thought) other scenes also i saw in his life: and behold i also was crucified! now did i go backwards in time even unto berashith, the beginning, and was permitted to see marvellous things. first the abyss of the water: on which i, even i, brooded amid other dusky flames as s upon m held by my genius. and i beheld the victory of r upon apophis and the first of the golden dawns! yea: and monsters, faces half-formed, arose: but they subsisted not. and the firmament was. again the chaos and the death! then "ath" hashamaim v "ath" h-aretz. there is a whirling intertwining infinitude of nebulae, many concentric systems, each system non-concentric to any other, y

ALEISTER CROWLEY EQUINOX EQ I 3 3

ht. i know thee! o thou virgin of the moonlit glades, who fondleth us as a drop of dew in thy lap, ever watchful over the cradle of our fate. 13. o thou sovran all-beholding eternal sun, who lappest up the constellations of heaven, as a thirsty thief a jar of ancient wine. i know thee! o thou dawn-wing'd courtesan of light, who makest me to reel with one kiss of thy mouth, as a leaf cast into the flames of a furnace. o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 21 the chapter known as leo the twelvefold glorification of god and the unity thereof i adore thee by the twelve glorifications and by the unity thereof. 1. o glory be to thee, o god my god; for i behold thee in the lion rampant of the dawn: thou h

lustiness of thy virginity. 10. o thou thirsty charioteer of time, whose cup is the hollow night filled with the foam of the vintage of day; drench me in the shower of thy passion, so that i may pant in thine arms as a tongue of lightning on the purple bosom of night. 11. o thou opalescent serpent-queen, whose mouth is as the sunset that is bloody with the slaughter of day; hold me in the crimson flames of thine arms, so that at thy kisses i may expire as a bubble in the foam of thy dazzling lips. 12. o thou odalisque of earth's palace, whose garments are scented and passionate as spring flowers in sunlit glades; 29 roll me in the sweet perfume of thy hair, so that thy tresses of gold may anoint me with the honey of a million roses. 13. o thou manly warrior amongst youths, whose limbs are

till my rapture, 39 like unto a two-edged sword, traceth a sigil of fire and blasteth the banded sorcerers, in the glory and splendour of thy name. 11. ah! but i rejoice in thee, o thou my god; thou crown of unutterable loveliness; thou feather of hyalescent flame; thou all-beholding eye of brightness: yea, i rejoice in thee, thou resplendent everlasting one: o thou vast abysmal ocean of foaming flames! i rejoice, yea, i shout with gladness! till the stars leap like white coursers from the night, and the heavens resound as an army of steel-clad warriors, at the glory and splendour of thy name. 12. ah! but i rejoice in thee, o thou my god; thou star-blaze of undying expectation; thou ibis-throated voice of silence; thou blinding night of understanding: yea, i rejoice in thee, thou white fi

arly foam of the grape, that art flecked with the roses of love! i adore thee, evoe! i adore thee, iao! o thou frenzied hand of the seas, that unfurlest the black banner of storm! i adore thee, evoe! i adore thee, iao! o thou shrouded book of the dead, that art sealed with the seven souls of man! i adore thee, evoe! i adore thee, iao! o thou writhing frenzy of love, that art knotted like the grid-flames of hell! i adore thee, evoe! i adore thee, iao! o thou primal birth-ring of thought, that dost encircle the thumb of the soul! i adore thee, evoe! i adore thee, iao! 69 o thou blind flame of nothingness, as a crown upon my brow! i adore thee, evoe! i adore thee, iao! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and

earth and of air, who without husband is yet mother of many sons. 9. now the sons are in truth but one son; and the one son but a daughter draped and never naked; for her mother is naked, therefore is she robed. and she is called the light of my love, for she is concealed and cannot be seen, as the sun burneth over her and drowneth her in fire, whilst below her surgeth the sea, whose waves are as flames of water. when thou has licked up the ocean thou shalt not see her because of the fire; and when thou hast swallowed the sun surely shall the waters be driven from thee, so that though the fire be thine the water hath slipped thee, as a dog its leash. yet the path is straight. 8. along it shalt thou journey, and then shalt thou learn that the fear of death is the blood of the world. so the

ALEISTER CROWLEY EQUINOX EQ I 3

are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there's the vision called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of w

premely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand 39 virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk's eye blinds the silver star. o brother

a necklet of pure light, far-flung down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk's eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. mar

on-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i

2 the greater our ignorance the more intense appears the illumination. 3 n.b- the shin is composed of three yodhs, and its value is 300. must become saturated with the reflections of kether in malkuth, until the earth be leavened and the two eyes become one. he must indeed build up his tower stone upon stone until the summit vanish amongst the stars, and he is lost in a land which lies beyond the flames of day and the shadows of night. to attain to this ecstasy, exercises and operations of the most trivial nature must be observed, if they, even in the remotest manner, appertain to the "one" idea. you are a beggar, and you desire to make gold; set to work and never leave off. i promise you, in the name of science, all the treasures of flamel and raymond lully "what is the first thing to do"

ALEISTER CROWLEY EQUINOX EQ I 4 2

t our blow; we cry unto the heavens, and fire rushes down and consumes our sacrifice; we become magicians, begetters of illusion, and then, if we allow ourselves to become obsessed by them, a time comes when these illusions will master us, when the children we have begotten will rise up and dethrone us, and we shall be drowned in the waters that now we can no longer control and be burnt up by the flames that mock obedience, and scorn our word. directly we perform a miracle we produce a change: a change is mara the devil, and not god the changeless one. and though we may have scraped clean the palimpsest of our 186 mind, our labours are in vain, if, when once it is stretched out spotless before us, we start scribbling over it our silly riddles, our little thoughts, our foolish "yeas" and "n

from the moor, and stood by the fading pyre. the air was smoky, the flame was blue, and the face of the troll like fire. and so we gave her the heart of the slain, that was slain for a dead man's sake; she chuckled low at each blackened vein gory an brown and torn; she wriggled her sides like a wounded snake as she squeezed the blood into a horn. 237 far into the fire she cast the blood, and the flames grew twisted and red; her breast heaved with her passion's flood as a hollow-eyed ghost arose like a cloud of stench from the rotting dead. when a wind from a pest-house blows. she clasped the ghost to her skinny dugs- no other love might she know- the dead man squirmed at her panting hugs, but she had her passionate will, and a sobbing breeze began to blow from the top of the lonely hill

me delirium, shall etna or gehenna witness my torture a second time. second, after the full storm of a vision of intense sublimity has blown past the hasheesh-eater, his next vision is generally of a quiet, relaxing, and recreating nature. he comes down from his clouds or up from his abyss into a middle ground of gentle shadows, where he may rest his eyes from the splendour of the seraphim or the flames of fiends. there is a wise philosophy in this arrangement, for otherwise the soul would soon burn out in the excess of its own oxygen. many a times, it seems to me, has my own thus been saved from extinction. when i woke it was morning- actually morning, and not a hasheesh hallucination. the first emotion that i felt upon opening my eyes was happiness to find things again wearing a natural

ferings- something strongly acid. in the east the form in use is sherbet; mine was very sour lemonade.1 a glass of it was made ready, and with a small glass tube i drew it up, not being able to bear the shock of a large swallow. relief came but very slightly- very slowly. before the first glass was exhausted i called most imperatively for another one to be prepared as quickly as possible, let the flames should spread by waiting. in this way i kept a man busy with the composition of lemonade after lemonade, plunging my tube over the edge of the drained tumbler into the full one with a precipitate haste for which there were mortal reasons, until six had been consumed. i returned to hasheesh, but only when i had become hopeless of carrying out my first intention- its utter and immediate aband

yes fixed upon one square on whose centre stood this character, n. it was in black on white; and the four sides of the square were blue, yellow, red, and black. she began to play. the air was low, sweet, soft, and slow. it seemed that she was listening, not to her own playing, but for some other sound. her bow quickened; the air grew 277 harsh and wild, irritated; quickened further to a rush like flames devouring a hayrick; softened again to a dirge. each time she changed the soul of the song it seemed as if she was exhausted: as if she was trying to sound a particular phrase, and always fell back baffled at the last moment. nor did any light infuse her eyes. there was intentness, there was weariness, there was patience, there was alertness. and the room was strangely silent, unsympathetic

ALEISTER CROWLEY EQUINOX EQ I 4 3

ood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there

ALEISTER CROWLEY EQUINOX EQ I 4

e- paths radiating from it thrill betimes with its discharges, carrying its meaning through man's body, and, through the aether, even to the infinitude of space. when it is functioning normally, its total discharge is prevented, so that never at any time can more than a fraction of its stored up energy be dissipated. and then death comes; and in the moment of its coming, all that locked up energy flames on the universe like a new-born star.220 ananda metteya then in a lengthy and lucid explanation demonstrates how the light of a flame giving off the yellow light of sodium may be absorbed by a layer of sodium vapour, 137 so the karma, released from the body of the dead man, will circle round until it finds the body of a new-born child tuned or syntonized to its particular waves. now we are

ALEISTER CROWLEY EQUINOX EQ I 6 2

h flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulgence of the radiant light; i call thee, ash! i adore thee, ash("over lamp) ash! ash! ash! i caress thee! i kiss thee! i suck thee up into my mouth and nostrils! ohooatan("three times("the water flames. behold! the fire of god upon the altar as i have sworn by djinn and by shin and by the space between("returns to his throne. bro. mars. 1. hail, sister of the scorpion! sor. scorpio. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song<
eath of thy nostrils! 1. oh lord! i have heard thy speech, and was afraid! 2. the voice of the lord is upon the waters. the god of glory thundereth! the lord is upon many waters. 3. the voice of the lord is strong and powerful! the voice of the lord is full of majesty! 4. the voice of the lord breaketh the cedars! yea! the lord breaketh the cedars of lebanon! 5. the voice of the lord divideth the flames of fire! yea! the lord shaketh the wilderness of kadesh! 1. eloah came out of temani of edom: and the holy one from mount paran: 2. he had karnaim in his hand; and there was the hiding of his power. 3. before him went the pestilence; and flaming fire went forth at his feet. 4. he stood, and measured the earth: he beheld, and drove asunder the nations. 5. and the everlasting mountains were s

f my womb. i am: that darkness strange and uterine is shot with dawn and scented with the rose; the deep dim prison-house of corn and wine, flowers, children, stars, with flame far subtler glows formless, all-piercing, death-defying, divine, a sweet frail lamp whose shadow gleams and shows no darkness, is as light is where its rays cross, interweave, and marry with the day's! i am: the heart that flames from central me, seeks out all life, and takes again, to mingle its passion with my might and majesty, till the vast floods of the man's being tingle and glow, self-lost within my soul and sea of love, the sun of utter light, and single keen many-veined heart: our lips and kisses marry and muse on our immortal blisses. i am: the greatest and the least: the sole and separate life of things

dove, and swan's wide plumes of love, and all the swallow's swifter vehemence, and, subtler than the sphinx, the ineffable iynx heralds thy splendour swooning into sense, when from the bluest bowers and greenest-hearted hours of heaven thou smil'st toward earth, a miracle of flowers! down to the loveless sea where lay persephone violate, where the shade of earth is black, crystalline out of space flames the immortal face! the glory of the comet-tailed track blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres. wrapped in rose, green, and gold, blues many and manifold, a cloud of incense hides thy splendour of light; hides from the prayer's distress thy loftier loveliness, till thy veil's glory shrouds the earth from night; and sil

in darkness" mercury. o light in light! o flashing wings of fire! the swiftest of the moments of the sea is unto thee even as some slow-foot eternity with limbs that drag and wheels that tire. o subtle-minded flame of amber gyre, it seems a spark of gold grown purple, and behold! a flame of gray! then the dark night-wings glow with iridescent indigo, shot with some violet ray; and all the vision flames across the horizon the millionth of no time- and when we say: hail- thou art gone! the moon is dark beside thy crown; the sun seems a pale image of thy body bare; and for thine hair flash comets lustrous with the dewfall rare of tears of that most memorable one, the radiant queen, the veiled paphian. the wings of light divine beneath thy body shine; the invisible rayed with some tangible fl

ALEISTER CROWLEY EQUINOX EQ I 6

nd the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is mother of war, in the darkness that ho

the dark man my brother departed from us, and went his way. and then the old man of the tower took me aside and offered me a seat at the funeral feast of his master. and although i verily believe that this old man was a rogue, a very knavish fellow, and a sot, yet in that funeral i took great pleasure. for the gentlest perfume was 58 borne upon the breeze, and the air was lit with faint electric flames that gathered themselves into a hill of light. so i, being lifted up, and my heart overflowing, came into the funeral chamber that was exceeding bright, and there was the table for the feast, and beneath it the coffin wherein lay the body of the master. there too i saw barren wood bear roses, and i heard the voice of the master. after that i was shewn all the kingdoms of the world in a mome

time. the holy bishop is still cursing, i think. bishop["concluding, raises his voice to drown the general conversation. in saecula saeculorum. amen! all. amen! k. of j["enthroned near the bishop. let the sentence be executed["the executioner brings forward his torch, which he lights at the" bishop's "candle" bishop["blessing. absolvo te["the executioner thrusts his torch into the pyre. the" 105 "flames spring up. at this moment the wind suddenly rises in a fury, and the sky darkens. there is no light but the flicker of the straw["all present are alarmed; many cry out" bishop. witchcraft["he cowers on his throne["the people move confusedly about, some trying to escape, others to get better places" k. of j. keep order, guards["the guards restore order after a struggle" urchin. o do lift me

she was a better and braver soldier than any of their knights, so when they caught her at last- there you are! urchin. she's a saracen, isn't she? isaac. yes. if we only had a jewess now-a-days like her! there was deborah once, and jael, and judith. but the glory is departed, boy, the glory is departed. urchin. i'm a saracen, you know. isaac. you're a heavy little old man of the sea! urchin. the flames are creeping up her body now. oh! i'm so angry; i'm so angry. isaac. you mustn't be angry, or you'll never be fat. urchin. i don't wan't to be fat. i wan't to kill all the people. isaac. well, well, you shall one day, if you're good. urchin. yes, i will. 106 isaac. there, the wind has blown her robe open. what's that? diamonds, by abraham! what waste! what terrible waste! rinaldo["leaping f

e wind has blown her robe open. what's that? diamonds, by abraham! what waste! what terrible waste! rinaldo["leaping from his seat. the scorpion["he rushes to the pure and clasps" laylah "in his arms] laylah! my one love! laylah. rinaldo! rinaldo. we might not live together. god is love; he lets us die together. laylah. together at last! rinaldo. you and i, love, you and i. laylah. you and i["the flames blaze to heaven with a roar" rinaldo "and" laylah "are blotted out" urchin. what has he done? isaac. he was trying to save his diamonds. that was the grand master of the temple. it was his crest; she must have stolen it. a diamond scorpion! oh dear! oh dear! urchin. i'll be a dragon, with wings. they shan't burn me; i'll burn them. isaac. of course, you will, you little fire-eater. what's y

ALEX SANDERS THE KING OF THE WITCHES

leader of the merry men, but now revealed in his real role as a witch who used his powers to direct money where it was most needed, and to escape his pursuers. and joan of are, who was really the witch queen of france and unashamedly declared it by her dress in an age when witches were the only females who would wear men's clothing. the terror alex had felt when he first heard of her dying in the flames was allayed when he learnt that condemned witches were usually helped by their companions at liberty. if drugs like dwale or foxglove could not be smuggled into gaol, then witches in the crowd round the pyre would use their powers to hypnotize the victim and deaden her pain when the flames reached her. love potions, good-luck charms-s-gran's remedies were all absorbed by the enchanted child

was now allowed to use his grandmother's crystal 'don't clutch it-you'll mist it over' she scolded, the first time he tried 'sit in a relaxed position and half close your eyes. now, tell me what you see' alex gazed in shock and amazement. there were aeroplanes falling out of the sky and crashing into houses. the side wall of one house had been tom away, exposing a cross-section of tilting floors. flames were licking at buildings; people with terror-stricken faces were running wildly through the streets, carrying their screaming children. five years later, in 1940, he would gaze again at the identical scene. he now had his own witch-name, verbius, and he called his grandmother by hers, medea. sometimes he used it when his brother and sisters were there and he had to pretend it was a nicknam

first. graders were allowed to witness the banishing-c-alex prepared for the fmal act against michael 'is there no other way?'paul asked 'can't we give him another chance' alex was adamant; it was his life or michael's. the.experiment had not been a success and it must be ended. he threw 94 into the cauldron in the centre of the circle the robes he and paul had worn when creating michael. as the flames soared, the pentacle was cast in, together with the bed-sheets, the melted wax from the candle and the pages of rituals. as each item was thrown to. the flames, curses were pronounced, each more terrible than the last. suddenly alex staggered,dropped his athame, and michael's voice took over, the first time it had ever done so inside a circle 'i am a spirit' he screamed 'i have stopped bein

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he root of blackness, of utter denseness; beside him and above, naught but the same is seen- 17- a treatise on cosmic fire copyright 1998 lucis trust the threefold watchers know and see. the fourfold is now ready; the work of denseness is completed; the vehicle prepared. soundeth the trump of shattering. blinding the power of the oncoming flame. the mystic earthquake rocks the cavern; the burning flames disintegrate the maya, and lo, the work is done. gone is the gloom and the blackness; rent is the cavern's roof. the light of life shines in; the warmth inspires. the lords on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of achievement is attained. proceedeth the work anew. creation moveth on its way, while

f outer form. the matter of fohat circulateth, and its fire hardeneth all the forms. the wheel that is not glimpsed moveth in rapid revolution within the slower outer case, till it weareth out the form. the forty-nine fires burn at the inner centre. the thirty-five circulating fiery vortices extend along the circle of the periphery. between the two passeth in ordered sequence the various coloured flames. the great triangles in their just arrangement hold hid the secret of the wheel of life. the cosmic fire radiates as directed from the second sphere, controlled by the ruler of the merging ray. the cohorts of the third encircling sphere in varied ranks mark out the lesser threes. the wheel of life still moves within the form. the devas of the fourth connect the thirty-five, and blend them w

ral nucleus reaches the bounds of its sphere of influence, its ring-pass-not by means of a threefold channel.17(16) a. the sun. within the sun, right at its very heart, is a sea of fire or heat, but not a sea of flame. herein may lie a distinction that perhaps will convey no meaning to some. it is the centre of the sphere, and the point of fiercest internal burning, but has little relation to the flames or burning gases (whatever terms you care to use) that are generally understood to exist whenever the sun is considered. it is the point of fiercest incandescence, and the objective sphere of fire is but the manifestation of that internal combustion. this central heat radiates its warmth to all parts of the system by means of a triple channel, or through its "rays of approach" which in thei

e them forward, he stands in danger of obsession, insanity, physical death, or of dire disease in some part of his body, and he also runs the risk of an over-development of the sex impulse through the driving of the force in an uneven manner upwards, or in forcing its radiation to undesirable centres. the reason of this is that the matter of his body is not pure enough to stand the uniting of the flames, that the channel up the spine is still clogged and blocked, and therefore acts as a barrier, turning the flame backwards and downwards, and that the flame (being united by the power of mind and not being accompanied by a simultaneous downflow from the plane of spirit, permits the entrance, through the burning etheric, of undesirable and extraneous forces, currents, and even entities. these

a. the heart. b. the throat. c. the seven head centres. 6. spiritual man to the fifth initiation a. the heart. b. the seven head centres. c. the two many-petalled lotuses. all these different periods show different triangular radiances. we must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. once the fire has free passage along any triangle it flames continuously, but always there is one triangle more radiant and luminous than the others, and it is from these glowing triangles of light, issuing from wheels and vortices of fire that the clairvoyant and the teachers of the race can appraise a man's position in the scheme of things, and judge of his attainment. at the culmination of life experience, and when man has reached his goal, each

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the way; i yearn to know. visions i see, and fleeting deep impressions. behind the portal, on the other side, lies that which i call home, for the circle hath been well-nigh trod, and the end approacheth the beginning. i seek the way. all ways my feet have trod. the way of fire calls me with fierce appeal. naught in me seeks the way of peace; naught in me yearns for earth. let the fire rage, the flames devour; let all the dross be burnt; and let me enter through that gate, and tread the way of fire" the breath of god is felt as the cleansing breeze also and is the response of the soul to the aspiration of the disciple. the soul then "inspires" the lower man. the secondary meaning has of course direct reference to the work of the kundalini or serpent fire at the base of the spine as it res

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

ll convey much to the initiate but may only be sounding words and meaningless symbolic phrases to the average reader and student "the sun, in all its glory, has arisen and cast its beams athwart the eastern sky. the union of the pairs of opposites produce, in the cycles of the time and space, both clouds and mists. these veil a mighty conflagration. the flood pours forth. the ark floats free..the flames devour. the three stand free; and then again the mists envelop. above the clouds of earth, a sign shines forth..only the eye of vision sees this sign. only the heart at peace can hear the thunder of the voice which issues from the dark depths of the cloud. only an understanding of the law which elevates and lifts can teach the man of fire and son of water to enter into mist. from thence he

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

refore, and with the other members of my group push through. stand steady and do not be so seriously troubled as to the progress of the work which seems not yet to move as rapidly as desired. when the movement does come, it will be rapid. the following three sentences may aid you in handling your problem and help your progress as a worker: 1. the sense of responsibility shines forth in flickering flames from every soul which has sought and found alignment. fan those flames into a steady fire in every soul you meet. ponder on this. 2. the sense of sacrifice is faintly seen in every soul that loves the plan. teach them that sacrifice must touch the depths of giving and not call forth that which upon the surface lies or that which can be known. the unseen sacrifice must go with that which can

l of love. behind this door there stands a presence, hiding another door which opens to a field of newer service" i cannot impress upon you too strongly two matters, my brother: first that your closest work in the future lies with three people. this you know already. secondly, guard more your health and take not on your shoulders more than your strength can suffice to carry. rest more. the ardent flames of inner love and aspiration oft burn too fiercely the physical vehicle. pass on to greater work and live with joy the life of loving service. july 1935 brother of mine: the note of my instruction to you this time can be best summed up in the strong injunction to practise truth at all times. my word to you in my last instruction was to ask you to inculcate in your outer expression upon the

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

on. a. the heart. b. the seven head centres. c. the two many-petalled lotuses. all these different periods show different triangular radiations. we must not infer from this that when the fire is centred in one triangle it is not demonstrating in others. once the fire has free- 54- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust passage along any triangle it flames continuously, but always there is one triangle more radiant and luminous than the others, and it is from these glowing triangles of light, issuing from wheels and vortices of fire, that the clairvoyant and the teachers of the race can appraise a man's position in the scheme of things, and judge of his attainment. at the culmination of life experience, and when man has reached his goal, each

the fire which burns and destroys. from the standpoint of esoteric astrology, there are three major signs in which the "three deaths" are undergone: 1. aries, which at different points along the path of life forces the soul on to the burning ground and subjects it to a purifying process during incarnation. through the lesser fire of mind, the "jungles of experience are set on fire and dissolve in flames and then the path stands clear and unobstructed vision is achieved" old commentary through the fiery processes of war and strife, brought to the individual through the influence of the planetary ruler, mars, the god of war, a needed purification takes place. the same purification, but this time through vision, comes to the developed man through the activity of the subjective ruler of the pl

physical sun. sirius mercury saturn. the sun uranus neptune. as the above alignment corresponds to a very high stage of initiation, it will not be possible to grasp all the implications, but enough may be apparent to reveal the underlying theme and purpose of the great work. several major triangles of force were active when individualisation took place and the "lions, the divine and tawny orange flames" came into being and thus humanity arrived upon the planet. i would touch here briefly upon one triangle: the sun (second ray, jupiter (second ray) and venus (fifth ray. it will be apparent to you that we here have another sphere of influence of major importance, governed by leo. it is a triangle to which h.p.b. refers in the secret doctrine, the influence of which she was endeavouring to e

as accurate for this world period and will be the basis of our astrological teaching. the informing lives of the seven sacred planets are called by the following names: 1. the seven planetary logoi. 2. the seven spirits before the throne. 3. the seven kumaras. 4. the seven solar deities. 5. the primordial seven. 6. the seven builders. 7. the seven intellectual breaths. 8. the seven manus. 9. the flames. 10. lords of love, knowledge and sacrifice. the words for the signs of the zodiac from the angle of form. natural order. retrogression through signs. pisces through the signs to aries 1. pisces. and the word said: go forth into matter. 2. aquarius. and the word said: let desire in form be ruler. 3. capricorn. and the word said: let ambition rule and the door stand wide. 4. sagittarius. and

rimarily through handling sixth ray energy (c.f. 899- 393- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 9 "neptune a. presides over and makes possible the 2nd initiation. b. is one of the major synthesising planets. c. is an absorbing or abstracting planet. d. is connected with the perfecting process (c.f. 899) 10 "neptune is the repository of the `solar flames (c.f. 1154) the planet pluto references in the secret doctrine 1 "pluto is a deity with the attributes of the serpent. he is a healer, a giver of health, spiritual and physical and of enlightenment (s.d ii. 30. note) 2 "under the legend, orpheus seeks in the kingdom of pluto, his lost soul. krishna rescues from pluto his six principles (ii. 30) being the seventh himself. he is the perfect i

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

ad person need a few hours in which to adjust themselves to the fact of the imminent disappearance of the outer and usually loved form; due care must also be given to the formalities required by the state or the municipality. this time element has reference mainly to those who are left behind, to the living and not to the dead. the claim that the etheric body must not be rushed into the cremating flames, and the belief that it must be left to drift around for a stated period of several days, have also no true basis at all. there is no etheric need for delay. when the inner man withdraws from his physical vehicle he withdraws simultaneously from the etheric body. it is true that the etheric body is apt to linger for a long time on the "field of emanation" when the physical body is interred

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

ee are the great helpers and in their hands lies knowledge for the next generation. approach. the hidden portal an immense cone of fire is seen in the midst of an arid desert. a man stands in front of the scene in an attitude of indecision. the cone stands between the man and a fruitful country. rises the cone from out the arid waste. naught but its heat is felt, naught but its glare is seen. its flames have swept the country and left the desert bare. it radiates forth a fire that devours all before it. all green things die and the dwellers on the sphere recede before its flame, scorching and burning, cruel and superb. white is its inner heart, red the surrounding flame, and yellow the spreading fire. like a mantle of fierce heat it shuts out the vision and obscures the beyond. like a pall

what strange event is seen? tarry, o pilgrim, at the strange appearance, with bowed head watch the progress of the fire. slowly the chalice threefold merges into an altar, and from that triple altar mounts the fire unto its source. as mounts and spreads the inner flame, the beauty of the central sphere, lit with a radiance white, causes the worlds to stand and cry "behold, a god is here" ever the flames mount higher, ever the warmth streams forth, till in the moment of the hour- 503- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust set the flame destroys all, and all is gone, the work of ages passes, in a moment, into nothingness. but forth from the fourfold fire, up from the altar of the ages, springs the liberated one, the flame. back to the

arts, but at the seventh hour the altar is lost sight of and only flame is seen. six times the circle of the burning fire, six times the roaring furnace burns and separates, but at the seventh naught is left save the ascending flame, that mounts to the triadal spirit. six times the flame mounts up, six times the cloud recedes, but at the seventh naught is seen save everlasting fire. six times the flames absorbs the water, six times the moisture disappears, but at the seventh great absorption naught is left save iridescent fire. three times the fire envelops, three times the sun recedes; at time the fourth the work is done, and naught is left save flame primordial. that flame absorbs, revolves, receives, and remains. when all that is has traversed the flame, then time is nvialice bailey& dj

ARADIA GOSPEL OF THE WITCHES

fuoco e cenere,e lasciare pace e bene alla dealaverna, che possa anche essaabbraciare i suoi fighia sua volunta!incantation.i spread before me now the forty cards,yet tis not forty cards which here i spread,but forty of the gods superiort o the deity laverna, that their formsmay each and all become volcanoes hot,until lavernacomes and brings my child;and till tis done may they all cast at herhot flames of fire, and with them glowing coalsfrom noses, mouths, and ears (until she yields):then may they leave lavernato her peace,free to embrace her children at her will! page 59 n r r r r r and so lavernabecame the goddess of all dishonest and shabby people.whenever any one planned or intended any knavery or aught wicked, he entered her temple, andinvoked laverna, who appeared to him as a woman

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

e buddhist monastic community could be institutionalized.39 tamdrin (tib. rta mgrin; skt. hayagr.va "the horse-necked one" is a wrathful aspect of the bodhisattva avalokite.vara (spyan ras gzigs, one of the most important figures in tibetan buddhism. tamdrin s name is suggested in his iconographic representation, which often depicts him as a red snout-nosed deity with an angry face and an aura of flames. he wears a crown, from which the head of a turquoise horse sprouts (figure 5. as a bodhisattva, tamdrin fits into the category of powerful tantric and tutelary deities, and has been fully assimilated from the indian deity of hayagr.va, found in both buddhist and hindu tantric traditions. as a wrathful deity, tamdrin is particularly known for keeping all protector deities in line. in some t

s of tsiu marpo drawings, paintings, and statues. as with his origin narrative provided in the previous chapter, these following descriptions paraphrase the translation offered in the appendices, and so a degree of license has been taken. in lelung zh p dorj s the unprecedented elegant explanations, tsiu marpo is described as having a resplendent greenish-red body color. his red locks are radiant flames, 47 meteors spring from his eyes, bloody hailstones fall from his mouth, blizzards of disease swirl from his nostrils, and poisonous black serpents issue from his ears. he wears a cloak of red silk with sleeves of variegated blue satin. on his head rests a majestic turban of red silk, and around his waist a belt of golden jewels is tied. he was born with the brilliance of a hundred thousand

his face is permanently contorted with rage. in some of these depictions, he has three eyes to represent his connection with buddhist truth and knowledge. in paintings (figure 12) and drawings (figures 13 and 14, he is often mounted on his horse and spearing someone who hangs by his lasso below his horse s hooves. this being personifies the enemy of the buddhist teachings. he is surrounded by red flames and smoke, and appears to ride over a red ocean of blood. in contrast, statues of tsiu marpo tend to be less dynamic. they maintain the same key descriptors associated with tsiu marpo, such as the red skin, piercing eyes, and gnawed lower lip, but these figures are stationary,85 though there are exceptions (figures 10 and 15. the slight variations noticeable in all descriptions of tsiu marp

ctions which inspire anger in you, the hero, such as lethargy, beer, and desire (5a) may you be pleased by the confession of my faults. remedy the support which is quickly achieved" saying this, one should confess [faults. empower the amendment materials526 with the six mantras and the six mudras "you, the war god who throws red spears and might demon lassos into the middle of garlands of radiant flames which they stir, in order to receive the amendment materials which generate happiness, please approach once again since you are far away. the armor, helmet, arrows, bow, short spear, and red might demon lasso of this might demon the great hero flash like lightning. you conquer the rocky mountain with the conquering sharp sword. i offer the silk crown, upper garments, and lower garments to t

13 of flesh, the red knife might demon arose clean. called such, it is said six malicious might demons arose from his body. in this, some learned ones [say] that actually the six might demons arose from the six body parts of the murdered khotan prince chorpa (118.20-119.3) in that way, the great violence demon tsi mar has an extremely resplendent greenish-red body color, his red locks are radiant flames. from his eyes fiery meteors spring forth. from his mouth bloody hailstones fall. from his nose blizzards of disease swirl forth. from his ears poisonous black snakes issue. on his body he wears a cloak of red silk endowed with sleeves of variegated blue satin, and on his head he wears a majestic turban of red silk. endowed with a belt of golden jewels, he is frightening and courageous. he

BLACK WITCHCRAFT

e initiate, being as represented as paitisha, the rite of zohak and other workings within the grimoire. the spirit of baphomet or the sabbatic goat, the god of witches is revealed thus as cain himself, the bestial god who has shed the flesh to the daemon head of the therion formed witch-god or goddess. once one has began the process of separation, ignorance falls away as clay burnt with blackened flames, the spirit lifts up to dance in twisted widdershins forms, the body and shadow and light copulate to the musick of jubal cain and the sabbat circle is complete. foundations of skir-hand witchcraft the suggestions of the foundation of sorcery and cunning craft is from the earliest legends, memories and mythology of mankind. cain who wandered east to the land of nod became essentially, accor

BLAVATSKY H P ANTHROPOGENESIS

e dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the immortal mortals. 7. displeased they were. our flesh is not there. no fit rupas for our brothers of the fifth. no dwellings for the lives. pure waters, not turbid, they must drink. let us dry them. 8. the flames came. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with their heat they quenched them. the lhas of the high, the lhamayin of below, came. they slew the forms which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared

new manvantaras. they are inferior lha (spirits, possessed of a dual body (an astral within an ethereal form. they are the fashioners and creators of our body of illusion "into the forms projected by the lha (pitris) the two letters (the monad, called also 'the double dragon) descend from the spheres of expectation* but they are like a roof with no walls, nor pillars to rest upon "man needs four flames and three fires to become one on earth, and he requires the essence of the forty-nine fires* to be perfect. it is those who have deserted the superior spheres, the gods of will* who complete the manu of illusion. for the 'double dragon' has no hold upon the mere form. it is like the breeze where there is no tree or branch to receive and harbour it. it cannot affect the form where there is n

, who had forty-five sons, who, with their three fathers and their father agni, constitute the 49 fires. pavamana (fire produced by friction) is the parent of the fire of the asuras; suchi (solar fire) is the parent of the fire of the gods; and pavaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles* the suras, who become later the a-suras* atma, buddhi and manas. in devachan the higher element of the manas is needed to make it a state of perception and consciousness for the disembodied monad[[vol. 2, page] 58 the secret doctrine. whose

cy of the conscious and divine spirituality on earth and failed, succumbing to the power of matter. but in theological dogma we see the reverse. it is michael "who is like unto god" the representative of jehovah, who is the leader of the celestial hosts- as lucifer, in milton's fancy, is of the infernal hosts- who has the best of satan. it is true that the nature of[[vol. 2, page] 63 who are the "flames? michael depends upon that of his creator and master. who the latter is, one may find out by carefully studying the allegory of the "war in heaven" with the astronomical key. as shown by bentley, the "war of the titans against the gods" in hesiod, and also the war of the asuras (or the tarakamaya) against the devas in puranic legend, are identical in all save the names. the aspects of the s

the year 945 b.c. as the nearest date for such conjunction) that "all the planets, except saturn, were on the same side of the heavens as the sun and moon" and hence were his opponents. and yet it is saturn, or the jewish "moon-god" who is shown as prevailing, both by hesiod and moses, neither of whom was understood. thus it was that the real meaning became distorted- stanza ii- continued. 8. the flames came. the fires with the sparks; the night fires and the day fires (a. they dried out the turbid dark waters. with their heat they quenched them. the lhas (spirits) of the high; the lhamayin (those) of below, came (b. they slew the forms, which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies (a) the "flames" are a hierarchy of spir

BLAVATSKY H P COSMOGENESIS

er. 2. learn what we who descend from the primordial seven, we who are born from the primordial flame, have learnt from our fathers. 3. from the effulgency of light- the ray of the ever-darkness- sprung in space the re-awakened energies; the one from the egg, the six, and the five. then the three, the one, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, the numbers, the arupa, the rupa, and the force of divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four. 4. this was the army of the voice- the divine mother of the seven. the sparks of the seven are subject to, and the servants of, the first, the seco

(or great kalpa 'age. by the one a man goes never to come back, by the other he returns" now these names "fire "flame "day" the "bright fortnight" etc, as "smoke "night" and so on, leading only to the end of the lunar path are incomprehensible without a knowledge of esotericism. these are all names of various deities which preside over the cosmo-psychic powers. we often speak of the hierarchy of "flames (see book ii) of the "sons of fire" etc. sankaracharya the greatest of the esoteric masters of india, says that fire means a deity which presides over time (kala. the able translator of bhagavatgita, kashinath trimbak telang, m.a, of bombay, confesses he has "no clear notion of the meaning of these verses (p. 81, footnote. it seems quite clear, on the contrary, to him who knows the occult d

t beings (in the secret doctrine they are called "minds, evolved from primordial fire "the lord is a consuming fire (deuteronomy iv. 24 "the lord (christos) shall be revealed with his mighty angels in flaming fire (2 thessal. i. 7, 8. the holy ghost descended on the apostles like "cloven tongues of fire (acts ii. v. 3; vishnu will return on kalki, the white horse, as the last avatar amid fire and flames; and sosiosh will be brought down equally on a white horse in a "tornado of fire "and i saw heaven open and behold a white horse, and he that sat upon him. is called the word of god (rev. xix. 13) amid flaming fire. fire is aether in its purest form, and hence is not regarded as matter, but it is the unity of aether- the second manifested deity- in its universality. but there are two "fires

(veddhas- to create or rather to multiply- stanza iv- continued. 3. from the effulgency of light- the ray of the ever-darkness- sprung in space the re-awakened energies (dhyan chohans: the one from the egg, the six and the five (a; then the three, the one[[vol. 1, page] 89 the vehicle of the universe. the four, the one, the five- the twice seven, the sum total (b. and these are: the essences, the flames, the elements, the builders, the numbers, the arupa (formless, the rupa (with bodies, and the force or divine man- the sum total. and from the divine man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers (the pitris) within the holy four (a) this relates to the sacred science of the numerals: so sacred, indeed, and so important in the study of occu

d with them the barren and the void, mud and earth. he designed them as a flowerbed, hewed them as a wall, covered them as a paving. four: fire out of water. he designed and hewed therewith the throne of glory and the wheels, and the seraphim and the holy animals and the ministering angels, and of the three he founded his dwelling, as it is said, he makes his angels spirits and his servants fiery flames" which words "founded his dwelling" show clearly that in the kabala, as in india, the deity was considered as the universe, and was not, in his origin, the extra-cosmic god he is now[[vol. 1, page] 93 the potency of speech and sound. stanza iv- continued. 4. this was the army of the voice- the divine septenary. the sparks of the seven are subject to, and the servants of, the first, second

BLUE EQUINOX

the final secrets are hinted and conveyed in symbol, beneath veil, and through sacrament. in this way the intelligence of the initiate is called into play, so that he who well uses the knowledge of the lower grades may be selected for invitation to the higher, where all things are declared openly. 2 they become partakers of the current of universal life in liberty, beauty, harmony, and love which flames within the heart of the o.t.o, and the light of that august fraternity insensibly illuminates them ever more and more as they approach its central sun. 3 they meet those persons most complemental to their own natures, and find unexpected help and brotherhood in the whole world wherever they may travel. 4 they obtain the right to sojourn in the secret houses of the o.t.o, permanently or for

conqueror, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. the equinox 48 37. step out from sunlight into shade, to make more room for others. the tears that water the parched soil of pain and sorrow, bring forth the blossoms and the fruits of karmic retribution. out of the furnace of man.s life and its black smoke, winged flames arise, flames purified, that soaring onward .neath the karmic eye, weave in the end the fabric glorified of the three vestures of the path. now the discourse turns to the question of the origin of evil. the alchemical theory is here set forth. the first matter of the work is not so worthy as the elixir, and it must pass through the state of the black dragon to attain thereto. 38. these vest

BOOK OF JASHAR

worthy of some interest today. a longer commentary and a shorter apology are also included here *the internet now includes other sites on this rich literary tradition [1 [2, and readers who seek the best current scholarship are urged to consult them (the version here is based on early texts found on 5.25" floppy disks, written in wordperfect 4.0) jashar 1. at god's first word, a point burst into flames. from the chaos of the heat came patterns that lived, and they strove to grow and consume each other. then god spoke again. the patterns spread and cooled and, in time, they could flow together and yet remain distinct from each other. so they formed a song of love that echoed throughout the universe, and they found peace. then god said "let there be another story" and great clouds were form

BOOK T

e wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dal

t of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of th

bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied

hariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified- cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of cancer to the second decan of leo; hence he includes most of leo minor. air of fire prince and emperor of salamanders. viii. the princess of the shining flame; t

s; broader in front and back; and having a winged tiger's head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger's head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

o everything gives off an aura. this aura can most easily be seen in humans, however (possibly due to brain activity. the aura is sometimes referred to as the odic force. in christian art, from the fifth to the sixteenth centuries, it was often depicted around the heads of people believed to possess great spiritual power. there it was referred to as a halo or gloria. it also appeared as a ring of flames around the heads of moslem prophets. the headdresses of priests, kings and queens symbolize the aura. there are references to the aura in the christian bible. in sculpture, there is an excellent example in that of michaelangelo's figure of moses, which shows him with horns. this has mystified many. the reason for the horns is that in translation the word for "horns" was confused with the ve

, but thought doth bring the means to acquire the food. so be it! strength to the strong! strength to the weak! may the arm lift the spear. may the arm hurl the stone. may the arm thrust the javelin. may there be strength, always. so mote it be" sit quietly meditating on the wonderful good health enjoyed and to be enjoyed by the petitioner. sit thus for ten to fifteen minutes. then extinguish the flames, in the reverse order to the way they were lit. repeat this ritual every friday for seven successive fridays, each time moving the red candles closer to the petitioner. animals and plants all the healing methods outlined can be used, equally effectively, on both animals and plants. never forget that we are all a part of nature. if an animal, a bird, a plant, a tree, is sick then it is your

rly but deeply, you feel the strength of the sun as it shines down upon you from out of the cloudless blue sky. slowly you lift your face, with eyes closed, and bask in the radiance that encompasses you. you breathe in deeply, sensing the cleansing fire of the sun advancing through your body, cleansing and purifying. as you breathe, you feel the vitality building within you, fed by those timeless flames. you bring your hands up, together, to your chest, cupping them as though holding the very orb of the sun. you continue raising them, up to your face then on up high above your head. with palms open and upward, you spread your arms and reach up, absorbing the sun's rays into your body, this time through your hands and down through your arms. feel the energies rippling down through your body

BUDGE E

y have life through the voice of this great god, and their throats draw in breath, for when he crieth to them he ordereth them what they are to do, and he appointeth to them green herbs in abundance in their field. and they supply with the green herbs of urnes the gods who are in the following of ra, and they make offerings of water to the spirits by the command of this great god, and they kindle flames of fire in order to burn up the enemies of ra, and there is wailing to them, and they lament after this great god hath passed them by. am-nebaui is the guardian of this field; whosoever knoweth [this] is in the condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god

them and hath sent forth his words to them [they have] their water, and they receive their due (literally, heads) in addition to the utterance of his mouth. the work which they have to do in ament is to hew and to hack souls in pieces, and set restraint upon shadows, and to destroy such doomed beings as have their being in their place of destruction which blazeth with p. 60 fire. they send forth flames and they cause fires to spring up, and the enemies are as those who have their knives over (or, on) their heads. they wail and they lament when this great god hath passed them by. the name of the warder of this field is khetra. whosoever knoweth this shall be in the condition of a spirit who hath dominion over his legs" m. maspero, in his description of the third hour, 1 p. 61 includes an e

way onward. ra and the gods who formed his crew have left the boat in which they travelled until now, and have betaken themselves to one, each end of which terminates in the head of a serpent. this serpent-boat is drawn along by four gods, who are called tun-en-maa, her-uarfu, ar-nefertu, and shetai, above the boat is written"[whilst] this great god journeyeth over those who are in this scene the flames which the mouth of his boat emit guide him through these pools; he seeth not their forms, but he crieth to them and to their places, and they hear his voice, p. 67 click to view the kingdom of seker. p. 69 in front of those who tow the boat of ra are- 1. a form of osiris called em-ankhti (see p. 71. 2. the crook of osiris (see p. 75. 3, 4. thoth, ibis-headed, and horus, hawk-headed, standin

he heights of heaven when they are disturbed by a storm" on the left of the horizon (see p. 95) of sekri is the serpent tepan, who liveth by the voice of the primeval gods of the earth. he cometh forth and he goeth in, and he presenteth the offerings made to this great god every day unseeing [and unseen" on p. 98 the right (see p. 107) of the horizon is the serpent ankhaa-pau "who liveth upon the flames which issue from his mouth. his work is to protect the horizon, and he never entereth into any house of the tuat" immediately in front of this serpent are four seated gods (see p. 111, of whom the heads of two are turned behind them; they are described as the "gods who hold the secret forms of sekri, who is on his sand" the first holds on his knees the white crown, the second the red crown

, with his head turned behind him; he is provided with a shade (see p. 111. 14. the god amu, bull-headed (see p. 107. 15. the god set, bull-headed (see p. 107. 16. the god sent-nef-amentiu (see p. 107. 17. the god hetep-neteru (see p. 107. of these eight gods it is said "they stand by at the annihilation of the dead in the tuat, and their work is to burn up with fire the bodies of the dead by the flames from their mouths in the course of every day" 18. a goddess, standing upright, with her hands stretched out to the top of the head of a man who is kneeling before her, and is cutting open his head with a hatchet; the goddess is called and lives upon the blood of the dead, and upon that which the gods give (see p. 113. p. 110 the text of the speech which the god makes to the eight gods reads

CALLING TO THE FIRST OF WITCH BLOOD

nce then this ecstasy of transformation. the blood of my shell encircled me, and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i b

CASE PAUL F THE BOOK OF TOKENS

reath. the ruach elohim is what the text means by" the breath of the mighty ones, and ruach elohim is r v ch a l h i m, which words add up to 300, the value of shin. it is on this account that shin is called the "holy letter. it is said to appear as a flame of separation because "separation" is pirawd, p i r v d, which also adds to 300. note, too, that the form of the letter shows three separated flames "the anointed one" is ha-messiah, h m sh i h (a variant spelling of the word ordinarily rendered m sh i ch. in this form it adds to 300 "thunders" is rahamim, r o m i m, which adds to 360, the value of the letter-name sh i n. the "swift flash" is the descent of the sephiroth into instantaneous manifestation, often pictured by qabalists as a lightning-flash, because of the words of the book

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

and six-headed skanda, the warrior god. she is invoked for all family matters and those concerning children and by women in distress. vesta seite 37 wicca01.txt vesta is the roman goddess of domesticity and of the sacred hearth at which dead and living were welcomed. the vestal virgins of rome kept alight the sacred flame in vesta's temple and this was rekindled at the new year, as were household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential [insert pic p068- dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh rofessa (the red one of knowledge. he was the fi

ed, not desired. heal the planet, bless the corn. lord of light, we greet your dawn* carefully light the twig and allow it to smoulder and then hold it momentarily upwards, saying: fire of bel, join with my fire and with all fires in all places on this day at this hour, rise in a web of glorious flame to empower the sun, to be empowered and to flame within my heart forever* cast the twig into the flames, then leap high in the air, crying: ascend and bring fertility, power and creativity. i do not suggest you try to emulate our ancestors and leap across the flames, as presumably the casualty rate was horrendously high* if you are using a candle, each person can in turn hold the end of the twig in the flame until it smoulders, then rest it on the tray and allow it to burn slowly down or go o

uggest you try to emulate our ancestors and leap across the flames, as presumably the casualty rate was horrendously high* if you are using a candle, each person can in turn hold the end of the twig in the flame until it smoulders, then rest it on the tray and allow it to burn slowly down or go out* end the ritual by taking scarlet ribbons and spiralling round the fire or candle, waving them like flames, as you chant. finally throw them into the air, away from the flame* allow the fire or candle to burn down. afterwards, make up small posies of flowers to leave on the doorsteps of people who you know would appreciate them- perhaps the ill or lonely. litha, the summer solstice time: three days beginning from sunset around 20 june (20 december in the southern hemisphere) focus: full potency

le, saying: sun, sacred centre of warmth, light, light and fertility, i greet you on this your time of glory* behind the candle, light a semicircle of frankincense sticks, saying: sun who has been from the beginning, king, god, father, orb of inspiration, i greet you now at this your time of glory* face the north and light the mid-winter candle, saying: the sun is bom anew, see light grows, light flames to illuminate the darkness and promises renewal as the wheel turns too* move round the wheel to face the north-east. light the imbolc candle, saying: the sun increases and the maiden flames the white fields. you claim her as your own and so the year turns and life and light wax as day returns* move next to the east and, facing this direction, light the spring equinox candle, saying: once mo

est* place blue and green candles alternately at the four quarters, beginning with green in the west, marking out a square that holds both the joys and sorrows of the year that has passed. make the square large enough so you can work within it* light first the blue candle of the north, followed by the green candle in the east and the blue candle in the south, saying: the light is born, increases, flames and flares, and with it our lives increase, intensify, we plough and plant, create and tend, travel far and seek our destinies* light finally the green candle of autumn and the west, the celtic direction of endings and the direction of the otherworld, to which souls go for rest and regeneration, saying: the harvest is gathered and the fruits of our endeavours made great by the bounty of mot

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

after whom the six covered coffins were carried, together with the little chest, and each of them was secretly laid in a ship. so i awakened my page too, who greatly thanked me, for, having run up and down a lot all day, he might have slept through this altogether, though he knew quite well about it. now as soon as the coffins were laid in the ships, all the lights were extinguished, and the six flames passed back together over the lake, so that there was no more than one light in each ship for a watch. there were also some hundreds of watchmen who had encamped themselves on the shore, and sent the virgin back again into the castle; she carefully bolted everything up again, so that i could judge that there was nothing more to be done this night, but that we must await the day. so we again

upon the sea too, which was now exceedingly calm. and thus having good opportunity to consider more about astronomy, i found that this present night there would occur a conjunction of the planets, the like of which was not otherwise usually to be observed. now having looked a good while at the sea, and it being just about midnight, as page 66 soon as it had struck twelve i saw from afar the seven flames passing over the sea towards here, and taking themselves towards the top of the spire of the tower. this made me somewhat afraid, for as soon as the flames had settled themselves, the winds arose, and began to make the sea very tempestuous. the moon also was covered with clouds, and my joy ended with such fear that i scarcely had enough time to find the stairs ended with such fear that i sc

ower. this made me somewhat afraid, for as soon as the flames had settled themselves, the winds arose, and began to make the sea very tempestuous. the moon also was covered with clouds, and my joy ended with such fear that i scarcely had enough time to find the stairs ended with such fear that i scarcely had enough time to find the stairs again, and take myself to the tower again. now whether the flames tarried any longer, or passed away again, i cannot say, for in this obscurity i did not dare venture abroad more. so i lay down on my mattress, and there being in the laboratory a pleasant and gently murmuring fountain, i fell asleep so much the sooner. and thus the fifth day too was concluded with wonders. page 67 the sixth day ext morning, after we had awakened one another, we sat togethe

more to be given to them, but covered their faces too with the silk, and caused the table to be stuck round about with torches. here i must warn the reader not to imagine these lights to have been put there out of necessity, for the old man s intent hereby was only that we should not observe when the soul entered into them; and indeed we should not have noticed it, had i not twice before seen the flames. however, i permitted the other three to remain with their own belief, neither did the old man know that i had seen anything more. hereupon he asked us to sit down on a bench over against the table. presently the virgin came in too, with the music and all necessities, and carried two curious white garments, the like of which i had never seen in the castle, nor can i describe them, for i tho

COLLIER IRENE CHINESE MYTHOLOGY

he people trembled and hid in caves. to entice the people to come out, fushi twirled together two willow sticks to start a fire. he showed the humans how cooked meat and fish were more digestible and tempting than raw meat and fish. the people soon discovered that fire could also keep 34 fushi teaches the people them safe and snug throughout the chilly nights. ferocious animals feared its licking flames, and biting insects avoided its sooty smoke. in the spring, fushi shaped young branches over an open fire, then cooled them into curvy bows. he scraped, smoothed, and dried slender sticks into arrow shafts. then fushi led the people on hunts for deer, wild boar, and migrant birds. he guided them in gathering up black mushrooms of the forests, wild grasses of the plains, and bitter cresses g

boo reeds. it was ablaze with flags, drums, and the cries of a thousand battle-thirsty men. the raft surged across the water, sending jagged waves breaking across the sea. huge sprays of seafoam bubbled and frothed around the raft. zurong placed himself strategically in the path of gong s warriors. as gong s battle raft approached, zurong blasted forth a huge, towering pillar of fire. the leaping flames were sucked into the hollow cores of the raft s bamboo poles, which burst into flame, plunging gong s soldiers to their watery deaths. gong jumped off the burning raft and dove down into the sea. quickly, the water god called forth all his loyal subjects: the giant turtles, shrimp, crabs, and lobsters of the waters. out of the deep sea, monsters rose with huge horns and wings like bats. the

rival, you cannot win this war. i am the superior force. admit it! although zurong had no one on hand to help him, he retorted, no, you will never be the superior force; you are nothing more than a cowardly tyrant. then zurong whirled and drew up all his strength. he inhaled every particle of heat, spark, and ember in his being, and blew out a blast of fire at the rebel warriors. the heat of his flames scorched and burned the sea creatures to cinders inside their own armor. the sea became a floating mass of grit, shell, and ash. water war 45 the mighty gong was defeated, his army dead or dispersed. all the gods rejoiced in gong s defeat. humiliated, gong fled to the west until he reached the buzhow mountain. in his rage, he rammed his head into the pinnacle. his blow splintered off the sh

DAVID ICKE CHILDREN OF THE MATRIX

ls and mind control projects is mount shasta in northern california and this is also at the centre of many legends about "serpents" and lemurians settling before and after the cataclysm. as with all of these former atlantean and lemurian peoples, they were obsessed with building structures on the vortex points. some 40,000 stone circles, pyramids, and mounds were built in north america.44 burning flames were often placed on the top of the mounds and they were never allowed to be extinguished. these were the symbol of the "great spirit" or "serpent fire, a continuation of the worship of the "fire serpent" of atlantis.45 the most used symbol of the illuminati today is the flame or lighted torch. it is known as the "eternal flame- exactly the term used by the ancients. the native american tri

utter mayhem. the most powerful entities can change frequencies at will, but most need the vibrational help provided by the rituals. this theme of demons manifesting in fire and smoke is common. ancient and modern accounts of satanism say the "devil" materialises in a bonfire and steps forward to have sex with the women participants. i have heard many accounts of entities manifesting through the flames. maybe the very vibration of fire itself creates an interdimensional gateway. a french book, published in the 1790s, called la secte des illumines, included a description of the rituals of the illuminati. they are a replica of satanism and include once again the theme of fire: calling the demons 283 "on the day of his initiation, the candidate was conducted through a long, dark passage into

moved through the hall, leaving behind them a foul odor..his clothes were removed and laid upon a funeral pyre. then his pudena [genitals] were tied with string..now five horrid and frightening figures, bloodstained and mumbling, approached him and threw themselves down in prayer. after an hour sounds of weeping were heard, the funeral pyre started to burn, and his clothes were consumed. from the flames of this fire a huge and almost transparent form arose, while the five prostrate figures went into terrible convulsions. now came the voice of an invisible hierophant [priest] booming from somewhere below."7 john a. keel points out that historical records say the priests claimed to have the ability to communicate with other-dimensional beings, and that the kings and emperors, including peopl

st. every year, the anti- o 432 children of the matrix defamation league awards its "torch of liberty (the classic illuminati symbol) to the person it believes has served their cause the most. one year they gave it to morris dalitz, an intimate of the notorious meyer lansky crime syndicate that terrorised america. perfect choice. so who was hitler? of course, the strength of feeling that fans the flames of condemnation against anyone dubbed "anti-semitic" today is the sickening persecution of jewish people by the nazis of adolf hitler. to expose or question the actions of the rothschilds or any other jewish person or organisation is to be called a "nazi. how strange then, that as i have documented in. and the truth shall set you free and the biggest secret, along with endless other researc

DAVID ICKE THE BIGGEST SECRET

mystic number) on the pyramid arranged in 13 rows. the eagle evolved fromthe symbol of the phoenix, the sacred sun bird of the ancient egyptians andphoenicians and the native american version is the thunderbird. manly p. hall says thatthe original seal included the phoenix and it is known that one design for the great sealsubmitted by william barton in 1782 included a phoenix sitting on a nest of flames.2the symbol of the scottish rite of freemasonry is the double eagle with a head lookingin both directions- the symbol of nimrod.this same symbol appears in at least two portraits of george washington. the eagleis a widely used brotherhood symbol and it can be found on the coats of arms of manycountries, including egypt, libya and iraq. it was a major symbol for the nazis ingermany and it ap

emasonry (see figure 47. the symbol ofatlantic richfield oil (arco) is a pyramid withthe capstone missing looked at from above (seefigure 48) and amoco has the lighted torch (seefigure 49. look at the names of some of thebrotherhoods insurance companies: sun alliance,sun life, britannic assurance, eagle star. the sunalliance building in piccadilly circus, london, isdecorated with two pillars, two flames, and astatue of britannia (barati) holding her circle andcross shield, the ancient sun symbol! note also thenames given to space craft, military aircraft, andnaval ships like hermes, nimrod, atlantis, andcolumbia. all symbolic to the brotherhood.the fleur-de-lis is another ancient symbol whichis widely used today, particularly by royalty, and you find it on the fences around manybuildings

DEMONIC BIBLE

the great king of the western quarter. corson, i invoke thee. corson, i summon thee. corson, i conjure thee. come forth, corson, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, corson, and manifest thyself. come forth, corson, and manifest thyself. crossing the gates of hell invocation of satan to the south i call, and into the flames of hell: satan, i invoke thee. satan, i summon thee. satan, i conjure thee. come forth, satan, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, satan, and manifest thyself. come forth, satan, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come for

pe of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth

ver treasures and recover things lost. he ruleth over 29 legions of spirits, and his seal is this, which wear thou, etc (32) asmoday- the thirty-second spirit is asmoday, or asmodai. he is a great king, strong, and powerful. he appeareth with three heads, whereof the first is like a bull, the second like a man, and the third like a ram; he hath also the tail of a serpent, and from his mouth issue flames of fire. his feet are webbed like those of a goose. he sitteth upon an infernal dragon, and beareth in his hand a lance with a banner. he is first and choicest under the power of amaymon, he goeth before all other. when the exorcist hath a mind to call him, let it be abroad, and let him stand on his feet all the time of action, with his cap or headdress off; for if it be on, amaymon will de

lice) rituals of death& resurrection baptism i give myself as a sacrifice upon the altar of satan* i descend into the underworld, crossing the river styx* i enter the underworld. i behold the underworld (dip forefinger of left hand in "unholy water; mark inverted cross upon forehead (place forefinger in flame of candle; mark inverted cross upon forehead) i am baptized in the river styx and in the flames of hell *recite three times. invocation of the lord of the underworld i call upon the lord of the underworld, the lord of the dead. pluto, hades, anubis, samhein, kutha, lord of the underworld, lord of the dead, come forth and manifest thyself. lord of the underworld, i invoke thee. lord of the underworld, i summon thee. lord of the underworld, i conjure thee. come forth, lord of the underw

ugh your body is still. this is a form of trance and the feeling of "moving" out of your body taken to the extreme of astral and physical separation is commonly called astral projection] ordination as a priest of the dark lord i have given myself as a sacrifice upon the altar of satan. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have called upon the lord of the underworld, the lord of the dead, and in calling upon the lord of the underworld, the lord of the dead, i have become the lord of the underworld, the lord of the dead. i sit upon the throne of the underworld, as lord of the underworld and the dead. i have taken the queen of the dead, as my wife and as my lover. once again, i return to the earth, r

DION FORTUNE MYSTICAL QABALA

and regard elementals as little better than devils, as some schools of transcendental thought appear to do. 22. the whole question of the angels,archons,and elementals is a very vexed and very important one in occultism, because its practical application to magic is immediate. christian thought can tolerate with an effort the idea of archangels, but the ministering spirits, the messengers who are flames of fire, and the heavenly builders, are alien to its theology; god, alone and in an instant, made the heavens and earth. the great architect of the universe is also the bricklayer. not so does esoteric science. the initiate knows the legions of spiritual beings who are agents of god's will and the vehicles of creative activity. it is through these that he works, by the grace of their ruling

done so, and that they are intimately concerned with the evolution of humanity and are the prototypes of those supermen concerning whom all races have a tradition; a tradition which, unfortunately, of recent years has been cheapened and debased by pseudo-occult teaching. whatever these beings may or may not be, it is safe to say that they have neither astral form nor human personality, but are as flames in the fire which is god. the state of the soul which has attained nirvana may best be likened to a wheel that has lost its rim and whose spokes have become rays that penetrate and interpenetrate the whole creation; a centre of radiation to whose influence no limit is set save that of its own dynamism, and which maintains its identity as a nucleus of energy. 27. the spiritual experience ass

DION FORTUNE PSYCHIC SELF DEFENSE

the valley and on an over powering impulse started for the hill-top. then all of us, without any suggestion of leadership, began the dance of the elements, whirling like dancing dervishes upon that hill-top. fortunately nobody was about, but i do not know that it would have made very much difference if they had been, for we were caught up out of ourselves and the air seemed full of rushing golden flames, lying level in the wind. for days afterwards we seemed charged with elemental energy by that extraordinary dance. 39 of 103 it may be interesting to note that we danced with a circular movement, each revolving on our own axis at the same time, and that we both danced and revolved deosil, that is, with the sun. all this occurred spontaneously, the tide of the elements catching us up and awa

e towering up to twice his natural height, a tremendous armed and mailed figure, vibrating with the force of the power of god with which he has been charged by his formulation of the sword of power. he now proceeds to draw the magic circle upon the floor with the point of the sword of power, and he should see in his imagination a line of flame following the point of the sword, consisting of small flames, such as spring up when methylated spirit is spilt and ignited, but of a pale golden colour. a little practice should enable this circle of light to be formulated effectually. keep on going round the circle until it is formulated. the circle should always be drawn deosil, that is to say, from east, to south, to west, to north, in the same way that the hands of a clock would move were the cl

hought-form, always bear in mind that it is the product of the imagination, and is in no sense self- existent. what the imagination has made the imagination can unmake. if the maker of a thought-form has thought it into existence by picturing it imaginatively, you can equally well think it out of existence by picturing it clearly and imagining it bursting into a thousand fragments, or going up in flames, or dissolving into water and being absorbed by the soil. that which is thought into existence by the imagination can be thought out of existence by the imagination. if what was taken for a thought-form resists destruction by this method, it is probably an artificial elemental. now there are two such elementals, one kind being ensouled by the invocation of elemental essence into a thought-f

DONALDTYSON ELEMENT

t proof that these folk beliefs are literally true, it suggests that a core of truth exists that has sustained and defined the myths of demons over the centuries. it is nothing short of intellectual arrogance to leave unexamined so universal an aspect of human experience. return hcehome resources demons bios fiction tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the na

DONALDTYSON VAMPIRES

ic and the christian cross, or the crucifix (cross with the figure of jesus upon it. in modern versions of the myth, vampires sometimes show contempt for the cross rather than fear. the vampires of popular modern fiction can be destroyed in a variety of ways. sunlight and holy water dissolve their flesh and bones like strong acid. in some versions of the legend, sunlight causes them to burst into flames. a stake through their heart also causes them to decay very rapidly. in a modern variation of this detail, the stake merely renders the vampire immobile and apparently dead, but if withdrawn, the vampire immediately reanimates. less common ways to kill a vampire in films and popular fiction are decapitation and a silver bullet through the heart. these animated corpses are condemned to wande

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ettes: the deceased holding a lotus; the deceased holding his soul in his arms; and the deceased scooping water into his mouth from a pool. chapter lxiiia. the chapter of drinking water, and of not being burnt with fire. vignette: the deceased drinking water from a stream. chapter lxiiib. the chapter of not being boiled (or scalded) in the water. vignette: the deceased standing by the side of two flames. chapter lxiv. the chapter of coming forth by day in the underworld. vignette: the deceased adoring the disk, which stands on the top of a tree. chapter lxv [the chapter of] coming forth by day, and of gaining the mastery over foes. vignette: the deceased adoring ra. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (24 of 36 [8/10/2001 11:22:56 am] chapte

byblos, and, gaining admittance to the palace through the report of the royal maidens, she was made nurse to one of the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. but the queen once happened to see her son in flames, and cried out, and thus deprived him of immortality. then isis told the queen her story and begged for the pillar which supported the roof. this she cut open, and took out the chest and her husband's body,[3] and her lamentations were so terrible that one of the royal children died of fright. she then brought the [1. in the calendar in the fourth sallier papyrus (no. 10,184) this day is ma

as others say, the name of the block. now he whose mouth shineth and whose head moveth is (144) a limb of osiris, or (as others say, of ra. thou spreadest plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (13 of 14 [8/10/2001 11:27:39 am] thy hair and i shake it out over his brow (145) is spoken concerning isis, who hideth in her hair and draweth her hair over her. uatchi, the lady of flames, is the eye of ra.[1] next: plates xi. and xii. plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (14 of 14 [8/10/2001 11:27:39 am] sacred texts egypt index previous next plates xi. and xii. vignette i: ani and his wife thuthu approaching the first arit,[3] the cornice of which is ornamented with# i.e, emblems of power, life, and stability. at the entrance sit three gods, the fi

creeth the escape of the needy from evil hap. the name of the doorkeeper is nekau" plates xi. and xii. http//www.sacred-texts.com/egy/ebod/ebod19.htm (4 of 9 [8/10/2001 11:27:48 am] vignette v: the fifth pylon, which is guarded by the hippopotamus deity, with her fore-feet resting upon the buckle, the emblem of protection, seated in a shrine, the cornice of which is ornamented with, emblematic of flames of fire. text: words to be spoken when [ani] cometh unto the fifth pylon. saith osiris, the scribe ani, triumphant "lo, the flame, the lady of breath) for the nostrils; one may not advance to entreat her shall not come into her presence. the name of the doorkeeper is hentet-arqiu" vignette vi: the sixth pylon, which is guarded by a deity in the form of a man holding a knife and a besom and

o, the hewer-in-pieces in blood. the lady of flame. she judgeth the feeble swathed one" the eighteenth pylon "lo, the lover of fire, the purifier of sinners, the lover of slaughter, the chief of those who adore, the lady of the temple, the slaughterer of the fiends in the night. she judgeth the feeble bandaged one" the nineteenth pylon "lo, the dispenser of light while she liveth, the mistress of flames, the lady of the strength and of the writings of ptah himself. she maketh trial of the swathings of pa-an" the twentieth pylon "lo, she who is within the cavern of her lord, clother is her name; she hideth what she hath made, she carrieth away hearts and greedily drinketh water. she judgeth the feeble swathed one" the twenty-first pylon "lo, the knife which cutteth when [its name] is uttere

ELLIS LOW TWELVE 1907

d inhabitants, almost equally divided in sentiment. we cared nothing for that, since nearly all the able-bodied men were absent fighting on one side or the other. while still some distance from the town, i was disturbed to observe smoke rising in heavy volumes. we spurred our horses into a gallop, and had not yet reached the outskirts when what i dreaded proved true. three dwelling houses were in flames, and among them was the home in which i was born and which was all that was left of my father's former wealth. the other dwellings were those of prominent unionists, and in each case a young man of my command was a member of the suffering household. although most of those who had been spared were disunion in principles, they were good neighbors and gave shelter to all who had been so cruell

if i did, have forgotten them" i appealed to mother and sister, but they professed equal ignorance. good souls, each one knew where the miscreant was waiting, but purposely kept the knowledge from me. they understood too well what would follow, and they shuddered at the thought of a meeting between us. the houses which had been burned stood so apart from the others that there was no danger of the flames communicating with those toward whose owners the guerrillas were friendly. mcgibbon was careful in that respect. when i found that nothing was to be gained from my people, i formed a resolution which i took care to keep from them. i did not wish to have them beg and plead with me, and therefore gave no hint of what was in my mind. i whispered it to several of my comrades, and they eagerly a

what i said was the simple truth. i was known at once as the author, and the mob became more inflamed than ever. the leaders of the strike replied with i5oo handbills of an inflammatory character, directed against me personally and meant to rouse the passionate hatred of the foreigners. beyond question it succeeded. i replied with dignity and courtesy, but it was like pouring oil upon the raging flames "one morning when i came out of my door i saw a book lying on the porch. upon examination, i found that it had been shot half through by a revolver bullet, all the leaves had been cut by a razor and four grossly insulting messages were written within. i knew that action would follow these threats, but i was in the path of duty, and was resolved to go forward, content to do the will of the o

ay which he received for his services was nothing. the infamous pretender, when he saw certain failure before him, not only refused to pay a dollar of his indebtedness to the american, but did his best to get rid of his creditor by having him assassinated. the captain was so indignant that he began figuring how he could suitably punish the swarthy miscreant. before a decision was reached, the war flames flashed up in the balkans. he hastened thither, and fought with his usual bravery on the side of the servians and montenegrans against the turks. then the russians mixed in, and boynton, who had a large supply of war supplies on the vessel which he had chartered to carry him to the scene of hostilities, sold most of them to the russians, who were so pleased that they allowed him to witness

tention to the treachery, and the publication, whatever it might have been, would have fallen flat and attracted little or no notice. strong arguments were made to morgan to abandon his scheme, and he said he was willing to do so, but miller pushed the publication as fast as lie could. several hotheaded masons determined to get the manuscript. miller's office was set on fire in september, but the flames were extinguished before much damage was clone. a reward of:-ioo was offered for the arrest and conviction of the incendiary, but the secret was well guarded. there were not wanting those who believed that miller had set fire to the building as a shrewd means of advertising. morgan owed a sum of money to a hotel keeper at canandaigua, and he was arrested for the debt and taken thither. he w

EMPERORS NEW RELIGION CHURCH OF SATAN

ess to accept the label satanist. this conclusion is supported by blanche barton s welcoming statement on the official church of satan web page, where she explains that: the philosophy really isn t that esoteric and doesn t take much pondering to understand. but it s that looming figure in the shadows, that majestic silhouette of satan leathery wings outstretched, standing proudly, backlit by the flames of hell that people find disquieting [16] church of satan officials have argued that parts of the the satanic bible were intended as sincere philosophy while other parts were intended to mislead the rubes begging to be mocked and derided. according to william gidney (priest of the church of satan: the church of satan champions the machiavellian ethic of misdirection: you should try actually

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

dian medicine men and their connection with the occult arts, observed: they were also adept in tricks of sleight of hand, and had no mean acquaintance with what is called natural magic. they would allow themselves to be tied hand and foot with knots innumerable, and at a sign would shake them loose as so many wisps of straw; they would spit fire and swallow hot coals, pick glowing stones from the flames, walk with naked feet over live ashes, and plunge their arms to the shoulder in kettles of boiling water with apparent impunity. nor was this all. with a skill not inferior to that of the jugglers of india, they could plunge knives into vital parts, vomit blood, or kill one another out and out to all appearances, and yet in a few minutes be as well as ever; they could set fire to articles o

e, but could not carry off their escape, and the mistreatment to which boniface was exposed proved too much for him. he died the same year, in the midst of these vindictive proceedings. his enemies spread abroad a report that in his last moments he had confessed his league with the demon, and that his death was attended with so much thunder and tempest, with dragons flying in the air and vomiting flames, and such lightning and other prodigies, that the people of rome believed that the whole city was going to be swallowed up in the abyss. his successor, benedict xi, undertook to defend his predecessor s memory, but he died in 1304, the first year of his pontificate (some said he was poisoned, and the holy see remained vacant for 11 months. in mid-june 1305 the archbishop of bordeaux was ele

pagni found himself the medium. campagni continued to sit regularly with a seance group known as circle 77 in florence, at which, it has been claimed, apports materialized. psychic researcher gemma lasta described how campagni s hands lit up like a neon sign with a glow around his fingers. the medium then passed her what she described as a cloud of light, a weightless glowing mass from which tiny flames leapt with a slight buzzing noise, after which she found a five-pointed star in embossed silver in her hand. other witnesses have described a blue light around campagni s hands when apports are materialized. father eugenio feriaroti, head of a roman catholic order in genoa, attended one seance, at which he stated that the medium put a luminous ball of light into my hands. the ball of light

ier are set alight.the fire being fed with brandy and camphor. a prayer is then repeated. the operator must be careful to have no alloyed metal about him except a gold or silver coin wrapped in paper, which must be cast to the spirit when he appears outside the circle. the spirit is then conjured three times. should the spirit fail to appear, the two ends of the magic rod must be plunged into the flames of the brazier. this ritual is known as the rite of lucifuge and is believed to invoke the demon lucifuge rofocale. modern revival ceremonial magic declined in the eighteenth century and most of the ritual books became buried in libraries. the surviving knowledge was collected into a single volume by francis barrett in the magus (1801. however, in the mid-ninteenth century, a revival of cer

ned that this force was perceptible to sensitives, or psychic individuals, who could identify the poles of magnets as well as lines of force from human, animal, mineral, and vegetable sources in a totally dark room. these emanations were perceived by the sensitives as differing in color, size, intensity, and temperature according to the nature of the object examined. the poles of a magnet emitted flames which were reddish-yellow from the south pole and bluish-green from the north; similar polarity was perceived in the luminous emanation from crystal. he said that human fingers also radiated patterns of light. his claims have a unique bearing on the phenomena of psychical research and parapsychology because they deal with the question of special sensitivity of certain individuals to subtle

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

y tribal cultures postulated the existence of a great reservoir of magic power, the exact nature of which they were not prepared to specify. certain american indian tribes believed in a force called orenda, or spirit force. among the ancient peruvians everything sacred was huaca and possessed magic power. in melanesia a force called mana, transmissible and contagious, could be seen in the form of flames or could even be heard. the malays used the word kramat to signify the same thing, and the malagasy used the term hasma. some tribes around lake tanganyika believed in such a force, which they called ngai, and australian tribes had similar terms, such as churinga and boolya. in mexico there was a strange creed named nagualism that held the same concept.everything nagual was magic or possess

an inward and upward squint. his address was published in 1843 under the title neurypnology. this work was followed three years later by his power of the mind over the body, in which he pointed out that the mesmerists were not on their guard against suggestion and hyperaesthesia. he produced all the characteristic results of mesmerism without a magnet and claimed that the sensitives could not see flames at the poles of the most powerful magnets until warned to look at them. if warned, they saw flames issuing from any object. the influence of braid s discoveries on the mesmerists themselves was very slight, and strangely enough, official science took little notice. the main attraction of mesmerism was its therapeutic value. it was the discovery in 1846.47 of the anaesthetic properties of et

e yards from the medium. reichel stated: he drew near me like a floating flame, which lowered itself, and in the space of about a minute and a half developed and stood before me quite formed. he held long conversations with me; then, retiring to the curtain, where i followed him, he dematerialised, speaking up to the moment when his head disappeared. reichel also witnessed rotating white and blue flames from which voices spoke to him, giving their complete names. in one seance the medium was completely dematerialized and transported to the first floor. miller made two visits to europe. when he first arrived in 1906, much criticism was directed against him because he mostly sat with spiritists (see spiritism) and avoided researchers such as eugene rochas, with whom he had corresponded, and

even on animals. music therapy is now a recognized treatment for mentally handicapped children. ancient legends tell of the paranormal effects of music. orpheus of ancient greece charmed wild animals and even trees by his music, and the modal system of the greeks was said to influence the social and emotional attitudes of listeners. naik gopal, a musician of ancient india, was said to have caused flames to burst forth by his performance of dipak raga (associated with heat, even when the musician stood in water. the musical system of india has always emphasized the powerful effects of musical vibration. different ragas (scale patterns) are regarded as specific for certain times of the day or seasons of the year, and their microtonal intervals and grace notes involve vibrations that are unkn

varied with each substance; thus silver and gold had a white flame; cobalt, a blue; copper and iron, a red. the english mesmerists speedily applied reichenbach s methods to their own sensitives, with results that surpassed their expectations. these observations were confirmed by experiments with persons in perfect health. prof. d. endlicher of vienna saw on the poles of an electromagnet unsteady flames forty inches high, exhibiting numerous colors, and ending in a luminous smoke, which rose to the ceiling and illuminated it. the experiments were controlled by ashburner and gregory. according to the sources from which the energy proceeded, reichenbach, a chemist, employed the following nomenclature: crystallod, electrod, photod, thermod, and so on. he claimed that this peculiar force also

EVERBURNING LAMPS

granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gas fires. it does not consume, although kept constantly red hot with flames flickering over it. other names for it were- asbestinum-plutarch uses this term, pliny, and solinus, and baptista porta; linum asbestinum by albertus magnus. amiantus-by pancirollus, and by lucius vives. plume alum-see cyclopaedia by e. chambers, 1741, art "allum" and so called by wecker, de secretis, lib. 3, cap. 2, and agricola. earth flax-dr. plot uses this name. linum vivum-mentioned by

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

exions and black hair. he also realized that they had not stepped out onto the road, but had materialized there. after a time he stepped out of the truck and approached the figures. his action apparently frightened them because they scattered into the dense undergrowth and fled in the direction of a nearby mountain. when gonzalez turned around to return to his vehicle, he was dismayed to see blue flames consuming it. within half an hour it and its cargo asbestos sheeting, sacked cement, and reinforcing steel had been reduced to fused metal and ash. the story made the mexican newspapers. soon afterward, the two investigators interviewed gonzalez and his boss, who confirmed the truck s destruction, which neither could explain; neither could the police officer who was on the scene within an h

ingheel jack (sometimes referred to as spring heeled jack) is a figure out of victorian folklore, a mysterious man or being of violent disposition and a strange ability to jump great distances. stories about him were first told in suburban london in september 1837. some victims described him as a man wearing a flowing cloak and glaring at his victims with glowing eyes. it was claimed that he shot flames from his mouth. others said he disguised himself as a white bull or bear, while at least one witness claimed he wore polished steel armor, with red shoes( credulity, 1838. some reports suggested that the attacker was not acting alone. many of the attacks were on women and were seemingly sexual in nature (he ripped their clothes, though apparently they did not involve actual rape. london pol

FAUST

our whirls in circling flight; a paradise of brightness changes to awful shuddering depths of night. the sea foams up, widespread and surging against the rocks deep-sunken base, and rock and sea sweep onward, merging in rushing spheres eternal race. michael and rival tempests roar and shatter, from sea to land, from land to sea, and, raging, form a circling fetter of deep, effective energy. there flames destruction, flashing, searing, before the crashing thunder s way; yet, lord, thy angels are revering the gentle progress of thy day. the three its aspect gives the angels power, since none can solve thee nor thy ways; and all thy works beyond us tower, sublime as on the first of days. mephistopheles since you, o lord, once more draw near and ask how all is getting on, and you were ever wel

rd from the vault and seizes me! spirit invoked! near me, i feel, thou art! unveil thyself! ha! how it rends my heart! to unknown feeling all my senses burst forth, reeling! i feel my heart is thine and to the uttermost! thou must! thou must! though my life be the cost! he clutches the book and utters the sign of the spirit in a tone of mystery. a ruddy flame flashes up; the spirit appears in the flames. spirit who calls to me? faust [turning away. appalling apparition! spirit by potent spell hast drawn me here, hast long been tugging at my sphere, and now- faust oh woe! i can not bear thy vision! spirit with panting breath thou hast implored this sight, wouldst hear my voice, my face wouldst see; thy mighty spirit-plea inclineth me! here am i- what a pitiable fright grips thee, thou super

! turn thy back with resolution fine upon earth s lovely sun, and now make bold to fling apart the gate which every man would fain go slinking by! here is the time to demonstrate that man s own dignity yields not to gods on high; to tremble not before that murky pit where fantasies, self-damned, in tortures dwell; to struggle toward that pass whose narrow mouth is lit by all the seething, searing flames of hell; serenely to decide this step and onward press, though there be risk i ll float off into nothingness. so now come down, thou goblet pure and crystalline! from out that ancient case of thine, on which for many a year i have not thought! thou at my fathers feasts wert wont to shine, didst many a solemn guest to mirth incline, when thee, in pledge, one to another brought. the crowded f

a simple, worthy man, who over nature and her every sacred zone, quite honestly, in his odd plan mused with a wayward zeal that was his own, who, with adepts their presence lending, shut him in that black kitchen where he used, according to receipts unending, to get the contraries together fused. there was a lover bold, a lion red, who to the lily in a tepid bath was wed. both, tortured then with flames, a fiery tide, from one bride-chamber to another pass. thereon appeared, with motley colours pied, the youthful queen within the glass. here was the medicine; the patients died, and no one questioned: who got well? thus we with hellish nostrums, here within these mountains, in this dell, raged far more fiercely than the pest. i gave the poison unto thousands, ere they pined away; and i must

mney. the witch comes careering down through the flame with horrible cries. the witch ow! ow! ow! ow! you damned beast! accursed sow! neglecting kettle, scorching me now! accursed beast! espying faust and mephistopheles. what is that here? who are you here? what will you wreak? who is the sneak? may pangs of hell burn your bones well! she plunges the skimming-ladle into the cauldron and sprinkles flames toward faust, mephistopheles, and the beasts. the beasts whimper. mephistopheles [who reverses the brush which he has been holding and strikes among the glasses and pots. in two! in two! there lies the brew! there lies the glass! let the joke pass as beat, you ass, to melodies from you! as the witch steps back full of rage and horror. do you know me? you skeleton! you fright! do you know me

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

and allow the air to fill down into your abdomen. feel the inhaled syllable draw divine light in through the forehead center. let that yh-light continue downward to the throat center. when you come to the end of the inhale, let it turn seamlessly into the exhalation, and breath out with the syllable hoo. as you exhale, feel the hu breath descend out from the throat center and move down to fan the flames of the letters of the name hvhy in the heart center. continue to inhale and exhale gently while intoning the respective syllables for a minute or two. you may find it useful to connect the breath intonations with the mental sensation of ocean waves gently breaking on the shore and then pulling back out, or with a wind rhythmically sweeping through a valley. after you are done breathing the

FIRE OF QAYIN RITE

s and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wis

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

where observable, and the lords of mind who were human then, were at one among themselves. in the western wisdom teaching we speak of the highest initiate of the saturn period as the father. in the sun period the root of a new element, air, was evolved, and coalesced with the true fire, which, mark again, is always invisible, and which manifested as heat in the saturn period. then fire burst into flames, and the dark world became a blazing ball of luminous firemist at the word of power "let there be light" let the student ponder well the relation of fire and flame; the former lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity

et by the water, and there was a roar that seemed to shake heaven and earth, while the elements boiled and battled. all but hiram hid their faces at the awful havoc; then from the center of the raging fire he heard the call of tubal cain, bidding him jump into the molten sea. full of faith in his ancestor, who had gone before him upon the path of fire, hiram obeyed and plunged fearlessly into the flames. sinking through the disintegrated bottom of the vessel, he was conducted successfully through nine-arch-like layers of the earth to the center, where he found himself in the presence of cain, the founder of his family, who gave him instructions relative to blending water and fire, and who furnished him with a new hammer and a new word, which would enable him to produce these results. cain

FREEMASONS SATANISM AND SYMBOLISM

lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird is a symbol of lucifer! listen now to the testimony of another former witch, william schnoebelen, in his book, satan's door revisited, p. 4 "the phoenix, of bunnu is believed to be a divine bird going back to egypt. this phoenix destroys itself in flames and then rises from the ashes. most occultists believe that the phoenix is a symbol of lucifer who was cast down in flames and who. will one day rise triumphant. this [belief] also relates to the raising of hiram abiff, the masonic 'christ" to prevent most people from associating the masonic eagle with the ancient phoenix, freemasons changed the phoenix to an eagle, and began to refer to it

FULL MOON RITUALS

r and father, i ask for your guidance and blessings upon four friends who are clutching each other and staggering as they move along their paths. please smile on them" she adds a web woven of blue and purple silk, with gold and silver ribbons "i ask for your help for me, as i begin the new journey of learning and discovery with my younger son. please help me to find the right way to re-kindle the flames of excitement and passion about learning in him, to keep my head and wits about me, and to have the patience and balance i will sorely need to have both boys at home. thank you" smiling at her friends, suz steps back to await..morgan, impressed beyond words (as always) at the amount of time and thought that red deer has put into this month's working, steps forward from her place in the circ

FULLER J F C SECRET WISDOM OF THE QABALAH

shin. if this letter is placed in the centre of the four letters of tetragrammaton, we obtain yhshvh; that is ishvah, yeheshua, jehoshuar, joshua, and jesus, any one of which may be taken as the veritable name of the yetziratic deity, the god or genius of the world of formation. the chief of the angelic hosts is yhwvh(=326= 11= 5+ 6= the microcosm and the macrocosm, and only when the shekinah (w) flames forth does tetragrammaton descend in the merkabah, the chariot of magic, and become the great magician of the earthly world. to translate this involved symbolism in a simple way: god becomes manifest to our consciousness through the vibrations of light, life, love, etc- his spirit. this manifestation is nevertheless not god but the reflection of god on these vibrations; consequently, of nec

se stand the letters heh, vau, heh, and in whose centre, unseen from outside, is the letter shin. this letter, as we have already explained, symbolizes among other things the crucifixion of christ- christ between the aggressive and passive thieves. as christ expires, his secret wisdom of the qabalah page 60 soul is liberated and the veil of the temple (the pyramid) is rent in the midst. the three flames, or odin, of the letter shin represent the od, aur, and ob, the active, equilibrating, and passive forces of life. a trinity in unity. the messianic act, or great work, consists in freeing the hidden shin from the elemental pyramid in which it is imprisoned. then the four elements vanish and the splendour of the shekinah enwraps, like a caul of light, the divine child- the messiah. from thi

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

ery plated with gold, and the whole finished in a manner surpassing almost anything extant, was among the things found at macon on the saone, in the year 1764, and published by caylus. it represents cybele, the universal mother, with the mural crown on her head, and the wings of pervasion growing from her shoulders, mixing the productive elements of heat and moisture by making a libation upon the flames of an altar. on each side of her head is one of the discouri, signifying the alternate influence of the diurnal and nocturnal sun; and, upon a crescent supported by the tips of her wings, are the seven planets, each signified by a bust of its presiding deity resting upon a globe, and placed in the order of the days of the week named after them. in her left hand she holds two cornucopiae, to

ons as recorded in the eddas, there once existed a beautiful world, which was destroyed by fire. another was created, which, with all its inhabitants save a giant and his three sons, who were saved in a ship, were destroyed by water. with this triad, which originally sprang from a mysterious cow, the new world began. this new world, which represents the present system, will in time be devoured by flames; but another earth will arise from the ocean--an earth far more beautiful than this, upon which all kinds of grain and delicious fruits will grow without cultivation. veda and vile will be there, for the conflagration will have been powerless to destroy them. while the flames are devouring all things, two human beings, a female and a male, will be concealed under a hill, where they will fee

mile are not altogether given up by local custom. in ireland as late as the year 1829, the ancient canaanitish and jewish rite of passing children through fire as a cleansing or regenerating process was still in operation. it is related that at stated seasons great fires were lighted in public places, on which occasions, fathers, taking their children in their arms, would leap and run through the flames. at the same time, two large fires were kindled a short distance from each other through which the cattle were driven. it was believed that by means of this ceremony, fecundity is imparted both to man and beast. may, the month in which all nature revives, and in which life starts anew, is the time selected for the lighting of those sacred fires. may is the month of the fires of baal. accord

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

act that the sign virgo had been invoked.thefigure probably represented the energy of mars (who is the planet of outward manifestation) bringing the hidden lifeofthe earth to the surface, only to be destroyed and consumed as soon as it reached outward perfection, as in time of harvest. we did not stop to examine this figure much,butwent through the hex. astrally and found ourselves in a region of flames.therewe invoked the white light, vibrating the names and holding our swords towards heaven.thishad the effect of attracting a rushofenergy, deo date feelingitchiefly in her right arm, showingitto be an energy impelling to action. a gigantic, mail clad angelappendixf133appeared, with winged helmet, and great flame-coloured wings fromhis shoulders. there wassome diversity ofopinion concern255

GILBERT THE MAGICAL MASON

r granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gasfires. it does not consume, although kept constantly red hot with flames flickering over it. other names foritwere-asbestinum-plutarchuses this term, pliny, and solinus, and baptista porta; linum asbestinum by albertus magnus.58themagical masonamiantus-bypancirollus, and by lucius vives.plumealum-seecyclopaediabye.chambers, 1741, art 'allum, and so called by wecker,desecretis,lib. 3, cap. 2, and agricola.earthflax-drplot uses this name.linumvivum-mentionedby plu

t strip drawn out was read and its meaning as a reply to the question was interpreted. sacrifices divination by the sacrifices of animals and birds was of very ancient date, and was practised by many nations as well as by the greeks and romans. preliminary conjectures were made from the behaviour of the selected animal before its death, and then further conclusions from the entrails, and from the flames which consumed the sacrifice, and from the ashes. the augury was deemed badifthe animal offered much resistancetocapture, or tried to escape,ifit kicked too much, or bellowed, or did not bleed freely when cut, or waslongindying. predictions were even made from the position of the tail at death. the internal organs were examined and then burned, and opinions were formed from the state of the

GILBERT THE SORCERER AND HIS APPRENTICE

rldthanthat usually assigned to the introduction of cards into europe; and we may take the fact of thetarotbeing the originofthe modern cards as being now pretty well established by general consensus of opinion. it was court de gebelin who, in hismondeprimitif(paris, 1781, wrote 'were we to hear that there exists in our day a work of the ancient egyptians, one of their books which had escaped the flames which devouredtheirsuperb libraries, and which contains their purest doctrine on most interesting subjects, every one would doubtless be anxious to acquire the knowledge of so valuableandextraordinary a work. were we toaddthatthis book is widely spread through a large partofeurope,andthat for several centuries it has been accessible to every one, would not it be still more surprising? and w

GLOBAL FREEMASONRY

rds of one historian "they killed all the saracens and the turks they found. whether male of female."2 one of the crusaders, raymond of aguiles, boasted of this violence: wonderful sights were to be seen. some of our men (and this was more merciful) cut off the heads of their enemies; others shot them with arrows, so that they fell from the towers; others tortured them longer by casting them into flames. piles of heads, hands and feet were to be seen in the streets of the city. it was necessary to pick one's way over the bodies of men and horses. but these were small matters compared to what happened at the temple of solomon, a global freemasonry de place where religious services are normally chanted. in the temple and the porch of solomon, men rode in blood up to their knees and bridle re

GNOSTIC HANDBOOK

galations 5:18 this state can be philosophically understood in the sense that the laws of the lower world took the role of a schoolmaster and hence when the gnostic has graduated from school, the law is no longer necessary, it has achieved its purpose. other explanations could include that morality is the raft left behind when you have crossed the river and achieved perfection and that after the flames of sophia have consumed all sin nothing is left but perfection. wherefore the law was our schoolmaster to bring us unto christ, that we might be justified by faith. the gnostic handbook page 108 but after that faith is come, we are no longer under a schoolmaster. galations 3:24,5 the parfait there are many groups throughout history whose legacy is still found today in the continuation of th

GOETIA LUCIFERIAN

d strong continence of this being. the face is saturnine yet strong, and the aura you sense is tinctured with darkness beneath the surface. the body of the angel is almost flame, and his crown is an emerald brilliance. in the hand of this angel is a forked staff, which is cruel looking and sharp. the wings of this fire djinn are black and sharp, indicating an infernal aspect not so visible in the flames of self. as you stare into the eyes of azazel, called lucifer or azal ucel, a lightning flash comes from his left eye into yours. as this flash strikes you, a voice is heard within your mind, a single question is asked. you will know this question as this moment occurs. move yourself and your body of light into this angelic being, and allow your self to become engulfed in his fire. let the

azazel and hecate, purifying and blessing the blade with your divine will. when the blade is heated, take the knife and place it in the water 24 by the blood i give i empower this blade, the very knife of my divine will by the moon waxing and waning i do receive the fallen stars fiery and ancient blade of steel do i summon thee, with the fires of azazel called shaitan do i consecrate thee, by the flames of hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred blade so mote it be! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of midnight and banal, the daemonic adversarial blade of lucifer, the sacred weapon of banishing and commanding the

bath and when you have robed yourself 31 the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians, djinn, genii and the spirits of the abyss, brought forth by the great shadow of the fire seraph. i summon thee wise and ancient spirits, attend me and appear now in this circle- by the names of lucifer, who brought the flame unto the clay he tha

great familiar of the earth, from which my dagger commands thee, appear and move, materialize in this meeting place of spirits. i conjure thee, spirit n. who shall appear before me, in circle and center. attend now my calling and show thyself in a form you so desire that we may hold congress in the communion of my self! optional english/enochian conjuration- i do conjure thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most powerful guardians and spirits of the beast, brought forth by the mighty throne, i summon thee descending spirits, dragon of the dark heavens by the crown of the dragon, enthroned eye of holy fire be friendly unto me, enter this circle and bring forth your wisdom a

also be a guide to the necromantic arts, communion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of a human the head is a raven with a wolf s teeth. amon is also a divinatory spirit whom aligns the conscious mind with the subconscious i.e. true will. 40 legions of spirits can be summoned and used to defend and encircle the magician. h barbatos barbatos is a spirit which reveals astral grimoires that is methods of initiation which may be found by inspiration via the astral

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

ssed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who moun

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

ssed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metal

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

ssed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

ssed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

ssed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know i

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

ssed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a few of the benefits that may be obtained from the l.i.r.p; it will aid in grounding mental and emotional conditions, it will allow the student to call forth the four elements within his circle, and the zelator will have the ability to commune with the four great archangels. a few basic rules sho

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

lvx signs. trace the banishing pentagram of earth and vibrate the name "emor dial hectega" trace the sigil of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 1. excerpted from the "r

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

the lvx signs. then trace the invoking pentagram of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the brh, and regardie's opening by watchtower) call for the init

GOLDEN DAWN RITUALS ENOCHALL

t/ among aai: amongst you/ cacodemon of fire angle of earth tablet. aai grosb: amongst you a bitter sting. aaiom: amongst us. aair: subservient angel of air angle of earth tablet. aal: cacodemon of earth angle of air tablet. aala/ ala: placed you. aala: put/ place (v) aana: kerubic angel of water angle of fire tablet. aanaa: kerubic name of water angle of fire tablet. aao ial pir gah: amongst the flames of first glory. aao: aaf/ among/ cacodemon of water angle of air tablet. aaodt: angel, also known as aadt. aaoth: name of mercury perimeter. aaozaif: senior of jupiter on the air tablet. aapdoce: senior of venus, on the fire tablet. aavan: angel, also known as aaan. aavna: angel, also known as aana. aax: cacodemon, counterpart of the angel axir. aaxp: subservient angel of air angle of water

edge/ the undefiled knowledge. 29 iadoiasmomar: him that is was and shall be crowned. iadpil: him/ to him/ a title of god "he that lives" iahl: subservient angel of water angle of earth tablet, also known as iamhl. iaiad: of the highest. iaiadix: honor. iaial/ ia ial: include/ conclude us. iaida: a title of god "the highest" iaidon: a title of god "the all-powerful" ial: burning. ial pir gah: the flames of the first glory. ial prg/ ialpurg: the burning flames. ial prt or ialprt: flame/ burning flame. ialapereji: ialprg, flame. iala-pire-gahe: ialpirgah, flames of first glory. ialaponu: ialpon, burn. ialpirgah: flames of the first glory. ialpirt: flame. ialaponu: burn (cf. ialpor. ialpon: burn. ialpor: burning/ flaming. ialprg: flame (the burning. ialprt: flame. iamhl: angel, also known as

onodol: governor of the third division of the aethyr ich (33. pooumala: poamal, palace. pop: name of the nineteenth aethyr. pophand: governor of the first division of the aethyr des (76. pothnir: governor of the third division of the aethyr paz (12. ppsac: kerubic name of earth angle of fire tablet. praf: dwell/ dwell in (cf. faonts, pragma. pragma: dwell (cf. praf, faonts. prdzar: diminish. prg: flames. prge: with the fire. prgel: of fire. pri: cacodemon of water angle of air tablet. priaz /priazi: those. 51 pristac: governor of the third division of the aethyr zid (24. proamal: poamal, palace. prt: flame. pru: cacodemon of water angle of water tablet. psa: cacodemon of air angle of water tablet. psac: kerubic angel of earth angle of fire tablet. psis: subservient angel of fire angle of f

GOLDEN DAWN RITUALS T

icle therefore and show yourselves: open the mysteries of your qaa zorge lap zirdo noco creation. be friendly unto me for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. 7 the second key adgt vpaah zong om faaip sald can the wings of the winds understand your voices of wonder vi-i-v l sobam ial-prg i-za-zaz 0 you the second of the first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan tro

the third. wherefore, solpeth bi-en b-ri-ta od zacam hearken unto my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i 12 of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian rejoiceth and they are apparelled with ornaments of brightness cors ta vaul zirn tol hami sobol ondoh od such as work wonders on all creatures. whose kingdoms and miam chis ta d

GOLDEN DAWN RITUALS T3

icle therefore and show yourselves: open the mysteries of your qaa zorge lap zirdo noco creation. be friendly unto me for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. the second key adgt vpaah zong om faaip sald can the wings of the winds understand your voices of wonder 7 vi-i-v l sobam ial-prg i-za-zaz 0 you the second of the first whom the burning flames have framed pi-adph casarma abramg ta talho within the depth of my jaws: whom i have prepared as cups for a paracleda q ta lorslq turbs ooge wedding or as the flowers in their beauty for the chamber of the baltoh givi chis lusd orri od righteous. stronger are your feet than the barren stone and micalp chis bia ozongon lap mightier are your voices than the manifold winds. for ye are noan tro

the third. wherefore, solpeth bi-en b-ri-ta od zacam hearken unto my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian 12 rejoiceth and they are apparelled with ornaments of brightness cors ta vaul zirn tol hami sobol ondoh od such as work wonders on all creatures. whose kingdoms and miam chis ta d

GOLDEN DAWN RITUALS U7

e world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (feminine, and nephesch ha messiah, the soul of the reconciler for earth. and the order of angels is \ca or flames of fire, as it is written, gwho maketh his angels, spirits and his ministers as a flaming fire, h and these are also called the order of blessed souls, or of the souls of the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos document, its relevance to the document is apparent. addendum 1 reveals to the z.a.m. the five elements in

GOLDEN DAWN RITUALS Z1

nd white. the god-form of osiris never moves from the dais. when the hierophant has to move from the dais, he is covered by the form of osiris in action--aroueris, which is built up by the past hierophant, seated on the hierophant s left. if no one is seated as past hierophant, then inner members help formulate the second god-form. aroueris: horus the elder, is very lively to look upon- like pure flames. he wears the double crown of egypt, the cone-shaped crown in red inside the white crown of the north, with a white plume. his nemyss is purple banded with gold at the edges. his face and body are translucent scarlet. he has green eyes and wears a purple beard of authority. he wears a yellow tunic with a waist cloth of yellow striped with purple from which hangs a lion s tail. in common wit

GOLDEN DAWN RITUALS ZAM14

ed fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me, the universe is not" step 13 pause for a moment or tw

GOLDEN DAWN RITUALS ZAM15

strong and terrible divine rwbg \yhla, i beseech thee to bestow upon this magical sword power and might to slay the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and pur

GOLDEN DAWN RITUALS ZAM16

thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy voice was freedom. thy lightnings were kindled and lighted. thy thunder was heard on the deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedars of lebanon; and the desert of kadesh hath known. o amoun (vibrate, thou spirit of illimitable light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory for

GOLDEN DAWN RITUALS ZAM18

the pouring out of the blood of my heart, sacrificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me the universe is naught" step 12 call down the light of

GOLDEN DAWN RITUALS ZAM21

the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept draws invoking pentagrams, of each element in each quarter using lotus wand, starting in the east) chief adept "for before us flames the pentagrams and behind us shines the six rayed star (perform the qabalistic cross (remaining behind the altar "prepared in body, mind and spirit, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far r

GOLDEN DAWN RITUALS ZAM22

within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

anized aztec aristocrat at the stake for having allegedly reverted to worship of the rain-god and later, in the market-place at texcoco, built a vast bonfire of astronomical documents, paintings, manuscripts and hieroglyphic texts which the conquistadores had forcibly extracted from the aztecs during the previous eleven years.12 as this irreplaceable storehouse of knowledge and history went up in flames, a chance to shake off at least some of the collective amnesia that clouds our understanding was lost to mankind for ever. what remains to us of the written records of the ancient peoples of central america? the answer, thanks to the spanish, is less than twenty original codices and scrolls.13 we know from hearsay that many of the documents which the friars reduced to ashes contained record

general convulsion of nature, the sea is carried out of its bed, mountains spring up out of the ground, rivers change their course, human beings and everything are ruined, and the ancient traces effaced. 47 buddhist scriptures speak of seven suns, each brought to an end by water, fire or wind.48 at the end of the seventh sun, the current world cycle, it is expected that the earth will break into flames .49 aboriginal traditions of sarawak and sabah recall that the sky was once low and tell us that six suns perished. at present the world is illuminated by the seventh sun .50 similarly, the sibylline books speak of nine suns that are nine ages and prophesy two ages yet to come those of the eighth and the ninth sun. 51 on the other side of the atlantic ocean, the hopi indians of arizona (who

sky and falling into the gaping void. they were like swallows, weary from too long a voyage, who drop and sink into the waves. the giant surt set the entire earth on fire; the universe was no longer more than 24 folklore in the old testament, p. 101. 25 maya history and religion, p. 336. 26 the mythology of south america, pp. 140-2. graham hancock fingerprints of the gods 202 an immense furnace. flames spurted from fissures in the rocks; everywhere there was the hissing of steam. all living things, all plant life, were blotted out. only the naked soil remained, but like the sky itself the earth was no more than cracks and crevasses. and now all the rivers, all the seas, rose and overflowed. from every side waves lashed against waves. they swelled and boiled slowly over all things. the ear

ked soil remained, but like the sky itself the earth was no more than cracks and crevasses. and now all the rivers, all the seas, rose and overflowed. from every side waves lashed against waves. they swelled and boiled slowly over all things. the earth sank beneath the sea. yet not all men perished in the great catastrophe. enclosed in the wood itself of the ash tree yggdrasil which the devouring flames of the universal conflagration had been unable to consume the ancestors of a future race of men had escaped death. in this asylum they had found that their only nourishment had been the morning dew. thus it was that from the wreckage of the ancient world a new world was born. slowly the earth emerged from the waves. mountains rose again and from them streamed cataracts of singing waters.27

might speak in mystical terms of explosions that gave off a terrible glare of light and immense heat .2 nor would we be too surprised to find that they might have formulated a mythical account something like this: 1 plato, timaeus and critias, penguin classics, 1977, p. 36. 2 the bhagavata purana, motilal banardass, delhi, 1986, part i, pp. 59, 95. graham hancock fingerprints of the gods 467 the flames of the brahmastra-charged missiles mingled with each other and surrounded by fiery arrows they covered the earth, heaven and space between and increased the conflagration like the fire and the sun at the end of the world. all beings who were scorched by the brahmastras, and saw the terrible fire of their missiles, felt that it was the fire of pralaya [the cataclysm] that burns down the worl

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ve become the skirts of justice and truth" ln the narre of this same god, lift yourselves up 1 say. behold, his mercies flourish, and his name. has become mighty arnong us. in him we say, move, and descend. apply yourselves to us as you would to partakers of his secret wisdom in your creation. step 3. recite the seventh cali as follows: 128 the east s a house of virgins who sing praises among the flames of the first glory. there the lord opened his mouth, and they became 28 living dwellings wherein the strength of man rejoices.they are clothed with ornaments of brightness, and they work wonders on all creatures. their kingdoms and continuance are like the third and fourth; strong towers and places of confort, the seats of merey and continuance. o you servants of mercy, move and appear! sin

ters vau, don, graph, ur, orals are written: 190 the formula of ivitdt i pluck thee, 0 my god, like a purple plum upon a sunny tree. how thou dost melt in my mouth, thou consecrated sugar of the stars! aleister crowley, liber vii the enochian word ivitdt is pronounced ee-veetehdeh-teh. it is comprised of the first letters of the words ial-prg vaoan ial tibibp doalim telok which means "the burning flames of truth that consume sorrow, sin and death" the entire phrase adds up to 1130, the number for the sum of the names of the three governors of the 15th aethyr, oxo: tahamdo =140 nokiabi=511 tastoxo= 479 1130 aiq bkr reduces 1130 to 5, the number for man and motion. also 1130=565x2, where 565 is the number for toh-khirlan which means "the triumph of joy" the letters of ivitdt add up to 212. t

leave your physical body on the physical plane when you travel to any of the aethyrs. you must be able to travel in the mental body in order to enter the 23rd aethyr, tor. also, as a preparation for tor, you are advised to carefully study the formula of kal. as soon as you enter tor you will see symbols of power and generative energy. crowley saw a black bull, furiously pawing up the ground with flames shooting from its mouth. this was the apis bull of ancient egypt which represented generative energy. whatever you see or hear, simply take mental note of it and continue into the aethyr. the three governors of this region are: ronoamb roh-noh-ah-meh-beh onizimp ohnee- zodee-em-peh zaxanin zod-ahtz-ah-neeen the aethyr of tor contains the labor that sustains the world. it generates the raw e

d the talisman of the watchtower of fire in your left hand and your wand in your right hand and say, edlprnaa (eh-del-par-nah-ah) great king of fire, come, accept my offering. o-prge bitom (oh-par-geh bee-toh-meh) fire to fire. here within the five-walled parapet of the vault of zen, come, accept my body. ial-a malprg obza (ee-ah-leh-ah mah-leh-par-geh oh-beh-zodah) may i be consumed by the fiery flames of duality. hold the talisman of 1 vitdt before the eternal flame 312 and say, ivitdt, lialprt ma-of-fas (ee-vee-tehdeh-teh, lee-ah-ieh-par-teh mah-ohfeh-fah-seh) the first flame is not to be measured; a cleansing fire to be treasured. i give you this body and pass through p o a m a l- p r g e- z e n( p o h- a h- m a h- ieh-paz-geh-zod-en) i now pass through the palace of sacrificial fire

with discrimination. trace a yellow invoking pentagram and hexagram of air. part 5. fire. face the watchtower of fire in the south with your wand in your right hand and your talisman of bitom in y our l e f t hand. f i x y our mind on the watchtower of fire and say, bitom-ia ial-t-iadp-oad-pr-mlprg (bee-tot-metee-ah-eeah- leh-teh-ee-ah-deh-peh oh-ah-dehpar-em-el-par-get) behold, fire: where fiery flames intertwine with godhead and all is consumed with truth. trace a red invoking pentagram and hexagram of fire. part 6. mobility. hold the talisman of toog before you. focus your mind on the 24th aethyr and say, by the power of toog (toh-oh-geh) i enter the aire of nia (nee-ah. i ride the chariot of the gods, 316 mobility. part 7. detachment. hold the talisman of vrelp before you. focus your m

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ul in the twelves, to keep the great house-door well locked up after nightfall; whoever neglects it, has himself to blame if /raw gaiiden looks him up. that is what happened to the gi"andparents of the good people now at bresegardt. they were silly enough to kill the dog into the bargain; from that hour there was no' sag und tag (segen bless, ge-deihen thrive, and at length the house came down in flames. better luck befalls them that have done dame gauden a service. it happens at times, that in the darkness of night she misses her way, and gets to a cross-road. cross-roads are to the good lady a stone of stumbling: every time she strays into such, some part of her carriage breaks, which she cannot herself rectify. in this dilemma she was once, when she came, dressed as a stately dame, to t

s do der selbig herzog wol fiir die linden zog: das diutet frombde geste, so redt der gemeine man' wackern. leseb. 703. it is usually a flight of grasshoppers that announces stranger guests (justinger p. 160, couf. 271, or else a good take of salmon, ib. 379. other intimations of coming guests in sup. i, 71-2-3. 889. 1028; k, 63 (see suppl. lifeless things, especially elements, can furnish omens. flames standing on the helmets or spears of warriors were a prognostic of victory vikri^ avfi^oxov. seem. iio^ mentions a fire of this kind, but not what it signified' hijrr leingi mun a brodds oddi bifaz; and more plainly 15p 'of geirom geislar (rays) stoso' tac. ann. 12, 64' signa militum arsere; 15, 7 'pila militum arsere' procop. de b. vand. 2, 2: rwv sopdrcav avrol^ ra akpa ttvpl ttoxxo) kare

entur, duae puerorum lanceae emissis flammis lumen euntibus praebuerunt, ibantque fulgurantes hastae' before the battle of prague in 1620 a will a' wisp settled on the general's' sometimes these' lieimen or grillen' mean prosperity to the house, sup. i, 313. 609. 2' examen apum in arbore praetorio imminente consederat' livy 21, 46' fastigium capitolii examen apium insedit' tac. auu. 12, 64. bees. flames. things found. 1137 flag, and was taken for a pledge of victory. this too is the dioscuri's /ame, that shone on the masts of ships, a saving sign under stress of storm. further, a candle that sneezes (spits, a brand that snaps over (sup. i, 889) betoken guests again; a candle that goes out, death (150; one that hums roses (forms wickheads, good luck (252. to spill oil or wine, to pour ivate

p. 1088. 1107: the healing art was as much sacerdotal as the business of fortune-telling (see suppl. the distinction between sacrifice and healing would perhaps be stated most correctly by saying, the one was aimed at sickness threatened, the other at sickness broken out. preventive sacrificial rites have no doubt been preserved longest in pastoral life: herdsmen made their cattle run through the flames, once a year^ oneeoman rite i quote from cato de re rust. 83: votum pro bxibus, ut valeant, sic facito. marti silvano in silva interdius, in cajnta singula bourn votum lacito, farris adorei libras iii. et lardi p. iv s. et jjulpae iv s, vini sestarios tres. id in ununi vas liceto conjicere, et vinum item in unum vas liceto coujicere. earn rem divinam vel servus vel liber licebit faciat. ubi

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

en the means of generating the fire, of which it is true there is nothing said. in any case we have here the use of a cartwheel to feed a festal flame. if the majority of the accounts quoted limit the use of needfire to an outbreak of murrain, yet some of them expressly inform us that it was resorted to at stated times of the year, especially midsummer, and that the cattle were driven through the flames to guard them beforehand against future sicknesses. nicolaus gryse (rostock 1593, liii a) mentions as a regular practice on st. john s day: toward nightfall they warmed them by st. john s blaze and needfire (nodfiir) that they sawed out of wood, kindling the same not in god s name but st. john s; leapt and ran and drave the cattle therethro9, and were fulfilled of thousand joys whenas they

charcoal until it is perfectly black. they then put all the bits of the cake into a bonnet, and every one, blindfold, draws out a portion. the bonnet-holder is entitled to the last bit. whoever draws the black bit is the devoted person who is to be sacrificed to baal, ivhose favour they mean to implore in rendering the year productive. the devoted person is compelled to leap three times over the flames. here the reference to the worship of a deity is too plain to be mistaken: we see by the leaping over the flame, that the main point was, to select a human being to propitiate the god and make him merci ful, that afterwards an animal sacrifice was substituted for him, and finally, nothing remained of the bodily immolation but a leap through the fire for man and beast. the holy rite of frict

ketberg the people did after sunset on easter day, even within the memory of man, hold the easter fire, which the men of old named bocks-thorn. on the margin stands his old authority again, the lost conradus fontanus (supra p. 190. how the fire itself should come by the name of buck s or goat s thorn, is hard to see; it is the name of a shrub, the tragacanth. was bocksthorn thrown into the easter flames, as certain herbs were into the midsummer fire? 3 n.b, some maintain that the easter candle was ignited by burning-glasses or crystals (serrarius ad epist. bonif. p. 343. 4 franz wessel s beschreibung des pabstlichen gottesdienstes, stralsund ed. by zober, 1837, p. 10. eastee fiees. 617 almost everywhere during the last hundred years the feeble ness of governments has deprived the people of

, an der erde springt der wein, grebt ihr uns der eier ein zum johannisfeuer, der haber is gar theuer (oats are so dear. haberje, haberju! frifre frid! gebt uns doch ein schiet (scheifc, billet (j. v. u. f. deutschl. 1790. 1, 313) similar rhymes from franconia and bavaria, in schm. 3, 262. in the austrian donauliindchen on st. john s eve they light fires on the hill, lads and lasses jump over the flames amid the joyful cries and songs of the spectators (reil, p. 41. everywhere on st. john s eve there was merry leaping over the sonnenwendefeuer, and mead was drunk over it/ is denis s recollection of his youthful days (lesefr. 1, 130. at ebingen in swabia they boiled pease over the fire, which were laid by and esteemed wholesome for bruises and wounds (schmid s schwab, id. 167; conf. the boi

im: cannot i help thee? strike into the path on thy right, i will guide thee out of the wilderness/ buddha replied: thank thee, but i am poor and hungry, and unable to repay thy kind ness/ if thou art hungry/ said the hare, f light a fire, and kill, roast and eat me/ buddha made a fire, and the hare immediately jumped in. then did buddha manifest his divine power, he snatched the beast out of the flames, and set him in the moon, where he may be seen to this day. 3 to the greenlander s fancy these spots are the marks of malina s fingers, with which she touched the fine reindeer pelisse of anninga (majer s myth, taschenb. 1811. p. 15. an on. fable tells us, that mani (the moon) took two children, bil and hiuki, away from the earth, just as they were drawing water from the well byrgir, and ca

HAMIL THE ROSICRUCIAN SEER

i have even presented it to them while asleep.theyhave dreamed ofit,andi-oh,how hard have i tried to make it intelligible to them when waking has dispelled the illusion from their minds. i have sought other modes. 1 have tried to presentitthrough writing mediums,butthey have other spirits that, low as i am, 1 would not dare toindwellersof theworldofspirits139can, and1hurried quickly into the very flames to get it out of their reach.1succeeded, andisawitin flames when only the soles of my feet were scorched. as the flames went on consuming me my senses left, delirium came on and1believed that i raved. my passing from life into immortality-from time intoeternity-wascertainly a fearful one. when my spirit was released and1was again whole asiamnow-whenistarted into being, the same as life, yet

HEAVEN HELL

under the rule of khetra, who is the "warder of this field (vol. i, p. 60, but it is only when they hear the words of afu-ra that they come to life. the work which they do in this region is to hew and hack souls in pieces, to imprison the shadows of the dead, and to carry out the sentence of death on those who are doomed to destruction in a place of fire; they cause fires to come into being, and flames to burst forth on the wicked. p. 123 [paragraph continues] now in this case also the beings who are doomed to be burned in a place specially set apart for this purpose cannot be of the number of the gods who protect osiris, for they were created by ra to serve this god in this division of the tuat, and to attend upon himself as he made his journey through it each day! they must, then, be th

of khenti-amenti-osiris according to the book of gates sacred texts egypt ehh index index previous next third division of the tuat. ii. the kingdom of khenti-amenti-osiris according to the book of gates. before afu-ra can pass into the third division it is necessary for him to pass through a gate which is protected by two strong walls, with a passage running between them. this passage is swept by flames of fire which proceed from two uraei; each end of it is guarded by a warder in mummied form, and on the inner side of the inner wall is a company of gods. the gate is called septet-uauau, and the name of its monster serpent is aqebi. so soon as the boat enters the division or hour four of the gods of the region appear, and take it in tow; the god is in the same form as before, and has in no

form, and on the inner side of the inner wall is a company of gods. the gate is called septet-uauau, and the name of its monster serpent is aqebi. so soon as the boat enters the division or hour four of the gods of the region appear, and take it in tow; the god is in the same form as before, and has in no way suffered by his passage through the gate, because at the word of sa the gate opened, the flames which swept between the walls ceased, and the warders of the passage and the guardian gods withdrew their opposition. in this division a serious obstacle had to be overcome. immediately in the fair way of the course of afu-ra is a group of eight gods, called faiu-neteru, who bear on their shoulders a long pole-like object, each end of which terminates in a bull's head. this object is, p. 12

division, and it was all important for afu-ra to have their friendly help when he left the back of the serpent and rejoined his own boat. in one portion of the region to the left of afu-ra p. 137 we see the hetep-neteru, i.e, a company of eight prods, and the goddess qetet-tent; the work of these gods is to be present at the destruction of the dead in the tuat, and to consume their bodies by the flames which they emit from their mouths, and the goddess lives partly on the blood of the dead, and partly on what the gods give her. these gods are provided with blocks on which they cut in pieces the dead, and when they are not thus employed they sing hymns to their god, to the accompaniment of the shaking of sistra; they exist by virtue of the word of power which they have received, and their

ds" did, and who state that the souls of the dead do not come near it because it is holy. when he passes out of this division they lift up their voices in lamentation (vol. ii, p. 132. the living uraei turn back the souls from their lake, and the mere sound of p. 142 the words which they utter destroys the shadows of the dead who have succeeded in coming near it. they preserve with great care the flames and fire which are in them, so that they may hurl them at the enemies of afu-ra. in the course of his journey through this hour afu-ra passes the shrine of khenti-amenti, the ancient god of abydos, which is seen on the left (vol. ii, p. 137; he is in mummied form, wears the white crown, as befits a god of the south, and stands on a serpent. immediately before the shrine is the flame-goddess

HEKAS

lineage, with the first-born of witchblood, and your presence within the circle is testimony to the pact which preserves the lineage from today until the last-to-die of the line has stepped therein: this is the course of the tradition amongst the race of men. for myself i need to look no further than the circle for the origination of the way! there burns the first fire and the vision amongst the flames, there the cipher writ amongst the forms of charm and wort, there lie both heart and hearth. and yet i am myself curious to know whence came the wand and dagger, whence came the charms that i myself may know and teach; i am curious to re-member the steps of my ancestors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this cu

HELENA BLAVATSKY NIGHTMARE TALES

less as before. the mesmerizer had placed himself between the shaman and theplatform, when he began slowly drumming. the first notes were muffled, and vibrated so softly in the air thatthey awakened no echo, but the shaman quickened his pendulum-like motion and the child became restless.the drummer then began a slow chant, low, impressive and solemn. as the unknown words issued from his lips, the flames of the candles and torches wavered and flickered,until they began dancing in rhythm with the chant. a cold wind came wheezing from the dark corridorsbeyond the water, leaving a plaintive echo in its trail. then a sort of nebulous vapour, seeming to ooze fromthe rocky ground and walls, gathered about the shaman and the boy. around the latter the aura was silveryand transparent, but the cloud

HELENA BLAVATSKY THE KEY TO THEOSOPHY

-rested ego trembles in the scales of just retribution, as it now falls once again under the sway of active karmic law. it is in this rebirth which is ready for it, a rebirth selected and prepared by this mysterious, inexorable, but in the equity and wisdom of its decrees infallible law, that the sins of the previous life of the ego are punished. only it is into no imaginary hell, with theatrical flames and ridiculous tailed and horned devils, that the ego is cast, but verily onto this earth, the plane and region of his sins, where he will have to atone for every bad thought and deed. as he has sown, so will he reap. reincarnation will gather around him all those other egos who have suffered, whether directly or indirectly, at the hands, or even through the unconscious instrumentality, of

HP LOVECRAFT A DARK LORE

n thing which had stolen upon them in the night. it was voodoo, apparently, but voodoo of a more terrible sort than they had ever known; and some of their women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people could stand it no more. so a body of twenty police, filling two carriages and an automobile, had set out in the late afternoon with the shivering squatter as a guide. at the end of the passable road they alighted, and for miles splashed on in silence through the terrible cypress woods where day never came. ugly roots and malignant hanging noo

nite words; and at one point it seemed to verge toward the confines of diabolic and hysterical laughter. then a yell of utter, ultimate fright and stark madness wrenched from scores of human throats- a yell which came strong and clear despite the depth from which it must have burst; after which darkness and silence ruled all things. spirals of acrid smoke ascended to blot out the stars, though no flames appeared and no buildings were observed to be gone or injured on the following day. toward dawn two frightened messengers with monstrous and unplaceable odours saturating their clothing knocked at the fenner door and requested a keg of rum, for which they paid very well indeed. one of them told the family that the affair of joseph curwen was over, and that the events of the night were not t

added sleeping quarters to his attic realm, he kept closely to himself there, ordering food brought to the door and not taking it in until after the servant had gone away. the droning of monotonous formulae and the chanting of bizarre rhythms recurred at intervals, while at other times occasional listeners could detect the sound of tinkling glass, hissing chemicals, running water, or roaring gas flames. odours of the most unplaceable quality, wholly unlike any before noted, hung at times around the door; and the air of tension observable in the young recluse whenever he did venture briefly forth was such as to excite the keenest speculation. once he made a hasty trip to the athenaeum for a book he required, and again he hired a messenger to fetch him a highly obscure volume from boston. s

HP LOVECRAFT THE CALL OF CTHULHU

n thing which had stolen upon them in the night. it was voodoo, apparently, but voodoo of a more terrible sort than they had ever known; and some of their women and children had disappeared since the malevolent tom-tom had begun its incessant beating far within the black haunted woods where no dweller ventured. there were insane shouts and harrowing screams, soul-chilling chants and dancing devil-flames; and, the frightened messenger added, the people could stand it no more. so a body of twenty police, filling two carriages and an automobile, had set out in the late afternoon with the shivering squatter as a guide. at the end of the passable road they alighted, and for miles splashed on in silence through the terrible cypress woods where day never came. ugly roots and malignant hanging noo

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

escended one night from the moon in a mist; they and the vast still lake and gray stone city lb. however this may be, it is certain that they worshipped a sea-green stone idol chiseled in the likeness of bokrug, the great water-lizard; before which they danced horribly when the moon was gibbous. and it is written in the papyrus of ilarnek, that they one day discovered fire, and thereafter kindled flames on many ceremonial occasions. but not much is written of these beings, because they lived in very ancient times, and man is young, and knows but little of the very ancient living things. after many eons men came to the land of mnar, dark shepherd folk with their fleecy flocks, who built thraa, ilarnek, and kadatheron on the winding river ai. and certain tribes, more hardy than the rest, pus

d with fear shrieked aloud of the sight within the king's banquet-hall, where through the windows were seen no longer the forms of nargis-hei and his nobles and slaves, but a horde of indescribable green voiceless things with bulging eyes, pouting, flabby lips, and curious ears; things which danced horribly, bearing in their paws golden platters set with rubies and diamonds and containing uncouth flames. and the princes and travelers, as they fled from the doomed city of sarnath on horses and camels and elephants, looked again upon the mist-begetting lake and saw the gray rock akurion was quite submerged. through all the land of mnar and the land adjacent spread the tales of those who had fled from sarnath, and caravans sought that accursed city and its precious metals no more. it was long

HP LOVECRAFT THE TOMB

ble only at the entrance. the door, a ponderous and forbidding slab of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chains and padlocks, according to a gruesome fashion of half a century ago. the abode of the race whose scions are here inurned had once crowned the declivity which holds the tomb, but had long since fallen victim to the flames which sprang up from a stroke of lightning. of the midnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later years vaguely increased the always strong fascination which i had felt for the forest-darkened sepulcher. one man only had perished in the fi

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

aft and human emotion is inescapable to any student of the art, which cannot be called a black art unless you call all emotion evil. what most people want most is an emotional experience, and whether they seek it on the sexual level or in some pure, spiritual and romantic sense, witchcraft can open up the way to finding it. encouraging your own innermost emotions whatever they may be, fanning the flames of your inner self is part of the principal business of witchcraft. freeing your own untapped powers through spells and chants, and glancing into the future and changing it to suit your wishes, these are the ways of a witch. recipes, fortune-telling systems, the whole pattern for a better life through witchcraft is in your eyes and on your lips. those who find dealing in witchcraft strange

ISIS UNVEILED

lation of the amtadini, accompanied by the village-priest, went in procession to the spot. they managed to stick the sunshade, opened, between the infant's back and the arm of the virgin which embraced him. the scene and ceremony were both solemn and highly refreshing to our religious feelings. for there stood the image of the goddess in its niche, surrounded with a row of ever-burning lamps, the flames of which, flickering in the breeze, infect god's pure air with an offensive smell of olive oil. the mother and son truly represent the two most conspicuous idols of monoiheittic christianity! for a companion to the idol of the poor amtadini of bari, go to the rich city of bio de janeiro. in the church of the domo da candelaria, in a long hall running along one side of the church, there migh

his ss! digitizecoy google the ancient of days 33 who the enemies of the 'lord' were, according to the christians, is not difficult to surmiae; the few inside the augustinian fold were his new children and favorites, who had supplanted in his affections the sons of israel, his 'chosen people' llie rest of mankind were his natural foes. the teeming multitudes of heathendom were proper food for the flames of heu; the handful within the church communion 'heirs of salvation' but if such a proscriptive policy was just, and its enforcement was 'sweet savor' in the nostrils of the 'lord' why not scorn also tiie pagan rites and philosophy? why draw so deeply from the wells of wisdom, dug and filled up to brim by the same heathen? or did the fathers, in their desire to imitate the chosen people who

uisition, on a photograph in our posaession, from an original procured at tiie escorial of madrid. und^ this christian standard, in the brief space of fourteen years, tomas de torquemada. the confessor of queen isabella, burned over ten thousand persons, and sentenced to the torture eighty thousand more. orobto, the well-known writer, who was detained so long in prison, and who hardly escaped the flames of the inquisition, immortalized this insti- tution in his works when once at liberty in holland. he found no better argument against the holy church than to embrace the judaic faith and submit even to circumcision "in the cathedral of saragossa" says a writer on the inquisition "is the tomb of a famous inquisitor. six pillars surround the tomb; to each u dunned a moor, as preparatory to be

r this chapter. suffice it to say that as we read the numerous questions offered by dominic and the answers of the demons, we become fully convinced that they corroborate in every detail the unwarranted assertions and support the interests of the church. the narrative is suggestive. the legend graphically describes the battle of the exorcist with the legion from the bottomless pit. the sulphurous flames which burst forth from the nose, mouth, eyes, and ears, of the demoniac; the sudden appearance of over a hun- dred angeb, clad in golden armor; and, finally, the descent of the blessed virgin herself, in person, bearing a golden rod, with which she adminis- 140. cf. jean martia: a ugtnd* ife w. dtmmaque: vuru. 1510. digitizecoy google 70 tsis onteilsd ten a sound thrashing to the demoniac t

we refer tbe tcader to jacouiot's answer in his recent work. carudta t it ckritt, pp. 357<8, etc, for the conclusive evidence dut the name is not derived bom tbe ookr. digitizecoy google harcion. the noble heresiabch! itsdf tan^uy in spirit. the greek logos, the helwew messiah, the latin verbum, and the hindct vir (the son) aie identically the same; they express an idea of collective uititiea of flames detached from the one eternal center of light "the man who accomplishes pious but interested acts [with" the sole object of his salvation] may reach the ranks of the deeag [saints" but he who accomplishes, disinterestedly, the same pious acts, finds himself forever rid of the five dements (of matter "perceiving the supreme soul in all beings and all beings in the supreme soul, in offering h

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

continued to burn for any time. this lamp, endowed with such unbelievable powers, was discovered to be the workmanship of an unknown contriver named maximus olibius, who must have possessed the profoundest skill in chemical art. on the greater urn some lines were inscribed in latin, recording the perpetuation of this wonderful secret of the preparation and the starting of these (almost) immortal flames. st. austin mentions a lamp that was found in a temple dedicated to venus, which, notwithstanding that it was exposed to the open weather, could never be consumed or extinguished. ludovicus vives, his commentator, in a supplementary mention of ever-burning lamps, cites an instance of another similar lamp which was discovred a little before his time, and which was considered to have been bur

h was dignified by the name of vesta by some. the fire itself was properly vesta; and so ovid: nec te aliud vestam, quam vivam intelligere flammam. 56 the rosicrucians. the prytaneia were the atria of the temples, wherein a fire was kept that was never suffered to go out. on the change in architectural forms from the pyramidal (or the horizontal) to the obeliscar (or the upright, or vertical, the flames were transferred from the altars, or cubes, to the summits of the typical uprights, or towers; or to the tops of the candles, such as we see them used now in catholic worship, and which are called tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the divine presence or influence. this, through the symbolism that there

fire that never went out. and he calls these temples and these lights, or this fire, the perpetual watches or watch-lights, or proof of the presence, of the gods. by which expressions he means, that places and things were constantly protected, and solemnised where such lights burned, and that the celestials, or angel-defenders, camped, as it were, and were sure to be met with thickly, where these flames upon the altars, and these torches or lights about the temples, invited them and were studiously and incessantly maintained. thus the custom seems to have been general from the earliest antiquity to maintain a constant fire, as conceiving the gods present there. and this was not only the opinion of the inhabitants in jud a, but it extended all over persia, greece, italy, egypt, and most oth

his supernaturally magnificent element, fell down and worshipped it; making of it the visible representation of the very truest; but yet, in man s speculation, and in his philosophies, nay, in his commonest reason, impossible god: god being everywhere, and in us, and, indeed, us, in the god-lighted man; and 70 the rosicrucians. impossible to be contemplated or known outside, being all! lights and flames, and the torches, as it were, of fire (all fire in this world, the last background on which all things are painted, may be considered as lancets of another world the last world: circles, enclosed by the thick walls (which, however, by the fire are kept from closing) of this world. as fire waves and brandishes, will the walls of this world wave, and, as it were, undulate from about it. in sm

in athens was pallas- athene, or minerva. in the greek cities, the form of the deity changed variously to bacchus, to hercules, to phoebus- apollo; to the tri-formed minerva, dian, and hecate; to the dusky ceres, or the darker cybele. in the wilds of sarmathia, in the wastes of northern asia, the luminous rays descended from heaven, and, animating the lama, or light-born spoke the same story. the flames of the greeks, the towers of the phoenicians, the emblems of the pelasgi; the story of prometheus, and the myth of his stealing the fire from heaven, wherewith to animate the man (or ensoul the visible world; the forges of the cyclops, and the monuments of sicily; the mysteries of the etrurians; the rites of the carthaginians; the torches borne, in all priestly demonstrative processions, at

JESSUP MK THE CASE FOR THE UFO

y even yet do not know why this happened& are not even sure that the "f" within "f" is the reason, for sure at all. in short the atomic bomb didn't kill the expierimentors (sic) thus the expieriments (sic) went on-but eventually one or two were accidentally killed but the cause was known as to why they died. myself, i "feel" that something pertaining to that small-boat compass "triggered" off the flames" i have no proof, but neither does the navy (4) worse& not mentioned when one or two of their men, visible-within-the-field-to-all-the-others, just walked into nothingness, and nothing could be felt, of them, either when the "field was turned on or off, they were just gone! then, more fears were amassed (5) worse, yet, when an apparently visible& new-man just walks seemingly "throo" the wal

ration of a ship could not be counted upon at all. in short, ignorance of this thing bred such terrors of it that, on the level of attempted operations, with what knowledge was then available it was deemed as impossible, impracticable and too horrible. i believe that had you then been working upon& with the team that was working upon this project with yourself knowing what you now know, that "the flames" would not have been so unexpected, or such a terrifying mystery. also, more than likely, i must say in all fairness, none of these other occurrences could have happened without some knowledge of their possibility of occurring. in fact, they may have been prevented by a far more cautious program and by a much more cautiously careful selection of personnel for ships officers& crew. such was

ship? but strangely there was no sign of wounds or injuries on any of the bodies. suffocation? jammed "freeze" somebodyslippedup on this one must have been a "jammed"-freezer to kill all. otherwise, the "sparks" would not have got hit so hard. after a quick conference, the would-be rescuers decided to put a tow line onto the unlucky vessel and take her into port. but at that very moment smoke and flames belched froth from no. 4 hold. the fire was immediately so hot and so widespread that it was impossible to subdue. telepathic, eh? the boarding parties hurriedly abandoned the doomed vessel and returned to the safety of their own ships. moments later there was a terrific explosion on the ourang medan and the ship seemed to leap into the air. then it settled back and quietly slid beneath the

of this event, which are so typical of the reports in current sightings. silence of operation for one thing. foul odor. in size, this ufo was said to be about one hundred cubits, which is about 172 feet long. the fact that two equal dimensions were given indicating (perhaps) equal length and breadth implies disc shape. in any case it was described as a fire circle, indicating its shape, and that flames were associated with it as has so often been the case. the exact nature of the flames is of course unknown to us; they may have been electrical discharges which would have been strange to the egyptians of 1500 bc and would have been recorded as ordinary flames. as in our modern sightings, there was sometimes one object and sometimes a group or flock. they were shining, and by this it seems

they are quite commonly seen between the earth and t moon, and at least once between the earth and mercury; that they appear as discs or spheres, spindles or dumbbells. crescents, sackles? two reasons for odd shapes, one electronic-mag-molecular "field" migration due to "coat" on center parts of ships drive units: other, like "sun-dogs" also, an enfused ship, hit by ultra-high polar-infusion wave flames up& often takes these shapes, to some extent. thus you have in effect a force-fied charge over-charging the drive-induction part of the ship. this causes heat, cooks the pilot and flames the 143 ship to cinders if it is not caught soon enough to cut-off (shed) the over-charge. location of ufo's we have already mentioned swift and watson, and the objects which they saw. we are now going to p

KETAB E SIYAH

s doing, gives impetus to his sin, translating evil thought unto evil design, making action of foul conspiracy. act swift, my father, else we are undone by the evil of the treacherous one. call him to trial and let us prosecute; there is not one amongst the elohim who will not testify to his crime. let him stand accused and condemned then cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers th

s doing, gives impetus to his sin, translating evil thought unto evil design, making action of foul conspiracy. act swift, my father, else we are undone by the evil of the treacherous one. call him to trial and let us prosecute; there is not one amongst the elohim who will not testify to his crime. let him stand accused and condemned then cast him from the eternal light of heaven unto the searing flames of hell, no less does he deserve from us whom he has so betrayed and from you whom he has wronged with such audacity and impiety. no longer is he brother or son but rather deceiver, ruiner, villain. spare not the treasoner your wrath" hearing these words from the false lips of gabriel, once my brother and comrade, did my father bow his head in grief, stopping up his ears with his fingers th

ing dreams did catch me up within their swell and bore me into battle, unthinking and unseeing, hoping only for glories as had not been won before. like some braggart knight i sought the battle's heart, unknowing of such a thing as consequence, yearning only for the wetting of my blade. such wrath and passion did consume me, and with such searing intensity, that, to quench with blood those fierce flames, i did oppose the very king that sired me, carving a bloody path to his standard and his throne. in that struggle, well known to you is it, i did strike upon adonai yahweh a most terrible wound, tearing from his body his organ of creation and consuming it with one serpent's gulp. for such rash error we might have most dearly paid. listen! i have taken from him that sired us the very power o

ongst the dripping leaves and seized from her bewildered play-mate's hand the bait with which he thought to entice and took once more to flight. running amongst the trees they went, each flying and then chasing the other, else racing to the river or this tree or that, laughing, singing, joyous, beautiful, went those bright children in the garden. now the eastern sky grew crimson with the kindling flames of dawn. now ishtar spoke a charm and led new hearts of new creation to thoughts of love's burning embrace. now laughing gambol elapsed into play more laden with rich desire. playful catches turn to caresses, tackles by the river become kisses and at last they lie beneath the leafy pavilion of trees, enjoined in love's art as the birds of that park saluted the sun that rose upon the morn of

ls of the valley as the hungry tongues did lick all the leaves to ash and leave the once fertile soil scorched and black. the very sun was blocked out by smoke, perfumed with the incense of the garden, and the river was blocked and ran dry with the embers of the conflagration's wake. 199 only as the sun descended in the western sky, bleeding red into the waters of the ocean, did the all-consuming flames fade and die. raphael surveyed the wreck of what had once been green and it was wholly black and dead. yet looking more closely yet, making tight his eyes he did see amongst the many ashes of the trees, scattered across the dark-scarred earth, many motes of light like burning stars and his angel-sight did know them as the germs of those trees that he had been sent to scorch to dust. even as

KNOWLEDGE LECTURE ONE

rward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any mag

s out against his steps, saying "because i am silent, because i am pure" and it must know that his aspirations are pure enough hand high enough for him to be allowed to tread upon it. he is then allowed to announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him "who is he whose pylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

without any harm to ourselves, he will immediately reveal himself. if we could feel the pleasure of perceiving the creator in our initial egoistic state, we would never gather enough strength to part with our egoism, to ask the creator to grant us the willpower to withstand the pull of gratification. like the night butterflies that rush toward the light that kills them, so we would perish in the flames of pleasure, but still would not be able to resist them. only those of us who have experienced the lack of strength in the face of great pleasure understand that we would not be capable of stopping ourselves from deriving pleasure if the enjoyment were greater than the power of our will and our recognition of evil. the creator hides from us specifically for our own good in order that we sho

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ve the way leading up to god. 286. sometimes the rose is impressed upon that equal-armed cross, and then we have the rose croix, the great emblem of the rosicrucians, which figures largely in the eighteenth degree. the maltese cross is another form of it, with the arms widening or spreading out, conveying the idea that the force that is pouring out is constantly increasing. again, we find it with flames shooting out from the ends of the cross; and when it is in active revolution, with the flames trailing at right angles to the arms of the cross, we have the well-known form called the swastika. 287. in these days the cross on the ladder is usually drawn in the latin form, which makes it a sign of the second outpouring, from the second person of the trinity, and it is usually considered as t

splendid experience when seen with the inner sight; for the hierophant of the mysteries (the h.o.a.t.f) stands above or beside the physical initiator, in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate, the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level, that they may give their full blessing to the new ruler in the craft. 802. the h.o.a.t.f. makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic broth

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

m of the earth; he shall revisit the light and claim the right of preparing his soul for the reception of the mysteries of the great goddess isis. 120. the conductor now left the aspirant, warning him that many dangers surrounded and awaited him, and exhorting him to continue unshaken. heavy doors closed behind him, rendering his return impossible. presently he entered a spacious hall filled with flames through which he had to rush with the greatest speed. even when he had passed through this fiery furnace he came to another hall the floor of which was covered with a huge network of red-hot iron bars with very narrow interspaces between them. having surmounted this difficulty he reached a wide and rapid channel across which he had to swim. on the other side he found a narrow landing place

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

ce when seen with the inner sight; for the hierophant of the mysteries (who in these modern days is the h.o.a.t.f, stands above or beside the initiator in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level that they may give their blessing to the candidate. 181. the hierophant makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic brotherhood, and through

s. john: but it is certain that the french portion found its way into the coffers of king philip. 685. the last and most brutal act of this stupendous tragedy occurred on the 14th of march, 1314, when the venerable grand master of the temple, jacques de molay, and gaufrid de charney, preceptor of normandy, were publicly burned as relapsed heretics before the great cathedral of notre dame. as the flames closed round him the grand master summoned the king and the pope to meet him within a year before the judgment-seat of god, and both pope and king were dead within twelve months. 686. the preservation of the templars tradition 687. the destruction of the order of the temple did not, however, involve a complete suppression of the teaching enshrined within it. certain of the french knights te

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

his breath on the back of your neck. say" behind me. beelzebub" 4) visualize the ground opening up into a bottomless pit. out jumps a great fierce wolf bearing it's snarling fangs. say" on my left. abbadon" 5) a gentle being steps into view (his looks are deceiving) he is the beautiful angel of hostility. say" on my right. belial" 6) throw your arms in the air with furious abandon! say" about me flames the pentagram of lucifer. prince of darkness" 7) wrap your arms around yourself in an embrace. say "within me burns the black flame of sr letter from a luciferean by rex monday since my last epistle to chaos international, i have received some correspondence from some readers who have sought further elucidation on the nature of my satanic philosophy. one question in particular, i found some

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

canned, deviled meats (deviled meat and deviled eggs are so-called because of the hot spices that are sometimes included. this association can also be inverted. in a 1997 radio commercial for cool iced tea, for instance, comedian penn jillette begins by saying, i m in hell, seated next to some former irs auditors. in the background, one hears various sounds associated with the underworld shrieks, flames, and the like. despite the heat, however, jillette stays cool because of the iced tea he is drinking. other product names are more indirect. dirt devil, for example, is the name of a very popular vacuum cleaner. the name is derived from a short-lived circular wind pattern that briefly stirs up dirt like a minicyclone. the quasi-spectral appearance of the cloud of dark,moving dust may be res

ugh which alice falls. beyond the door a young woman living in san francisco discovers she is going to bear satan s child. given the headturning and other lame effects, it seems that this 1975 film was intended to be a blend of rosemary s baby and the exorcist. bill& ted s bogus journey following an exorcism, bill and ted are sent into an adolescent hell from which they escape through a portal of flames. this 1991 comedic fantasy is comparable to alice in wonderland with a heavy metal theme. bishop auckland case in 1993, accusations of satanic ritual abuse were leveled against four families in bishop auckland, uk. the case started with a teenage male who had been convicted of child molestation. after being sent away to a medical center for treatment, two of his five victims began to accuse

used in a satanic ritual. inverting traditional symbolism, lavey stipulates that all of one s ritual candles should be black except for one white candle, which is to be reserved for cursing rituals. no other light source is to be used during the ceremony: the candles used in satanic ritual represent the light of lucifer the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. black candles are used for power and success for the participants of the ritual, and are used to consume the parchments on which blessings requested by the ritual participants are written. the white candle is used for destruction of enemies. parchments upon which curses are written are burned in the flame of the white candle (lavey 1969, 136 137) see also church of satan;magic a

the excommunicated and the belatedly repentant, and the passage through peter s gate, come seven encircling terraces, which rise in succession with diminished circuit as they approach the summit. each of the cornices corresponds to the seven deadly sins, from which the soul is purged through the expiatory labor of climbing the mountain. the terrestrial paradise is reached through a final wall of flames and comprehends two streams that wash away the remembrance of sin and strengthen the remembrance of good deeds. dante s paradise, according to the ptolemaic system of cosmography, consists of nine moving heavens, which are concentric with the earth, the fixed center of the universe, and around which they revolve at a velocity proportional to their distance from the earth. each heaven is pre

h his gorgeous, red-headed colleague who kevin later discovers to be his own sister. when kevin learns that milton is his long lost father who wants him to procreate through his sister, kevin opts out by shooting himself in the head in front of his father. lucifer s shock and pain over the loss of his son causes him to burst into screams of rage that engulf the entire scene in billowing smoke and flames. this appears to be the movie s dramatically appropriate conclusion. however, the narrative unexpectedly continues when, instead of dying, kevin finds himself transported back to the beginning of the story where he is defending his perverted client from the charge of molesting innocent young students. kevin, finding that his wife is miraculously still alive, knows he is being given a second

LIBER O

(i.e. vibrate) hvhy. vii. turning to the south, the same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i'

LIBER 777

yqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 1010 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 s

f s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians. 18 12& yrfyc sitri leapard s head and gryphon s wings. 19 15$ cwgyla eligos a knight with a lance and banner, with a serpent. 20 18$ ytab bathin a str

LIBER AASH

4 liber a fash vel capricorni pnevmatici 36. this chain reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and every triangle alike! 37. but the progress is progress, and progress is rapture, constant, dazzling, showers of light, waves of dew, flames of the hair of the great goddess, flowers of the roses that are about her neck, amen! 38. therefore lift up thyself as i am lifted up. hold thyself in as i am master to accomplish. at the end, be the end far distant as the stars that lie in the navel of nuit, do thou slay thyself as i at the end am slain, in the death that is life, in the peace that is the mother of war, in the darkness tha

LIBER ALEPH

the most tense and intense book that i have ever composed. the thought is so concentrated and, if i may use the word, nervous, that both to write then, and to read now, involved and involves an almost intolerable strain. i remember how i used to sit at my desk night after night.it was the bitterest winter that had been known in new york for many years.but even if the central heating had been the flames of hell itself, i doubt whether i should have been warm. night after night i sat, all through, rigid as a corpse, and icier; the whole of my life concentrated in two spots; the small section of my brain which was occupied in the work, and my right wrist and fingers. i remember with absolute clearness that my consciousness appeared to start form a perfectly dead forearm. the book is written

LIBER ARCANORUM

eather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fl

LIBER ASTARTE

ernicious lie of the osirian vegetation cults, based on an ignorance of fundamental biological facts. t.s] 2 [see liber 418 .the vision and the voice. 10th athyr. t.s] svb figvra clxxv 11 of these beginnings of the infinite fire, thou shalt thus be aware. for the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the infinite fire thy ceremony shall be caught up unto ravishing song, and thy meditation shall be ecstasy, and thy toil shall be a delight exceeding all pleasure thou hast ever known. and of the great flame that answereth thee it may not be spoken; for therein is the end of this magick art of devotion. 31. considera

LIBER CCCXXXV ADONIS

en hawk. in his beak is a jewel which he drops into the lamp that hangs from the height above the head of the lady adonis 29 psyche. this lamp remains dark. during this darkness the unicorn, the lion, and the peacock disappear] love me and lead me through the blind abysses! fill me and feed me on the crowning kisses, like flowers that flicker in the garden of glory, pools of pure liquor like pale flames and hoary that lamp the lightless empyrean! ah! love me! all space be sightless, and thine eyes above me! thrice burnt and branded on this bleeding brow, stamp thou the candid stigma.even now [the lamp flashes forth into dazzling but momentary radiance. as it goes out a cone of white light is seen upon the head of the lady psyche, and before her stands a figure of immense height cloaked and

LIBER CCXLII AHA

reams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there fs the vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of w

supremely good. live within the sane sweet sun! leave the shadow-world alone! olympas. there is a crown for every one; for every one there is a throne! marsyas. that crown is silence. sealed and sure! that throne is knowledge perfect pure. below that throne adoring stand virtues in a blissful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung liber ccxlii 24 down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk fs eye blinds the silve

e light, far-flung liber ccxlii 24 down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk fs eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. mar

n-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i

LIBER CHANOKH

ta talabo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu! gohe-el, zodacare eca ca-no-quoda! zodameranu micalazodo od ozodazodame vaurelape; lape zodir ioiad! can the wings of the winds understand your voices of wonder? o you! the second of the first! whom the burning flames have framed in the depths of my jaws! whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of righteousness! stronger are your feet than the barren stone, and mightier are your voices than the manifold winds! for you are become a building such as is not, save in the mind of the all-powerful. arise, saith the first: move thereofre unto his servants! s

. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-a-dahe od i-mica-ol-zododa aaiome. bajirele papenore idalugama elonusahi.od umapelifa vau-ge-ji bijil-iad! the east is a house of virgins singing praises among the flames of first glory wherein the lord hath opened his mouth; and they are become as 28 living dwellings in whom the strength of man rejoiceth; and they are apparelled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! a

in secundus, since in that instance the g.d. used dee.s rule of counting which gives a total of seven names from the perimeter, one starting from each of the capitalised letters (with the exception that starting from 11/a and 6/a give the same name, although dee was then told to strike the duplicated .a, giving thaoth. tahoelog is obtained starting from 4/t and counting clockwise by 4 (for the 4 flames above the t in the character) regardless of the number in the space, giving thaolog; ohooohatan starting from 6. counting clockwise by 12 (for the 12 rays in the character) giving ohooohatn; thahebyobeaatanun by a convoluted and seemingly arbitrary rule: starting at 4/t for the cross in the character, taken as a tau; count 4 to 22/h; then put in the .b. from the 4/b in the character rather

LIBER CXCVII STORY OF SIR PALAMEDES

she bares the holy womb! shrieks out the mother.s last appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamede the saracen. 8 iii there is a rock by severn mouth whereon a mighty castle stands, fronting the blue impassive south and looking over lordly lands. oh! high above the envious sea this fortress dominates the tides; there

LIBER DCCCLX JOHN ST

he had so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that he was failing; but though he cried a thousand times unto adonai with the voice of death, he could not.he could not. again and again he stood at the gate, and could not enter. and the violet flames of .jn. triumphed over him. then brenner said .let us take a little rest..oh irony!.and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters a fierce curse. oh lord adonai, look with favour upon him! 11.30 after five minutes rest (to the body, that is, john st

ach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth allembracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou thro

LIBER DCCCXI ENERGIZED ENTHUSIASM

ple. the high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of vodki that it looks like water and tastes like fire. with this wine the reverse is the case. it was of a rich fiery gold in which flames of light danced and shook, but its taste was limpid and pure like fresh spring water. no sooner had i drunk of it, however, than i began to tremble. it was a most astonishing sensation; i can imagine a man feel thus as he awaits his executioner, when he has passed through fear, and is all excitement. i looked down my stall, and saw that each was similarly affected. during the libation the h

LIBER HHH

n .blessed are the dead that die in the lord.13? yea, blessed are the dead that die in the lord!14 (c) ordo templi orientis. this e-text last revised 21.07.2004. key entry, formatting, and endnotes by frater t.s. for celephais press/ nu isis working group. 1 this is not quite a literal translation of the latin but gives the gist of it well enough. in contrast to the .waters of contemplation. the .flames of enthusiasm. were supposedly treated of in .liber iao (17) which is unpub-lished and believed lost (i have been informed that a work claiming to be liber iao survives in a private collection, with a latin prologue and quotes from liber lxv and vii paralleling those here, but have been unable to authenticate it or even study a copy. 2 grk .corpse. the reference is to cap. ii, aaa, which pa

LIBER LIBERI VEL LAPIDIS LAZULI

deep secrets in these songs. it is not enough to hear the bird; to enjoy song he must be the bird. 24 liber liberi vel lapidis lazuli 15. i am the bird, and thou art my song, o my glorious galloping god! 16. thou reinest in the stars; thou drivest the constellations seven abreast through the circus of nothingness. 17. thou gladiator god! 18. i play upon mine harp; thou fightest the beasts and the flames. 19. thou takest thy joy in the music, and i in the fighting. 20. thou and i are beloved of the emperor. 21. see! he has summoned us to the imperial dais. the night falls; it is a great orgy of worship and bliss. 22. the night falls like a spangled cloak from the shoulders of a prince upon a slave. 23. he rises a free man! 24. cast thou, o prophet, the cloak upon these slaves! 25. a great n

LIBER LVII

ss or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, be

proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the k

LIBER LXVII THE SWORD OF SONG

a-cursing again like the veriest drab or scullion hamlet ever heard. here is a man, deprived on just cause of half a useless company of retainers. is this wrong (even were it wrong) such as to justify the horrible curses of ll. 164-168 .all the stor.d vengeances of heaven fall on her ingrateful top! strike her young bones, you taking airs, with lameness! you nimble lightnings, dart your blinding flames into her scornful eyes. with this he makes his age contemptible by the drivel-pathos of ll. 156-158 .dear daughter, i confess that i am old; age is unnecessary: on my knees i beg (kneeling) that you.ll vouchsafe me raiment, bed, and food. begging what none ever thought to deny him. yet such is the patience of goneril that even when goaded by all this infamous billingsgate into speech, her r

x, yet am i a sword .masked, o god. cried the adept .verily, an thou hadst not sacrificed. there was silence. and under the goat.s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot wherein boiled amber and wine) and shot through stormy heavens. and they that saw him saw a woman wondrous fair3 robed in flames of hair, moon-sandalled, sun-belted, with torch and vase of fire and water. and he trailed comet-clouds of glory upward. thus came our father (blessed be his name) to death,4 who stood, scythe in hand, opposed. and ever and anon he swept round, and men fell before him .look. said death .my sickle hath a cross-handle. see how they grow like flowers .give me salt. quoth our father. and with s

LIBER LXXVIII

e wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole

of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse fs head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active.generous.fierce.sudden.impetuous* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that the horsed figures refer to the yod of tetragrammaton, the charioted figures to the vau. a description of the cards of the taro 13 if ill dig

he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful and resolute. adaptability, steady force applied

chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or firewand, somewhat similar to that of the zelator adeptus minor. beneath the chariot are flames, some waved, some salient. swift, strong, hasty; rather violent, yet just and generous; noble and scorning meanness. if ill dignified.cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of d to the second decan of e; hence he includes most of leo minor. d of b prince and emperor of salamanders. viii the princess of the shining flame; the rose of the

nged tiger fs head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger fs head, and the same symbol forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right a description of the cards of the taro 15 hand rests on a small golden or brazen altar ornamented with ram fs heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden

LIBER O

rate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh

LIBER V

to west) b "behind me the powers of al (la, to east) c "on my right hand the powers of la (al, to north) d "on my left hand the powers of al (la, to south) e "above me the powers of sht (ts, leaping in the air) f "beneath me the powers of sht (ts, striking the ground) g "within me the powers (in the attitude of phthah erect, the feet together, the hands clasped upon the vertical wand) h "about me flames my father's face, the star of force and fire" i "and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final gesture. this is identical with the first gestufiliber v vel reguli the ritual of the mark of the beast v a a publication in class d liber v vel reguli being the ritual of the mark of the beast; an

LIBER V VEL REGULI

e me the powers of la (to west) b .behind me the powers of al (to east) c .on my right hand the powers of la (to north) d .on my left hand the powers of al (to south) e .above me the powers of sht (leaping in the air) f .beneath me the power of sht (striking the ground) g .within me the powers (in the attitude of ptah erect, the feet together, the hands clasped upon the vertical wand) h .about me flames my father fs face, the star of force and fire. i .and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of ptah) the final gesture. this is identical with the first gesture* 8 liber v vel reguli (here followeth an impression of the ideas implied in this paan.)7 i also am a star in space, unique and self-existent, an indi

LIBER XCV THE WAKE WORLD

um yod v. membrum sancti f.deris the wake world 7 house. and he said .no, this is only the house where the business is carried on. all the palace rests upon this house; but you are called lola because you are the key of delights. many people stay here all their lives though. i made him kiss me, and we went on to another passage which opened out of the servants. hall. this passage was all fire and flames and full of coffins. there was an angel blowing ever so hard on a trumpet, and people getting up out of the coffins. my fairy prince said .most people never wake up for anything less. so we went (at the same time it was; you see in dreams people can only be in one place at a time; that.s the best of being awake) through another passage, which was lighted by the sun. yet there were fairies d

y, and then i remembered myself, but only just in time, and said .kiss me. and he kissed me and said .my goodness! but that was a near thing that time; my little girl nearly went to sleep. most people who reach the seventh house stay there all their lives, i can tell you. it did seem a shame to go on; there was such a flashing green star to light it, and all the air was filled with amber-coloured flames like kissed. and we could see through the floor, and there were terrible lions, like furnaces for fury, and they all roared out .holy! holy! holy. and leaped and danced for joy. and when i saw myself in the mirrors, the dome was one mass of beautiful green mirrors, i saw how serious i looked, and that i had to go on. i hoped the fairy prince would look serious too, because it is most dreadf

covered with beautiful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle, all of diamonds and emeralds and rubies, and other precious stones, and there was a dagger with a golden handle, and a cup full of the most delicious wine, and there was a curious coin with the strangest writing on it, and a funny little stick that was covered with flames, like a rose tree is with roses. beside the strange coin was a heavy iron chain, and i took it and put it round my neck because i was bound to my fairy prince, and i would never go about like other people till i found him again. and they took the dagger and dipped it in the cup, and stabbed me all over to show that i was not afraid to be hurt, if only i could find my fairy prince. then i to

lazuli and turquoise and sapphire. the centre of the floor is a pool of purest aquamarine, and in it is water, only you can see every drop as a separate crystal, and the blue tinge filtering through the light. above there hangs a calm yet mighty globe of deep sapphirine blue. round it there were nine mirrors, and there is a noise that means when you understand it .joy! joy! joy. there are violet flames darting through the air, each one a little sob of happy love. one began to see what the dream-world was really for at last; every time any one kissed any one for real love, that was a little throb of violet flame in this beautiful house in the wake-world. and we bathed and swam in the pool, and were so happy you can.t think. but they said .little girl, you must pay for the entertainment [i

LIBER XLI THIEN TAO

il, elaborated by the governing classes to the highest degree of efficiency, acted as a powerful counterpoise. in theory all were equal; in practice the permanent officials, the real rulers of the country, were a distinguished and trustworthy body of men. their interest was to govern well, for any civil or foreign disturbance would undoubtedly have fanned the sparks of discontent into the roaring flames of revolution. and discontent there was. the unsuccessful cheesemongers were very bitter against the upper house; and those who had failed in examinations wrote appalling diatribes against the folly of the educational system. the trouble was that they were right; the government was well enough in fact, but in theory had hardly a leg to stand on. in view of the growing clamour, the official

LIBER XV CHYMICAL JOUSTING OF PERARDUA

ful at the athanor!.determined to attain to that higher projection. therefore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the seven silver stars. also was his head right venemous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one. the chymical jousting of brother perardua 3 he slayeth the great dragon called stooping or twisted. now then is this work utterly burnt up and abolished in that tremendous heat that is in the mouth and belly of the dragon; and that which cometh forth therefrom is in no

LIBER XXV THE STAR RUBY

inal of tetragrammaton, as chaos and babalon (see gthe vision and the voice h) represent yod and he. magick has gbellow hadit. h. t.s] 11 [the signs of n.o.x. are described in gliber v vel reguli. h the order in which they are given is left to the ingenium of the aspirant. t.s] 12 [grk, gbefore me the iunges, behind me the teletarchs, at my right the sunoches, at my left the daimons; for about me flames the star of five and in the column the star of six is fixed. h for the iunges, teletarchs and sunoches see the chaldaan oracles and the secondary literature thereon. t.s] 13 [commentary by crowley on this chapter as printed in the second edition of the book of lie o liber xxxiii an account of a a first written in the language of his period by the councillor von eckhartshausen and now revise

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

has two stages. in the near future is ragnarok, when the power of the gods over the jotnar characteristic of the mythic present will be reversed. surt will lead the forces of chaos against the gods, who will fall. the creative activities of the near past will be undone: time reckoning will fail as the sun and moon are swallowed and the heavens destroyed, and the entire cosmos will be consumed by flames and water. each of the major gods will die in individual combat with a giant adversary, but odin, at least, will be avenged, by his son vidar, the silent god, and this vengeance constitutes a bridge to the distant future, the period after ragnarok when the second-generation gods vidar and vali, magni and modi, and, perhaps most important, baldr and hod, victim and killer, will inhabit the r

wise victory-tree [man; here odin] to the blood of the holy corpse. thus [the hall] is adorned from within with things remembered. the excellent heimdall rides a horse to that pyre that the gods had built for the fallen son of the very wise tester of the raven [odin. the very powerful hild of the mountains [giantess] caused the sea-sleipnir [ship] to trudge forward; but the wielders of the helmet flames of hropt [odin] felled her mount. snorri has more detail. he adds several gods to the list of those who attended, and he makes sense out of the stanza with the giantess in it by stating that the funeral ship could not be launched and that the gods therefore sent to jotunheimar for that ogress who was called hyrrokkin. gshe arrived riding a wolf with poisonous snakes for reins, and when she

a king while frigg fs is getting children on a giantess in a cave, frigg counters that geirrod is stingy with food.a false accusation.and the couple make a bet. frigg sends fulla to geirrod to warn him of the impending visit of a man with magic powers, and when odin arrives, calling himself grimnir (masked-one, geirrod puts grimnir in the fire. geirrod fs son agnar offers him a drink, and as the flames lick higher the masked one speaks. the first three stanzas relate to the frame story: he has been eight nights in the fire and is grateful for the sustenance from agnar, who will become a king. with stanza 4 he begins a series of visions of the dwellings of the gods, thor at thrudheim, ull at y ldalir, frey at alfheim, and so forth. stanzas 9 and 10 describe valholl, with its spear shafts

rse in general, see joseph harris, gcursing with the thistle: skirnismal 31, 6.8, and oe metrical charm 9, 16.17, h neuphilologische mitteilungen 76 (1975: 26.33. hringhorni (ring-horn) baldr fs funeral ship, according to snorri sturluson in gylfaginning. the gods were unable to launch the ship and called for the help of the giantess hyrrokkin. she flung the ship down the rollers so fiercely that flames emerged deities, themes, and concepts 183 and the earth shook. presumably with the launching of the ship snorri intended a floating cremation, as is described in some heroic literature. the name of the ship could refer to a ring or circle at the prow, as was found on the oseberg ship, a funeral ship buried near the oslo fjord during the ninth century. see also baldr; hyrrokkin references an

as 14.20, and in the skaldskaparmal of snorri fs edda. as snorri tells it, there are four scenes: odin fs initial encounter with hrungnir, thor fs journey to the duel, the duel itself, and the aftermath. thjodolf tells only the middle two, although he hints at the last. stanzas 14.16 of haustlong describe thor fs journey to the duel, as the entire cosmos reacts.mountains shake and the earth is in flames. stanzas 17.19 tell of the giant fs standing on his shield and of weapons flying at each other, thor fs hammer and the giant fs whetstone. in stanza 20 thjodolf hints at the removal of the piece of whetstone from thor fs head, but we learn no more. according to snorri, the onset of the story takes place when odin is riding sleipnir and encounters the giant hrungnir mounted on gullfaxi (gold

LUCIFERIAN SORCERY

ould be at the point of west and south, representing leviathan and shaitan, the force reversed of lucifer. holding athame, trace the averse pentagram and focus: the black of night from which i have dwelled longs for a return to the dawn, from which i shall cast my eyes upon through the shadow. let the opposites be joined as the twilight reverses into dawn. 28 form an averse pentagram, feeling the flames burn from the source of the pentagram. examine its essence and what it means to you, this is the source of witches sabbat empowerment through the arcana of self. let the four princes of the qlippoth bless my emergence from darkness to light, the journey to al dajjal, my center of being. facing west: leviathan master of the self from the depths of the oceans, your secrets shall walk with me

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

tandeth upon the head of typhon" at the same instant a lurid writhing dragon appeared--a hideous monster, part serpent, part crocodile, and part hog. from its mouth and nostrils poured sheets of flame and horrible sounds echoed through the vaulted chambers. suddenly hermes struck the advancing reptile with the serpent-wound staff and with snarling cry the dragon fell over upon its side, while the flames about it slowly died away. hermes placed his foot upon the skull of the vanquished typhon. the next instant, with a blaze of unbearable glory that sent the neophyte staggering backward against a pillar, the immortal hermes, followed by streamers of greenish mist, passed through the chamber and faded into nothingness. suppositions concerning the identity of hermes iamblichus averred that her

from the concealed threefold crown over the throne. kircher writes "the throne denotes the diffusion of the triform supreme mind along the universal paths of the three worlds. out of these three intangible spheres emerges the sensible universe, which plutarch calls the 'house of horns' and the egyptians, the 'great gate of the gods' the top of the throne is in the midst of diffused serpent-shaped flames, indicating that the supreme mind is filled with light and life, eternal and incorruptible, removed from all material contact. how the supreme mind communicated his fire to all creatures is clearly set forth in the symbolism of the table. the divine fire is communicated c to lower spheres through the universal power of nature personified by the world virgin, isis, here denominated the iynx

s of the philosopher's death do not agree. some say that he was murdered with his disciples; others that, on escaping from crotona with a small band of followers, he was trapped and burned alive by his enemies in a little house where the band had decided to rest for the night. another account states that, finding themselves trapped in the burning structure, the disciples threw themselves into the flames, making of their own bodies a bridge over which pythagoras escaped, only to die of a broken heart a short time afterwards as the result of grieving over the apparent fruitlessness of his efforts to serve and illuminate mankind. his surviving disciples attempted to perpetuate his doctrines, but they were persecuted on every hand and very little remains today as a testimonial to the greatness

ehoshua by the interpolation of the radiant hebrew letter, shin. the drawing as a whole represents the throne of god and his hierarchies within the heart of man. in the first book of his libri apologetici, jakob b hme thus describes the meaning of the symbol "for we men have one book in common which points to god. each has it within himself, which is the priceless name of god. its letters are the flames of his love, which he out of his heart in the priceless name of jesus has revealed in us. read these letters in your hearts and spirits and you have books enough. all the writings of the children of god direct you unto that one book, for therein lie all the treasures of wisdom* this book is christ in you" p. 74 is above is generally considered superior in dignity and power, in reality that

n that point of the islet of the seine, at paris, where afterwards was erected the statue of king henry iv (see the indian religions, by hargrave jennings "it is mentioned as a tradition in some of the accounts of the burning" writes jennings "that molay, ere he expired, summoned clement, the pope who had pronounced the bull of abolition against the order and had condemned the grand master to the flames, to appear, within forty days, before the supreme eternal judge, and philip [the king] to the same awful tribunal within the space of a year. both predictions were fulfilled" the close relationship between freemasonry and the original knights templars has caused the story of chiram to be linked with the martyrdom of jacques de molay. according to this interpretation, the three ruffians who

MASTERING WITCHCRAFT

s) always turning to the right. you must also begin your tracing operation standing in the east and end up back in the east. for this, you will need the aid of a small pocket direction-finding compass. as you trace the circle, use your witchly imagination to visualize that blue witch fire blasting down your athame blade, like an oxyacetylene blowtorch, leaving a line of flickering violet-coloured flames in its wake. listen to them hiss and crackle; you are surrounding yourself with a circle of magical light! if you want to memorize the right colour of the fire, try igniting a few drops of methylated spirits or brandy in a saucer (careful though) and observing the resultant flame. having drawn your first circle, you must now repeat the operation, shortening your cord by moving your athame s

ograph in the altar triangle. pause for a minute or two at this point; all present should maintain a strict silence. then carefully place your necromantic incense within your thurible, and when it is fuming well, repeat the words of the grand citation, striking the photograph gently with the end of your wand at the completion of each line as you do so. by the mysteries of the deep [strike, by the flames of banal [strike, by the power of the east [strike, and by the silence of the night [strike, by the holy rites of hecate [strike, i conjure and exorcise thee, spirit [name [strike, to present thyself here [strike] and answer truly our demands [strike. so mote it be [strike (the "hecate" invoked here is the classical greek goddess of witchcraft. she is three-formed, having persephone and sel

gularly eat, as it is a symbolic gesture only: the dead are very light eaters! you should allow sufficient time for the first half of the operation in order to reach this point just as midnight arrives. as the hour strikes, approach the portrait, backwards as always, slowly unveil it, and mentally repeat the necromantic grand citation to yourself as you do so: by the mysteries of the deep, by the flames of banal, by the power of the east, by the silence of the night, and by the holy rites of hecate, i call thee by the ties of love, spirit of [name of deceased] to break thy eternal fast with me. so mote it be! then, after replenishing the incense, move backwards clockwise round the table to your seat and begin to eat your portion of your supper. as you do this, avoid looking directly at the

ve knot in reverse on pairs of lovers or married couples. this operation is known in the craft by the interesting french name denoument des noeuds, or "loosing the marriage knots" it has been practised through the centuries, and sixteenth-century theologians such as del rio, de lancre, and bodin spoke frequently of it in their writings. it was one of the prevalent witch practices which fanned the flames of hysteria in the public mind almost more than anything else leading to popular endorsement of the great witch persecutions of the sixteenth and seventeenth centuries. the puppet spell the other lust spell you should definitely be acquainted with for last resorts is the famous puppet spell, sometimes referred to by snobbish practitioners as i'envoutement d'amour. this is the one i mentione

e meal itself does not have to be eaten within the circle, the only ritual proviso being that if the company actually sit down at table, the magister be seated at the head. after the meal is concluded, the sabbat may continue as a regular party with dancing and singing usually of the folk rock variety being performed by more exuberant members within the circle, often jumping hand in hand over the flames of the balefire. at last, when all is said and done and the party draws to a close, often approaching dawn, traditional farewells of "merry part" and "blessed be" are exchanged between departing members, who after exchanging their ritual garments for everyday clothes, hurry off into the chill morning air. the sabbat is over, the old gods have been reinvoked, and a new season begun. the basi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

cause the sun and moon to be darkened. and the stars of heaven to fall; and by the name sepheriel, by which god will come to universal judgment, like a prince newly crowned entering in triumph into his capital city, girded with a zone of gold, and preceded by angels, and at his aspect all climes and parts of the universe shall be troubled and astonished, and a fire shall go forth before him, and flames and storm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the mountains, and fifteen cubits above their summits; and by the name ruachiah, by which god having purged the ages, he will make his holy spirit to descend upon the universe, and will cast ye, ye rebellious spirits, and unclean beings, book one page 31 into the depths of the

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

pe of a lion with an ass s head, bellowing. he is a good familiar, but tempteth them he is a familiar of to steal. he governeth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth

ver treasures and recover things lost. he ruleth over 29 legions of spirits, and his seal is this, which wear thou, etc (32) asmoday- the thirty-second spirit is asmoday, or asmodai. he is a great king, strong, and powerful. he appeareth with three heads, whereof the first is like a bull, the second like a man, and the third like a ram; he hath also the tail of a serpent, and from his mouth issue flames of fire. his feet are webbed like those of a goose. he sitteth upon an infernal dragon, and beareth in his hand a lance with a banner. he is first and choicest under the power of amaymon, he goeth before all other. when the exorcist hath a mind to call him, let it be abroad, and let him stand on his feet all the time of action, with his cap or headdress off; for if it be on, amaymon will de

MEANING OF MASONRY

he sons of jacob, in contrast with that patriarch's less morally and spiritually developed sons who were not distinctified by any such coat. in masonry the equivalent of the aureole is the symbolic clothing worn by provincial and grand lodge officers. this is of deep blue, heavily fringed with gold, in correspondence with the deep blue centre and luminous circumference of flame" his ministers are flames of fire" provincial and grand lodge officers are drawn from those who are past masters in the craft; that is, from those who theoretically have attained sanctity, regeneration and mastership of themselves, and have become joined to the grand lodge above where they" shine as the stars" it follows from all this that the mason who seriously yields himself to the discipline of the order of is n

d must be construed, which is one of personal application. the individual is himself a mob, a chaos, a multitude of confused desires, thoughts, passions, until these are brought into discipline. but, present even amidst these and sprouting up from among them, the ordinary man is conscious of a higher and spiritual el ement in him, which he may cultivate or disregard, but which in his best moments flames up above his lower disordered nature, convinces him of the errors of his ways, and entices him to live from that higher level. that loftier element is expressed by the word "zerubabel; it is the apex and focus point of his spirituality as distinguished from his ordinary carnal intelligence; the summit of all his faculties, the" prince" of his" people" those same faculties or" people" are re

MICHAEL FORD BOOK OF CAIN

ere men and women fear to walk, those ghost roads which prove dangerous to those unwilling to face their own darkest aspects of self. this book is a working for myself, as a student of the luciferian path, and as i wrote it, studied it and then prepared this text i have further come into being. i hope those who read this work understand that it is a ritual in progress, that each sentence fans the flames of the dragon and his consort, lilith, the mother of the witch path. cain has presented me with different elements to think about and to further encourage others to develop what is the sabbatic and luciferian path. when staring into the mirror, cain appears his very mask of set-an is shown to me. become! akhtya seker arimanius veneficus, vox barathrum toph prepared march 22nd, known as the

at your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry unto this dragon, who i called father and said then i shall walk the path of fire my self, yet she calls unto me nonetheless. i will not resign although i am tired and cold. you shall not bend me! even if i must face darkness in eternity alone, i shall! this dragon grew in its surrounding flames and the king transformed into an angelic prince, and said unto me- cain, my son of sons, you will find your mother and sister tomorrow, then you shall walk the path of night. by the noon tide sun you have walked, and with the scorpions and serpents of the desert sands have you come forth as god. your sign which is my sign on earth is the pitch fork within the fiery sun, that is our aged mar

reshed. i wondered so where i was, i had only a loin cloth to cover me, and was chilled in the damp cave air. i heard many voices and noises around me, i grew scared from this. before was she, beautiful and fiery, pale and raven haired. it was mother, lilith who was the queen of demons, yet she was so beautiful and full of life. my mother welcomed me, and her touch was cold. her waist was made of flames, yet she transformed into the bottom half of a beast. she spoke to me of what i was to become, and that i had passed through a rite of passage. i was to become immortal and forever a spirit who walked the path of the dragon, who was my father. in the darkness of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i und

MICHAEL FORD WITCHMOON

ings as a gateway to the dead. do you recall the legend of lilith living in the mirror and the various vampiric tales of beings communicating through mirrors? vampiric god forms exhale large amounts of astral blood towards this psychomantieon/necromantieon until near exhaustion. this coincides with a sigil representing the groups desire. upon the sacrifice the magus would destroy the sigil in the flames of the ceremony. each member at some point afterwards feels resurgence in physical strength and power. vampiric strengths vampiric strengths closely resemble those of the magickian who focuses upon the self and seeks to progress and evolve towards a new type of individual. vampires, over a period of time through study and practice, are able to be more in tune with psychic phenomena, such as

th. many of the shapes were taking pleasure in each other, the dancing of demonic shapes and the chanting of unseen voices through me into an explosive frenzy. i could feel the beast come to the surface, fully aware of predatory instincts and emotions not normally explored on a conscious level. beyond the fire stood what i termed the 'black one, the goat headed figure, the living sigil of desire. flames burned from its black and green claw like hands, fire of blue and red. my attention returned to the ecstasy of the congregation. i suddenly began to fade and everything beyond this was blank. i awoke the next morning, feeling refreshed and a new sense of happiness flowed throughout my being. it must be understood that this rising in astral or dream flesh may not be an easy task for all, som

r, say ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalonlilith! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit-your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead

not implemented. proceed with caution and care, for there is a wolf in the garden of eden. the witches sabbat shadows cast are but initiation points of which we open forth the gates of dreams, that waking and dreaming state of which we shall become in an all encompassing arcana of self. 78 78 imbolg february 2nd. this festival is of fire. the powers of fire reside in creation and destruction, the flames either caress or break down. if at all possible, this rite should be conducted outdoors, providing room for an ample fire. if not, a well decorated chamber adorned with the images of fire and sleep. imbolg is represented as the first stirring of spring within the womb of the earth. this rite is a celebration of the coming of light, therefore of great inspiration leading in reverse towards t

tane is known primarily as a celtic holiday, translating to 'bel fire. a god of light and fire, bel also represented the shadow side, often connected with cernunnos. beltane is a gathering of the rising spring, when birth is abundant and life awakes in its fragile beauty. the night is the gateway to dreams, through which we take flight blown by fervent winds in the direction of the sabbat. as the flames burn high towards a waning moon, so does inspiration and the shadows of those who shed their flesh. the key lies within a dreaming and waking world dependent on the friction of desire and will. will you not open an eye to the possibilities available only in dream? nothing is true, understand this and the key is awakened in that instant. between each line there is transition, the moment that

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e were closed up with themthen the menand animals began to come up from their caves and their coming up required several days.the earth was at this time very small and the light as scanty as it had been down below, forthere was as yet no heaven, nor sun, nor moon, nor stars. from teutonic legends:earth sinks in the sea, the sun turns black, cast down from heaven are the hot stars,fumes reek, into flames burst, the sky itself is scorched with fireearths first deluge8atlantis, alien visitation, and genetic manipulation from maverick catastrophist and researcher comyns beaumont, we read: the flood, to the world generally a vague and nebulous tradition, really conceals the mostappalling visitation and its ravages in the british isles and scandinavian lands may beretraced to more considerable e

79)book of isaiahthey come from a far country, from the end of heaven, even the lord, and the weapons of his indignation, to destroy the whole land (from verse 13:3-5, quoted on p. 93)who are these that fly in a cloud, and as the doves to their windows (isaiah 9:8)for behold, the lord will come with fire, and with his chariots, like a whirlwind, to render his anger with fury, and his rebuke with flames of fire (isaiah 1 6:15)ufos in rome 100 b.c.(from roman historian, julius obsequens)at sunset a circular object like a shield was seen to sweep across the sky from west to east (p. 131)this globegolden in color fell to earth from the sky and was seen to gyrate (p. 131)appendix b: book abstracts186atlantis, alien visitation, and genetic manipulation professor hermann oberthprofessor oberth

warfare, altars, sacrifices, marriage and family life were the same (p. 65)ragnarokwhile they did mingle with the aborigines of northern europe and while their blood yet remains on thecontinent, there was some event and partly human, partly seismic that caused ragnarok, the tragedy likethat of iceland in 1783 that ended the direct control of asgard. golden asgard with its palaces wasdestroyed by flames while its queens were inside. the gods died fighting and the gotterdamerungensued (p. 66)indiathe social system of india drifted into the caste system that they have there today. the gods are still ontop today (p. 67)serpent cultthe following peoples identified themselves with the serpent:druids, chiefs of v otan (popul vuh, babylonians, cretans, the pharaohs, the indians and israelites.(se

nt serving the creator god. this serpent resembles ananta shesha, whoserves vishnu as a bed and supports the universal structure. they are both situated at the bottom of theuniverse on the great ocean called garbhodaka. scandinaviathe norse ragnarok involves the destruction of the earth and the abodes of the norse demigods (calledasgard. it is said that during ragnarok the world is destroyed with flames by a being called surt, wholives beneath the lower world (appropriately called hel) and was involved in the world's creation. bycomparison, the bhagavata purana (3.11.30) states that at the end of brahma's day, the devastationtakes place due to the fire emanating from the mouth of sankarshana. sankarshana (ananta shesha) isa plenary expansion of krishna who is seated at the bottom of the un

could travel about at her willand was now within those waters. holding onto him, she pulled him down into the land of the nagas,into her father's house. arjuna then saw in the most honorable house of the naga king, whose name was kauravya, a carefullyattended fire. dhananjaya arjuna, son of kunti, took over the duty of the fire, and without hesitation hemade the offering and satisfied the sacred flames. having done the duty to the fire, the son of kunti thensaid laughingly to the daughter of the naga king, why have you acted so boldly, o shy and beautifulwoman? what is the name of this opulent land? who are you and whose daughter are you? ulupi said: there is a serpent named kauravya, born in the family of airavata. i am his daughter, opartha, and my name is ulupi, lady of the snakes. i s

MICHAEL W FORD THE VAMPIRE GATE

s the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of

xiel+ heteriel+ molidiel+ a'ainiel+ thauhedriel lilith, the evil woman, who has many forms, changes afterwards to a black skinned and fur covered, monkey-like demon whose eyes are pitch black. these are the names of the twelve princes and tribes of the qlippoth who are the heads of the months of the year. bairiron aries (march 20 april 19th -active fire they are from the dragon spirit, the one of flames, the fourth evil force; samael the black. their colors are black and they appear as a dragon-lion. adimiron taurus (april 20 may 20 -fixed earth whose colors are blood, mixed with water and dull yellow and gray. their form is that of lion lizards who the vampyre magickian may use to drink of the vitality of those in large public gatherings. tzelladimiron gemini (may 21-june 20) mutable air

its whose forms are black their form blended of reptile, insect and like the crab and the lobster, yet demon-faced. the vampyre magickian may seek atavistic knowledge through dreams with these demons, also draining emotions from others when sleeping. shelhabiron leo (july 23 august 22 -fixed fire spirits whose colors are fiery, yellow and they appear as merciless wolves and jackals, howling among flames and seeking to devour those in their path. master these spirits by evoking shelhabiron and entering the nightmare, visualize your devouring a wolf and its blood, using a belt made of its skin. you can transform yourself accordingly and rise up as a beast. tzephariron virgo (august 23rd september 22nd -mutable earth earth colors, dark forest greens, tan, and their form is partially living ye

MICHAEL W FORD NOX UMBRA

e force related to the noon-tide sun. samael is thus the devil, one half of the adversary and the creative/solar force of the sun. lilith joined with samael through leviathan, the great dragon. ashmodai was said to be another mate of lilith, whom was said in some hebrew legends to be two aspects of the same goddess. the son of lilith and ashmodai was called sariel, the sword of ashmodai. his face flames with fire. sariel had kept a sealed book of secrets, a grimoire with words of power. the zohar itself explains that lilith is nourished by the water (ocean) and the south wind spreads her influence, from which places her as the queen of beasts. they (the beasts) are found chanting to her in the dark of night. lilith went forth to the desert to become the queen of zemargad (the desert domain

place of the dream, that in 8 nights shall i become in shadow the reflection of the 8 midday journeys to the sun- that the hornless fire exists in the eyes of those who walk this path ahriman, arimanius- ascend through me! you, summoned unto me- wolf shadow, flyer of night -i am in flesh akhtya, encircling my being in the sacred letters of yatuk-dinoih open now the gates of arezura and behold the flames of the djinn, our creative fire of becoming. by the ancient words of power- zazas, zazas nasatanada zazas! encircling the spirit entering the gates "i summon thee, behold and hail thee- vizaresh, guardian of the gates- those who have recognized the sacred flame of my being- i enter these gates unto the kingdom of shadow and sorcerous knowledge. in the name of ahriman, i do encircle my being

MOODY RAYMOND A LIFE AFTER LIFE

ome traditional conviction about the nature of the afterlife world seem to have moved away from it to some degree following their own brushes with death. in fact, in all the reports i have gathered, not one person has painted the mythological picture of what lies hereafter. no one has described the cartoonist's heaven of pearly gates, golden streets, and winged, harp-playing angels, nor a hell of flames and demons with pitchforks. so, in most cases, the reward-punishment model of the afterlife is abandoned and disavowed, even by many who had been accustomed to thinking in those terms. they found, much to their amazement that even when their most apparently awful and sinful deeds were made manifest before the being of light, the being responded not with anger and rage, but rather only with

MORALS AND DOGMA

e the wrong. it is the old story of human deficiency. no one abets or praises injustice, fraud, oppression, covetousness, revenge, envy, or slander; and yet how many who condemn these things, are themselves guilty of them. it is no rare thing for him whose indignation is kindled at a tale of wicked injustice, cruel oppression, base slander, or misery inflicted by unbridled indulgence; whose anger flames in behalf of the injured and ruined victims of wrong; to be in some relation unjust, or oppressive, or envious, or self-indulgent, or a careless talker of others. how wonderfully indignant the penurious man often is, at the avarice or want of public spirit of another! a great preacher well said "therefore thou art inexcusable. o man, whosoever thou art, that judgest; for wherein thou judges

the poor african slave will die for the master or mistress, or in defence of the children, whom he loves. the poor, lost, scorned, abandoned, outcast woman will, without expectation of reward, nurse those who are dying on every hand, utter strangers to her, with a contagious and horrid pestilence. the pickpocket will scale burning walls to rescue child or woman, unknown to him, from the ravenous flames. most glorious is this capacity! a power to commune with god and his angels; a reflection of the uncreated light; a mirror that can collect and concentrate upon itself all the moral splendors of the universe. it is the soul alone that gives any value to the things of this world; and it is only by raising the soul to its just elevation above all other things, that we can look rightly upon th

rushing debt, mortgages all estates, and brings upon states the shame and infamy of dishonest repudiation. at times, the baleful fires of war light up half a continent at once; as when all the thrones unite to compel a people to receive again a hated and detestable dynasty, or states deny states the right to dissolve an irksome union and create for themselves a separate government. then again the flames flicker and die away, and the fire smoulders in its ashes, to break out again, after a time, with renewed and a more concentrated fury. at times, the storm, revolving, howls over small areas only; at times its lights are seen, like the old beacon-fires on the hills, belting the whole globe. no sea, but hears the roar of cannon; no river, but runs red with blood; no plain, but shakes, trampl

rn space: when he closes them, it is darkness again. in reality, the hawk-headed serpent, genius of light, or good genius, was the symbol of the sun. in the hieroglyphic characters, a snake was the letter t or dj. it occurs many times on the rosetta stone. the horned serpent was the hieroglyphic for a god. according to eusebius, the egyptians represented the world by a blue circle, sprinkled with flames, within which was extended a serpent with the head of a hawk. proclus says they represented the four quarters of the world by a cross, and the soul of the world, or kneph, by a serpent surrounding it in the form of a circle. we read in anaxagoras, that orpheus said, that the water, and the vessel that produced it, were the primitive principles of things, and together gave existence to an an

s was the original leviathan or crooked serpent of old, transfixed in the olden time by the power of jehovah, and suspended as a glittering trophy in the sky; yet also the power of darkness supposed to be ever in pursuit of the sun and moon. when it finally overtakes them, it will entwine them in its folds, and prevent their shining. in the last indian avatara, as in the eddas, a serpent vomiting flames is expected to destroy the world. the serpent presides over the close of the year, where it guards the approach to the golden fleece of aries, and the three apples or seasons of the hesperides; presenting a formidable obstacle to the career of the sun-god. the great destroyer of snakes is occasionally married to them; hercules with the northern dragon begets the three ancestors of scythia;

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

equest whatsoever it might be. semele, therefore, secure of gaining her petition, begged of zeus to appear to her in all the glory of his divine power and majesty. as he had sworn to grant whatever she asked of him, he was compelled to comply with her wish; he therefore revealed himself as the mighty lord of the universe, accompanied by thunder and lightning, and she was instantly consumed in the flames [36] io, daughter of inachus, king of argos, was a priestess of hera. she was very beautiful, and zeus, who was much attached to her, transformed her into a white cow, in order to defeat the jealous intrigues of hera, who, however, was not to be deceived. aware of the stratagem, she contrived to obtain the animal from zeus, and placed her under the watchful care of a man called argus-panopt

in a chariot, announcing that this was platea, his future wife. the artifice succeeded. hera, incensed at the idea of a rival, flew to meet the procession in great anger, and seizing the supposed bride, page 40 she furiously attacked her and dragged off her nuptial attire. her delight on discovering the deception was so great that a [41]reconciliation took place, and, committing the image to the flames, with joyful laughter she seated herself in its place and returned to olympus. hera was the mother of ares (mars, hephastus, hebe, and eileithyia. ares was the god of war; hephastus, of fire; hebe, of youth; and eileithyia presided over the birth of mortals. hera dearly loved greece, and indeed always watched over and protected greek interests, her beloved and favourite cities being argos

hecate, a mysterious and very ancient divinity, alone heard her cries for aid, but were powerless to help her. when demeter became conscious of her loss her grief was intense, and she refused to be comforted. she knew not where to seek for her child, but feeling that repose and inaction were impossible, she set out on her weary search, taking with her two page 56 torches which she lighted in the flames of mount etna to guide her on her way. for nine long days and nights she wandered on, inquiring of every one she met for tidings of her child [53]but all was in vain! neither gods nor men could give her the comfort which her soul so hungered for. at last, on the tenth day, the disconsolate mother met hecate, who informed her that she had heard her daughter's cries, but knew not who it was t

nted him daily with ambrosia, and every night laid him secretly in the fire in order to render him immortal and exempt from old age. but, unfortunately, this benevolent design on the part of demeter was frustrated by metaneira herself, whose curiosity, one night, impelled her to watch the proceedings of the mysterious being who nursed her child. when to her horror she beheld her son placed in the flames, she shrieked aloud. demeter, incensed at this untimely interruption, instantly withdrew the child, and throwing him on the ground, revealed herself in her true character. the bent and aged form had vanished, and in its place there stood a bright and beauteous being, whose golden locks streamed over her shoulders in richest luxuriance, her whole aspect bespeaking dignity and majesty. she to

the gift of the god of fire, who had formed it of gold, and ornamented it with precious stones, which reflected the rays of the sun. and now helios, seeing his sister, the dawn, opening her doors in the rosy east, ordered the hours to yoke the horses. the goddesses speedily obeyed the command, and the father then anointed the face of his son with a sacred balm, to enable him to endure the burning flames which issued from the nostrils of the steeds, and sorrowfully placing his crown of rays upon his head, desired him to ascend the chariot. the eager youth joyfully took his place and grasped the coveted reins, but no sooner did the fiery coursers of the sun feel the inexperienced hand which attempted to guide them, than they became restive and unmanageable. wildly they rushed out of their ac

NECRONOMICON ALAZIF

, give power chons-in-thebes-nefer-hotep, ophois, give power! o bakaxikhekh! add to ye potion pinch of red earth, nine drops natron, for drops balsam of olibanum and one drop blood (from thy right hand. combine the whole with a like measure of fat of the gosling and place ye vessel upon ye fire. when all is rendered well and ye dark vapours begin to rise, make ye the elder sign and remove from ye flames. when the unguent has cooled place it within an urn of ye finest alabaster, which thou shalt keep in some secret place (known only to thyself) until thou shalt have need of it. to fashion the scimitar of barzai in the day and hour of mars and when the moon increaseth, make thou the scimitar of bronze with a hilt of fine ebony. upon one side of the the blade thou shalt enscribe these charact

u the scimitar of bronze with a hilt of fine ebony. upon one side of the the blade thou shalt enscribe these characters: editor's note: these graphics are not shown in the manuscript and upon the other side these: editor's note: these graphics are not shown in the manuscript on the day and hour of saturn the moon decreasing, light thou a fire of laurel and yew boughs and offering the blade to the flames pronounce the five-fold conjuration thus: hcoriaxoju, zodcarnes, i powerfully call upon ye and stir ye up o ye mighty spirits that dwelleth in the great abyss. in the dread and potent name of azathoth come ye forth and give power unto this blade fashioned in accordance to ancient lore. by xenthono-rohmatru, i command you o aziabelis, by ysehyroroseth, i call al azif page 7 of 18 http//www.c

rest the runes of fire recieveth such vertue that it shall strike fear into the hearts of all spirits that would disobey my commands, and that it shall assist me to form all manner of circles, figures and mystic sigils necessary in the operations of magickal art. in the name of great and mighty yog-sothoth and in the invincible sign of voor (give sign) give power! give power! give power! when the flames turn blue it shall be a sure sign that the spirits obey your demands whereupon thou shalt quench the blade in an afore prepared mixture of brine and cock-gall. burn the incense of zkauba as an offering to the spirits thou hast called forth, then dismiss them to their abodes with these words: in the names of azathoth and yog-sothoth, their servant nyarlathotep and by the power of this sign (

ONYX TABLET OF SET

oesn't mean that the adept doesn't know strife. he or she has family that dies, loses jobs, and has health problems. the chances that everything in the world will go right for a given individual are so small as to be impossible. for the fourth step you have you have a sudden change out of normal human psychology. the black flame works on the black flame, primarily on itself, but also on the black flames of those nearby. this is a disintegrating effect, not an integrating effect. as each part of the psyche is energized, its shoots off toward its possible end. the third degree has to learn the three setian virtues of moderation, synthesis and harmony. here is where the setian path gets really hard. you see here's the very tough part of setian onyx tablet: ot.i.4.3 temple of set author: don w

dge. down into my fear i fell, the howling wind covering the words spoken so softly. with great reverence i admitted to myself that i was a priest of set. with this my body became ablaze as a falling star. the sepulcher cracked, and the stones shattered. the embryo burst forth from the womb. i was crying and laughing, wailing and screaming "i lay upon the slab, half-conscious, my body engulfed in flames. my flesh peeled and sputtered. as the ashes cooled, i saw the stars from the shattered sepulcher. but it was not destroyed. it had changed. the starry sky shown down through the walls and halfstanding pillars. what was to be found in those stars was the will of my transformation. such was the palette of the night opened to me. from beyond the northern gate i stepped forth" to help define m

PHILIP NEIL MYTHS LEGENDS EXPLAINED

losing one of his sandals in the process. the old woman was hera in disguise, and this small service earned jason her devoted help. medea, witch and lover medea, a witch with a fiery and ruthless temperament, was madly in love with jason. when she thought he was plotting with her brother apsyrtus to leave her behind, she boiled with rage, longing to set the argo on fire, and hurl herself into the flames. although medea used her magic to help him, jason was terrified of her. her aid was substantial not only did she charm the serpent that guarded the golden fleece, but she also restored jason s father aeson to his lost youth by replacing the blood in his veins with a magic potion. she even removed the usurper pelias by persuading him she would rejuvenate him as well. but once his daughters h

each night. their sons, the hero twins, monster slayer and born-for- water, aided by spider woman (see opposite, located their father, who helped them to make the earth safe by destroying the monsters that ruled it. but despite killing many evil creatures, they could never slay old age, cold, and hunger. mountainway 93 the bears in the story lay around a fire that was burning without any wood the flames were issuing from four colored pebbles. the bears taught rearedwithin- the-mountain how to make the bear kethawns, sticks to be sacrificed to the bear gods. birds of dawn these blue birds are known by the navajo as the heralds of dawn and relate to talking god, the god of dawn and the eastern sky who makes a distinctive sound, hu hu hu hu, as he approaches. sacred objects each god holds thr

d a process of death and rebirth, during which the initiate was thrown onto a fire and then lifted up and held over it until it was burned out. emu tracks these arrows represent the tracks of an emu with a broken leg. another warlpiri myth tells of an emu that travels across the fire dreaming country eating bush food and laying eggs. this sacred landscape records its tracks. snake cave footprints flames reigniting bunjil, supreme creator bunjil the eaglehawk is the supreme creator deity of the koori peoples of victoria. he had two wives and a son, binbeal, the rainbow. bunjil made the mountains and rivers (including port phillip bay, and the flora and fauna, and taught humankind how to live. then he asked bellin- bellin the crow, his opposite and rival, to open his bag and let out some win

sy pulling out chandra, the moon (who is also known as soma. this indian ivory shows durga killing the buffalo demon. durga and the buffalo durga, the warrior goddess, is a form of the indian mother goddess, mahadevi. other forms include gentle parvati, wife of shiva (see pp. 112 13. durga was created by the gods when they were deposed by the asuras from their home on mount meru. arising from the flames of their fury, she rode into battle on a lion, killing every demon in her path, until she faced their leader, mahisha, the demon buffalo. after a terrible fight, durga defeated him and, her foot on his neck, forced the spirit from his mouth, and cut off his head. as he died, all the gods, and all the creatures in the world shouted victory! and a great lamentation arose from the demon hordes

an triumph. asura originally meant god, but mutated to mean demon. world snake the serpent vasuki, with which the gods churned the ocean, is the king of all the serpents or nagas. he is also known as shesha and ananta. he lives in the primal ocean, wrapped around the earth, and serves as a bed for the god vishnu. one thousand mouths even the endless energy of the asuras was sapped by the heat and flames issuing from vasuki s 1,000 mouths. whenever one of them yawns, it causes an earthquake. at the end of the world, the snake will belch forth the poison that will burn up creation. sacred cow surabhi, the cow of plenty, is the mother of all cattle, which are sacred to hindus. when purusha, the first being, who is often identified with brahma, took the shapes of all the animals to bring them

PRELUDE TO THE BLACK ARTS

t that delivers your intent is your will. now, you bring forth your demon who is worked up and lathered. he's hot and breathing fire. sulfur smoke pours from his nostrils, and with a mighty thrust of your will, you sick him on that accursed pair to feast! your will is all encompassing as it prods your demon in the posterior to attack harder and faster. the temperature rises. through the smoke and flames, the demon is yelling "get off my back" the preacher is gasping, mary jo blows out, and as her cringing soul rises, your will reaches out and snatches it from the arms of jesus and chucks it in your hip pocket. now, the preacher craps out, and as his slippery, eel-like, preacher's soul attempts to escape the festivities, your demon's tongue lashes out like a snake and slurp. then for the fi

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

rushing his idols; so he [nimrod] cast him [abram] into a fiery furnace, and haran sat and thought, eif abram is victorious, i am on his side, and if nimrod is victorious, i am on his side. f when abram was saved, they said to haran, ewhose side are you on? f haran said to them, ei am on abram fs side! f they cast him into the fiery furnace and he was burned. h3 thus, haran threw himself into the flames thinking he would be saved, and therefore his act did not qualify as a public gsanctification of g-d fs name h as did abraham fs. nonetheless, his act was motivated out of recognition of the truth of g-d. the fact that he recognized this truth and was willing to take something of a chance for it indicates that he did possess some level of holiness [haran] subsequently was reincarnated as aa

h were all other members of the tribe. the priests officiated at the offering of the sacrifices while the levites fulfilled other functions pertinent to the maintenance of the temple. the levites also formed a choir and an orchestra that accompanied the offering of certain sacrifices. spiritually, a sacrifice consists of both an gupward h and gdownward h spiritual movement. the animal ascended in flames on the altar, signifying and effecting the elevation of man fs animal nature into holiness. this elicited a downward flow of divine beneficence in response. the priests represented the downward response of the offering, since as a result of the rituals they performed (slaughtering and burning the animal) divine fire descended from heaven onto the altar to consume the sacrifice. the levites

wnward flow of divine beneficence in response. the priests represented the downward response of the offering, since as a result of the rituals they performed (slaughtering and burning the animal) divine fire descended from heaven onto the altar to consume the sacrifice. the levites, in contrast, represented the upward soaring of man fs heart.as expressed in the consumption of the sacrifice in the flames.in their music and song. these two movements reflect the natures of the first and principle two sefirot of the emotions: chesed( gloving-kindness h) and gevurah( gstrength, h gpower h. the downward flow of g-d fs beneficence into the world expresses his chesed, while the ecstatic, upward soaring of the soul expresses the ardent power (gevurah) of human love and yearning for g-d expressed in

w of g-d fs beneficence into the world expresses his chesed, while the ecstatic, upward soaring of the soul expresses the ardent power (gevurah) of human love and yearning for g-d expressed in the song accompanying the sacrifice. in terms of color-imagery, the sweet, downward flow of chesed is reflected in the pure transparency of water or the purity of the colors white or silver, while the fiery flames of gevurah are reflected in the brilliance of red or gold. accordingly, the two metals silver and gold are associated with the sefirot of chesed and gevurah, respectively. shining forth from him is the whiteness of the head of arich anpin. although the emotions are inspired by the intellect, they do not originate in the intellect. the intellect is a detached, cold, objective faculty, and th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. 54 the golden dawn: volume i book one <107> return to the east and complete your circle by bringing the dagger point to the centre of the first pentagram. stand with arms outstretched in the form of a cross and say- beformee raphael behindm e gabriel at my right hand michael at my l e f h and auriel before me flames the pentagrambehind me shines the six-rayed star again make the qabalistic cross as directed above, saying ateh, etc. for banishing use the same ritual, but reversing the direction of the lines of the pentagram <108> the uses of the pentagram ritual 1. as a form of prayer the invoking ritual should be used in the morning, the banishing in the evening. invoking the names should be pronounced

tbecause i am silent, because i am pure" and it must know that his aspirations are pure enough and high first knowledge lecture 59 enough for him to be allowed to tread upon it. he is then allowed to <117> announce to thoth that he is clean from all evil, and has overcome the influence of the planets, and thoth says to him 'who is he whose pylons are of flame, whose walls of living uraei, and the flames of whose house are streams of water" and the initiate replies "osiris" and it is immediately proclaimed 'thy meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou hast overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of th

yesodoui-the world of the elements) is the name of the sphere of 0 eration of malkuth which is called the sphere of the elements from which a t things are formed, and its archangels are three:-mefatron, the prince of countenance reflected from kether, and sandal hon, the prince of prayer (feminine, and nephesch ha messiah, the soul of tie reconciler for earth. and the order of angels is ashim or flames of fire, as it is written 'who maketh his angels spirits and his ministers as a flarnin fire,'and these are also called the order of blessed souls, or of the souls o f the just made perfect (note the three archan els attributed to malkuth with reference to regar% to our father, our lady, and our lord) consists of a classification of the scales of colour in the numbers 1-10 refer to the seph

cus to her own seat before the dais, takes lamp and says: philosophus ritual 191 heg 0 lord, i have heard thy speech and was afraid. the voice of the lord is upon the waters. the god of glory thundereth. the lord is upon many waters. the voice of the lord is powerful. the voice of the lord is full of majesty. the voice of the lord breaketh the cedars of lebanon. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness of kadesh. hegemon places practicus in a seat west of the altar, facing hiero; and takes the calvary cross. he returns to his place. hiero eloah came from teman of edom and the holy one from mount paran. his glory covered the heavens and the earth was full of his <141> praise. his brightness was as the light. he had karmaim in his hands

ereus this drawing represents the symbolic figure of typhon, the destroyer. the eleven circles represent the eleven averse sephiroth. he stands upon earth and ocean, his head lost in the clouds, a colossal image of evil and destruction. the brow denotes the confusion of opposing elemental forces in the higher regions of the air, and confusion of mind and madness in man. the eyes are the devouring flames of lust and violence- the breath is storm, devastation and rage, alike in the universe which is the greater world, and in man who is the lesser. the arms and the hands are the swift the golden dawn: volume 11 book three executors of evil works, the bringers of pestilence and disease. the heart is malice and envy in man, the nourisher of evil in the atmosphere, which later are again symbolis

RELIGIOUS TENANTS OF THE YEZIDI

d faris" for two persons are mentioned in the inscription, which has been given entire a few pages back. in like manner the word "shems" frequently enters into the construction of mohammedan names. fire and light, as being elements cognate with that of the sun, are received by the yezeedees as symbols of the good deity. they never spit into a fire, and will frequently pass their hands through the flames, and make as though they would kiss and wash their faces with them, just as the christians do with the incense in their churches. water, also, is held by them to be a symbol of yezd, it being a most powerful agent in communicating temporal blessings to mankind. hence almost every fountain and spring is considered sacred, and when in their power, as those at sheikh adi, ba-sheaka, ba -haz ni

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

rch bearer proceeds to the aspirant and placing a lighted taper in his hand causes him reverseit in a vessel of salt (which is near the east) so as to extinguish, as he says: like the light of this taperso should your light be extinguished should you fail in your voluntary pledge to us.at the same time placing the triangular mystic paper with the name of the aspirant and the sacredinitials in the flames of the central candle in the east, and then conducts the aspirant out.rituals of the societas rosicrucianis in angliasecond section15 theoricusreception -first sectionthe zelator in the preparation room is robed in scarlet: over his head and face is thrown a lightblue veil, and in his right hand is placed an ebony crux, signifying lux. the conductor of novicesis robed and cowled in black. t

n the lips.1st chemist:you seek to explore the chemical knowledge of the rosicrucians. reflect 'its explorations are askeys to masked doors in the ramparts of nature, which no mortal can pass through without rousingdread sentries never seen upon this side' much of the learning of those who have gone before hasbeen lost to us; we seek to regain past knowledge. the famed diocletian glorified in the flames thatdestroyed the works of the egyptians, as was also done when caesar captured the egyptian seat oflearning in rendering cinders of 700,000 rolls of the alexandrian library, and when leo isaurusdestroyed 300,000 more. why then should you seek to delve in that which fanatic in power mayagain destroy in a few short hours?conductor of n.:still would we seek advancement in so glorious a scienc

m charged to direct your attention to natural or material fire in the phase it was looked upon bythe early rosicrucians, as well by those of the present day; that fire with which we are all familiar incontradistinction with that which is in the celestial, invisible, and surrounding medium, and ofwhich in our physical nature, we can comprehend but little.think of the shapes assumed by fire, as the flames noiselessly creep, entwine, spreading andwidening, now contracting and deepening: mark its changefulness of colour, as in its increasingardour it reddens, glows, then whitens. mark the phantasms springing from the forge, as theponderous sledge strikes the anvil, or the burning wheel flashes out its subtle sparks, singly, in pairs,by scores, then by myriads hastening into space, like the fla

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

eks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration went up against magic, the mere name became a crime and the common hatred was formulated in this sentence: magicians to the flames! as it was shouted some centuries earlier: to the lions with the christians! now the multitude never conspires except against real powers; it does not know what is true, but it has the instinct of what is strong. it remained for the eighteenth century to deride both christians and magic, while infatuated with the disquisitions of rousseau and the illusions of cagliostro. science, notwithsta

egypt and her mysteries should end their life in the desert; at ephesus st. paul burnt all books which treated of the occult sciences; and in fine, the french revolution, daughter of the great johannite orient and the ashes of the templars, spoliated the churches and blasphemed the allegories of the divine cultus. but all doctrines and all revivals proscribe magic and condemn its mysteries to the flames and to oblivion. the reason is that each religion or philosophy which comes into the world is a benjamin of humanity and insures its own life by destroying its mother. it is because the symbolical serpent turns ever devouring its own tail; it is because, as essential condition of existence, a void is necessary to every plenitude, space for every dimension, an affirmation for each negation:

ymbols by the serpent devouring its tail, represents alternately malice and prudence, time and eternity, tempter and redeemer; for this light, being the vehicle of life, is an auxiliary alike of good and evil, and may be taken not only for the fiery form of satan but for the body of the holy ghost. it is the instrument of warfare in angelic battles, and feeds indifferrealization 39 ently both the flames of hell and the lightnings of st. michael. it may be compared to a horse having a nature analogous to the chameleon, ever reflecting the armour of his rider. the astral light is the realization or form of intellectual light, as the latter is the realization or form of the divine light. the great initiator of christianity, seeing that the astral light was overcharged with the impure reflecti

eat arcanum. in his apocalypse st. john followed and elaborated ezekiel; indeed the monstrous figures of his wonderful book are so many magical pantacles, the key of which is easily discoverable by kabalists. on the other hand, christians, rejecting science in their anxiety to extend faith, sought later on to conceal the origin of their dogmas and condemned all kabalistic and magical books to the flames. to destroy originals gives a kind of originality to copies, as was doubtless in the mind of st. paul when, prompted beyond question by the most laudable intention, he accomplished his scientific auto-da-fe at ephesus. in the same way, six centuries later, the true believer omar sacrificed the library of alexandria to the originality of the koran, and who knows whether in the time to come a

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

eter the profane from operations which would be dangerous for them, but to make themselves intelligible to adepts by revealing the entire world of analogies which is ruled by the one and sovereign dogma of hermes. for such, gold and silver are the sun and moon, or the king and queen; sulphur is the flying eagle; mercury is the winged and bearded hermaphrodite, throned upon a cube and crowned with flames; matter or salt is the winged dragon; metals in the molten state are lions of various colours; finally, the whole work is symbolized by the pelican and phoenix. hermetic art is, therefore, at one and the same time, a religion, a philosophy and a natural science. considered as religion, it is that of the ancient magi and the initiates of all the ages; as a philosophy, its principles may be f

like unto a bear; it had three rows of sharp teeth, images of three great conquering families, and they said unto it: arise, devour much flesh. after the apparition of the fourth beast, there were thrones raised up, and the ancient of days, the christ of seers, the lamb of the first age, was manifested. his garment was of dazzling whiteness, his head radiant; his throne, whence came forth living flames, was borne upon burning wheels; a flame of swift fire shone in his countenance; legions of angels or stars sparkled round him. the tribunal was held, the allegorical books were opened. the new christ came with the clouds of heaven and stood before the ancient of days; there were given him power, honour and a kingdom over all peoples, tribes and tongues. then daniel came near unto one of the

ROBERT KIRK WALKER BETWEEN WORLDS

enough has been said regarding trees and tree magic to make his actions clear to the reader. the hawthorn tree, growing upon a grassy bank, is the tree of initiation or of commencement. it is the only one that may have both a physical and metaphysical nature to regular outward-seeking human perception. this is the tree which early legends described as being composed of living green leaves and of flames, divided vertically, as in the vision of the knight peredur. a thorn tree acts as the magical agent of birth in the ballad the cruel mother, which is linked to the redemptive symbolism of the wife of usher's well and the maid and the palmer. the other two trees lie appendix 4: thomas rhymer 144 deeper in the underworld, and are only perceived by altered vision and a change of the direction

em. there stands the stern-eyed judge holding his equal balance and giving to each one his merits and his deserts. the second part, which freezes, rolls about the foreshorn sands which it is the first to generate from the near-by vapor when it is mingled. with the rays of venus's star. this star, the arabs say, makes shining gems when it passes through the fishes while its waters look back at the flames. these gems by their virtues benefit the people who wear them, and make many well and keep them so. these too the maker distinguished by their kinds as he did all things, that we might discern from their forms and from their colors of what kinds they are and of what manifest virtues. the third form of the sea which circles our orb furnishes us many good things owing to its proximity. for it

RUBY TABLET OF SET

d ascend to the world of light. this view differed from the more orthodox religions in several ways. primarily, most of the others relied on faith to get them into heaven. this difference assured the gnostics that they would attract the more intelligent of the spiritual seekers, and the disdain of the conventional. classification: v2- 189.g- 1 author: shell runar ii date: spring, xxv publication: flames from hell, iii.1 html revision: sept. 10, 1998 ce subject: gnosticism reading list: most gnostic groups lasted not much longer than two hundred years, during the formation of the orthodox christian groups. they were, and still are, often lumped in with christianity. this is always with the added label "heresy, but they were actually very syncretic. they did borrow from the teachings of chri

ry and your xeper, adept furgeson. h the work celebrant: gthe time of departing is near; the heart grows heavy, and the eyes grow dim of those who had no warning of your leaving. death comes like a thief in the night. but you o setian have cheated him. the treasure of your xeper cannot be taken. your self, your will, live on. to laugh again in the caverns of the tuat. let the ceremony of the four flames begin. h someone takes a light from the black flame and lights the candles of the neters. when all are lit they speak in turn. gi am selket, and my flame honors you who have eaten the eye of horus. immortality is yours as you will. you are a living being like unto no other. h gi am sothis, and my flame honors you who have destroyed in your own life the lie that is osiris and the aberrations

n my briefly reviewing aeonic history. the modern magical era began with the aeon of harwer(1) in 1904 with the utterance of thelema. crowley brought forth the knowledge that magick comes from the self, and that the self is responsible for its own destiny. to be a magician, exercise your will. control your classification: v2- a17.36- 2 author: robert menschel iii date: january 29, xxii published: flames from hell- letter to the gates of hell pylon html revision: october 22, 1998 ce subject: remanifestation reading list: life. while the world in general demonstrated increased energy and will, and while cultures and nations worked towards self-determination,(2) few individuals could understand the message, and fewer still could follow its dictates. although set does "not wish to think of [th

he marble hall and the walhalla were memorials to a certain unique quality in mankind, they also serve as grisly reminders of the penalty which mankind pays for that quality. i saw before me the sigil of the order of the trapezoid as originally designed by anton lavey: the pentagram within a trapezoid extending slightly below the two lower points, the three curved 6's, the trident rising from the flames of hell. i saw its later design in the church, the 6's and the flames now gone. i saw its first design in the temple of set: the tcham scepter with the head and forked tail of set replacing the satanic trident. i saw ronald barrett's subsequent concept: a simple pentagram with the four upper points connected. so now the principle should be completed- the law of the trapezoid finally and com

t. the priesthood of set. xeper. summary and conclusions. afterword purpose the purpose of this is paper is twofold. first, to describe the use of a mental skill (willpower) to effortlessly overcome blocks to desired goals. second, to outline the steps to the creation of a permanent personality through the will. classification: v2- b6d- 1 author: george c. smith i date: november 8, xxi published: flames from hell, i.1, gates of hell html revision: oct. 15, 1998 ce subject: xeper reading list: in accomplishing these purposes, we will endeavor to always use proofs based upon experience and rational logic. support for these outcomes will also be derived from historical evidence as in quotes from setian materials. the concepts, exercises, and conclusions drawn in this paper are my own, coming

SALMANRUSHDIE THESATANICVERSES

t the journey altogether; it's no more than a necessary evil; the point is to arrive. quite recently, then, and like the shrewd businessmen they were, the jahilians settled down at the intersection--point of the routes of the great caravans, and yoked the dunes to their will. now the sand serves the mighty urban merchants. beaten into cobbles, it paves jahilia's tortuous streets; by night, golden flames blaze out from braziers of burnished sand. there is glass in the windows, in the long, slitlike windows set in the infinitely high sand-walls of the merchant palaces; in the alleys of jahilia, donkey-carts roll forward on smooth silicon wheels. i, in my wickedness, sometimes imagine the coming of a great wave, a high wall of foaming water roaring across the desert, a liquid catastrophe full

the same moment, the beating, and the icy shadow, of a pair of gigantic wings- he experienced the kind of blurring associated with double vision, seeming to look into two worlds at once; one was the brightly lit, no-smoking-allowed meeting hall, but the other was a world of phantoms, in which azraeel, the exterminating angel, was swooping towards him, and a girl's forehead could burn with ominous flames _she's death to me, that's what it means, chamcha thought in one of the two worlds, while in the other he told himself not to be foolish; the room was full of people wearing those inane tribal badges that had latterly grown so popular, green neon haloes, devil-horns painted with fluorescent paint; mishal probably had on some piece of space-age junk jewellery- but his other self took over ag

grown, tangled, becoming impenetrable, a garden of dense intertwined chimeras, rivalling in its own incandescent fashion the thornwood that sprang up around the palace of the sleeping beauty in another fairy-tale, long ago. but here, there is no beauty, sleeping within. there is gibreel farishta, walking in a world of fire. in the high street he sees houses built of flame, with walls of fire, and flames like gathered curtains hanging at the windows- and there are men and women with fiery skins strolling, running, milling around him, dressed in coats of fire. the street has become red hot, molten, a river the colour of blood- all, all is ablaze as he toots his merry horn _giving the people what they want, the hair and teeth of the citizenry are smoking and red, glass burns, and birds fly ov

ede; while, in fact, during the illusion of remission, under cover of it, so to speak, it continued perniciously to spread- and now, no doubt, it has filled him up; now there is nothing left of saladin but this, the dark fire of evil in his soul, consuming him as wholly as the other fire, multicoloured and engulfing, is devouring the screaming city. truly these are "most horrid, malicious, bloody flames, not like the fine flame of an ordinary fire. the fire is an arch across the sky. saladin chamcha, the adversary, who is also _spoono, my old chumch, has disappeared into the doorway of the shaandaar caf. this is the maw of the black hole; the horizon closes around it, all other possibilities fade, the universe shrinks to this solitary and irresistible point. blowing a great blast on his tr

icted chest _badoomba- and there's a pain in his left arm. he doesn't notice; is staring at the burning building. and sees gibreel farishta. and turns; and runs inside "mishal! sufyan! hind" cries evil mr. chamcha. the ground floor is not as yet ablaze. he flings open the door to the stairs, and a scalding, pestilential wind drives him back _dragon's breath, he thinks. the landing is on fire; the flames reach in sheets from floor to ceiling. no possibility of advance "anybody" screams saladin chamcha "is anybody there" but the dragon roars louder than he can shout. something invisible kicks him in the chest, sends him toppling backwards, on to the caf floor, amid the empty tables _doom, sings his heart _take this. and this. there is a noise above his head like the scurrying of a billion ra

SATANGEL

the element of earth, and of the north. possibly traceable to ammonium, the oracle site of the egyptian god amun. alternatively, the celts had an agricultural god named amaethon. amdukias, amdusias (goetia. duke commanding 29 legions. appears as a unicorn. bends trees and gives good familiars. amon (goetia, 7th spirit. marquis commanding 40 legions. appears as a wolf with a serpent tail, vomiting flames. upon command, assumes human form, but with a raven s head and dog s teeth. tells fortunes, causes feuds, reconciles controversies between friends. the name is traceable to the egyptian god amun, who was usually represented as a ram andras (goetia, 63rd spirit. marquis commanding 30 legions. angel with a black raven, riding a strong black wolf, with a shining sword. sower of discord. andrea

pher than a fiend. originally a persian deity, it is supposedly he who killed the seven bridegrooms of sarah and fought rapha-el, before being banished to upper egypt. classically, the patron demon of passion, lechery, luxury, sensuality, who wreaks havoc seducing nuns and monks. may appear with three heads, a bull, a ram and a man, and the feet of a rooster or goose, and a serpent s tail. shoots flames from his mouth, and rides an infernal dragon with a lance and banner. lures happily married couples into adultery, and enjoys arranging unsuitable marriages. a beautiful well dressed young man, sometimes a woman, he runs the casinos in hell. on earth, he tempts humans to squander their wealth, following meaningless fads of fashion. the child of lilith and an angel. inventor of carousels, mu

es of herbs and stones. marbas (goetia, 5th spirit. president commanding 36 legions. appears as a great lion. gives true answers on secret matters, causes and cures disease, teaches mechanics, transforms men into other forms. marchosia, marchocias (goetia, 35th spirit. formerly an angel of dominations, now a prince of hell. appears as a wolf or ox with griffin s wings and a serpent tail, vomiting flames, assuming human form on command. he is a strong fighter. told solomon he hopes to return to the seventh throne. mastema (hebrew, accusing angel. rebel angel who slaughtered the firstborn of egypt and attempted to murder moses. this is the accusing angel, tempter and executioner. the first named separation of the mal ak, or shadow of god. mephistopheles, mephisto (hebrew mephir, destroyer, t

ed to initiate mortals in the secrets of divinity and sorcery, cabbalah, botany, healing, and to seduce mortal women. discovering the carnal joys, they copulated with every living thing human and animal. they became engrossed in the flesh that they could not reascend. see chapter two. xapham. rebel angel who suggested setting fire to heaven during the war, but was cast down too soon. now fans the flames of the pit. yama (indo-aryan. the first man to die, the prince of hell, judge of the dead. clothed in red, with a noose to drag out the soul. may appear in tantric tradition as standing on a bull, which is screwing a human woman. zagan (goetia 61st spirit. king and president commanding 33 legions. appears as a bull with griffin s wings; later as a human being. makes men witty; turns water o

me of adonai i open the east. 4) repeat stage 3 whilst facing the south, west and finally the north. return to face the east. 5) open the arms wide so as to form a crucifix of the body, visualising the archangels in their respective quarters facing into the centre, in whatever form most suits you, saying; in the east, raphael in the west, gabriel in the south, michael in the north, uriel about me flames the pentagram behind me shines the six rayed star 6) finally, drawing the cruciform above your head say; above my head is the glory of god, in whose hands is the kingdom, the power and the glory, for ever and ever, amen. the rite of the bornless one the rite of the bornless one, otherwise translated as the headless one, has its origins in the sorcery of ancient egypt. it survived through ob

SATANIC BIBLE

, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written down by wild-eyed journalists of the right-hand path. the old literature is the by-product of brains festering with fear and defeat, written unknowingly for the assistance of those who really rule the earth, and who, from their hellish thrones, laugh with noisome mirth. the flames of hell burn brighter for the kindling supplied by these volumes of hoary misinformation and false prophecy. herein you will find truth- and fantasy. each is necessary for the other to exist; but each must be recognized for what it is. what you see may not always please you; but you will see! here is satanic thought from a truly satanic point of view. the church of satan san fransisco, walp

at all times, while those he supports rant and rave. he has shown himself to be a model of deportment, but now he feels it is time to shout back. he has decided it is finally time to receive his due. now the ponderous rulebooks of hypocrisy are no longer needed. in order to relearn the law of the jungle, a small, slim diatribe will do. each verse is an inferno. each word is a tongue of fire. the flames of hell burn fierce. and purify! read on and learn the law. the book of satan i 1. in this arid wilderness of steel and stone i raise up my voice that you may hear. to the east and to the west i beckon. to the north and to the south i show a sign proclaiming: death to the weakling, wealth to the strong! 2. open your eyes that you may see, oh men of mildewed minds, and listen to me ye bewild

ther means or devices desired. intense, calculated hatred and disdain should accompany this step of the ceremony, and no attempt should be made to stop this step until the expended energy results in a state of relative exhaustion on the part of the magician. when the exhastion ensues, proceed to step #11. 11 (a) if requests are written, they are now read aloud by the priest and then burned in the flames of the appropriate candle "shemhamforash" and "hail satan" is said after each request. 11 (b) if requests are given verbally, participants (one at a time) now tell them to the priest. he then repeats in his own words (those which are most emotionally stimulating to him) the request "shemhamforash" and "hail satan" is said after each request. 12. appropriate enochian key is now read by the p

the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenment, the living flame, burning desire, and the flames of the pit. only black and white candles are to be used in satanic ritual. never use more than one white candle; but as many black candles as are required to illuminate the ritual chamber may be used. at least one black candle is placed to the left of the altar, representing the powers of darkness and the left-hand path. other black candles are placed where needed for illumination. one whit

meji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavalezodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-me-dea od pi-beliare itahila rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi quo-a-dahe od imica- ol-zododa aaiome. bajirele papenore idalugama elonusahi-od umapelifa vau-ge-ji bijil- iad (english) the east is a house of harlots singing praises among the flames of the first glory wherein the dark lord hath opened his mouth; and they are become as living dwellings in whom the strength of man rejoiceth; and they are appareled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth, strong towers and places of comfort, the seats of pleasure and continuance. o ye servants of pleas

SATANIC RITUALS

by the grand master's curse are shedding tears for you, philip, and terror spreads through the silent throng. it seems the very semblance of that future vengeance moves into the crowd! the executioners are terrified and suddenly have no power to come close. tremblingly, they throw their torches on the pyre, and quickly turn away. thick smoke surrounds the scaffold, growing into billows. suddenly flames appear and leap up, yet in the sight of death, these brave knights do not betray themselves. priest: assez! enough! the denunciation priest: o sad fraternity, do i unfold your dolorous mysteries shrouded from of yore? nay, be assured; no secret can be told to any who divined it not before: none uninitiate by many a presage will comprehend the language of the message, although proclaimed alo

ust before the ritual begins. the length of the base of the trapezoid is equal to the length of each segment of the pentagon. a stroboscopic light is used to illuminate the celebrant within the pentagon, and the frequency of flash should be whatever is most conducive to the celebrant's needed response. in the past, an arc light with a revolving shutter was used, augmented by a continuous image of flames, projected through the principle of the lobsterscope. however, now there are vastly improved electronic flash units insofar as controlled frequencies are concerned. participants wear black ceremonial robes and hoods. the celebrant is bareheaded. when die elektrischen vorspiele was performed in nazi germany (circa 1932-35) by the intellectual element of the budding sicherheitsdienst rfs, the

ny of the nine angles and the call to cthuihu are presented. one emphasizes potential: the other reflects the dimness of an almost forgotten past. as for the phonetics, they bear no linguistic given name. the translation is as accurate as contemporary methods permit. ceremony of the nine angles [this ceremony is to be performed in a closed chamber containing no curved surfaces whatsoever. no open flames are to be in the chamber except for a single brazier or flame pot. general illumination is provided through controlled starlight or moonlight, or via concealed ultraviolet devices. above and behind the altar platform should appear the outline of a regular trapezoid. the celebrant and participants all wear masks or headpieces to blur or distort the true facial features. all participants asse

SATANICON

y 7, 1996. satanagram copyright 1993 by adrian clavex. satanicon copyright 1993 by adrian clavex. satanicon: the book of evil revised and expanded edition copyright 1996 by adrian claves. all rights reserved. printed in the usa -iii- prelude to evil: hell! hell isn t such a bad place. hell is our creed. hell is the satanic black chapel; a place to be alone to ponder; to ritualize, guided by waxen flames of darkness. hell is our interlude, a moment away from people, christianity, moralism, crime, complaints and despair, politics and newspapers, problems great and small. hell is where we consume the smokish flavours of incense and soothing melodies of bach and berlioz. hell is where we re sympathetic to darkened images, shadows on the walls, spectres out of our minds. hell is where we yearn

hould be chosen for the hellscape. the surrounding walls should be the first consideration. they may be painted or draped in black, ala tradition; or one may be more creative, drawing from other traditional concepts of what our utopia is like. one may prefer the imagery: murals of man s naked, evil earth depicting acts of immorality; nightskies with silhouetted mountainous terrain, upon which red flames blaze forth and billow smoke and demonic shapes some purposely more defined than others. the ceiling, likewise, may be decorated with imagery; perhaps a diminishing cylindrical effect, as if one could laughingly look up from the pit toward a tyrannical heaven. ideally, carpeting of one s hellscape would be fire red, though this may be of less importance to many. certainly though, it would m

n important part of the transformation/emotional stimulation processes. its contents serve to facilitate the outpouring of emotion which in turn further promotes entrance into our magickal condition of creative darkness. ideally, the chalice should be silver in color and the beverage should stimulate the emotions and be pleasing to the palate. the chalice is placed next to the flame of satan. the flames of satanic truth and black art the traditional color of candles used in satanic rituals is black. black is symbolic of the essence of satan. altar candles are arranged in the following manner: the flame of satan represents supreme darkness and man s carnal nature. it is placed on the left side of the altar. the flame of lucifer represents enlightenment and eternal opposition to god and xian

urth, he evokes: from the angle of beelzebub, i conjure the skies of evil! after lighting the fifth, he evokes: from the angle of lucifer, i conjure the race of evil! the celebrant lights the candle of antichrist and intones: i conjure the will of the great beast antichrist! immediately following each of the six avocations, the celebrant tosses a small amount of conjuration saltes into the candle flames. 3 the celebrant (and all participants) drink from the chalice of change. 4 the celebrant grasps the sword of satan and points it towards the sigil of antichrist while reciting the conjuration of darkness 666: satan in your most unholy name, hear me! our times the age of evil and its creative spirit of antichrist has come! i am the reverent one a beast born of the earth and the infernal kin

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

l power is the life force that sustains our earthly existences. it powers our bodies. we absorb energy from the moon and sun, from water and food. we release it during movement, exercise, sex and childbirth. even exhaling releases some power, though we recoup [get back] the loss through inhaling. earth power is that which resides within our planet and in its natural products. stones, trees, wind, flames, water, crystals and scents all possess unique, specific powers which can be used during magical ritual. both person power and earth power are manifestations [expressions] of divine power. this is the energy that exists within the goddess and god the life force, the source of universal power which created everything in existence. wiccans invoke [call upon] the goddess and god to bless their

h, states, i love god: i have no time left/ in which to hate the devil. ra bi ah was also famous for a legend in which she was reportedly seen carrying a flaming torch in one hand and a bucket of water in the world religions: biographies 321 ra bi ah al-adawiyah other. she explained in a poem published in doorkeeper of the heart: with these things i am going to set fire to heaven/ and put out the flames of hell/ so that voyagers to god can rip the veils/ and see the real goal. ra bi ah meant that a person should not worship allah out of fear of hell or in hopes of heaven. one should worship because one loved allah. the emotions of fear and hope were like veils that kept the true vision of allah hidden. hasan al-basri ra bi ah was a resident of the city of basra, located in the far southeas

der beings! you shall see, and have from them my power; and they shall take you to the high and lonely center of the earth that you may see: even to the place where the sun continually shines, they shall take you there to understand. fowls: birds, especially game birds. 38 world religions: primary sources black elk speaks and as he spoke of understanding, i looked up and saw the rainbow leap with flames of many colors over me. now there was a wooden cup in his hand and it was full of water and in the water was the sky. take this, he said. it is the power to make live, and it is yours. in black elk speaks, the lakota holy man black elk tells of his vision in which he met with the spiritual grandfathers of his people. reproduced from black elk speaks by john g. neihardt. published by the uni

SEPHER HA BAHIR

ten (isaiah 48:13, also my hand has founded the earth [the third voice is (psalm 29:4, the voice of god is with majesty. it is also written (psalm 111:3, splendour and majesty are his works, his righteousness stands forever [the fourth voice is (psalm 29:5, god s voice breaks the cedars. this is the bow that breaks the cypress and cedar trees [the fifth voice is (psalm 29:7, god s voice draws out flames of fire. this is what makes peace between water and fire. it draws out the power of the fire and prevents it from evaporating the water. it also prevents [the water] from extinguishing it [the sixth voice is (psalm 29:8, god s voice shakes the desert. it is thus written (psalm 18:51) he does kindness to his messiah, to david and his descendants until eternity more than [when israel was] in

SIFRA DETZNIYUTHA

xcept when his will(]vor, ratzon) has regard. 5) eyes of three colors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation.83 righteousness dwells in her.84 the peaceful habitation is the ancient one who is hidden. thus the script is oynk(;nyi).85 6) the nose of the face of the small one, in order to be known. three flames burn in its cavities. a torturous flame to hear good and evil. it is written i am hvhy, that (avh, hu) is my name.86 and it is written i slay and i make alive.87 and as it is written i will lift and i will sustain.88 he (avh) has made us, but not we are.89 9 and he (avh) is of the unity, and who (ym, mi) can turn him.90 he calls, who is concealed, and found as not. he who is of not is remov

SOLOMON

nd as having no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. and men seeing us imagine that the stars are falling from heaven. but it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings [3] in the depth of night and suddenly. and we set cities in flames and fire the fields. for the stars have firm foundations in the heavens like the sun and the moon [1. cp. heb. viii. 5. 2. cp. rom. viii. 38. 3. luke x. 18 "i beheld satan as lightning fall from heaven" june 13] 115. and i solomon, having heard this, ordered the demon to be guarded for five days. and after the five days i recalled the old man, and was about to question him. but he came to m

SPENSER THE CULT OF THE ALL SEEING EYE 1960

w constellation, which alludes to the new empire, formed in the world by the confederation of those states* their disposition, in the form of a circle, denotes the perpetuity of its continuance, the ring being the symbol of eternity. william barton's second device transferred the all-seeing eye to the reverse side of the seal; pushed the eagle up to the crest; and placed a phoenix rising from the flames at the summit of the column.6 "the phoenix is emblematical of the expiring liberty of britain, revived by her descendants in america" the second device was adopted, reported on may 9, 1782 and referred to the secretary of congress, charles thomson, on june 13th. the final device, however, was a composite result of the ideas of barton, thomson and jefferson, who, for example, is known to hav

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

st overthrow of the czar in russia, gives the hidden sign of the men who worship the god, jahbuhlun. lenin and his cohorts established the red terror, the brutal massacre of tens of millons. general paul von hindenburg, the notable world war i german war hero of the russian front who won numerous victories. later, in the nazi era, a blimp, named after the general, the hindenburg, was destroyed by flames while attempting to land in new jersey (u.s.a) after a celebrated transatlantic flight. many lives were lost. hidden hand of the men of jahbuhlun 71 three red communist "heros" who conspired to establish a bolshevik dictatorship in russia: sergei kirov, mikhail levandovsky, and konstantin mekhonoshin. these men saw to the purge, torture, and death of untold thousands before they, in turn, w

the deaf signing system was herself an occultist and devotee of theosophy, the hindu/occult group founded by russian mystic helena blavatsky, author of the secret doctrine "el diablo" shows his horns-the devil rides out 135 academy award-winning actor kevin spacey, who is acknowledged as a homosexual. the mysterious painting on the wall directly behind spacey is of lucifer, with horns, amidst the flames of hell. the revealing but quite subtle message below reads "you've got to send the elevator back down" 136 codex magica actress salma hayek giving either the deaf's "i love you" or the horns of the devil sign "el diablo" shows his horns-the devil rides out 137 handsome actor pierce brosnan of great britain, to left of actor greg kinnear, has a rather odd look on his face as he gesticulates

ust first tear down the old. civilization as we know it today must be razed and destroyed by dialectic chaos, so that the new order may be ushered in: ordo ab chao it is when this ambitious goal is achieved that, symbolically, the capstone will be set in place atop the pyramid. then he who lies within the living stones shall come forth to rule. the phoenix (satan and his "son) shall rise from the flames of destruction just as the legendary phoenix bird arose. the phoenix, however, is, in reality a cockatrice, a dragon-bird, a flying serpent. the word "pyramid" incidentally, literally means "amidst the fire" and now you know the true, occultic meaning of the word. peering into the all-seeing eye simply put, freemasons, under the direction of haym salomon, ben franklin, and others, designed

early seen the letter "s" as in satan? let the discerning reader decide. scorched by the sun 475 prozac can help? really? so why the design resembling the oroboros serpent? and is it just this author's imagination, or are the radiant sun rays in the form of number 6s? 476 codex magica american hindu guru dafree john publishes the dawn horse newspaper with this unusual logo, consisting of circles, flames, a white horse, the occultic star and two feet (the disciple on his knees or prostrate. drawing in circle network news, well-known witchcraft newspaper, a focal point for worshippers of "father sun" and solar deities according to the magazine. celtic cross (sunwheel) and torch adopted as the emblem for the america first party, a political party geared to the goals of the white race, headqua

g. twenty-three "i fell in to a burning ring of fire" arnold schwarzenegger's masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite one ring to rule them all..one ring to find them..one ring to bring them all and in the darkness bind them- j.r.r. tolkien lord of the rings i fell in to a burning ring of fire. i went down, down, down, and the flames went higher. johnny cash ring of fire t h e illuminati seem to have an unusually passionate, if bizarre, attachment to jewelry, tie tacks, ties, and items of clothing. the masons wear aprons, high hats, black clothing. they wear ties and rings emblazoned with symbols. and as the individual mason progresses upwards to the 33rd degree, he is awarded "jewels" befitting his various earned degre

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ted over the centuries of the last judgment have been too powerful to be eliminated from doctrinal teachings, so they envision a beautiful place high above the earth where only true believers in jesus may reign with him. hell, in traditional christian thought, is a place of eternal torment for those who have been damned after the last judgment. it is generally pictured as a barren pit filled with flames, the images developed out of the hebrew sheol and the greek hades as the final resting places for the dead. roman catholic christianity continues to depict hell as a state of unending punishment for the unrepentant, but over five centuries ago, the councils of florence (1439) and trent (1545 63) defined the concept of purgatory, an intermediate state after death during which the souls have

pires possessed supernatural powers was false. such abilities existed only in their minds and imaginations. as if to provide an antidote to weyer s call for a rational approach to dealing with accusations of witchcraft, in 1580 the respected intellectual jean bodin (1530 1596, often referred to as the aristotle of the sixteenth century, wrote de la demonomanie des sorciers, a book that caused the flames once again to burn high around thousands of heretics stakes. with the spread of protestantism throughout europe, in 1542 pope paul iii (1468 1549) established the congregation of the inquisition (also known as the roman inquisition and the holy office, which consisted of six cardinals, including the reformer gian pietro cardinal carafa (1476 1559. although their powers extended to the whole

secret symbols on the walls of the great hall. these represented the 22 first mysteries and the alphabet of their secret science, the universal keys, the source of all wisdom and power. each letter and each number given in the language of the mysteries had its repercussion in the worlds of the divine, the intellectual, and the physical. the second test involved passing through a great furnace of flames. those initiates who refused, protesting that to enter such a wall of fire could only result in death, never got close enough to see that it was all a clever optical illusion and that there was a safe pathway through the middle. following the trial by fire was the trial by water, which offered no illusion, but only a walk through a chest-high dark and stagnant pool. two assistants helped pu

f was killed during the siege of toulouse in june 1218. according to many contemporary scholars, the cathars or albigenses real offense, their heresy, was their opposition to the sacramental materialism of the medieval church. the group had no fixed, religious doctrine, and was known by various names. they called themselves the true church of god, and most of the few manuscripts that survived the flames of siege were all written in proven- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 274 mystery religions and cults t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 275 annie besant was a social reformer and theosophist who advocated for the independence and religious rights of wo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

tprints that circled the house in fresh fallen snow. the tracks were not caused by any known animal, the captain swore, nor had any human made them. he followed the tracks for a time until they mysteriously disappeared into nothingness. captain gregson did not have long to puzzle out the enigma of borley. at midnight on february 27, 1939, the most haunted house in england was completely gutted by flames. gregson testified later that a number of books had flown from their places on the shelves and knocked over a lamp, which had immediately exploded into flame. borley rectory has remained one of the most haunted houses in britain, but in december 2000, louis mayerling, who claimed borley was a second home to him until it burned in 1939, wrote a book entitled we faked the ghosts of borley rec

ger, brad, and sherry hansen steiger. hollywood and the supernatural. new york: st. martin s press, 1990. spontaneous human combustion (shc) the enigma of spontaneous human combustion (shc) is considered the most bizarre and frightening of all the phenomena in the world of the unexplained and the unknown. some believe that stories of shc are only urban legends, eerie tales of people bursting into flames that never really happened to real people. but this is not the case. urban legends happen to a friend of a friend, but are really untraceable back to any true original narrator of the event. in the case of spontaneous human combustion, one is left with the charred remains and ashes of individuals who were once fully living, breathing, feeling human beings. spontaneous human combustion is in

ving room at gortaleen in northern ireland. an intense and localized heat had left only his head, upper torso, and feet unburned, as well as the chair in which he was sitting. there was very little smoke damage done to the room or the furniture. in december 1956, virginia caget of honolulu, hawaii, walked into the room of young sik kim, a 78-year-old disabled person, to find him enveloped in blue flames. by the time firemen arrived on the scene, kim and his easy chair were ashes. strangely enough, nearby curtains and clothing were untouched by fire, in spite of the fierce heat that would have been necessary to consume a human being. on august 19, 1966, doris lee jacobs of occano, california, burned to death in her trailer home at 1342 23rd street. although jacobs suffered burns on over 95

would have been necessary to consume a human being. on august 19, 1966, doris lee jacobs of occano, california, burned to death in her trailer home at 1342 23rd street. although jacobs suffered burns on over 95 percent of her body, the inside of the trailer was only partially scorched. officials could offer no explanation for the fire, because it was the woman, not the trailer, who had burst into flames. how can human flesh be heir to such dangers as spontaneous combustion? spontaneous combustion, it is assumed, is confined to oily rags and newspapers piled up in poorly ventilated corners of basements and garages. on september 20, 1938, in chelmsford, england, a woman burst into blue flames in the midst of a crowded dance floor. no one was able to extinguish the blaze that seemed to be fed

oor. no one was able to extinguish the blaze that seemed to be fed by her own flesh, and in minutes she was but a heap of ashes. on july 30, 1937, a woman who had been paddling about in a small boat with her husband and children at england s norfolk t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 52 ghosts and phantoms broads was engulfed by terrible blue flames and was nothing but a mound of ash in a matter of a few horrifying moments. neither any member of her family nor the wooden boat was harmed. dr. d. j. gee, a lecturer in forensic medicine at the university of leeds, england, wrote of a case of shc for the journal medicine, science and the law (5:37 8, january 1965. according to gee, the victim was a slim, 85-year-old woman who lived with he

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

e he hoped to inspire the loyal members of the illuminati to continue as a society. in 1787, the duke of bavaria issued a final edit against the order of the illuminati, and weishaupt apparently faded into obscurity. although he never realized his goal of a german republic and the overthrowing of the european monarchies, the sparks that he had ignited with the illuminati would soon burst into the flames of the french revolution in 1789. m delving deeper carroll, robert todd. gilluminati, the new world order& paranoid conspiracy theorists, h the skeptics dictionary. http//skepdic.com/ illuminati. html. roberts, j. mythology of the secret societies. new york: macmillan, 1972. vankin, jonathan and john whalen. the seventy greatest conspiracies of all time: history fs biggest mysteries, coveru

resume their lives of contemplation, some of the emperor fs ministers were jealous of the favors he had bestowed upon them and persuaded him that the monks were deceptively planning a rebellion. fearful of their martial arts skills, the emperor decided to attack the monks without warning and sent a strong force of the imperial guard, armed with gunpowder, to destroy the monastery. it was said the flames ignited by the blasts soared up to heaven, where they were seen by the immortals who, perceiving the injustice being dealt the monks, came down to earth and pushed aside one of the monastery fs huge walls, enabling 18 monks to escape. most of them t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 34 secret societies t h e g a l e e n c y c l o p e d i

ilities existed only in their minds and imaginations. however, as if to provide an antidote to weyer fs call for a rational approach to dealing with accusations of witchcraft, in 1580 the respected intellectual jean bodin, often referred to as the aristotle of the sixteenth century, wrote de la demonomanie des sorciers, a book that argued that witches truly possessed demonic powers and caused the flames once again to burn high around thousands of heretics f stakes. with the spread of protestantism through europe, pope paul iii (1468.1549) established t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 96 magic and sorcery theinquisition came into existence in 1231. the congregation of the inquisition (also known as the roman inquisition and the holy of

nceived the idea of a supreme spirit from whom sprang a familiar host of lesser deities. in the aftermath of this modification of the traditional order of things, a caste of priests arose, vested with all knowledge of the occult. subsequently these priests became adept in the practice of divination, finding signs in the organs and intestines of sacrificed animals and translating dancing shapes of flames and swirls of smoke into images of future events. when the gods spoke directly to individuals in the symbolic language of dreams, the priests were there to interpret. in these and other ways, the will of the cosmic rulers was revealed to their earthbound subjects. the children of israel, even though they spurned the hordes of good and evil spirits recognized throughout the ancient world, pr

it: let those who rest more deeply sleep; let those awake their vigils keep. o, hand o f glory shed thy light, direct us to our spoils tonight. flash out thy light, o skeleton hand, and guide the feet of our trusty band. the only way to stop the power of the hand once it had been ignited was to douse it with either milk or blood. according to belief, water alone was incapable of extinguishing the flames of a hand of glory. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. opie, iona, and moira tatem. a dictionary of superstitions. new york: barnes& noble, 1999. steiger, brad, ed. the occult world of john pendragon. new york: ace books, 1968. horseshoes horseshoes have long been popular in folk magic as an instrument of bringing the owner good luck.provid

THE GOD OF THE WITCHES

, though losing, fight against a remorseless andunscrupulous enemy; every inch of the field was disputed. at first victory occasionally inclined to thepagans, but the christian policy of obtaining influence over the rulers and law-givers was irresistible. vaevictis was also the policy of the christians, and we see the priests of the papacy gloating over the thousandswhom they had consigned to the flames while the ministers of the reformed churches hounded on theadministrators of the law to condemn the "devil-worshippers. what can have been the feelings with whichthose unhappy victims regarded the vaunted god of love, the prince of peace, whose votaries condemnedthem to torture and death? what wonder that they clung to their old faith, and died in agony unspeakablerather than deny their god

for three orfour days usurped the power of the government and ruled despotically. he wore a special dress, and wastreated with extravagant respect, he tried legal cases and passed ridiculous sentences on the offenders. at theend of his term of power he was tried and condemned to be burnt. he was then escorted by the whole villageto the burning place and a ring of fire was made round him. when the flames became uncomfortably hot hejumped through them to safety, leaving his burlesque royal insignia to be destroyed. this is a very late formof the sacrifice; but in pre-christian europe the incarnate god was undoubtedly burnt alive, and it is verycertain that the custom did not die out with the coming of christianity. the burnt sacrifice performed by the"druids" was, i suggest, the offering of

ns could be condemned for witchcraft only, the usual method of executionwas strangulation at the stake, after which the body was burnt; but there are cases on record where the witchwas condemned to be burnt alive, and the records also show that the sentence was faithfully carried out. infrance also evidence of the practice of witchcraft meant sentence of death, and the condemned person died inthe flames. there is even a record of a man-witch who was sentenced "a estre brusl351 vif 340 petit feu, and in the god of the witcheschapter v. religious and magical ceremonies51alsace one of the magistrates said that burning was too good for witches, and condemned them to be torn inpieces with red-hot pincers. this is, as far as i know, the only occasion when the christian clergy pleaded formercy fo

st. james and st. michael, especially imploring st. michaelto receive and present his soul to god. then true to his promise to set an example to his servants he went tohis death before them, they encouraging him to die as a brave and valiant knight in the love of god. he washanged; and when dead his body was dropped on the lighted pyre below; but before it could be burned it wassnatched from the flames, coffined and carried at once to the carmelite church for burial. the two servantswere then executed, but the chronicler takes little interest in them, and dismisses them in a few words "andincontinent were the said henriet and poitou hanged and burnt, so that they became powder".five years after gilles' death the king issued a royal ordinance annulling gilles' debts. in this document nowor

THE GOLDEN ESSENCE

comes into your being, your consciousness, and transforms you, the only way it knows how- through purifying and renewing you, through burning away the moral blinders that made you fail to realize that what you truly are is not subject to life or death. from your perspective, it will feel as though you have become immortal. but this too, is simply a re-cognition of truth. you will have died in the flames and been renewed, and since you have died, and gotten it out of the way, fate s hard death, which is only a termination of limited perspectives, only terrifying to the confused ego, can never again harm you, nor can the forces of love force you to wander from life to death to life again, without your consent, for now, you can consciously see where you are going, and, ironically, fate allows

THE KEY TO THE MYSTERIES

ractable and subordinate to intelligence. abandoned to itself, it, like moloch, devours rapidly all that to which it gives birth, and changes the superabundance of life into immense destruction. it is, then, the infernal serpent of the ancient myths, the typhon of the egyptians, and the moloch of phoenicia; but if wisdom, mother of the elohim, puts her foot upon his head, she outwears 202 all the flames which he belches forth, and pours with full hands upon the earth a vivifying light. thus also it is said in the zohar that at the beginning of our earthly period, when the elements disputed among themselves the surface of the earth, that fire, like an immense serpent, had enveloped everything in its coils, and was about to consume all beings, when divine clemency, raising around it the wave

THE MAGICIAN S KABBALAH

h-fah-yell, behind me gabriel (gah-bree-ell, on my right hand, michael (mee-khah-ell, on my left hand, auriel (aw-ree-ell" at each name, pause and visualise an appropriate figure, usually twice the size of the room, but sometimes more human-sized facing outwards at the appropriate quarter. visualise the figures bearing the appropriate elemental weapons, and colours if required. say "for before me flames the pentagram, and behind me shines the six-rayed star (this line is of most variance in other versions of the right, but i take it to place the individual in the location of tiphareth on the tree, looking down on the four lower sephiroth (with tiphareth being the top point of the pentagram) and with the upper sephiroth behind (as the hexagram. 5. repeat the kabbalistic cross. this ritual s

THE MARTINIST OPERATIVE GENERAL RITUAL

ich makes the daemons flee and disperse. it is a reminder of the triumph of christ over death. during the first centuries the christians in north africa used to have it painted and tattooed on their foreheads. it was also a short version of the divine tetragram and the mediaeval rabbis endeavoured to visualize it, flamboyant, upon their foreheads in a sort of interior vision, when thrown into the flames of the stakes. the operator will restrict himself to trace it upon his forehead, each time, with his right thumb. he could as well, according to another formula, trace it in front of himself with the flame of the ordinary candle (which it represents in this ritual, either moving the candle upwards, or downwards along the vertical line of this letter tau. actually, it consists of tracing in

to thy servant moses under the form of a burning bush and who made thy holy ghost descend upon the apostles and disciples under the form of fire of pentecost, o lord of mercy, we beseech thy immense goodness and thy inexhaustible mercy, to spare by the power of thy angels and the merits of thy saints the places where thy creatures live or take shelter as well as the creatures themselves, from the flames of the 23 subterranean fire, terrestrial conflagration and those caused by lightning. by ieshouah, our lord, amen. operator meditates for awhile and then prays that epidemics, pestilence, cholera, small pox and all germs attacking the vegetable, animal and human realms be controlled and eventually disappear from the surface of the earth: o god almighty and eternal, thou who deigned to heal

THE MIDDLE PILLAR

the word "adni("ah-doh-nai).l7 4. then turn to the west and trace pentagram. vibrate "ahih("eh-he-yeh).l* 5. turn north. trace pentagram and vibrate "agla("ah-geia 7.19 6. return to the east. extend arms in the form of cross. 7. say "before me raphael" the qabalistic cross and the pentagram ritual 57 8 "behind me gabriel" 9 "on my right hand michael" 10 "on my left hand auriel" 11 "for before me flames the pentagram" 12 "and behind me shines the six-rayed star" 20 13. repeat the qabalistic cross. the function of this ritual, though capable of extension in several other directions, is pre-eminently one of banishment.21 its aim is to eliminate from the sphere of the mind those qualities or sensations which the critical ego deems unnecessary. its rationale is that a system of vibration may a

owels. that is why in the rubric of the pentagram ritual, and in the table of correspondences above, i have spelt the divine names in consonantal form only28 the pronunciation of them is provided elsewhere. the name visualized in roman letters in the air, let the student imagine that he has drawn these letters into the lungs by means of a deep inspiration of air. the names should be visualized in flames; in flames corresponding in color to the sephirah being employed. that is to say, if it be the fifth sephirah, the name should be visualized in scarlet and vivid red flame. but if the seventh sephirah is being considered, the name ought to be formulated as in an emerald green of surpassing brilliance and clarity. the name having been inhaled into the lungs by means of an inspiration, it sho

e and orange, with cup in hand. the pentagram 177 see to your right another figure in flaming red and green robes carrying a sword. say "on my right hand, michael (mee-kai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand, uriel (ur-ee-el. say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross as in the beginning. magical work involves change and creation. and the subject of the magician's work is the selj the magician is the focus of his or her own alchemical processes. by adapting one's personal vision to reflect the macrocosm, we can change ourselves to better reflect those divine ideas. we

agram while vibrating "nudjeru mehta (pronounced "nud-jeh-ru meh-tah" meaning "gods of the north. charge the figure with "tau("earth. invocation return to the east and form the tau cross. say "before me, hathoor, the mother of light. behind me, toum of the setting sun. on my right hand, sakhmet, mighty lady of flame. on my left hand, hapi-wer, the bull of the earth. for about me the pentagram 197 flames sehedj("a heaven of stars. and above me shines tau nudjer("the star of godu).28 repeat the egyptian qabalistic cross as in the beginning. egyptian banishing rituals alternative versions the student may choose to replace the pentagram in the above ritual with symbols that retain a more egyptian character. rather than tracing the pentagram in the four quarters, the magician could draw the sig

coy a. invocation return to the east and stand in the position of the tau cross. say "before me, aiolos (pronounced "ai-oh-10s"-atolq, guardian of the winds. behind me, tethys (pronounced "tay-thysutyeu, queen of the seas. on my right hand, hestia (pronounced "heh-stee-ah-eozta, lady of the flame. on my left hand, demeter (pronounced "day-may-tayru-aypyzyp, the great mother of earth. for about me flames stephanos asteron (pronounced "stef-ah-nohs ah-ster-ohn "a crown of starsu-cz $avo< aoz pov "and above me shines the duo trigona (pronounced "doo-oh tri-gon-ah "two trianglesu29- auo tptyovoa "ah, eh, ee, ii, oo, uu, aw (a e y t o u o-the seven vowels of the greek alphabet, said by some to be the true name of god) closing repeat the greek qabalistic cross. alternative greek version a christ

THE NECRONOMICON SIMON VERSION

the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise up, o god of fire, girra in thy power, and burn the sorcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra k

enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council, like unto the

zi dingir enaa maa a dingir enlil laage kanpa zi dingir ninna maa a dingir ninnlil laage kanpa zi dingir ssisgi gish ma sagba daa ni idda ennuballema kanpa zi dingir bhabbhar l'gal dekud dingir ri ennege kanpa zi dingir ninni duggaani dingir a nnunna ia an saggnnuunga gatha gan ene kanpa! the exorcism against azag-thoth and his emissaries (an image must be made of a throne-chair, and put into the flames of the aga mass ssaratu while chanting the following exorcism) boil! boil! burn! burn! utuk xul ta ardata! who art thou, whose son? who are thou, whose daughter? what sorcery, what spells, has brought thee here? may enki, the master of magicians, free me! may ashariludu, son of enki, free me! may they bring to nought your vile sorceries! i chain you! i bind you! i deliver you to girra lord

of the aga mass ssaratu while chanting the following exorcism) boil! boil! burn! burn! utuk xul ta ardata! who art thou, whose son? who are thou, whose daughter? what sorcery, what spells, has brought thee here? may enki, the master of magicians, free me! may ashariludu, son of enki, free me! may they bring to nought your vile sorceries! i chain you! i bind you! i deliver you to girra lord of the flames who sears, burns, enchains of whom even mighty kutulu has fear! may girra, the ever-burning one gives strenght to my arms! may gibil, the lord of fire, givepower to my magick! injustice, murder, freezing of the loins, rending of the bowels, devouring of the flesh, and madness in all ways hast thou persecuted me! mad god of chaos! may girra free me! azag-thoth ta ardata! ia marduk! ia marduk

corpse. you have delivered me to the skull. you have sent phantoms to haunt me. you have send vampires to haunt me. to the wandering ghosts of the wastes, have you delivered me. to the phantoms of the fallen ruins, have you delivered me. to the deserts, the wastes, the forbidden lands, you have handed me over. open thy mouth in sorceries against me no more! i have handed thine image over into the flames of gibil! burn, mad fiend! boil, mad god! may the burning girra untie thy knots! may the flames of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the ancient ones (to be recited each year, when the bear hangs from its t

THE SHADOWED ONES

and woman have felt a deeper understanding of earth and how they are so connected with it. by way of light within and the darkness of expansion do we go forth 5 iv the blade within the desert sun -the knowledge of azazel called shaitan- i am the enemy of ignorance, or servitude and blindness to the self. i seek to lead you away from spiritual gnosis which is not your own. empower yourself in the flames of self-awareness, of the passions of the soul! listen well to your consciousness and seek to expand it, never unify your divine being in a faith not heeded by the instincts of yourself. dissent from the paths all torn by the death of the soul, by a cross way can you fully recognize your potential as a god or goddess. by this path you must seek that wisdom not yet known, by journeying into

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

for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a celestial meru or olympus; but as we look, and here it is only the searcher who is rewarded, we find a little jewel, then another, and still another, till, as we grasp them, the

n essential spirit light gilding once again the sepulchral abode of a corpse. for a moment we behold god, face to face, but for a moment only, then all again is night. keats attained, and so did shelley and browning. read the last verses of the gprometheus unbound h and ga grammarian fs funeral, h and all will be plain; and it is this same ecstasy that burns white in these two superb poems, which flames a bright star of beauty guiding us on our long journey across the hundred thousand leagues of the empire of crowley fs pen. we find it shining brightly over almost every page, a fact which renders the task of quoting nigh endless. already we have cited a dozen or more examples. volume i flames like a subtly gemmed ring with the ecstasy of many moments, and many of the following citations in

o will be the contents of these seven chapters. but here at least we shall alone content ourselves with quoting from one poem. gorpheus, h and then only loose from the massive setting a few of its flashing stones. in book i the invocation of venus is very fine. the third verse being: down to the loveless sea where lay persephone violate, where the shade of earth is black, crystalline out of space flames the immortal face! the glory of the comet-tailed track blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres *orpheus, vol. iii, p. 168. the song of gthe hours, h*1. and gspring, h*2. are also magnificent, as are the invocation of hecate;*3. the three judges,*4. and the furies;*5. the latter of which is one of the most musical lyric

blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres *orpheus, vol. iii, p. 168. the song of gthe hours, h*1. and gspring, h*2. are also magnificent, as are the invocation of hecate;*3. the three judges,*4. and the furies;*5. the latter of which is one of the most musical lyrics crowley has as yet written. the song of orpheus flashes and flames as we read it *1. orpheus, vol. iii, pp. 145 *2. ibid, vol. iii, pp. 146, 147 *3. ibid, vol. iii, p. 177 *4. ibid, vol. iii, p. 182-187 *5. ibid, vol. iii, p. 194-199. the magical task and the labour is ended; the toils are unwoven, the battle is done; my lover comes back to my arms, to the splendid abyss of the air and abode of the sun. the sword be assuaged, and the bow be unbended! the l

eing more especially suited to the author of glot and his daughters h and gthe concubine of gibeah, h than the author of gtannhauser h or galice. h nevertheless reproach followed, if shame did not, the celebration of love fs mystic eucharist. reproach rises, but falls enamoured to his kisses; all is extremes, there is no heaviness, no deadness of sentiment, the smoke curls as high as the flashing flames, and tears wash out smiles, and blushing cheeks dry tears; all is effluent glory, glorious as a sun of gold lingering on the blushing bosom of dawn: we lay in naked chastity, caressed child-like or dreaming, till the dawn repressed our sighs: that nuptial yet hath never ceased *alice, an adultery, vol. ii, p. 79. still the future rises up before them, as a serpent, gprescience of next year

THE ABYSS AND TABAET

t. tarik den afraj-pedak is the dark hell of which ahriman dwells partially. it is mentioned in the bundahishn that the darkness is so thick one may seemingly cut through it with a knife. ahriman is said to have much heat within him, however cold and darkness surrounds him. as with initiation, one enters the darkness which others fear to emerge bearing the same fire of which az stirs up. the five flames of ahriman are described in depth in liber hvhi. the avesta is perhaps one of the most powerful right hand path religious texts composed. while fragments exist, the entire foundation of the avesta is based on prayers and hymns when sung or chanted in a mantra disciplined form, have the ability to create staotas or vibrations in sound. in one may take notice to historical foundations of all

THE BINDING OF SHADOWS

, say ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit- god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalon! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit- your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead which

THE BOOK OF GATES

uth is yours, live ye on your food. ye yourselves are truth' and they have power over these their cool waters, which are waters of fire to those who have click to view seven of the righteous gods of the tuat. guilt and sin. and these gods say to ra-'let there be stability to the disk of ra. let him that is in the shrine have the mastery over it, and let the serpent [mehen] guard him well. may the flames of khuti which are in the corners of the hidden shrine grow stronger' and there shall be given to them meat in the place of peace in their circle" p. 96 the above passage refers to the "righteous who are in the tuat" on the left side of the boat of ra are: 1. the god tem, who is depicted in the form of an aged man, leaning heavily on a stick which he grasps in his right hand. 2. four male b

wo walls, the tops of which are protected by rows of pointed stakes. at the entrance to the corridor stands a god, in mummied form, called am-aua, and at the exit is a similar god called sekhabesnefunen, each is said to "extend his arms and hands to ra" at each side of the angle, near p. 101 click to view the gate of the serpent aqebi. p. 102 the entrance to the corridor, is a serpent, who ejects flames from his mouth; the flame from the one sweeps along the corridor, at the end of which it is met by the flame from the other serpent which sweeps along the inside of the inner wall. the flames of these serpents are said to be for ra. the gateway leading to the third division is called septet-uauau, and the door thereof, which opens inwards, is guarded by the serpent standing on his tail, who

ed by nine gods, in the form of mummies, who are described as the "third company of the gods of the great god who are within" at the entrance to the corridor which runs between the two walls is a god in mummied form called enuerkhata, and at the exit is a similar god called seta-ta, each god has a uraeus over his brow, and each is said to "extend his arms and hands to ra" the corridor is swept by flames of fire which proceed from the mouths of two serpents, stationed each at an angle, and their "fire is for ra" the gateway of the fourth division is called nebt-s-tchefau, p. 120 and the text says "this great god cometh to this gateway, and entereth in through it, and the gods who are therein acclaim him" the company of gods say to ra "open thou the earth, force thou a way through the tuat a

is given unto them as lord[s] of their sceptres round about this lake" the paragraph which refers to the uraei reads"[these are] they who have their speech after ra cometh to them, and souls are turned backwards, and shadows are destroyed at the hearing of the words (or, voices) of the uraei. unto them saith ra-'that which belongeth to you [to do, o ye uraei who are in this lake, is to guard your flames and your fires [so that ye may hurl them] against my (literally, his) enemies, and your burning heat against those whose mouths are evil. hail to you, o uraei' they say unto ra-'come thou to us, stride thou over tanen" on the left of the path of the boat of the sun through the fourth division we see the god osiris, in mummied form, and wearing on his head the crown of the south, standing on

at arrives at the gateway which leads to the fifth division. this gateway is similar to that which guards the fourth division, and is guarded by nine gods, who are described as the "fourth company" at the entrance to the corridor and at its exit stands a jackal-headed god, the former being called aau, and the latter tekmi, each is said to "extend his arms and hands to ra" the corridor is swept by flames of fire, as before. the gateway is called arit, and the text says "this great god cometh to this gateway, and entereth in through it, and the gods who are therein acclaim him" the nine gods say to p. 140 [paragraph continues] ra "ra-heru-khuti unfoldeth our doors, and openeth our gateways. hail, ra, come thou to us, o great god, lord of hidden nature" the monster serpent which stands on his

THE SECRET RITUALS OF THE OTO

ou shall do if you ally yourself with tyranny and superstition (can. released) sir knight, roll on the ground these emblems, and cry: down with tyranny! down with superstition (done) the vengeance of the order was executed even sooner upon the traitors, who were stabbed in the throat within a fortnight of the murder of our master. lay your hand upon your heart, the fingers apart, in memory of the flames which curled about his noble heart; grasp your right knee, raising the foot as if ready to trample on tyranny; then take this dagger and file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (7 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. pierce the throats of traitors, crying: wekam, adonai, which means vengeance, o my lord! this veng

therewith. then shall they conjoin, making unto themselves a new heaven and a new earth, whose union shall breed elements, and multitudes of beings to live and love in liberty beneath thy light, an house file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (8 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. of virgins singing praises among the flames of glory wherein the lord hath opened his mouth; whose works shall be a song of honour and the praise of your god in your creation! xiii of damnation remember, dearly beloved, perfectly illuminated adepts of this secret areopagus, that from the beginning of all, the vows of your initiation have invoked upon you the most fearful penalties of disobedience. for as soon as ye erect any natural

THE HOLY BIBLE KING JAMES VERSION

the lord [is] upon the waters: the god of glory thundereth: the lord [is] upon many waters. 29:4 the voice of the lord [is] powerful; the voice of the lord [is] full of majesty. 29:5 the voice of the lord breaketh the cedars; yea, the lord breaketh the cedars of lebanon. 29:6 he maketh them also to skip like a calf; lebanon and sirion like a young unicorn. 29:7 the voice of the lord divideth the flames of fire. 29:8 the voice of the lord shaketh the wilderness; the lord shaketh the wilderness of kadesh. 29:9 the voice of the lord maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of [his] glory. 29:10 the lord sitteth upon the flood; yea, the lord sitteth king for ever. 29:11 the lord will give strength unto his people; the lord will page 323 ps

gnation, to destroy the whole land. 13:6 howl ye; for the day of the lord [is] at hand; it shall come as a destruction from the almighty. 13:7 therefore shall all hands be faint, and every man s heart shall melt: 13:8 and they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] flames. 13:9 behold, the day of the lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. 13:10 for the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. 13:11 and i will punish the world for [their] evi

ll i comfort you; and ye shall be comforted in jerusalem. 66:14 and when ye see [this] your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the lord shall be known toward his servants, and [his] indignation toward his enemies. 66:15 for, behold, the lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. 66:16 for by fire and by his sword will the lord plead with all flesh: and the slain of the lord shall be many. 66:17 they that sanctify themselves, and purify themselves in the gardens behind one [tree] in the midst, eating swine s flesh, and the abomination, and the mouse, shall be consumed together, saith the lord. 66:18 for i [know] their works and their thoughts: it shall come

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

d by the carriage. in one of those pointed downwards he holds the lotus flower, to denote that he has the direction of the passive powers of production; and in the other, a golden ring or disc, which, i shall soon show, was the symbol by which many nations of the east represented the sun. his head is drawn into a conical, or pyramidal form, and surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire as the essence of all active power; whence perpetual lamps are kept burning in the holy of holies of all the great pagodas in india, as they were anciently in the temple of jupiter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which ha

lly sung to apollo,3 who was called p on; and macrobius tells us,4 that in spain, the sun was worshipped as mars, the god of war and destruction, whose statue they adorned with rays, like that of the greek apollo. on a celtiberian or runic medal found in spain, of barbarous workmanship, is a head surrounded by obeliscs or rays, which i take to be of this deity.5 the hairs appear erect, to imitate flames, as they do on many of the greek medals; and on the reverse is a bearded head, with a sort of pyramidal cap on, exactly resembling that by which the romans conferred freedom on their slaves, and which was therefore called the cap of liberty.6 on other celtiberian medals is a figure on horseback, carrying a spear in his hand, and having the same sort of cap on his head, with the word helman

TYSON DONALD NEW MILLENNIUM MAGIC

e shell built upon five reflected (or ten) and six reflected (or twelve. these are two most powerful complex numbers upon which the tarot, kabbalah, zodiac, and other systems are based. pythagoras reputedly held the dodecahedron to be the most potent and perfect shape in the world. the tetragrammaton is expanded by the addition of the hebrew letter shin, which is in the shape of a lamp with three flames and magically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah) and yod-he-vau-shin-he (pronounced "yehovashah. magically, the first name is given to the left human hand and the second to the right hand. when the magus pronounces them correctly with hands upraised and fingers spread to form pentagrams, the names are powerful ins

TYSON DONALD SOUL FLIGHT

sword) correspondence: gemini path: seventeenth a young man and young woman are united in marriage by a winged angel beneath the bright rays of the sun. in the waite design, both are naked and represent adam and eve. the woman stands beneath the tree of the knowledge of good and evil, around the trunk of which coils a green serpent. the man stands beneath the tree of life, the leaves of which are flames. the angel, who may be the archangel michael, blesses their union from a cloud of chapter twelve: the tarot 209 glory. when not portraying this pantomime of the marriage rite, they come and go beneath the trees of the orchard that lies off the edges of the card. the angel is not always present. the field behind them is unfenced and uncultivated, and shows only a low green ground cover. the

irmative response. xvi the blasted tower hebrew letter: pe (mouth) correspondence: mars path: twenty-seventh a tall tower of stone built upon a peak and accessible only by a steep and winding road is struck by a bolt of lightning during a storm. the crown of the tower catches fire and the blaze, driven by strong wings, begins to work its way down to the lower levels, its progress indicated by the flames that issue from successively lower windows. the inhabitants of the tower leap to their deaths from its windows to avoid the heat of the flames. there is no way for you to go to their aid because the entrance at the rear of the tower remains barred. the townspeople who climb the hill to watch the progress of the flames are as helpless as you are. they inform you that the owners of the tower

d live with their children and trusted servants in complete security from intrusion. they may whisper rumors of dark doings in the tower concerning torture and black magic. as you watch, the tower collapses and falls into a heap of rubble. the ruling intelligence of the trump is mars, the god of warfare and destruction. if you listen, you may hear his voice speaking in the crackle and roar of the flames. xvli the star hebrew letter: tzaddi (fish-hook) correspondence: aquarius path: twenty-eighth an attractive, naked woman pours out the contents of two pitchers beneath a starry night sky as she kneels on one knee at the margin of a river. the liquid from one vessel falls on the land, and the stream from the other falls into the water. a single great star dominates the other seven above her

and constant rumbling in the ground and trembling of the earth shakes loose the stones that make up its buttresses. overseers with flails drive the workers on to ever greater efforts, but it appears that all their work may be in vain. the center of the bridge is burning. it is evident that it has been on fire for a considerable time. while laborers working on either side strive to extinguish the flames, others replace blackened timbers with new planks brought down from the hills in carts. there is great shouting and confusion, and no one appears in command. the god of this place is a vague form that shapes itself in the smoke rising from the fire so that its flaming eyes and gaping mouth may be seen, and it leans down and threatens and snaps at the backs of those who labor to maintain the

wrath, retribution, judgment, justice, fulfillment of karma sowelu is a land of desert sands that so shimmers and blazes with the reflected brightness from the noontime sun that no details can be distinguished through the rising waves of heat. even the sky itself is bleached by the sunlight to a pallor that shows only a trace of blue. the wind sounds high overhead with a roar that is like distant flames, although nearer the ground the air is almost still. even when it does blow fitfully, it feels like a blast from an open furnace. the god of this desert world remains unseen and unmet, but communicates with those who travel across his lands by means of haughty angelic emissaries who fly down from the heavens on great feathered wings that shimmer with iridescence. their tone of voice is supe

TYSON DONALD THE MAGICAL WORKBOOK

eral minutes this combined impression of wetness on your right hand and forearm, the deep color blue, the damp scent of the sea, and the sound of waves. withdraw awareness from your right hand and shift it into your feet. feel warmth radiate against your toes, the balls and arches of your feet, and your heels, just as though the soles of your feet were a comfortable distance away from the dancing flames and glowing embers in a fireplace. the feeling of heat is distinct but pleasant. notice the dfference in temperature between your soles and the cooler sides and tops of your feet where the radiance from the fire does not reach directly. your feet grow dry and hot. be aware of their dryness and the tingling sensation of warmth. fill your imagination with bright red color, and at the same tim

is distinct but pleasant. notice the dfference in temperature between your soles and the cooler sides and tops of your feet where the radiance from the fire does not reach directly. your feet grow dry and hot. be aware of their dryness and the tingling sensation of warmth. fill your imagination with bright red color, and at the same time smell the scent of wood smoke and hear the soft flutter of flames. maintain this combined awareness of warmth, redness, smoky scent, and the sound of flame for several minutes. withdraw awareness from the soles of your feet and transfer it to the top of your head. imagine that the top of your skull presses gently against the side of a large inward perception 11: elemental orientation 19 rounded stone. feel the chilliness and hardness of the boulder agains

minute or so, then rise and go on with your normal routine. commentary if the air is still during the exercise to prevent guttering and fluttering, and you have projected yourself into the flame and made it a part of the fire of your own will, the upward extension will be considerable-two or three times higher then you might think a normal candle flame could reach. 1 have extended ordinary candle flames as much as seven or eight inches. when projecting the will, it is necessary to get over the false notion that it requires physical effort. tightening your muscles and clenching your jaw will hinder your practice, not aid it. what is required is sustained concentration and a projection of the point of self to the thing you wish to affect, so that it becomes an extension of your own mind. onc

you step through the circle, you physically express the fact that you do not regard it as an actual barrier. and if the circle is unreal to you, it cannot be real to the spiritual entities summoned outside its edge during ritual evocations. strive to convince yourself that the astral circle is an actual band of fire that would burn you if you touched it. feel its heat and hear the flutter of its flames. in this way it becomes a real barrier to spiritual beings. projecting the greater circle f ind a practice area with an open floor at least seven by seven feet. assume the standing posture in the center of the floor facing east, with your gaze level and your eyes focused on the unseen distant horizon beyond the wall in front of you. draw and exhale several slow, deep breaths. visualize a wh

in front of your chest. at the same time expand backward from your heart-center a white hexagram that hangs upon the air inside the circle about two feet behind your back. make both the pentagram and hexagram three feet across. draw a deep breath. hold it four slow beats while focusing your awareness upon the pentagram before you and the hexagram behind you. vibrate the following words "before me flames the pentagrambehind me shines the six-rayed star" lower your arms and adopt the standing pose. for several minutes hold in your mind the white pentagram in front, the white hexagram behind, the golden-white circle with its four inset pentagrams around you, and the four angels at the quarters who surround the circle with their opened wings. 160 moving exercises allow your expanded aura to co

TYSON DONALD THE POWER OF THE WORD

the form of complex ciphers. the second key was translated by dee into english in his personal record of his communications with the enochian spirits. it is relevant to our inquiry because it shows that the order of angels known as the wings of the winds are elemental angels of the earth: can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the the hieroglyphic monad flowers in their beauty for the chamber of righteousness. stronger are your feet than the barren stone, and mightier are your voices than the manifold winds: for you are become a building such as is not, but in the mind of the all-powerful. arise, saith the first! move, the

f the all-powerful. arise, saith the first! move, therefore, unto his servants! show yourselves in power, and make me a strong see-thing; for i am of him that liveth forever. the 'wings of the winds" signify the angels of the four elements of the world. the "second of the first" may mean christ as the articulated word of god. there are four elemental associations for the four beasts. the "burning flames" an order of angels about which more will be said in appendix a, signify elemental fire. the "cups for a wedding" stand for water. the "flowers" are a common magical symbol for air. the "barren stone (which perhaps should be "stones) is evocative of the element earth. the "manifold winds" are all the twenty-four angels considered together. it is stated that the "voices of wonder" of the "se

t. xiv form and function of the wings t he wings of the winds are the active forces through which the banners of tetragrammaton express themselves. they do not have fixed material bodies, or even permanent spiritual shapes. that is why in the bible they can be described as the "wings" of the four beasts who surround the throne of the heavenly christ. elsewhere angels are described as "wheels" or "flames" or "thrones"-titles expressing their active natures, not their shapes (although their shapes may reflect these natures. angels derive the forms that humans perceive them to wear from the limitations and unconscious expectations of the human mind. we expect to see an intelligent spirit with whom we can converse wearing a human shape, since nothing in our natural world but a human being can

s, including the key of the thirty aethers. the two enochian words zacare (move) and zamran (show yourselves) are the actual commands to the spirits to appear visibly, or at least tangibly, before the magician. magically speaking, they are the most potent words in the keys. the second key can the wings of the winds understand your voices of wonder, 0 you, the second of the first? whom the burning flames have framed within the depths of my jaws; whom i have prepared as cups for a wedding, or as the flowers in their beauty for the chamber of 192 tetragrammaton righteousness, stronger are your feet than the barren stone, and mightier are your voices than the manifold winds: for you are become a building such as is not, but in the mind of the all-powerful. arise, saith the first! move, therefo

e second of the first" this group of angels commands the "wings of the winds" through their "voices of wonder (in casaubon, this is worded "voices of windes) it is quite explicitly stated by christ "mightier are your voices than the manifold winds" this voice-breath imagery is compounded by the explanation that the second of the first has been "framed within the depths of my jaws" by the "burning flames" the burning flames would seem to be the four angels that form the subjects of keys fifteen, sixteen, seventeen, and eighteen. very likely the "voices of wonder" or "voices of windes" are the sounding trumpets that issue first out of the gates of the four watchtowers. they are called the "second of the first" perhaps because they articulate the word of christ (see revelation 19:13. remember

VOX SABBATUM

l become through he or she who assumes the mask of the black man. the black riders of poligny, by one named moyset, was known to have initiated pierre bourgot into a coven of werewolves and sorcerers he began a point of initiation by pierre kissing his left hand, which was black and as cold as the dead, and denying christianity. he was led to a sabbat rite which others had green candles with blue flames. the sabbatic goat or black man is the focus point of the ritual sabbatum, the very act against the natural order which aligns the mind with the path of the serpent and dragon. the daemon may appear as one clothed in black, a toad or a cat traditionally. as the black man of the sabbat, one should seek to control and invoke the darkness into the very body you host. begin with a practice of m

WESTERN MANDALAS OF TRANSFORMATION SR AL

e, rules the north, the place of greatest darkness. the number eleven is sometimes thought to be associated with the qliphoth, or shells, whence dwell the dark or demonic forces that were, in essence, exorcised from the tree. gareth knight identifies daath as the highest level of awareness of which the soul is capable, and says it is the "sphere of the upper room at the descent of the pentecostal flames (1965, p. 103. this is an apt analogy connecting it to mars at a higher level, or the great unknown represented by plutonian energy. the path on the tree ruled by mars is peh, which means mouth and represents the vehicle by which the word becomes known. daath, we know, represents knowledge, or the combined concrete expression of wisdom and understanding, its parents on the tree, chokmah and

WICCA EIGHT SABBATS OF WITCHCRAFT

koning, the actual beltane celebration begins on sundown of the preceding day, april 30, because the celts always figured their days from sundown to sundown. and sundown was the proper time for druids to kindle the great bel-fires on the tops of the nearest beacon hill (such as tara hill, co. meath, in ireland. these 'need-fires' had healing properties, and sky-clad witches would jump through the flames to ensure protection* sgt. howie (shocked 'but they are naked' lord summerisle 'naturally. it's much too dangerous to jump through the fire with your clothes on* frequently, cattle would be driven between two such bon-fires (oak wood was the favorite fuel for them) and, on the morrow, they would be taken to their summer pastures. other may day customs include: walking the circuit of one's p

WICCA WITCHCRAFT TODAY

man, gave pleasure to the gods. possibly they thought that the gods could feel man's pleasure. there was also the idea that the gods loved man and were pleased when he was happy, as opposed to the idea that god is. an angry god who hates man to be happy. in this book are the following verses, but no indication of who wrote them: the witch remembers her last incarnation i remember, o fire, how thy flames once enkindled my flesh, among writhing witches caught close in thy flame, now tortured for having beheld what is secret. but to those who saw what we had seen yea, the fire was naught. ah well i remember the buildings ablaze with the light that our bodies had lit. and we smiled, to behold the flames wind about us, the faithful, among the faithless and blind. to the chanting of prayers in t

r methods, all to the end of escaping temporarily from the yoke of tradition, to make the soul free; in other words, it gives one something new to live for. many people attempt this by drugs, or more crudely by alcohol. but these have extremely bad effects on the body, and any results are at the best often illusions; so seldom make the attempt in that way. in the old days many witches went to the flames laughing and singing; they had a joy of life and of beauty, and the peace of death with the promise of return, so they braved the fires, for they believed that they were going to a better world, and they died happy. what is the witch power? it is estimated that about nine million people died by torture in one way or another during the persecution, and that quite possibly as many more, chief

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

an name, from heav n itself originally came; let no mean thoughts of dissolution fright, or damp you spirits with the dews of night. the soul s immortal and can never die; for frail existence no vain efforts make, for fear to lose what he wants power to take. of awful vengeance ever shall be hurl d by nature s god against a sinful world; in dreadful deluges we must expire or else consume in rapid flames of fire. in these tremendous elements alone, mankind shall perish, and their sins atone. another world is ready to receive immortal souls, that earthly bodies leave to dust the perishable parts return, but at the grave eternal spirits spurn. and if in virtue s path they trod below, in heav nly mansions tis their fate to glow; but if by vice enslav d, their doom s to roam without a heav nly

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ly the deity name adonal go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete your circle by bringing the dagger point to the center of the first pentagram. stand with arms outstretched in the form of a cross and say: before me raphael behind me gabriel at my right hand michael at my left hand auriel before me flames the pentagram- behind me shines the six-rayed star and make the qabalistic cross as directed above, saying ateh, etc. for banishing, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i g n s o f t h e 5= 6 g r a d e commonly called the

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

a former golden dawn chief (of 7=4 rank) from the thoth hermes temple in chicago, came to an abrupt end which paul foster case blamed on enochiana. this prejudice had been passed on to anne davies. the closure of whare ra left a lot of bitter feelings towards the chiefs, as no meetings were held, and members were simply told that the temple had dosed and that all papers had to be consigned to the flames. a huge truckload of golden dawn original, and later temple documents, were so destroyed. the rest of the papers were burnt over a three day period, which gives some idea of the extent of destruction. just after the closure of whare ra, i made some inquiries through a family friend about the existence of a golden dawn temple in the havelock north area. after a letter exchange between ex-mem

wer) elanusile except f face ad 'diann fall lonncaho fall (such as) cohita dobilzi fallen vime faith gono feet (their) elusida feet (with) elusidanu feet (your) elusida f e e t( m y) a i s i d i fire pereji fires of life pireji fire of first glory jla fire gah' fire of perejel fiery darts malapareji firmament (the) callzod firmament of the waters oila-zodinu first el-o, ela, el flame vipa, pereta flames (the burning) iala-p rti flames (of the first) el iala perna flames (of the second) viv iala feria flames (of the third) da lila periti flaming (adj) isla pore flew (they) zodiltiare flourish (they) ka-ca-come flowers eloresa, bajile for (i.e. because) elapa forget (let them) ba r re fourth angle (the) sa did framed (i have) i-zoda-zaz friendly (be ye) zod chiji frown (they frown not) vikir

and will. the sealing of the gate of nun therefore signifies that we must not forestall the experience of mystical death, and the reason is that tiphereth is not the place of resurrection. we must also remember that there is the spiritual death of sin, and this has analogies with an old version of the 13th tarot key, in which the skeleton reaps no longer in a grass meadow, but amidst the shadowy flames of tophet. it is the harvest of the second death. the celebrant replaces the card and then hands to the philosophus the 15th tarot key. celebrant to enter tiphereth through the left hand or 26th path is also impossible, as shown by the intervention of the 15th tarot key, which is that of diabolus or satan, attributed to the path. in one of its aspects, this is also literally and ritually th

0 0

r example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth by how they were created, from the supernal or celestial triangle of kether, chokmah, and binah to the moral triangle of chesed, geburah, and tiphareth. then finally the mundane triangle of

amen is a notarikon. a notarikon is made by taking the first letter of each word of a sentence and forming a new word. amen is taken from the phrase: el melech neheman, which means "god is our faithful king."this is the mystical meaning behind this word. 85 part two: the formulation of the pentagrams banishing earth pentagram step 1 stand in the east and face east. draw a pentagram in a brilliant flaming blue. draw it in front of you, at the distance of one full arm length. using your right hand begin at your left hip. see the line being drawn and following the line up to the apex of the pentagram at the level of your head, down to your right hip, then across your body to the furthest left of your body at the level of your shoulders, across your body again to the furthest right of your bod

coming from behind him. step 3 say: behind me, vibrate) gah-bray-el."visualize a figure behind you, dressed in blue with some orange highlights. the figure holds a cup and is surrounded by waterfalls or the ocean. try to feel the moisture in the air. step 4 say: on my right, vibrate) mee-chai-el."visualize the archangel michael dressed in a scarlet red robe with green highlights. he is holding a flaming sword. feel the qualities of fire emanating from him. step 5 say: and on my left, vibrate) oh-ree-el."visualize the archangel auriel dressed in earth tones on a fertile landscape. he holds a bundle of wheat. step 6 after you have invoked the archangels move your feet slightly apart, stretch both arms out to the sides. now visualize yourself within a large pentagram and say: 88 "for before

. what are the two pillars referred to as in highlights of knowledge lecture one with hebrew? 9. the rituals of the dead in the egyptian custom as exemplified in the book of the dead or pert em hru, are a form of ceremonial rituals to enable man to do what? 10. name the signs of the zodiac starting with aries and ending with pisces. the tree of life 1. name the sephiroth following the path of the flaming sword. 2. queen scale color for victory: 3. queen scale color for strength: 4. queen scale color for foundation: 5. queen scale color for mercy: 120 6. queen scale color for tiphareth: 7. queen scale color for understanding: 8. queen scale color for malkuth: 9. queen scale color for splendor: 10. queen scale color for wisdom: 11. how many paths connect the ten sephiroth? 12. translation of

1 10 INITIATION CEREMONY

istes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to

left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he wil

rther grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle r

p, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash of 1=10 required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part ii banners of the east and west temple pillars hebrew letters: tau, shin, qoph table of shewbread table of candlesticks enochian earth tablet lamp part ii hiero: frater kerux, when the neophyte gives the proper alarm, you will admit him. fraters stolistes and dadouchos, assist the kerux in the reception. stol: dad: take up positions

3 8 INITIATION CEREMONY

forcing fire forward into fire. hereunto is the speech of axieros. heg: leads theoricus round to seat of hiereus in n.w. hiereus: as they approach takes red lamp in his hand, rises. hegemon and theoricus halt before him. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power i

4 7 INITIATION CEREMONY

heg: places candidate in a seat in west of altar and facing east and takes calvary cross from him, returns to place. hiero: eloah came from teman of edom, and the holy one from mount paran. his glory covered the heavens, and the earth was full of his praise, and his brightness was as the light. he had karnaim in his hands, and there was the hiding of his power. before him went the pestilence and flaming fire went forth at his feet. he stood and measured the earth. he beheld and drove asunder the nations and the everlasting mountains were scattered and the perpetual hills did bow, his ways are everlasting. i saw the tents of: cushan in affliction and the curtains of the land of midian did tremble. was the lord displeased against the rivers? was thine anger against the rivers? was thy wrath

nd averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rivers of eden desecrated, and from the mouth of the dragon rushed the infernal waters in daath. and this is leviathan, the piercing serpent, even leviathan, the crooked serpent. but between the devastated garden and the supernal eden, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the second adam should come to restore all things and that the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross of the infernal rivers in daath. yet to do this he must descend unto the lowest first even

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, creator and destroyer in her different aspects. shakti provides the energy

n of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold

hers and the world we live in. it forms the interconnectedness of all life. the bottom left point of the pentagram symbolises the element earth and the fixed sign of taurus. it connects with the earth mother, ecology and the basis from which we explore spirit and also the material plane in which ideas are manifest. the bottom right point in the pentagram symbolises fire and the fixed sign of leo, flaming ever upwards, the impetus and illumination that transforms thought into action and enables us to see potential, not least our spiritual potential. these positions correspond with the zodiacal positions on an astrological wheel. on another level, the pentagram is seen as representing the human body with the four limbs outstretched and the head touching the clouds. drawing a pentagram pentag

uids, healers, warriors, monarchs and ordinary men and women who connect with fusion of sky and earth energies, the sacred and ceremonial marriage of god and goddess on this most magical of days. there is a long-standing pagan tradition of lighting bonfires on beacon hills to strengthen the power of the sun before it began its decline. on midsummer day, fire wheels were rolled down the hillsides, flaming tar barrels were swung on chains and blazing torches tossed in the air. in sweden, they still hold a midsummer weekend with a midsummer tree, or pole, decorated with greenery and flowers forming the centrepiece of music and revels. there is feasting in towns as well as the countryside in what is a national event and thousands of people gather as they have for centuries at focal points such

ADDTLS

r squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to

ADEPTUS MINOR INITIATION

e rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest thyself of these ornaments. they are not humble enough to entitle thee to be received. very honored frater hodos chamelionis, clothe him in the black robe of mourning, bind him with his hands behind his back, symbolic of the binding force of his obligations, and put a chain a

"mighty adeptus major, it shall be done (hodos chamelionis salutes and retires with aspirant, strips him of all ornaments, brings him back to the door in a plain black robe, roped and carrying diagram of sword and serpent. gives one gentle knock. third adept opens door) 10 (serpent on the tree of life) third "by the aid of what symbol do ye seek admission" hodos (shows diagram "by the aid of the flaming sword, and the serpent of wisdom" second "whom bringest thou there" hodos "mighty adeptus major, i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return to the womb. he humbly desireth admission to the tomb of the mystical mountain" second "let the aspirant be assisted to kneel (aspirant is brought to the door of the tomb between the third adept

ne, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) third "and being turned, i saw seven golden light bearers, and in the midst of the light bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and his hair were white as snow, and his eyes as flaming d; his feet like unto fine brass, as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in his strength. 23 diagram 9 24 (pastos lid- top (pastos lid- bottom) chief "i am the first and the last. i am he that liveth and was dead, and behold! i am al

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

how long 'long enough' may be) whether that is going to ring the bell. it may be that if you increase your sixty seconds to sixty-four the phenomena would begin immediately. that sounds all right but as you have nearly burst your lungs doing the sixty, you want this *added* energy to make the grade. that is only one example of the difficulty which arises with every practice. mars, morever, is the flaming energy of passion, it is the male quality in its lowest sense; it is the courage which goes berserk, and i do not mind telling you that, in my own case at least, one of the inhibitions with which i had most frequently to contend was the fear that i was going mad. this was especially the case when those phenomena began to occur, which, recorded in cold blood, did seem like madness. and the

ALEISTER CROWLEY ACROSS THE GULF

to be brought up as befitted one in my station, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation for that high and holy task. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed a

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ituals that follow. his step on the ladder of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when jupiter is strong in the heavens, while making special invocation to enki our master. this shall be wrought as the others, and wrapped in pure silk and lain away until the time for its use. know that marduk appears as a mighty warrior with a long beard and a flaming disk in his hands. he carries a bow and a quiver of arrows, and treads about the heavens keeping the watch. take care to summon his assistance in only the most terrible of circumstances, for his might is powerful and his anger fierce. when thou hast need of the power of the star jupiter, call instead one of the appropriate powers listed within these pages, and they will surely come. the nu

u mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every direction. thy clothing for the walking should be fair, clean and simple, but appropriate to each step. and thou should have with thee the seal of the particular step whereupon thou walkest, which is the seal of the star appertaining thereunto. thou must needs prepare an alter to face the north, having upon it the statues of thine deities, or some such suitable images, an o

e night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name softly upon it

fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise up, o god of fire, girra in thy power, and burn the sorcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! burn the sorcerer and the sorceress! singe them! burn them! destroy them! consume their powers! carry them away! rise up, gishbar ba gibbil ba girra zi aga k

calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may pass into the world above or the world below without his knowledge. his word is banrabishu. his seal is thus: the seventh name is asaruludu wielder of the flaming sword, oversees the race of watchers at the bidding of the elder gods. he ensures the most perfect safety, especially in dangerous tasks undertaken at the behest of the astral gods. his word is banmaskim and his seal is thus: the eighth name is namtillaku a most secret and potent lord, he hath knowledge to raise the dead and converse with the spirits of the abyss, unbeknownst to their quee

ALEISTER CROWLEY BOOK OF THE LAW

gs of sense and rapture: fear not that any god shall deny thee for this. ii,23: i am alone: there is no god where i am. ii,24: behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. ii,25: ye are against the people, o my chosen

ALEISTER CROWLEY LIBER 777

ike a guide. to be kings. 29 36& cwlwfcy stolas raven. table of correspondences 29 clxi. goetic demons &c. by night (ascendant. clxii. magical images of col. clxi. 15 37= nap phenex child-voices phoenix. 16 40 \war raum crow. 17 43 ]wnbc sabnock soldier with lion s head rides pale horse. 18 46% wrpyb bifrons monster. 19 49$ lkwrk crocell angel. 20 52 ]wla alloces soldier with red leonine face and flaming eyes; rides great horse. 22 55& bwarwa orobas horse. 24 58# wa amy flaming fire. 25 61! and# gaz zagan bull with gryphon s wings. 26 64$ rwah haures leopard. 28 67 ]wdma amdusias (1) unicorn (2) dilatory bandmaster. 29 70& rac seere beautiful man on winged horse. clxiii. goetic demons &c. by night (succedent. clxiv. magical images of col. clxiii. 15 38 [lah halphas stock-dove with sore thr

dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [lam malphas crow with sore throat. 16 42$ rapw vepar mermaid. 17 45$ and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man hold

rning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balan

ALEISTER CROWLEY LIBER CHANOKH

asa olalore ginai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai colalala. ul ci ninu a sobame ucime. bajile? iad balatohe cahirelanu pare! niiso! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore. a mighty guard of fire with two-edged swords flaming (which have eight vials of wrath for two times and a half, whose wings are of wormwood and the marrow of salt) have set their feet in the west, and are measured with their 9996 ministers. these gather up the moss of the earth as the rich man doth his treasure. cursed are they whose iniquities they are! in their eyes are mill-stones greater than the earth, and from their mouths run seas of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

receive a mystic grace, culminating in samadhi; in others a simpler and more material benefit may be obtained. the highest sacrament, that of one element, is universal in its operation; according to the declared purpose of the work so will the result be. it is a universal key of all magick. these secrets are of supreme practical importance, and are guarded in the sanctuary with a two-edged sword flaming every way<cancer of the tongue; for this sacrament is the tree of life itself, and whoso partaketh of the fruit thereof shall never die<natural change is to approximate

l-dalet-yod: capricornus earth: 27: mars: 28 :dalet-lamed-yod: aquarius air: 29 :dalet-gemel-yod-memfinal: pisces water: 30: sol: 31 :aleph-shin: fire: 32: saturn: 32 "bis :aleph-resh-tzaddifinal: earth: 31 "bis :aleph-taw: spirit: 306& 307 table i: ix: xi: xii: the sword: elements: and:(with their plane: the tree of life: the serpent: tary rulers :do not confuse with :rulers of zodiac: 0: 1: the flaming: root of air :1st plane middle pillar: 2: sword follows" fire :2nd" right: 3: the downward" water :2nd" left: 4: course of the" water :3rd" right: 5: sephiroth, and" fire :3rd" left: 6: is compared" air :4th" middle: 7: to the light" fire :5th" right: 8: ning flash" water :5th" left: 9: its hilt is" air :6th" middle: 10: in kether and" earth :7th: its point in: malkuth :11 :the serpent of:

f tarot trumps :11 :the spirit of 'gr:alpha-iota-theta-eta-rho: 12 :the magus of power: 13 :the priestess of the silver star: 14 :the daughter of the mighty ones: 15:sun of the morning, chief among the mighty: 16:the magus of the eternal: 17:the children of the voice: the oracle of the mighty gods: 18:the child of the powers of the waters: the lord of the: triumph of light: 19:the daughter of the flaming sword: 20:the prophet of the eternal, the magus of the voice of: power: 21 :the lord of the forces of life: 22:the daughter of the lords of truth; the ruler of the: balance :23 :the spirit of the mighty waters: 24:the child of the great transformers. the lord of the: gate of death: 25:the daughter of the reconcilers, the bringer-forth of: life: 26:the lord of the gates of matter. the child

dy be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. 363 ii aaa "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear" liber lapidis lazuli. vii. 3. 0. be seated in thine asana, or recumbent in shavasana, or in the position of the dying buddha. 1. think of thy death; imagine the various diseases that may attack thee, or accidents overtake thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read text

it and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 431 liber a'ash vel capricorni pneumatici sub figura ccclxx. 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps

ALEISTER CROWLEY MEDITATION

depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinar

an be girt with a sword before me" but this refers to the arming of vedana with sanna, the overcoming of emotion by clarity of perception. it is also spoken, liber lxv, v, 14, of the sword of adonai "that hath four blades, the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade of the phallus" but this sword is not for the ordinary magician. for this is the sword flaming every way that keeps eden, and in this sword the wand and the cup are concealed- so that although the being of the magician 92 is blasted by the thunderbolt, and poisoned by the serpent, at the same time the organs whose union is the supreme sacrament are left in him. at the coming of adonai the individual is destroyed in both senses. he is shattered into a thousand pieces, yet at the same

ALEISTER CROWLEY SEPHER SEPHIROTH

or of the multitude nwmh b) quarrel, dispute nydm personal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd king david dwd klm 105 to subvert, ruin, change kph skullcap, yarmulka hpk 106 nun: a fish nwn attained qbd stibium (a type of kohl) kwp line, string, linen thread; norm wq your god mkyhl) 107 an egg hcyb chain; flaming arrow qz the shield (or star) of david (the hexagram) dwd ngm 108 2x2 3x3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader

he great table of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw# nations; gentiles *myywg 630 the holy spirit)#ydq )xwr seraphim, flaming ones: the angelic choir of geburah mypr# hairy ones; he-goats; demons myry# drill, coarse linen; a triad #l# adam and eve *hwxw md) thine eye( gis h written. see 160& i.r.q. 652 *kny( 631 concealed mystery )tw(yncd silence; silent *ml) 632 the world of foundations: the sphere of the elements (i.e. malkuth; see 564) twdwsy mlw( 633 light (spelt in full, vau= ww; cf. 628 and 643 :r:w) male a

e bearded countenance: a title of tiphareth nypn) ry# 772 seven years myn (b# 773 the stone (or stone channel) of drinking hyt#h nb) high priest *lwdgh nhk 774) the daughter of seven (b# tb an oak; hardness *nswx pleasure, delight: eden *nd( 775 most piercing, most vehement )twnydrqd nine h(#t 776 hospitality *nwlm on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h *nw( 777 gthe flaming sword h (if the path from binah to chesed be taken as 3, for gimel connects arikh anpin with zauir anpin) t r p n l+ g d) one is the spirit of the elohim of lives myyx myhl) xwr tx) the world of shells, the qliphoth twpylqh mlw( 778 goodly strength; proof *nysx the benignity of time *mlw( dsx 780 i dwell, have dwelt( gnot h read: see i.r.q. 1122& prov. 8:12) ytnk# shore, bank tp# ayin: an

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

pentagram and cry ankh-af-na-khonsu. seat yourself with your hands on your knees, like an enthroned egyptian god, or stand in the sign of hoor- paar-kraat.say slowly, and very forcibly, in a low voice: ardent and awful on my right rage ratziel and tzadkiel. red raphael on his burning throne guards me behind: with magian might dread khamael and tzaphkiel war on my left: the avengers own before me flaming out alone the majesty of metatron! for around me in six several ways the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my br

ALEISTER CROWLEY THE LOST CONTINENT

great jupiter, gloomy and disastrous saturn and uranus, or neptune lost in star- dreams. again, the powers of each particular planet may, nay, must be wholly diverse. so fundamental a condition of existence as the value of g being vastly various, must not the inhabitants differ equally in body and in mind? what lives on the minute and airless moon can be no inhabitant of what may hide beneath the flaming envelope of the sun, with its fountains of hydrogen flaming an hundred thousand miles into the aether. and surely so wild an ambition as that of atlas would not have been held by beings so wise and powerful for so many centuries had they not either a sure memory of coming from mars, or some earnest of their eventual departure to venus. man does not persist in the chimerical for more than a

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

evidence of something wrong with him. when machinery creaks and growls, the engineer knows that it is not fulfilling its function, doing its will, with ease and joy. al ii,20 "beauty and strength, leaping laughter and delicious languor, force and fire, are of us" the new comment as soon as one realizes one's self as hadit, one obtains all his qualities. it is all a question of doing one's will. a flaming harlot, with red cap and sparkling eyes, her foot on the neck of a dead king, is just as much a star as her predecessor, simpering in his arms. but one must be a flaming harlot- one must let oneself go, whether one's star be twin with that of shelly, or of blake, or of titian, or of beethoven. beauty and strength come from doing one's will; you have only to look at any one who is doing it

vidualities eternally isolated in reality though they may appear to be lost in their relations with external things. al ii,24 "behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath" the old comment 24. hermits- see verse 15. ou

calculate, to argue, to criticise; these things lead to division of will and to stagnation. they are shackles of our going. they hamstring our pegasus. we are to rise up- to go- to love- we are to be awake, alert "joyous and eager, our tresses adorning, o let us beleaguer the city of morning" the secret of magick is to "enflame oneself in praying" this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' befor we 'awake' aspiration to the higher is a dream- a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality- unless we follow it up by actio

find- no soul that is not wholly of her. woman! thou drawest us upward and onward for ever; and every woman is one among women, of woman; one star of her stars. i see thee, woman, thou standest alone, high priestess art thou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exults as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze burst, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour, o thou, to thyself high priestess, prophetess, empress, to thyself the goddess whose name means mother and whore! al iii,56 "also for beauty's sake and love's" the new comment it is obvious to the p

ALEISTER CROWLEY THE QABALAH

his book; for he meant to imply, one is the spirit of the living god, i.e. i have in this book unified all the diverse symbols of the world; also also, the world of shells, i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincide

than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword t.s. liber lviii 22 in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious cook of arguing x= y+ 1\ x= y, by assuming that x should add one to itself for the concealed unity. why shouldn t y have a little concealed unity of its own?34 that the method should ever

hen, and not before, will you fully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire. the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalin, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but n

ALEISTER CROWLEY THE SWORD OF SONG

ur creative deity, 720 and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth( new birth you ll call the same, i fear) 725 transcends the ordinary sphere and flies in the direction x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, 730 but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found 735 attacking nothing. here s the ground, pistols, and coffee three in one (alas, o rabbi schimeon) but never a duellist no son, no father, and (to please us most) 740 decency pleads no holy ghost! all vanish at the touch of truth, a cobweb trio like, in s

have been altered to conform to the pagination of this electronic edition t.s] 652. this, that, the other atheist s death73 their stories are usually untrue; but let us follow our plan, and grant them all they ask. 709. a cannibal.74 this word is inept, as it predicates humanity of christian-hate- christian. j accuse the english language: anthropophagous must always remain a comic word. 731. the flaming star.75 or pentagram, mystically referred to jeheshua. 732. zohar.76 splendour, the three central books of the dogmatic qabalah. 733. pigeon.77 says an old writer, whom i translate roughly: thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard s smile, if thou wilt that of egypt s crocodile. 746. lost! lost! lost !78 see the

ten. 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? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4 the maiden is blind. our father: she shall be what she doth not. and a second virgin came forth to him and said: the second riddle: detegitur yod. quoth our father: the moon is full

the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during his long sleep the roses had grown over him, crimson and flaming with interior fire, so that he could not escape. yet they withered at his glance; withat he knew what fearful task was before him. but slaying his disciples with long nails, he interred them there, so that they were right sorrowful in their hearts. may we all die so! and what further befell him ye shall also know, but not at this time. going forth of that mountain he met also the fool. the

ALEISTER CROWLEY EQ I 1

with the goetia "i swear to you, master" he did reverence to the adept. the new comer was a dark man with a powerful clean-shaven face almost masked in a mass of jet-black hair "little brother" he said "if that be so, then the goetia has been meddling with you" he lifted up his head an sniffed "i smell evil" he said "i smell the dark brothers of iniquity. have you duly performed the ritual of the flaming star "thrice daily, according to your word "then evil has entered in a body of flesh. who has been here" the young poet told him. his eyes flashed "aha" he said "now let us work" the neophyte brought writing materials to his master: the quill of a young gander, snow-white; virgin vellum of a young male lamb; ink of the gall of a certain rare fish; and a mysterious book. the master drew a n

per-essential unity, their 174 conjunction with each other is a union of unities" hence each is all; thus nature squanders the gold and silver of our understanding, till in panic frenzy we beat our head on the storm-washed boulders and the blasted trunks, and shout forth "io. io. io. evoe! io. io" till the glades thrill as with the music of syrinx an sistrum, and our souls are rent asunder on the flaming horns of pan. come, o children of the night of death, awake, arise! see, the sun is nodding in the west, and no day-spring is at hand in this land of withered dreams; for all is dull with the sweat of gloom, and sombre with the industry of evil! wake! o wake! let us hie to the summits of the lonely mountains, for soon a sun will arise in us, and then their white peaks will become golden an

a sweeter fragrance than the burning of frankincense, and storax, and lign-aloes; for it is the breath of the temple of god. then shalt thou step into the king's palace, o warrior! and a voice more musical than the flute of ivory and the psaltery of gold, clear as a bell of mingled metals in the night, shall call unto thee, and thou shalt follow it to the throne which is as a perfect cube of 221 flaming gold set in a sea of whiteness; and then shalt thou be unrobed of sleep and crowned with the silence of the king- the silence of song, of thought, and of reason, that unthinkable silence of the throne. 222 the white watch-tower chaos and ancient night have engulfed me; i am blind. i crouch on the tower of uttermost silence awaiting the coming of the armies of the dawn. o whence do i come

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body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear- liber lapidis lazuli. vii. iii. 0. be seated in thine asana, or recumbent in shavasana, or in the position of the dying buddha. 1. think of thy death; imagine the various diseases that may attack thee, or accidents overtake thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read te

d his book; for he meant to imply "one is the spirit of the living god "i.e" i have in this book unified all the diverse symbols of the world; and also "the world of shells "i.e" this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking hb:gemel, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 12] to take another example, it is no mere coincidence that 463, the staff of moses, is hb:taw, hb:samekh, hb:gemel, the paths of the middle

hen, and not before, will you gully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire "the devils also believe, and tremble" worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but

ject of illustration is a series of accordion-pleated cliffs 154 made of sunlight soap, waters made of vermicelli, suns indicated by circles drawn with a compass surrounded by lines drawn with a very unsteady hand to represent rays- surely a ruler would have been neater- moons cut out of cardboard probably by his little sister, trees rather well done as they are accurately copied from morris& co, flaming swords like fly- switches, roses and stars and the rest, all conceived and executed with inconceivable coarseness, banality, and an absolute lack of any sense of beauty on the one hand and technical skill on the other. such drawing would be rejected by the vulgarest comic papers; the best examples do not reach the standard of ally sloper, though the feeling approximates to that journal's a

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, who art joined with me to bruise the dragon's head. we, who are wedded, and the earth perceiveth it not! o that our bed were seen of men, that they might rejoice in my fertility: that my sister might partake of my great light. o light of god, when wilt thou find the heart of man- write not! i would not that men know the sorrow of my heart, amen! i turned me to the west, and the archangel bore a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seve

y have understood. the blood is thicker and darker now, and it is becoming clotted and black, so that everything is blotted out; because it coagulates, coagulates. and then at the top there steals a dawn of pure night-blue- oh, the stars, the stars in it deeply set- and drives the blood down; so that all round the top of the oval gradually dawns the figure of our lady nuit, and beneath her is the flaming winged disk, and below the altar of ra-hoor-khuit, even as it is upon the stele of revealing. but below is the supine figure of seb, into whom is concentrated all that clotted blood. and there comes a voice: it is the dawn of the aeon. the aeons of cursing are passed away. force and fire, strength and sight, these are for the servants of the star and the snake. and now i seem to be lying i

aloud, and my scream is the treble as the bellowing of the bull is the bass. peace in the highest and peace in the lowest and peace in the midst thereof! peace in the eight quarters, peace in the ten points of the pentagram! peace in the twelve rays of the seal of solomon, and peace in the four and thirty whirlings of the hammer of thor! behold! i blaze upon thee (the eagle is gone; it is only a flaming rosy cross of white brilliance) i catch thee up into rapture. falutli, falutli. o it dies, it dies. bou saada. 3 these are intended to show symbolically that the bull is the same as the eagle "november" 28, 1909. 9.30-10.15 a.m. the cry of the 22nd aethyr, which is called lin there comes first into the stone the mysterious table of forty-nine squares. it is surrounded by an innumerable com

me. far, far it goes, streaming with light. and there are two black angels bending over me, covering me with their wings, shutting me up into the darkness; and i am lying in the pastos of our father christian rosenkreutz, beneath the table in the vault of seven sides. and i hear these words: the voice of the crowned child, the speech of the babe that is hidden in the egg of blue (before me is the flaming rosy cross) i have opened mine eye, and the universe is dissolved before me, for force is mine upper eye-lid and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my

dust is upon his head; and the throne upon which he sat is shattered into many pieces. and dimly dawning in this unutterable gloom, far, far above, is the face that is the face of a man and of a woman, and upon the brow is a circle, and upon the breast is a circle, and in the palm of the right hand is a circle. gigantic is his stature, and he hath the uraeus crown, and the leopard's skin, and the flaming orange apron of a god. and invisibly about him is nuit, and in his heart is hadit, and between his feet is the great god ra hoor khuit. and in his right hand is a flaming wand, and in his left a book. yet is he silent; and that which is understood between him and me shall not be revealed in this place. and the mystery shall be revealed to whosoever shall say, with ecstasy of worship in his

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st it is a thirst of the body yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! 71 bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs for why? because i am the servant of the same your god, the true worshipper of the highest. ol sonuf vaoresaji, gono ladapiel, elonusaha caelazod. i rule above ye, said the lord of lords, exalted in power.[from dr. dee's mss. ed. 11.1

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by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! le

"rintrah roars and shakes his fires in the burden'd air, hungry clouds swag on the deep" insatiable, he still pressed on, hungering for the knowledge of things outside; and in his struggle for the million he misses the unit, and heaps up chaos in the outer darkness of illusion. from the cloudless skies of mysticism he rushes down into the infernal darkness on winged thoughts "the fiery limbs, the flaming hair, shot like the sinking sun into the western sea" and we find him now in the goetic kingdoms of sorcery, witchcraft, and infernal necromancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of ma

burah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperator to command the praemonstrator to instruct. the cancellarius to record "even as the flaming fire doth overcome, and the still waters reflect all images, and the all-wandering air receiveth sound" the synthesis of the three chiefs may be said to be in the form of thoth who cometh from behind the veil. yet also the imperator may be referred unto the goddess nephthys from his relationship unto geburah. the praemonstrator unto isis from chesed. and the cancellarius unto thoth in his

hiereus, and hegemon join their sceptres and sword above the candidate's head, thus formulating the supernal triad, and assert that they receive him into the order of the golden dawn, in the words "frater x y z, we receive thee into the order of the golden dawn" 22 meaning also "let the light arise in the candidate" they then recite the mystic words "khabs am pekht" as sealing the current of the flaming light. but the higher soul remaineth in the invisible station of harpocrates, and to the spirit vision, at this point, there should be a gleaming white triangle formulated above the forehead of the candidate and touching it, the symbol of the white triangle of the three supernals. the "hierophant" now calleth forward the kerux, and turning towards the candidate says to him "in all your wan

confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gates of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming sword of the kerubim is a representation of the guardians of the gate of eden; just as the hiereus and the hegemon symbolise the two paths of the tree of knowledge of good and evil "you will observe that in this grade the red cross is placed within the white triangle upon the altar, and this placed, it is identical with the banner of the west "the triangle refers to the three above-mention

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l this was most carefully explained 8 in no. 1 of this review, in mr. frank harris's "the magic glasses" mr 'allett is the materialist, canon bayton the idealist, the judge's daughter is the agnostic, and matthew penry the scientific illuminist. if the little girl had been able to "follow up the light" she might there have seen penry standing, his head and his feet white like wool, and his eyes a flaming fire! this, then, in one language or another, is our philosophical position. but for those who are not content with this, let it be said that there is something more behind and beyond. among us are those who have experienced things of a nature so exalted that no words ever penned could even adumbrate them faintly. the communication of such knowledge, so far as it is at all possible, must b

t in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy- gleaming as the great name elohim in the heart of the six- fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words aleph-taw-heh -heh yod-memfinal "thou in extension" so also does the name elohim read aleph-lamed "deity" heh-yod-memfinal, in extension<negative> and the numeration of elohim is 86, which by gematria reads peh-aleph

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the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer in the east, lord of the past and the future, he who seeth by the light that is within him. i

ll-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the great magic word stibettchephmefshiss which calleth thee from thy place as thou fleest before the presence of the spirit of light and the crown! and by the name zbath, which s

t which befitteth the aspirant unto higher things [the aspirant then retires and divests himself of his ornaments, and is clothed in the black robe of mourning with his hands bound behind him, and a chain about his neck. the introducer then conducts him back to the door and gives a loud knock "third adept [opens the door and says] by the aid of what symbol do ye seek admission "introducer" by the flaming sword, and the serpent of wisdom [the aspirant is then made to kneel facing east between the second adept and the third adept, the second adept offering up a prayer which ends. o god, the vast one; thou art in all things. o nature, thou self from nothing, for what can i else call thee? in myself i am nothing; in thee i am self, 212 and exist in thy selfhood from nothing. live thou then in

in the side of the corpus. the last head dips to touch a dot just below the knees of the corpus "third adept" and being turned [directing attention to upper half] i saw seven golden light-bearers, and in the midst of the seven light-bearers, one like unto the ben adam, clothed with a garment down unto the foot, and girt with golden girdle. his head and his hair were white as snow, and his eyes as flaming fire. his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in its strength "chief adept" i am the first and i am the last, i am he that liveth but was dead, and behold i am alive for evermore, and hold the keys of he

on in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of the earth affirmed in turn. this descent from kether to malkuth formulates the flaming sword, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of the stone of th

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he pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower his wings; he swirls around in rings; he bears the bloody stains of all the sorrows olden upon his bright gold wings. and scarlet-rimmed and splendid, the wide blue vault is spanned with golden rays wide-bended from the green earth to the skies; the hush of noontide dies, song rises from the land

twelve certitudes and by the unity thereof. 1. o thou sovran warrior of steel-girt valour, whose scimitar is a flame between day and night, whose helm is crested with the wings of the abyss. i know thee! o thou four-eyed guardian of heaven, who kindleth to a flame the hearts of the downcast, and girdeth about with fire the loins of the unarmed. 2. o thou sovran light and fire of loveliness, whose flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose encircling hand scatters mankind before thy fury as the wind-scud from the stormy breast of ocean. 3. o thou sovran singer of the revelling winds, whose voice is as a vestal troop of bacchanals awakened by the piping of a

nd amongst the echoes of the hills; nor in the whisperings that wake within the valleys! i deny thee by the powers of mine understanding; crown me in the unity of thy might, and flash me as a scarlet tongue into thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 4. o thou god of the nothingness of all things! thou who art neither the crown of the flaming storm; nor the opalescence of the abyss: o thou who art not a nymph in the foam of the sea; nor a whirling devil in the sand of the desert! i deny thee by the powers of mine understanding; bear me in the unity of thy might, and pour me forth from out the cup of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 5. o thou god of the nothing

i cannot rule thee, for thou art everywhere; lo! though i hunt thee across the blue heavens as a lost comet, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 8. o thou unity of all things: as the lightning that lurketh in the heart of the thunder, so art thou, o god my god. i cannot search thee, for thou art everywhere; lo! though i wed the flaming circle to the enshrouded square, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 9. o thou unity of all things: as the earth that holdeth all precious jewels in her heart, so art thou, o god my god. i cannot spoil thee, for thou art everywhere; lo! though i burrow as a mole in the mountain of chaos, there still shall i 53 find thee

head of death! i adore thee, evoe! i adore thee, iao! o thou purple tongue of twilight, that dost lap up the lucent milk of day! i adore thee, evoe! i adore thee, iao! o thou thunderbolt of science, that flashest from he dark clouds of magic! i adore thee, evoe! i adore thee, iao! o thou red rose of the morning, that glowest in the bosom of the night! i adore thee, evoe! i adore thee, iao! o thou flaming globe of glory, that art caught up in the arms of the sun! i adore thee, evoe! i adore thee, iao! o thou silver arrow of hope, that art shot from the arc of the rainbow! i adore thee, evoe! i adore thee, iao! o thou starry virgin of night, that art strained to the arms of the morning! i adore thee, evoe! i adore thee, iao! o thou sworded soldier of life, that art sucked down in the quicksa

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nts at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation's wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a wing d scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above 45 the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame

is breast with such an energy, such a power of production, that if the will and the belief of a drunken man possessed effective power this cry would overthrow the angels scattered in the quarters of the heaven "i am a god" but soon this hurricane of pride transforms itself into a weather of calm, silent, reposeful beatitude, and the universality of beings presents itself tinted and illumined by a flaming dawn. if by chance a vague memory slips into the soul of this deplorable thrice-happy one "might there not be another god_ believe that he will stand upright before him; that he will dispute his will, and confront him without fear. who was the french philosopher that, mocking modern german doctrines, said "i am a god who has dined ill? this irony would not bite into a spirit uplifted by ha

ns and exposures be replaced, when without doubt_ if these be done with care (and more especially those of caput draconis and cauda draconis with those of the moon as taught, for these have great force materially_ then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then let him place the curcurbite to the east of the altar. the alchemist stands between 167 the pillars, and performs a solemn invocation of the forces of mars to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of mars. after this period, fit on the ale

of the elements from the altar, then substitutes one of kether. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most 10 see "liber o" the equinox, vol. i. no. 2. solemn invocation to the forces of kether; to render the result of the working that which he shall desire, and making over each vessel the symbol of the flaming sword. this is the most important of all the invocations; and it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. and at the end of it, if it have been successful, a keen and translucent flash will take the place of the slightly coloured flashes in the receiver of the curcurbite; so that th

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white spirit "beg pardon, sir" he said "but i can't fill that there 'ole nohow "no matter" answered the great white spirit, with a metaphysical double entendre "you may go" if anything, the crack was bigger than before, it seemed to him "this" he said "is clearly the job for bartzabel" and he despatched a "speed" message for that worthy spirit. bartzabel lost no time in answering the summons. of flaming, radiant, far- darting gold was his crown; flashing hither and thither more swiftly than the lightning were its rays. his head was like the sun in its strength, even at 203 high noon. his cloak was of pure amethyst, flowing behind him like a mighty river; his armour was of living gold, burnished with lightning even to the greaves and the armed feet of him; he radiated an intolerable splend

ging of the hasheesh life, until at length there was hardly a visible or tangible object, hardly a phrase which could be spoken, that had not some such infernal potency as connected with an earlier effect of suffering. slowly thus does midnight close over the hasheesh-eater's heaven. one by one, upon its pall thrice dyed in acharon, do the baleful lustres appear, until he walks under a hemisphere flaming with demon lamps, and upon a ground paved with tiles of hell. out of this awful domain there are but three ways. thank god that over this alluring gateway is not written "lasciate ogni speranza voi ch' entrate" the first of these exits is insanity, the second death, the third abandonment. the first is doubtless oftenest trodden 267 yet it may be long ere it reaches the final escape in obli

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nd reels, and yells, and whirls so that the tears of toil begin to dew her breasts with ardent pearls. nor doth she mitigate her dance, the bagpipe ever louder skirls, 52 until the shapes of death advance and gather round her, shrieking loud and wailing o'er the wide expanse of sand, the gibbering, mewing crowd. like cats, and apes, they gather close, till, like the horror of a cloud wrapping the flaming sun with rose, they hide her from the hero's sight. then doth he must thereat morose, when in one wild cascade of light the pageant breaks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music's mello

re those? are they the quest? how still and blue the sky is! hush- god knows- god knows! then on a sudden in the midst of them is a swart god, from hoof to girdle a goat, upon his brow the twelve-star diadem and the king's collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! 103 yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaeval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, the moons, the meteors, the suns, all in one net of triune bars; inextricably

ALEISTER CROWLEY EQUINOX EQ I 4

as he to harness them to that plough which is made of one great adamantine stone; and with it was he determined to plough the two acres of ground which had never before been tilled by the hand of man, and sow the white dragons' teeth, and slay the armed multitude, that black army of unbalanced forces which obscures the light of the sun. and then, finally, was he destined to slay with the sword of flaming light that ever watchful serpent which writhes in silent wisdom about the trunk of that tree upon which the christ hangs crucified. all these great deeds did he do, as we shall see. he tamed the bulls with ease- the white and the black. he ploughed the double field- the east and the west. he sowed the dragons' teeth- the armies of doubt; and among them did he cast he stone of zoroaster giv

lute. my mind revolved various methods of killing it. tejas-ak sa. 18" seven breaks. r. r. et a. c.154 19" seven breaks. pendulum" after 3 m. lost control and gave up. winged-globe (e. 10" ten breaks.155 108 145 apas-v yu is the element of water and is symbolized by a black egg of spirit in the silver crescent of water. see "777, col. lxxv, p. 16. see diagram 84. 146 the golden dawn symbol of the flaming sword. see diagram 12. 147 by this is meant watching the swing of an imaginary pendulum. the difficulty is to keep it in one plane, as it tries to swing round; also to change its rate. 148 in these records "m" means morning and "e" evening. 149 the egyptian key of life. see diagram 61. 150 lamp of the invisible light. 151 in the mind. 152 the visualized form of the goddess isis. 153 that i

ing) then resumed a'sana till 5.5 p.m. now again at last the golden dawn. this, as my intuition had already taught me, had the effect of slowing the dhy na and also keeping me fixed therein. yet, i fear, of partially destroying its perfec- tion- he knows! thus the disk came clear: but i began to be worried by body and clouded by doubt, and an effort to return only brought up a memory-picture. the flaming clouds are "thought; the shadowy or hinted form is adonai! 5.35 p.m. three pr n y mas of 50. 25. 15. 5.40 p.m. pr n y ma. twenty minutes 10. 20. 30. 9.30 p.m. holiday; which was fatal folly! the full account of this wonderful realization of dhy na is set forth by po. in this note book entitled "the writings of truth" in which we find the following "after some eight hours' discipline by pr

ALEISTER CROWLEY EQUINOX EQ I 6 2

ht. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that

n! sor. scorpio. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warrior

ren! bro. aries. let us rejoice in our victory["he leads" probationers "in the triumphal dance which becomes slow and "voluptuous["a pause" bro. aries["to seal his triumph. 1-4444. bro. capricornus["without. 4444-1 [bro. aries "extinguishes all lights [scorpio "plays love poem<mars "recites" who is this maiden robed for a bride, white shoulders and bright brows adorable, the flaming locks that clothe her, and abide, as god were bathing in the fire of hell? 55 they change, they grow, they shake as sunlight on the lake: they hiss, they glisten on her bosom bare. o maiden, maiden queen! the lightning flows between thy mounting breasts, too magically fair. draw me, o draw me to a dreaming death! send out thine opiate breath, and lull me to the everlasting sleep, that, clo

s" sol. in aries "upon the throne of the east" mars "goes to him and recites] unity uttermost showed, i adore the might of thy breath, supreme and terrible god who makest the gods and death to tremble before thee- i, i adore thee["he kneels" o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow 57 twine, and the disk of flaming light is on thee, seated in the prow of the sun's bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard's pell, and golden sound of planets choral in their course["he rises" o thou self-formulated sire! self-master of thy dam's desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore

the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! o thou whose head is as an emerald, and thy nemyss 101 as the night sky- blue! thou whose skin is of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! i am born again and again. mine is the unseen force from which the gods are sprung; that giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer of the east, lord of the past and the future. i see by mine own inward light; lord of res

ALEISTER CROWLEY EQUINOX EQ I 6

l capricorni pnevmatici svb figvra ccclxx 33 a. a. publication in class a. imprimatur: n. fra a. a. liber a'ash vel capricorni pnevmatici svb figvra ccclxx 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus le

ALEX SANDERS THE KING OF THE WITCHES

emony, for maxine was only nineteen and her guardians had continued .her mother's fight against witchcraft and refused to give their consent to the marriage. it would have to be a handfasting, such as. had not been per. formed in england for centuries. maxine was ecstatic-i-no cathedral wedding could have thrilled her more. the ceremony began with the couple jumping over a broomstick, then over a flaming cauldron, to: ensure the fertility of the marriage. then they had their forearms nicked with a dagger and bound together so that their blood could mingle. normally the third-grade initiation would have been held before this, but for maxine and alex it was already obsolete.they spent their honeymoon in alex'sflat,surrounded by the magical weapons that were so much a part oftheir lives. now

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

o masters sponsor all applicants for initiation, and represent two polarities of the electric all. part of their function is to stand with applicants for initiation when they come before the great lord. when the rods are held in the hands of the initiator in his position of power, and at the stated seasons, they act as transmitters of electric force from very high levels, so high indeed that the "flaming diamond" at certain of the final initiations, the sixth and seventh, transmits force via- 75- initiation, human and solar copyright 1998 lucis trust the logos from outside the system altogether. this major rod is the one used on this planet, but within the system there are several such rods of power, and they are to be found in three grades if it may be so expressed. one rod of initiation

an and solar copyright 1998 lucis trust the logos from outside the system altogether. this major rod is the one used on this planet, but within the system there are several such rods of power, and they are to be found in three grades if it may be so expressed. one rod of initiation is used for the first two initiations, and is wielded by the great lord. it is magnetised by the application of the "flaming diamond" the magnetisation being repeated for each new world teacher. there is a wonderful ceremony performed at the time that a new world teacher takes office, in which he receives his rod of power the same rod as used since the foundation of our planetary hierarchy-and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh recharging of its elect

onderful ceremony performed at the time that a new world teacher takes office, in which he receives his rod of power the same rod as used since the foundation of our planetary hierarchy-and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh recharging of its electric capacity. this ceremony takes place at shamballa. the rod of initiation known as the "flaming diamond" is used by sanat kumara, the one initiator. this rod lies hidden "in the east" and holds the fire hidden that irradiates the wisdom religion. this rod was brought by the lord of the world from venus, and once in every world period it is subjected to a similar process to that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of t

his etheric sight is normally developed. these magnetic spots are magnetised in three ways: 1. by sanat kumara working through the manu. this occurs when it is desirable to form a central magnetic point which, by its attractive power, will draw into a coherent whole some race, nation, or large organisation. every nation has its "magnetic point" formed in etheric matter by the application of the "flaming diamond" to the ethers; it is the national heart and the basis of the national character. usually the chief city of a nation is built up around it, but this is not invariably so. 2. by sanat kumara working through the bodhisattva. in this case, the electric force in the rod is wielded in order to draw closer together those influences which demonstrate in the great religions of the world. t

s, through all their six divisions. it riseth to the mighty seat within the final fifth, and passeth from that mighty seat to yet another greater. who sits upon that mighty seat within the final fifth? he with the name we mention not, save in utter adoration; the youth of endless summers, the light of life itself, the wondrous one, the ancient one, lord of venusian love, the great kumara with the flaming sword, the peace of all the earth. sits he alone, this wondrous one, upon his sapphire throne? he sits alone, yet close upon the rainbow steps there stand three other lords, garnering the product of their work and sacrificing all their gain to aid the lord of love. are they assisted in their work? do other ones of greater powers than ours stand too upon the ladder? these mighty four, actio

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

greater sixth and seventh. the surrounding beauty meeteth not the need. the inner warmth sufficeth but to feed the urge for fire. the lords of flame look on; they chant aloud "the time is come, that time for which we wait. let the flame become the fire and let the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the eff

the race can appraise a man's position in the scheme of things, and judge of his attainment. at the culmination of life experience, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage not only rotates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mount

two activities within himself, symbolised by the rotating wheel and the inner rotating cross. he is sensing the spiritual, though actively functioning in the personal life, and the development has reached a point wherein he is nearing the probationary path. 5. the swastika. at this stage the centre becomes fourth-dimensional; the inner rotating cross begins to turn upon its axis, and to drive the flaming periphery to all sides so that the centre is better described as a sphere of fire than as a wheel. it marks the stage of the path in its two divisions, for the process of producing the effect described covers the whole period of the path. at the close, the centres are seen as globes of radiant fire with the spokes of the wheel (or the evolution of the cross from the point in the centre) me

e electric all; part of their work is therefore to stand with all applicants for initiation when they come before the great lord. when the rods of initiation are held in the hands of the initiator in his position of power, and at the stated seasons, they act as transmitters of electric force from very high levels, so high- 122- a treatise on cosmic fire copyright 1998 lucis trust indeed that the "flaming diamond" at certain of the final initiations (the sixth and seventh) transmits force, via the logos, from outside the system altogether. we need to remember that this major rod is the one used on this planet, but that within the system there are several such rods of power, and that they are to be found in three grades, if it may be so expressed. first. the rod of initiation used for the fi

the system altogether. we need to remember that this major rod is the one used on this planet, but that within the system there are several such rods of power, and that they are to be found in three grades, if it may be so expressed. first. the rod of initiation used for the first two initiations and wielded by the great lord, the christ, the world teacher. it is magnetised by application of the "flaming diamond" the magnetisation being repeated when each new world teacher takes office. there is a wonderful ceremony performed at the time that a new world teacher takes up his work. during the ceremony he receives his rod of power the same rod as used since the foundation of our planetary hierarchy and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a

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

t connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master of the hierophants this fifth ray has so many names, owing to his close connection with man (since man was originally created, that it has not been easy to choose those which are of the most use in enabling the student to form an idea of the fifth ray characteristics and mission; but the study of the

f a ray are as follows: the negator of desire- 57- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the one who sees the right the visioner of reality the divine robber the devotee of life the hater of forms the warrior on the march the sword bearer of the logos the upholder of the truth the crucifier and the crucified the breaker of stones the imperishable flaming one the one whom naught can turn the implacable ruler the general on the perfect way the one who leads the twelve curiously enough, this sixth ray lord has always been a loved enigma to his six brethren. this comes out in the questions which they addressed to him on one occasion when they met "under the eye of the lord" to interchange their plans for united, divine, harmonious action. they

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nd the heart of the eternal is most wonderfully kind" so runs the old hymn, and thus is expressed that love which is the attribute of deity and also the hidden attribute of every son of god. sentiment is emotional and unstable; devotion can be fanatical and cruel; but love blends and fuses, understands and interprets and synthesises all form and all expressions, all causes and all races, into one flaming heart of love, knowing no separateness, no division and no disharmony. to bring about this divine expression in our daily life takes the utmost that is in us. to be an initiate takes every power of every aspect of one's nature. it is no easy task. to face the inevitable tests with which one will assuredly be confronted as one treads the path christ trod, takes courage of the rarer kind. to

temple are bedded in the living rock. we live in him as the limbs in the body. the indwelling, we say, is reciprocal. he is in us and we are in him. he is in us as the source of our being; we are in him as filled with his fullness. he is in us all-communicative; we are in him all-receptive. he is in us as the sunlight in the else darkened chamber; we are in him as the cold green log cast into the flaming furnace glows through and through with ruddy and transforming heat. he is in us as the sap in the veins of the tree; we are in him as the branches."55 the realisation of this is needed today. christ in god. god in christ. christ in you and christ in me. this is what will bring into being that one religion which will be the religion of love, of peace on earth, of universal goodwill, of divi

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

n. 4. the law of repulse we have here a most interesting law to consider. it is one of the major divine laws with which the pilgrim has much to do on his weary, age-long way, back to the centre. it is the fourth law governing or controlling the life of the soul. no. exoteric esoteric name name symbol ray energy 4. law of repulse. the law of all t he angel with t he rejecting energy destroying the flaming of the first ray. angels. sword. first of all, it is well to realise that this law has certain characteristics and basic effects which might be briefly enumerated as follows: 1. the energy displayed is dissipating in its effect. this law works as a dispersing agent. 2. when in active expression, it causes an active scattering or rejection of the aspects of form life- 90- a treatise on the

him those higher impulses and those spiritual decisions which mark his progress upon the path. it is the demonstration of the first ray quality (a subray influence of the second ray, for it should be remembered that to repulse a form, a situation or a condition may be the evidence of spiritual love in the agent of repulsion. this is well pictured for us in the ancient symbol of the angel with the flaming sword, who stands before the gate of paradise to turn away those who seek the fancied security of that shelter and condition. this angel acts in love, and has so acted down the ages, for that state of realisation which we call paradise is a place of essential danger for all, save those who have earned the right to sojourn there. the angel protects the unready aspirant (not the place which

e world of god established itself. the sky was blue; the winds blew free; the trees and flowers opened themselves unto the sun. but in the pyramid, down in its dim laboratory, a worker stood, toiling at work. his test tubes and his frail appliances he used with skill. in rows and rows, the retorts for fusing, and for blending, for crystallising and for that which sought division, stood with their flaming fires. the heat was great. the toil severe. dim passages, in steady progress, led upward to the summit. there a wide window stood, open unto the blue of heaven, and carrying one clear ray down to the worker in the depths..he worked and toiled. he struggled onwards toward his dream, the vision of an ultimate discovery. he sometimes found the thing he sought, and sometimes failed; but never

nd attaining the releasing equilibrium. when these ideas are dominant in the mind, he can serve his fellow men. these laws have this effect only as they emerge in the consciousness of the man who is building the antaskarana and who is proceeding with the science of union. it is when the fourth law of repulse is beginning to produce its effects that the disciple becomes aware of the angel with the flaming sword, who stands before the portal of initiation. by this portent, he knows that he can now enter; but, this time, not as a poor blind candidate, but as an initiate in the mysteries of the world. the truth of this has been summed up for us in an ancient chant which used to be sung in the ante-chamber of the temples. some of the words may be- 108- a treatise on the seven rays- volume ii: e

ne the lemurian, atlantean and aryan civilisations. it is interesting to realise that there are fourteen more to come. the symbols which are already evolved are deeply ingrained in the human consciousness, and lead, for instance, to the constant use of the cross in its many diverse forms. two symbols are at this time taking form as the basis of the coming civilisation. these are the lotus and the flaming torch. hence the frequent appearance of these two in the life of meditation and the dream life of the world aspirants. c. those dreams which are symbolic presentations of teaching received in the hours of sleep by aspirants and disciples in the hall of learning on the highest level of the astral plane, and in the hall of wisdom on the mental plane. in the first hall is the best that the ra

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

the race can appraise a man's position in the scheme of things, and judge of his attainment. at the culmination of life experience, and when man has reached his goal, each triangle is a radiant path of fire, and each centre a wheel of living fiery force rotating at terrific speed; the centre at this stage not only rotates in a specific direction, but literally turns upon itself, forming a living flaming iridescent globe of pure fire, and holding within it a certain geometrical shape, yet withal vibrating so rapidly that the eye can scarcely follow it. above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mount

ies the energy of the seventh ray and its work is analogous to that of mercury, for the seventh ray is the ray which relates spirit and matter and brings together electric fire and fire by friction, thus producing manifestation. uranus leads the soul to the burning ground during the final stages of the path, when the fire of aries and the fires engendered through the potency of uranus produce the flaming heat of the final burning ground. through this burning ground, the initiate has finally to pass. uranus rules the occult way and is, in an esoteric sense, connected with the hierophant of the mysteries of initiation. therefore, we have in relation to aries and the life of the soul, which there comes into subjective manifestation, certain related signs wherein the soul, in objective manifes

of sight or of spiritual perception and of the fusion of the occidental or the mystic way are dominant in this cycle. the buddha summed up in himself all the light of the past as far as humanity was concerned. he was the culminating messenger, and demonstrated the innate possibilities of mankind, radiating the light of wisdom in relation to the light of substance and producing that dual blaze or flaming light which had been fanned and fostered (though not fully expressed) by humanity up to that time. he came forth as the flower or fruition of the past and as the guarantee of man's innate capacity. christ, whilst able also to say "i am the light of the world" went further in his manifestation and gave a vision of the next step, demonstrating the light of the soul and pointing to the future

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

rldwide expression of the will-to-good. as these qualities supersede the old and undesirable ones, the door where evil dwells will symbolically slowly close through the sheer weight of public opinion and through right human desire. nothing can possibly stop it. thus the original plan will be restored on earth; this is symbolically referred to in the bible as the garden of eden; the angel with the flaming sword will no longer guard the door of initiation into the kingdom of god, but will be transformed into the angel of the presence. simultaneously, the door into the world of spiritual reality will open before mankind, and the door where evil dwells will be closed. these few thoughts may serve to make this invocation live- 122- discipleship in the new age- volume ii copyright 1998 lucis tru

xpression. my attention turns towards you when you need it. i can be reached. august 1942 1. stand at the centre of dispassion with heart aflame, yet still- 305- discipleship in the new age- volume ii copyright 1998 lucis trust 2. be not the centre of the work you undertake, the service rendered, but be its fluid life. 3. transmute devotion to a cause, to me, to your brothers or your group into a flaming love for all that breathes. 4. learn that your causes are effects. leave them behind and seek the world of causes. 5. three in this group stand close to you. discover who they are and know the reason why. 6. ask your soul the question: why is d.k. the master who has sought me out? september 1943 my brother: since i last communicated with you, more than a year ago, life has brought you cert

ossess. i climb the ladder, hard as it may seem, with both my hands outstretched the one above my head to find it clasped with strength, the other down below to find it full of power to lift. ii. a burning sea of flame. beyond, a radiant sun. behind, a world of darkness, gloom and heavy rain a rain of tears. there, in the centre of a fire i stand, my eyes upon the sun. the vortex of the fire, the flaming rays of heat cast outward by the sun, blend with my fire and lo! it disappears. the greater fire blends with and consumes the little one. i turn and pass back out of the light and warmth into the world of gloom and mist and, as i turn, i hear a voice crying aloud "well done. pass through the gloom; enter the mist; dry up the rain and tears and find yourself upon the other side, and near my

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

en the first of them remains a hope. the factors of the failure of the religious and political groups and the apathy of the mass of men have greatly complicated the task of the hierarchy. 5. my personal work has been to bring all this to the attention of the general public through my interpretation of the problems of humanity and bring it to the point where simplicity of purpose, an inspiring and flaming ardour and a minimum of organisation may implement the new presentation of goodwill as it affects and changes the sovereign world religions which are forgetful of the words of the christ "my kingdom is not of this world; as it permeates into the political conferences of world statesmen and rulers, and as it governs the decisions of science and economics. in so doing and in the direful task

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

hird is sacrificed to the fourth. therefore let the disciple refrain from taking life and let him nourish that which is lowest- 13- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust with the produce of the second. for disciples and initiates: let the group know that life is one and naught can ever take or touch that life. let the group know the vivid, flaming, drenching life that floods the fourth when the fifth is known. the fifth feeds on the fourth. let then the group merged in the fifth be nourished by the sixth and seventh and realise that all the lesser rules are rules in time and space and cannot hold the group. it onward moves in life. rule vii. for applicants: let the disciple turn his attention to the enunciating of those sounds which

ation, will lead to a sense of livingness in form. rule six a superficial reading of rule vi would give the impression that it is a simple statement as to the universality of life, and also that it embodies an enunciation of the basic fact of hylozoism. the rule runs as follows: rule vi. let the group know that life is one and naught can ever take or touch that life. let the group know the vivid, flaming, drenching life that floods the fourth when the fifth is known. the fifth feeds on the fourth. let then the group merged in the fifth be nourished by the sixth and seventh, and realise that all the lesser rules are rules in time and space and cannot hold the group. it onward moves in life. i find it extremely difficult to express the significance of this rule in such a way that it will con

ed, the disciple uses all forms wisely, with understanding of their purpose and with freedom from excess; he is not preoccupied with them or fundamentally interested in them. his eyes are off himself and are fixed on the world of true values. he has no sense of self-interest, because a group awareness is rapidly superseding his individual consciousness. the words: 2. let the group know the vivid, flaming, drenching life that floods the fourth when the fifth is known are of prime importance to those who would and can profit by what i am seeking to convey, as i interpret as far as may be these rules. the knowing of the fifth kingdom in nature through the medium of the consciousness of the fourth and the sacrifice of the fourth kingdom to the fifth, of the human being to the soul and of human

raws as it reveals the things that are, the things which may be. it pierces the third centre and removes all glamour and desire "a light is seen through the medium of the lower light a light of warmth and heat. it pierces to the heart and in that light all forms are seen pervaded by a glowing light. the world of lighted forms is now perceived, linked each to each by light. this light is blue, and flaming is its nature. between the warm and reddish light and this clear light there burns a glow of flame a flame which must be entered, ere the light of blue is entered and is used "another light is then perceived, the clear cold light which is not light but darkness in its purest purity the light of god himself. it renders dark all else beside itself; all forms fade out and- 353- a treatise on

ALICE BAILEY THE LABOURS OF HERCULES

n the murk and mud of unlit mental recesses, it flourishes. deeply lodged within the subterranean regions of the subconscious, now quiescent and now bursting forth in tumultuous frenzy, the beast establishes permanent residence. its existence is not easily discovered. a long time passes before the individual realizes that he is nourishing and sustaining so fierce a creature. the burning arrows of flaming aspiration must be discharged before its presence is revealed. fighting so formidable a foe is indeed a heroic task for a son of man even though he is also a son of god. lop off one head, and another grows in its place. every time a low desire or thought is overcome, others take its place. hercules does three things: he recognizes the existence of the hydra, searches patiently for it, and

AN INTRO TO STUDY OF THE KABALAH

their divine reveries. permit me to afford to you an example of one sublime, deific dream "in this conformation he is known; he is the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones; in his symbols he is knowable although he is unknowable. white are his garments, and his appearance is as a face, vast and terrible in its vastness. upon a throne of flaming brilliance is he seated, so that he may direct its flashing rays. into many thousand worlds the brightness of his face is extended, and from the light of this brightness the just shall receive worlds of joy and reward in the existence to come. within his skull exist daily a thousand myriads of worlds; all draw their existence from him, and by him are upheld. from that head distilleth a dew

ANALYSIS OF THE 5 6 INITIATION

t into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest and pronou

horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush of the lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir anpin in a h i h v h= 32= the paths and the sephiroth in total. the second adept proceeds to lead a potent prayer that is designed to bring the first formulation of light into the aspirant

filled. osiris has risen. now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will never be wanted again. in the southeast and the northeast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the empty pastos and is shown its occult symbology. the new adept is called to glory by the chief adept, who the aspirant has often seen as just a person, but now sees him as the divine link with the third order and a representative of his higher genius. the chief adept beckons the risen

APOCALYPSE MOSES

the lord saying "thou art just, o lord, and thou judges righteous judgment" chapter 28. 1 but the lord turned to adam and said 'i will not suffer thee henceforward to be in paradise" 2 and adam answered and said,grant me, o lord, of the tree of life that i may eat of it, before i be cast out" 3 then the lord spake to adam "thou shalt not take of it now, for i have commanded the cherubim with the flaming sword that turneth (every way) to guard it from thee that thou taste not of it; but thou hast the war which the adversary hath put into thee, yet when thou art gone out of paradise, 4 if thou shouldst keep thyself from all evil, as one about to die, when again the resurrection hath come to pass, i will raise thee up and then there shall be given to thee the tree of life" chapter 29. 1 thus

BALANCE J

of law/liber al vel legis. stars are a recurrent motif in spare s work from the luxurious and sybaritic pen and ink oeuvre of his early years through to the late magickal pastels such as cacophonic fugue (soul, mind, body etc. he remains truly conscious of the fact that all existence is set within the starlite mire. in the pages of the book of ugly ecstasy i came across a curious image, that of a flaming star that appears to be made of hair. a hairy star as if the fur of the animal were burning bright, and the bestial becoming celestial. beautifully realised animals swarm and stampede through the whole of spare s oeuvre: swans, owls, antelope, cattle, tigers, wart-hogs and giant tree shrews amongst them. he felt an affinity with all creatures and placed them as equals with mankind. he dona

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

foes, and cast colic into the lower part of their bodies. having gathered big black clouds on the sky, cast thunder, lightning, thunderbolts, and great pieces of hail, order the the u rang demons to cause fits of madness, and command the ma mo [demonesses] to cause fits of fainting to your foes. bind tightly your enemies by means of your red snare, strike them hard with the great stick. with the flaming sword, cut them into huge pieces. with the flaming iron hook, tear out their heart-veins; having chewed the bodies of the foes with your flaming teeth, swallow them down into your stomach which is like a r.k.asa-hole. send various kinds of illusions to deceive your enemies. send suddenly the illnesses called gag nad95 and gzer nad.96 destroy seven generations of the multitude of obstacle-c

belt of golden jewels, he is frightening and courageous. he was born endowed with the brilliance of a hundred thousand suns (122.8-123.8) in the tantras there, the..kin. dorj dej ma recited magical words. from that, in india, near a dark red mountain of copper, a site of a blazing mountain charnel ground, on the bank of a boiling lake of flesh-eating demons, there were eleven might demons of the flaming tongue clan who were similar to the rising flesh-eating demoness of the red rock, and [the tantras] were concealed within a small leather box filled with toenails inside the fissure of a cliff; this was entrusted to the seven attendant riders themselves. at a later time, when the master padmasambhava arrived in that place, at the midnight hour, seven wolves with blood-clotted hair cried ou

BLAVATSKY H P ANTHROPOGENESIS

er end, the rebellion of matter against spirit, or of action against spiritual inertia. and here lies the germ of an error which has had such disastrous effects on the intelligence of civilized societies for over 1,800 years. in the original allegory it is matter- hence the more material angels- which was regarded as the conqueror of spirit, or the archangels who "fell" on this plane "they of the flaming sword (or animal passions) had put to flight the spirits of darkness" yet it is the latter who fought for the supremacy of the conscious and divine spirituality on earth and failed, succumbing to the power of matter. but in theological dogma we see the reverse. it is michael "who is like unto god" the representative of jehovah, who is the leader of the celestial hosts- as lucifer, in milto

s evolved in 1881 by mr. mattieu williams seems to have impressed astronomers but little. says the author of "the fuel of the sun" in knowledge, dec. 23, 1881 "applying now the researches of dr. andrews to the conditions of solar existence. i conclude that the sun has no nucleus, either solid, liquid, or gaseous, but is composed of dissociated matter in the critical state, surrounded, first, by a flaming envelope, due to the recombination of the dissociated matter, and outside of this, by another envelope of vapours due to this combination" this is a novel theory to be added to other hypotheses, all scientific and orthodox. the meaning of the "critical state" is explained by mr. m. williams in the same journal (dec. 9, 1881, in an article on "solids, liquids, and gases" speaking of an expe

he kadeshim were very far from holy (vide part ii "the holy of holies "the members of the priest-colleges were called sodales" says freund's "latin lexicon (iv. 448 "sodalities were constituted in the idaean mysteries of the mighty mother" writes cicero in de senectute("mysteries of adonis* the priests of baal who jumped over the fires. but this was a hebrew term and a local one "saraph "fiery or flaming venom[[vol. 2, page] 213 the seventh son of the seventh son. philosophers ignored the seven in their genetical accounts and gave only four. thus the mexican local genesis has "four good men" described as the four real ancestors of the human race "who were neither begotten by the gods nor born of woman; but whose creation was a wonder wrought by the creative powers, and who were made only a

BLAVATSKY H P COSMOGENESIS

as. this subject, being so very mystical, is therefore the most difficult to explain in all its details and bearings; since the whole mystery of evolutionary creation is contained in it. a sentence or two in it vividly recalls to mind similar ones in the kabala and the phraseology of the king psalmist (civ, as both, when speaking of god, show him making the wind his messenger and his "ministers a flaming fire" but in the esoteric doctrine it is used figuratively. the "fiery wind" is the incandescent cosmic dust which only follows magnetically, as the iron filings follow the magnet, the directing thought of the "creative forces" yet, this cosmic dust is something more; for every atom in the universe has the potentiality of self-consciousness in it, and is, like the monads of leibnitz, a uni

e(s* the manifested spirit; absolute, divine spirit is one with absolute divine substance: parabrahm and mulaprakriti are one in essence. therefore, cosmic ideation and cosmic substance in their primal character are one also "sepher jezireh" chap. 1, mishna ix* ibid. it is from arba that abram is made to come "zohar" i, 2a[[vol. 1, page] 338 the secret doctrine "he maketh the wind his messengers, flaming fire his servants" says the jezireh, showing the cosmical character of the later euhemerised elements* and that the spirit permeates every atom in kosmos. this "primordial substance" is called by some chaos: plato and the pythagoreans named it the soul of the world after it had been impregnated by the spirit of that which broods over the primeval waters, or chaos. it is by being reflected

primitive ages, when men mixed freely with the gods, and the gods descended among men and guided them in truth and holiness (no. 10, path "there are several designations for 'angels' in the bible which clearly show that beings like the elementals of the kabala and the monads of leibnitz, must be understood by that term rather than that which is commonly understood. they are called 'morning stars 'flaming fires 'the mighty ones' and st. paul sees them in his cosmogonic vision as 'principalities and powers' such names as these preclude the idea of personality, and we find ourselves compelled to think of them as impersonal existences. as an influence, a spiritual substance, or conscious force (path, no. 11, p. 322[[vol. 1, page] 633 the wheels of life. for the time being an independent mind

o called, allows them no margin for comparison. sidereal heaven is before them; and though their spiritual vision is still unopened and the atmospheric dust of terrestrial origin seals their sight and chains it to the limits of physical systems, still they do not fail to perceive the movements and note the behaviour of meteors and comets. they record the periodical advents of those wanderers and "flaming messengers" and prophesy, in consequence, earthquakes, meteoric showers, the apparition of certain stars, comets, etc, etc. are they soothsayers for all that? no, they are learned astronomers. why, then, should occultists and astrologers, as learned, be disbelieved, when they prophesy the return of some cyclic event on the same mathematical principle? why should the claim that they know it

BLUE EQUINOX

four are light, life, love, and liberty. the equinox 102 by light shall ye look upon yourselves, and behold all things that are in truth one thing only, whose name hath been called no thing for a cause which later shall be declared unto you. but the substance of light is life, since without existence and energy it were naught. by life therefore are you made yourselves, eternal and incorruptible, flaming forth as suns, self-created and self-supported, each the sole centre of the universe. now by the light ye beheld, by love ye feel. there is an ecstacy of pure knowledge, and another of pure love. and this love is the force that uniteth things diverse, for the contemplation in light of their oneness. know that the universe is not at rest, but in extreme motion whose sum is rest. and this un

brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j h ny b h m k j r t k y a twklm dwsy d w h j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthys isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one of night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daughter of the flaming sword propher of the eternal y p lord of hosts of the mighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirtof the mighty waters z children of the voice s daughter o f reconcilers child of powers of waters

bed has a technical meaning. it would be too petty to regard mara as a christian would regard a man who offered him a cigarette. the supreme and blinding light of this jewel is the great vision of light. it is the light which streams from the threshold of nirvana, and mara is the .dweller on the threshold. it is absurd to call this light .evil. in any commonplace sense. it is the two-edged sword, flaming every way, that keeps the gate of the tree of life. and there is a further arcanum connected with this which it would be improper here to divulge. 33. the moth attracted to the dazzling flame of thy nightlamp is doomed to perish in the viscid oil. the unwary soul that fails to grapple with the mocking demon of illusion, will return to earth the slave of mara. the result of failing to rejec

st. lts rays thread through the thick, dark clouds of matter. the holy guardian angel is already aspiring to union with the disciple, even before his aspiration is formulated in the latter. 72. now here, now there, these rays illumine it, like sunsparks light the earth through the thick foliage of jungle growth. but, o disciple, unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance will not reach the chamber, its sunlight will not warm the heart, nor will the mystic sounds of akashic heights reach the ear, however eager, at the initial stage. the uniting of the disciple with his angel depends upon the former. the latter is always at hand .akashic heights..the dwelling-place of nuith. 73. unless thou hearest, thou canst not see. unless thou seest

fuse to save life is murder. 33. shalt thou abstain from action? not so shall gain thy soul her freedom. to reach nirvana one must reach self- knowledge, and self-knowledge is of loving deeds the child. continues the subject. the basis of knowledge is experience. 34. have patience, candidate, as one who fears no failure, courts no success. fix thy soul.s gaze upon the star whose ray thou art, the flaming star that shines within the lightless depths of ever-being, the boundless fields of the unknown. the candidate is exhorted to patience and onepointedness, and, further to an indifference to the result which comes of true confidence that that result will follow. the two paths 47 cf. liber ccxx 1 .for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect

BOOK OF JASHAR

am for fish and flo gathered fruit. in the evening, human sang and eve shaped rocks into tools, while flo and faben slept together under a tree. then god said "see now what i can do with a spark" and thus fire was given into the hand of eve. she nourished the spark with dry leaves, and human brought her sticks, and they felt the warmth of their fire. faben and flo awoke to a vision of angels with flaming swords, and they fled into the wilderness. so human and eve sat alone by their fire, and its light shone up into heaven, past the moon and the stars, but there was no one else watching. then human delved and eve spanned, and they followed the river to the sea, where eve gave birth to cain "look" she said "i have made another human" then god smiled on their family. and eve gave birth to abe

ing and brought meat to eve and young seth. and the sons quarreled over the leadership of the clan, after human lost the use of one arm. then cain lived in great fear, for abel was a stealthy hunter who could kill without warning in the wilderness. so cain killed abel with his own spear as he rested in the camp. they buried abel, and human found support from eve beside him. so eve brought human a flaming branch, to wield in his good hand, and they approached cain together. now cain started away towards the wilderness, but human commanded him to return after twenty years, so that they should not lose another son forever. cain cried that they would not remember him, but eve said "we will remember our son, for we are not animals" and cain touched a burning stick to his forehead, so that they

t between this spark and the original explosion that was called forth by god's first word. after creation, god's interventions are shifted in scale from cosmic to microscopic, as will be confirmed by the promise to noah. eve and human are ready to accept this gift of fire, and they immediately begin learning to use it, but their companions faben and flo are not ready and they flee. as in genesis, flaming swords mark the division between animal innocence and human sophistication, but here the direction of the swords is reversed. in genesis, the angels wield flaming swords to drive adam and eve away from the garden of eden. here, however, the flaming swords drive faben, flo, and the other animals away from the newly created domain of humanity. the word "wilderness" first appears at this poin

BOOK T

on 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scor

sces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a foun

nes of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord of the flame and the lightning; the king of the spirits of fire knight of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewha

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, creator and destroyer in her different aspects. shakti provides the energy

n of the young. he is depicted with a pilgrim's stick, a wallet and a fish, showing the way and offering sustenance to all who ask. raphael stands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold

hers and the world we live in. it forms the interconnectedness of all life. the bottom left point of the pentagram symbolises the element earth and the fixed sign of taurus. it connects with the earth mother, ecology and the basis from which we explore spirit and also the material plane in which ideas are manifest. the bottom right point in the pentagram symbolises fire and the fixed sign of leo, flaming ever upwards, the impetus and illumination that transforms thought into action and enables us to see potential, not least our spiritual potential. these positions correspond with the zodiacal positions on an astrological wheel. on another level, the pentagram is seen as representing the human body with the four limbs outstretched and the head touching the clouds. drawing a pentagram pentag

uids, healers, warriors, monarchs and ordinary men and women who connect with fusion of sky and earth energies, the sacred and ceremonial marriage of god and goddess on this most magical of days. there is a long-standing pagan tradition of lighting bonfires on beacon hills to strengthen the power of the sun before it began its decline. on midsummer day, fire wheels were rolled down the hillsides, flaming tar barrels were swung on chains and blazing torches tossed in the air. in sweden, they still hold a midsummer weekend with a midsummer tree, or pole, decorated with greenery and flowers forming the centrepiece of music and revels. there is feasting in towns as well as the countryside in what is a national event and thousands of people gather as they have for centuries at focal points such

COLLIER IRENE CHINESE MYTHOLOGY

r sopping fields. kun also built dams to 53 control the flooding of the country s unpredictable rivers. unfortunately, the dams often burst and reflooded the land. when the emperor found out about the theft, he was furious and sent zurong the fire god, now the chief executioner, to track down and kill his grandson kun. zurong chased kun to the ice glaciers of the arctic and struck him dead with a flaming sword. kun s body lay trapped and frozen in the ice. chinese mythology 54 three years later, the yellow emperor sent zurong the fire god to check on his grandson kun s body. when he reached the spot where kun was buried in the ice, the fire god was amazed to find that kun s body was perfectly preserved in the ice. as he hacked open the glacier with his sword, zurong accidentally split open

thought to be surrounded by four seas. to the east was a vast ocean. beyond the ocean, magnificent plants bloomed on an island paradise. the most glorious specimen of all the plant life was the fusang tree, whose wondrous branches stretched up toward the heavens and out across the island for hundreds of miles. scattered among its masses of dark green foliage, fragrant hibiscus flowers burst into flaming shades of magenta, crimson, and violet. among the glossy leaves of the fusang tree lived ten naughty suns. they were left alone to play in paradise, neglected by their parents, the sun god dijun and the sun goddess shiho. each day, shiho left heaven in a pearl-shell chariot drawn by six fiery young dragons and passed by the fusang tree. the suns took turns clambering to the treetop to leap

DAVID ICKE THE BIGGEST SECRET

and the royal family atrituals at balmoral as well.456once you know this astonishing background, the why, who and how of dianasmurder become crystal clear. they were all in it together and still are. dianas murderhad been planned for a long time, probably from birth, and it was in the 1980s, aroundthe time al fayed was at the mother of darkness castle with the royal family and tonyblair, that the flaming torch symbol was placed on top of the pont de lalma tunnel.arizona said that diana was a product of the multiple personality disorder programme,which she said would have started before she was five. she said diana was also threemonths pregnant when she died. diana would probably not have known this, she said,because the techniques the brotherhood use often mean that the women continue tome

DEMONIC BIBLE

and pyromancy, in all their parts, and perfectly. he hath under his power 20 legions of spirits. his seal, or mark, is thus made, etc (51) balam- the fifty-first spirit is balam or balaam. he is a terrible, great, and powerful king. he appeareth with three heads: the first is like that of a bull; the second is like that of a man; the third is like that of a ram. he hath the tail of a serpent, and flaming eyes. he rideth upon a furious bear, and carrieth a boshawk upon his fist. he speaketh with a hoarse voice, giving true answers of things past, present, and to come. he maketh men to go invisible, and also to be witty. he governeth 40 legions of spirits. his seal is this, etc (52) alloces- the fifty-second spirit is alloces, or alocas. he is a duke, great, mighty, and strong, appearing in

oarse voice, giving true answers of things past, present, and to come. he maketh men to go invisible, and also to be witty. he governeth 40 legions of spirits. his seal is this, etc (52) alloces- the fifty-second spirit is alloces, or alocas. he is a duke, great, mighty, and strong, appearing in the form of a soldier riding upon a great horse. his face is like that of a lion, very red, and having flaming eyes. his speech is hoarse and very big. his office is to teach the art of astronomy, and all the liberal sciences. he bringeth unto thee good familiars; also he ruleth over 36 legions of spirits. his seal is this, which, etc (53) camio or caim- the fifty-third spirit is camio, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first, but afterwards

d secret things; also to change a man into any shape that the exorcist pleaseth, so that he that is so changed will not think any other thing than that he is in verity that creature or thing he is changed into. he governeth 30 legions of spirits, and this is his seal, etc (58) amy, or avnas- the fifty-eighth spirit is amy, or avnas. he is a great president, and appeareth at first in the form of a flaming fire; but after a while he putteth on the shape of a man. his office is to make one wonderful knowing in astrology and all the liberal sciences. he giveth good familiars, and can bewray treasure that is kept by spirits. he governeth 36 legions of spirits, and his seal is this, etc (59) oriax, or orias- the fifty-ninth spirit is oriax, or orias. he is a great marquis, and appeareth in the f

care, he will slay both him and his fellows. he governeth 30 legions of spirits, and this is his seal, etc (64) haures, or hauras, or havres, or flaurob. the sixty-fourth spirit is haures, or hauras, or havres, or flauros. he is a great duke, and appeareth at first like a leopard, mighty, terrible, and strong, but after a while, at the command of the exorcist, he putteth on human. shape with eyes flaming and fiery, and a most terrible countenance. he giveth true answers of all things, present, past, and to come. but if he be not commanded into a triangle, he will lie in all these things, and deceive and beguile the exorcist in these things, or in such and such business. he will, lastly, talk of the creation of the world, and of divinity, and of how he and other spirits fell. he destroyeth

calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may pass into the world above or the world below without his knowledge. his word is banrabishu. his seal is thus: the seventh name is asaruludu wielder of the flaming sword, oversees the race of watchers at the bidding of the elder gods. he ensures the most perfect safety, especially in dangerous tasks undertaken at the behest of the astral gods. his word is banmaskim and his seal is thus: the eighth name is namtillaku a most secret and potent lord, he hath knowledge to raise the dead and converse with the spirits of the abyss, unbeknownst to their quee

DIABOLUS

and power within the self. the levi version with the original spelling of samael and lilith is a grade symbol within the luciferian guild, the order of phosphorus. the book of job presents a very interesting description of leviathan his back is made of rows of shields, shut up closely as with a seal his sneezings flash forth light and his eyes are like the eyelids of the dawn. out of the mouth go flaming torches; sparks of fire leap forth. in his neck abides strength, terror dances before him. this indicates that the form of leviathan is difficult to comprehend. in the biblical art of liber floridus, the antichrist, emerald and crimson robes flowing, rides upon leviathan, who is pictured as a great dragon-beast with four legs, talon like teeth with blackened eyes. the face of this beast is

DION FORTUNE MYSTICAL QABALA

, as mme blavatsky chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths pursued by the emanations in these successive overfiowings is represented upon the tree of life by a lightning flash, or in some diagrams by a flaming [page 42] sword. it will be observed by reference to diagram i that the lightning flash must proceed from kether outwards and downwards to the right to reach chokmah, and then turns on a level course to the left and proceeds an equal distance beyond kether upon that side, and there establishes binah. the result is a triangular figure upon the glyph, and it is called the triangle of the thr

cist should, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn matter back to spirit, for then is evolved that which was involved in the descent through the subtle phases of development. it is obvious that nothing can be evolved, unfolded, which was not previously involved, infolded. the actual course of evolution follows the track of the lightning flash or flaming sword, from kether to malkuth in the order of development of the sephiroth previously described; but consciousness descends plane by plane, and only begins to manifest when the polarising sephi roth are in equilibrium; therefore the modes of consciousness are assigned to the equilibrating sephiroth upon the middle pillar, but the magical powers are assigned to the opposing sephiroth, each

DION FORTUNE PSYCHIC SELF DEFENSE

ar plexus, the forehead, or any other part of the body, the best way of severing the rapport is to forge a magical weapon and cut it. in fact, if a rapport is felt, the first thing to do is to visualise the cord and try to see where it attaches; the solar plexus is the commonest place. next formulate the cross-handled sword as already described, and invoke god's blessing upon it. then visualise a flaming torch, and invoke the power of the holy ghost, whose symbol it is. now with the sword hack through the cord or ray until every shred is severed. then sear the stump with the consecrated fire of the torch until it shrivels up and falls off from its point of attachment to your body. after such a severing one must, of course, take the ordinary human precautions to prevent the link being re-fo

ELLIS LOW TWELVE 1907

med to become mere automata, moving without will of our own, but held to the fearful work by a blind, aimless, dogged persistency that nothing but death could stop. the throbbing afternoon was well advanced when vikka and i reined up our ponies on the edge of a stretch of sand that was hot enough to roast eggs. a mile or more to the westward loomed a mountain spur, whose blue tint throbbed in the flaming sunshine, as if it were the phantasmagora of a disordered brain. the apache trail led in that direction, and we were morally sure that geronimo and his band were gathered there, unless, with that persistency which was a feature of their retreat, they had pressed through and were fleeing into the broken region beyond. we had pushed our horses to the limit, and lieutenant sm-ith halted the c

ow noted a series of hillocks. they numbered nearly a score. while they bore a general resemblance to other lumps visible in every part of the plain, these were grouped together more compactly. leading out from where we had halted, the trail of geronimo's band passed within a few rods, so that had 38 low twelve our command kept to the tracks, we must have ridden in front of them. every hillock of flaming sand hid the body of an apache. those terrible miscreants would grovel in the fiery dirt with every part of the body covered and only the serpentlike eyes peering out and fixed upon the white men. unsuspicious of anything of the kind, nothing would have been more natural than for us to ride quietly past. then when our faces were turned away, a jet of fire would spout from each hummock, and

nant smith had sent the pledge that if at any time one of geronimo's warriors fell into the hands of the white men, he should be returned safely to the band. thus the exchange would be effected sooner or later, and the bargain carried out in spirit and letter. within the same minute that jennings, or el-tin-wa, delivered this message, he died, stricken down by the hand of geronimo himself. in his flaming rage, the remorseless chieftain believed that the white man had betrayed him for the purpose of befriending a stranger of his own race. how did i learn these particulars? the main fact was self-evident when i looked down on what was left of the poor fellow who had really given his life for me. nearly twenty years later, when geronimo was an old man and a prisoner, i questioned him. he surl

orderly walked in the direction of the provost marshal's office, with me just behind him and my neighbor at my heels. the provost was a large man, whom i had known 98 after ten years for years as possessing a furious temper. he was very profane and one of the fiercest secessionists in the state. when i entered his office he was savagely smoking a huge cigar, the smoke of which partly obscured his flaming features. glaring at me as i halted near the door and looked at him seated in front of his desk, he fairly shouted with a sulphurous oath `i should like to know what that means 1 "he held in his hand, which shook with anger, a yellow piece of paper, that i saw was a telegram. the writing on it was so large that i read the words from where i was standing"'war department, richmond, va` provo

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cript in the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within th

and the light in the lodge was dim, the performers ran with apparently bare feet among the hot coals and threw these around in the lodge with their bare hands, causing the spectators to flee. among the navaho, performers, naked except for breechcloth and moccasins, and having their bodies daubed with a white infusorial clay, run at high speed around a fire, holding in their hands great faggots of flaming cedar bark, which they apply to the bare backs of those in front of them and to their own persons. their wild race around the fire is continued until the faggots are nearly all consumed, but they are never injured by the flame. this immunity may be accounted for by supposing that the cedar bark does not make a very hot fire, and that the clay coating protects the body. menominee shamans ar

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

blended with mythology and legends respecting the deluge and the second peopling of the world. one writer who had diligently studied the indian puranas (religious and mythological works) placed eden on the imaus mountains of india. he stated: it appears from scripture that adam and eve lived in the countries to the eastward of eden; for at the eastern entrance of it god placed the angel with the flaming sword (gen. 3:24. this is also confirmed by the puranics, who place the progenitor of mankind on the mountainous regions between cabul and the ganges, on the banks of which, in the hills, they show a place where he resorted occasionally for religious purposes. it is frequented by pilgrims. at the entrance of the passes leading to the place where i suppose was the garden of eden, and to the

rakshasa an indian demon. in one of the indian folktales he appears black as soot, with hair yellow as the lightning, looking like a thunder-cloud. he made himself a wreath of entrails and wore a sacrificial cord of hair; he gnawed the flesh of a man s head and drank blood out of a skull, thus adding him to the list of the world s vampires. in other stories, these rakshasas have formidable tusks, flaming hair, and insatiable hunger. they wander about the forests catching animals and eating them. rakshasas feature in the hindu religious epic of the ramayana. when the monkey god hanuman goes to the city of lanka in search of sita, he sees rakshasas of many varied kinds, some disgusting in appearance, others quite beautiful. some had long arms and fearful shapes; some were fat, others very le

a number of institutions with the aim of bringing humanity together through education, art, and culture. he traveled extensively and spent much time in eastern countries, which strongly influenced his philosophy. he exhibited his paintings in new york in december 1920. in 1921, he showed his work at the institute of united arts in new york. he took an active part in the foundation of cor ardeus (flaming heart) by a group of artists in chicago, and in september 1922, he associated himself with an international cultural center named corona mundi (crown of the world, promoting cooperation among scientists and cultural workers in different countries. in 1923, the roerich museum was inaugurated in new york, an occasion marked by president calvin coolidge with a greeting to the founders. roeric

e apparitions at beauraing (1932, lipa (1948, and bayside (1968, among others. by its association with fatima, the granting of a secret has come to be viewed as an element contributing to the authenticity of any given apparition. in 2000, pope john paul ii finally released the text of the third secret. the brief description of the vision seen by the three children in 1917 included an angel with a flaming sword. this angel spoke the words penance! penance! penance; a bishop dressed in white who while in prayer for the souls of the martyrs around him was killed; and an angel who gathered the blood of the martyrs to sprinkle on the faithful. at the time of the release of the third secret, the pope was quoted as identifying the image of the martyred bishop in white as a reference to himself an

of monstrous size appeared; and after it had set up a horrible howl, said to lachlain oer, that if he did not cease before their largest brother came he would never see the face of god. lachlain answered that he would not cease till he had finished his work if all the devils in hell came. at the end of the fourth day, there sat on the end of the beam in the roof of the barn a black cat with fire.flaming eyes, and there was heard a terrific howl quite across the straits of mull into mowen. by this time, the elder of the two men was quite exhausted and sank down in a swoon, but the younger was sufficiently selfpossessed to ask for wealth and prosperity, which both received throughout their lifetime. shortly before this, cameron of lochiel received at a taigheirm a small silver shoe which, p

FAUST

lready is there not stirring swelling life that tortureth itself and thee with its foreboding presence? gretchen woe! woe! would i were free of thoughts that go within me hither and thither against my will! choir. dies irae, dies illa solvet saeclum in favilla. sound of the organ. evil spirit wrath grips thee! the last trumpet sounds! the graves are trembling! and thy heart, from rest in ashes to flaming torments raised up, re-created, trembling ascends! gretchen would were away from here! it seems to me as if the organ would stifle my breathing, as if my inmost heart were melted by the singing. choir. judex ergo cum sedebit, quidquid latet adparebit, nil inultum remanebit. gretchen i m stifling here! the walls and pillars imprison me! the vaulted arches crush me- air! evil spirit hide thy

ot our members also feel effect? mephistopheles forsooth, no trace of that can i detect! i m feeling wintry in my every limb; upon my path i should like frost and snow. how sadly rises, red and incomplete, the dim moon s disc with its belated glow lighting so ill that at each step or so one runs against a rock, against a tree! let s ask a will-o -the-wisp to lend his flicker! i see one there just flaming merrily. hey, friend! may i bid you to help us get on quicker? why will you blaze away so uselessly? do be so good and light us up the hill! will-o -the-wisp. out of respect for you i hope i ll find a way to curb my nature s flighty will; our course, as heretofore, is zigzag still. mephistopheles ho! ho! you think you ll imitate mankind. go on and in the devil s name, but straight! now min

! you ll come to birth? do it in your own way! homunculus good counsel, though, a man should never scout. mephistopheles proceed, then, and we ll see how things turn out. they separate. anaxagoras [to thales. you will not let your rigid mind be bent. is aught more needed to make you assent? thales to every wind the wave bows fain enough, but from the rugged rock it holds aloof. anaxagoras through flaming gas arose this rock we re seeing. thales in moisture came organic life to being. homunculus [between the two. ah, by your side to go, pray, suffer me! i m yearning to begin to be. anaxagoras have you, o thales, even in one night brought such a mountain out of slime to light? thales nature with all her living, flowing powers was never bound by day and night and hours. by rule she fashions e

you of old diabolic cut and metal, and with you let the maw of hell be borne. true, many maws hath hell, in short, to use as due to rank and dignity; but henceforth in this final sport not so particular shall we be. the horrible maw of hell opens up on the left. tusks yawn; and from the vaulted gorge profound the furious, fiery torrents flow, and at the rear, in seething vapours wound, i see the flaming city in eternal glow. up to the very teeth the crimson billow dashes, the damned, in hope of help, swim into view; but now the huge hyena bites and gnashes, and their hot course the agonized renew. much more is left to spy in corners there, in narrowest space horrors supreme! you do well, sinners to affright and scare, but they ll think it a lie and sham and dream. to the fat devils with s

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

pass through the gates involves considerable time, often lifetimes. the way of the angels of destruction (see figure 4.1) is also called the left-handed path, and those who traverse it are often called black magicians or sorcerers. they engage in disciplines, routines of behavior, and rituals intended to cultivate hatred of the lord hvhy-as-adversary, sinfulness, and impurity in order to pass the flaming swords of the kerubim who guard the column of the left. black magicians use the name hvhy and other divine names to invoke powerful demons (jinn) i.e. destructive angels, and to manifest and use destructive powers. attachment to their unrighteousness, hatred, and ritualistic :2% e= i2 0 process keeps them in the column of the left, and preempts them from moving into the central column. the

familiar with the color of fire, there is no rigid prescription prohibiting an individual from using other colors such as white, red, gold, or even black for the fire letters. one might also prefer to use a different color for the solid circular background. a meditator may visualize the linear form or the yosher (upright) form of the name hvhy as dancing letters of fire. we could see the name as flaming ezra hebrew letters or as flaming sinatic hebrew letters. more instructions for meditations that employ the hebrew root mantra are provided in chapter seven. the mantra ani yod heh vav heh is found in numerous places in the torah and it is especially recommended for its simplicity and proven effectiveness. the word ani (yna) is now a common word in colloquial spoken hebrew. it has come to

8 (corresponding to the state of dualistic exile) and the right half in royal vestments (corresponding to shabat. her hands are in her lap, palms upward, and she has a crown on her head around which is the twenty-two atziluthic letters. to her immediate right and left are trees representing the side columns of the tree of life. the full moon shines above the trees in the night sky above her. the flaming letters of the name hvhy shimmer in her heart center, cradled just above her hands. brilliant gold light shines forth in all directions from her body, her face veiled by the light. the shema is the best known and most revered root mantra in the jewish religion. according to the zohar, it should be pronounced shem ayn yisroel yod heh vav heh elohenu yod heh vav heh echa--d. in the torah, th

envision the shekhinah seated in a forest setting as described earlier in chapter six, or as the presence of shadai stationed between the kerubim atop the ark of the covenant, or as the divine mother in exile wandering in the lower worlds to look after her children, or as the bride of the lord hvhy on the wedding day of shabat. you could imagine yourself prostrating before the burning bush of the flaming name hvhy, perhaps offering your head (i.e. your mind) in your right hand, and your heart (i.e. your unconditional love) in your left hand. any of the images from the primary texts can be used as an adjunct to one s meditation routine. as mentioned previously, you can add the name of any of the patriarchs, matriarchs, prophets, sages, or messiah to the root mantra ani yod heh vav heh. you

FIRE OF QAYIN RITE

ly focussed upon the fire within the mortal flesh. o flame-breathing daemon and wizardly smith, who forgest the iron weapons of victorious liberation, the precious jewels of wisdom and beauty, hearken to me why am sprung from thy cunning seed, the hidden house of azazel. i am of the children of tubal-qayin. thy mark burns upon my brow: of thy clan and stock am i cunning-wo/man. waken and feed the flaming serpent within my blood, kindle the shinning fire of my inheritance. by goat and serpent, great tubalo, thou coal-black smith, let the warmth of thy sorcerous power glow bright in my spirit and flesh by the holy threefold name azza: uzza: azziel. strength to my daemon-genius in the fires of the aelohim and the great blood of faerie. here s to the horse with the four white feet the chestnut

FOCUS OF LIFE

y faith and denial. that which is incomprehensible have i made,-have i impelled inwards to make secure for reaction. my knowledge is but the murmuring of a few words with ever changing intonation and meaning. for i have suffered that which shall never be forgotten or spoken: thus much have i realized of life. where is fear when i impel procreation? o earth! all memories! solid, liquid, vapour and flaming! old sentiment is my body, germinating afresh: again to exist and change by the command 'i desire' the alpha and omega of my wisdom is-glad suicide: it has become inevitable and shall be my payment to thee. steel and poison are my friends. steel for self, poison for vermin-for myself diseased. i will this fruitful violence, my death kiss, thus to realize my hyper-commands" with his belief

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

cessary to escape which it did. the opening oration, read by hennequin, contains passages which are almost word for word the same, except that they are in latin, as passages in the cena de le ceneri. we have been imprisoned in a dark dungeon, whence only distantly could we see the far off stars.5 but now we are released. we know that there is one heaven, a vast ethereal region in which move those flaming bodies which announce to us the glory and the majesty of god.6 this moves us to contemplate the infinite cause of the infinite effect; we see that the divinity is not far distant but within us, for its centre is everywhere, as close to dwellers in other worlds as it is to us. hence we should follow not foolish and dreamy authorities but the regulated sense and the illuminated intellect. th

FRATER ELIJAH ANGELS OF CHAOS

mented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye surrounded by a flaming sun (a 'symbol' of kia/ chaos& self. i channeled all the pain while getting it into a prayer to amorphous kia and hga. i may develop this in the future as another possible working) today is 11/11/98. a vision of the third sigil of the three (sigil omitted call [3, this ritual was performed astrally [1] is my will in heaven [2] is a gateway/ transition, and [3] is my will on earth [3]'s let

to typhon. the sigil of typhon/ chrnzn. i/7a: the first part of this page is a dictate by chrnzn to distribute this book on a larger scale, to poke fun. an enigmatic reference to isobel. i know not what this is, possibly a face of our lady. the last comment is my ego talking to itself, on being questioned by various individuals as per my techniques and ways. the picture is a representation of the flaming lotus, in a tim burtonesque mockery. i/7b: a reference to the christ. a fish (pisces) nailed on a cross. the eyebrow of the fish resembles a 1. and it s mouth is distinctively reminiscent of the symbolic glyph for aquarius. there are 8 rays emanating from the cross. i/8a: excursion 2. nocturne is a border realm of interaction of dreamscape and void. there are nightmarish images which manif

yle of magick for the educated. ii/1a: we have an automatic drawing of the black well. ii/1b: the eye with a tear. the sorrow which is gained by understanding. this is seen macro-cosmically by the one being one, whose sorrow is actually joy. in the microcosmic this is the i which thinks of itself as isolate. ii/2a: we see the letter zain repeated seven times in the shape of the star of babalon. a flaming sword is shown in the shape of a key which also looks like a head. the words is to be is written upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around

FREEMASONS SATANISM AND SYMBOLISM

mething so simple as a pomegranate into depicting sex] i find it highly pagan to realize the obsession masons have about sex, when they depict it in so many of their symbols and even in their own lodge. can you imagine a mason thinking about entering a woman's vagina as he goes through the porch of the masonic temple? unbelievable! the torch and statue of liberty satanists have always equated the flaming torch as a symbol of lucifer "lucifer, having regained his star and his diad ted by his em, will assemble his legions for new works of creation. attrac flaming torch, celes rom unknown tial spirits will descend. and he will send these messengers f spheres to earth. then, the torch of lucifer will signal 'from heaven to earth- and the (new age) christ will answer 'from earth to heaven [occu

FULLER J F C SECRET WISDOM OF THE QABALAH

nd names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more th

on the clash of the positive and negative forces which in the moral sphere we call good and evil. satan is therefore the shekinah of assiah, the world of action, the perpetual activity of the divine essence, the light which was created on the first day and which in the form of consciousness and intelligence can produce an overpowering brilliance equal to the intensest darkness. satan is also the flaming sword which brought light from heaven (see diagram 3) diagram 3: the flaming sword secret wisdom of the qabalah page 45 the understanding of this power, whether in the physical, moral, or intellectual planes, is called science, and the misunderstanding of it is frequently called magic. as magician, sammael is preeminently the poison-god. gthere is more than one sammael, h says the zohar, g

e active force by saying: behold, the man is become as one of us [the elohim, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. so he drove out the man; and he placed at the east of the garden of eden, cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. 6 herein is hidden a profound mystery: the man alone is cast out of eden, but not so the woman- the final heh remains in the garden of mystery; the vau is cast outside. this separation at once disintegrates tetragrammaton: the od becomes the tree of life; the primal heh, the tree of the knowledge of good and evil; the kerub

n a profound mystery: the man alone is cast out of eden, but not so the woman- the final heh remains in the garden of mystery; the vau is cast outside. this separation at once disintegrates tetragrammaton: the od becomes the tree of life; the primal heh, the tree of the knowledge of good and evil; the kerubim, the material aspects of od, heh, vau, heh; and the secret wisdom of the qabalah page 58 flaming sword, the shin. thus tetragrammaton is disintegrated and there is separation everywhere. as with osiris, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in accordance with the magical law of inversion (necessity, the od will unite with the heh, and the s

word, the shin. thus tetragrammaton is disintegrated and there is separation everywhere. as with osiris, the great work now consists in reuniting the fragments; the vau, or creative phallus, being cast out of the garden into the world. the vau must unite with the heh, for when it does so, in accordance with the magical law of inversion (necessity, the od will unite with the heh, and the shin- the flaming sword (see diagram 3, page 34- will be plunged into the heart of tetragrammaton. then will the kerub of earth, 7 which is the unity of the forces of the remaining three kerubim, be sacrificed- that is materiality will vanish; the trees of life and of good and evil will dissolve into one; and as this unity takes form, not only will tetragrammaton be re-established, but simultaneously will h

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

'swho).even aleister crowley admired waite's poetry 'as a poet, crowley reluctantly admitted 'his genius was undeniable (incampaignagainst uizite, an unpublished part of theconfessions).others, more favourably disposed to waite,mighthesitate to endorse that judgement,butthey admired his verse for its own sake 'poetry of great beauty, katherine tynan called it; while algernon blackwood saw waite's flaming language of great beauty, yet true simplicity-c-as the work of 'an inspired, outspoken mystic, nothing more or less'.whichis how waite wanted them to be seen. he was, above all, a mystic and wished to beknownas such.thathis studies of the occult are remembered when his mystical writings are neglected is a tribute to the folly of an age that exalts the irrational,nota judgement upon their m

she could nolongerafford to keephimat school.whatwaitewasdoingduringthetimebetweentheflightofmrkirkby andhisentryintost charles's college isnotclear: perhapsitwasthenthathelearned frenchfromhis mother,forit wasduringhistimeatthecollegethathe 'learned latinand-greekand forgotmostofthefrench she hadtaughtme'.6healso recalled vividly father rawes the prefectofstudies,'withhis rather feeble body, his flaming countenance andtheremanentsofan uncared-for-tow255 coloured mop. it was almost certainly father raweswhoencouraged waite in his earliest literary efforts andwho,perhaps, suggested tohim.thathe had a vocation tothepriesthood. waite unquestionably feltdrawntotheideaofpriesthood. in an interview in 1896 he described himself as having been'intendedforthepriesthood, and in later life he saw his

arm. 2. the honourablefraterpracticuswears a yellow robe over his black habit, symbolizing the beginning of transmutation in god.thesymbolofthe eagle is embroidered thereon, upon the left side,withthe inscription:faciesquarta,faciesaquilae. his collar is of violet silk, fromwhichdepends a circular lamina, inscribedwiththe letter he, being the first he of the divine name.hebears a. surmounted by a flaming heart. 3. thehonourablefratertheoreticuswears a blue robe over his black habit, symbolizing the aspiration and desirewhichinitiate the great quest and reflect things unrealized. itbearsthesymbol of the man embroidered thereon,uponthe left side,withthe inscription:faciessecunda,facieshominis. his collar isoforange silk, fromwhichdepends a circular lamina, inscribedwiththe letter vau. he bea

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tigate clairvoyantly the symbolismofthe sword. we sat in a semi-circle at the north side of the altar, facing the south, when mars was in virgo at the time. deo date then made the invoking hexagramsofmarsround the room, and the pentagram of virgo and themarssymbol towards the south. we then mentally formulated the hexagramofmars in red light at that point of the compass.theupper triangle appeared flaming, and an armed figureofsomewhat earthy type seemed to look through it.theearthiness we ascribed to the fact that the sign virgo had been invoked.thefigure probably represented the energy of mars (who is the planet of outward manifestation) bringing the hidden lifeofthe earth to the surface, only to be destroyed and consumed as soon as it reached outward perfection, as in time of harvest. we

energy impelling to action. a gigantic, mail clad angelappendixf133appeared, with winged helmet, and great flame-coloured wings fromhis shoulders. there wassome diversity ofopinion concern255 ing his sword. one frater thought that the angel (who was evidently phaleg) had the hilt in one hand and the point in the other, while the blade seemed to encircle the universe. another frater saw it as the flaming sword, others of us saw it as a straightshaft ofwhiteflame.we all held the points of our swords to the angel's breast from which rushed such tremendous force that our arms received a sort of electric shock.behind the figure was a great sun, with which it was connected by a ray of white light. from this white ray he seemed to extractthe red light with whichhe shone. it seemed as if the high

GILBERT THE MAGICAL MASON

enlymanof their divine reveries.permitme to afford to you an example of one sublime deific dream.'inthis conformation he is known:heis the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones,andin his symbols he is knowable although he is unknowable. white are his garments,andhis appearance is as a face, vastandterrible in its vastness.upona throne of flaming brilliance is he seated, sothathe may direct its flashing rays. into forty thousand worlds the brightness of his skull is extended,andfromthelightofthis brightness thejustshall receive fourhundredworldsofjoy and reward in the existence to come. within his skull exist daily thirteen thousand myriads of worlds; all draw their existence fromhim-andbyhimare upheld.fromthatheaddistilleth adew,a

ed, as well as comets so vast and bright as to be notable objects which all must see and wonder at.itis certain that in ancient jewish times notable comets must also have been visible228themagical masonand would be regarded as wonders and signs by an ignorant populace, and yet the bible contains no words which can with any definiteness be said to refer to comets, unless indeed the incident of the flaming sword at the gate of paradise be so considered (genesisiii,24, or the appearance of an angel with his wings stretched out over jerusalem seen by david at the threshing floor of araunah the [ebusite, after the sacrificeofintercession, ii samuel, 24, 16. the comet of donati in 1858, which i well remember, certainly looked like a flaming sword at one period, although its shape varied consider

GILBERT THE SORCERER AND HIS APPRENTICE

will be usually his own enemies. wax figuresmustbe made of these,andnotbnlyof themselves,butof their father, and mother, and children, andtheirnames also inscribed in green. on papyrus. these arethendevoted toappphiandtied round with dark hair.thenthe exorciser shall curse them, spit upon them, defile them with the left foot, and pierce them with a stone knife, after which they are to beputinto a flaming fire, andburntwith the xessan plant(ihave not been able to identify this) at sunrise, noon, or the first hour of the night225225thefigure of apophi as before directed should then beburntat the festival of the new moon.forthe use of hair in the cursing rituals reference may be made. to isabel goudie's confession. i have among. my treasures a jewish phylactery; the parchment scroll inside th

h was within his own knowledge. when it was proposed to demolish the old castle of blervie the contractor employed had thrown down half of the castle, when he was warned to desist. he paid no attention, however, till one day he saw a most evil-looking old woman sitting on a stone dyke and grinning at him. she cursed him volubly, whereupon he went with a stick to drive her away,buta black dog with flaming red eyes snarled at him, and would have bittenhim,butwhen he looked again the old woman sat on the dyke as before. whereupon he was so frightened that he vowed he would never touch a stone of the accursed building again. certain it is that a man was employed to destroy the tower, that he did destroy only half of it, leaving the part which is still standing, and that in consequence he did n

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d, in the lower reaches of yetzirah (the astral) there is the strongest dialectic presence. the chasm or abyss is of great significance to the gnostics. it is the division between the light world and the archons, it is described variously as a wall, palisade, turnstile and portal. it is seen as the great divide or barrier (horos, and is said to be bounded with an embankment of dazzling white fire flaming walls. between the higher and lower worlds is a narrow bridge, a rope, a ladder or a gateway through which only the transfigured can pass. the best known symbol of this abyss is the cross (stauros, it is pre-christian in origin and includes pre and post christian symbolism. it emphasises that only through death to the world of the archons and rebirth and resurrection to light, can we enter

rks burst into flashes and rose high above. the heavens blazed with all their powers; everything flashed and sparked as one. then the spark turned from the side of the south and outlined a curve from there to the east and from the east to the north until it had circled back to the south, as before. then the spark swirled, disappearing; comets and flashes dimmed. now they came forth, these carved, flaming letters flashing like gold when it dazzles. like a craftsmen smelting silver and gold; when he takes them out of the blazing fire all is bright and pure; so the letters came forth, pure and bright from the flowing measure of the spark. therefore it is written: the word of yhvh is refined (psalms 18:31, as silver and gold are refined. when these letters came forth, they were all refined, ca

GOETIA LUCIFERIAN

aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. t

s triangle the very gathering place of spirits thou art fallen and perfected angel, who hath tasted the ecstasies as above and so below, sun nourished djinn who drank deep of the shadows, whose sword tortures those who would obey me not. i call and command o king n. to bring this spirit unto me without violence or harm this is my will. the constraint i do conjure and summon thee, spirit n. by the flaming essence of the forked stave of the sun, the adversarial shadow and burning fire which is the prince of spirits, angels and daemon. come thou forth and without delay to me, spirit n. by adonai, the lord of the earth, by the axis of the sun and the moon i summon thee. by the eternal fire, come now unto this circle be welcomed unto me. welcome unto the spirit welcome spirit n. you are welcome

ngs. paimon is perhaps one of the most significant angelick rulers, which along with astaroth (whom is more bestial/demonic in nature and appearance) opens the way to the grail of lucifer s crown the perception of i and the mind separate from the universe. paimon is a higher spirit of self-initiation, who is a path maker for ones own becoming. paimon sometimes appears as an angelick spirit with a flaming sword. his office is guardian of the path through leviathan, the guardian of the depths and subconscious. 41 j buer buer is a demon of ones becoming and self-initiation through philosophy and instinct. buer should respond to the sorcerer by the means inspiration which leads to one seeking answers and results via work itself. buer is also sabbatic familiar, giving the sorcerer insight and l

e crone as well, making women barren. 26 legions of spirits are under zepar, one may work through this spirit as a means of obtaining the union of another female, or creating a shadow form of a succubus via dreaming sorcery. 44 q botis botis appears in the black mirror as a viper, and then with the command of the magician will appear in a human shape with sharpened teeth, two horns and carrying a flaming sword. botis is a divinatory spirit whom reveals secrets in the depths of the mind, and how one may obtain secrets from others by language and talk. he brings union of friends and foes and rules over 60 legions of spirits. r bathin bathin is a mighty duke, whom appears like a strong man with the tail of a serpent, whom sits upon a pale horse. bathin is a witchcraft familiar of wort cunning

in tongues. he is a divinatory spirit, who reveals answers of the past and present and that which may come. he also teaches astral invisibility and how one may project by dreams. balam governs 40 legions of spirits. 62 z alloces alloces/alocas is the fifty-second spirit who is a duke, who appears in the form of a soldier who rides a great horse. his face is beast like and is that of a lion, with flaming eyes. the speech of alloces is very hoarse and loud. he teaches and instructs in the art of sciences and brings very good familiars to who seeks to learn the use of planets in ones initiation. he rules over 36 legions and may cause the sorcerers enemy to grow paranoid with the movements of the moon, if the magician wishes =1 camio camio/caim is a great president who appears like bird who m

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

agram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of

through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy

minute sensitive points of spiritual consciousness, and in the reality of their existence and function is based not only the deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the angels of the cardinal points and the holy guardian angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and infused into the

GOLDEN DAWN RITUALS B

of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the div

ing line going from the south to the west. draw the closing passive pentagram while visualizing it in bright white. vibrate the name "hcoma (hah-koh-mah. stab the pentagram in the center on the last syllable. 14 b) draw the white in the center of the pentagram,and vibrate the name "alga, stabbing it on the last syllable. perform the 5=6 signs. c) draw the banishing water pentagram, visualizing it flaming blue. vibrate the names "mph arsl gaiol (em-pay-hay arsel gay-ee-ol. stab the pentagram on the last syllable. d) draw the sign of in the center of the pentagram, visualizing it orange. vibrate the name "la, stabbing it on the last syllable. perform the practicus grade sign. step 5 a) move to the north while drawing the white connecting line from the west to the north. make the bright white

GOLDEN DAWN RITUALS C C1

nitials of the sentence: dja wtrwmt wtwdwjyy car wtwdja car dja "one beginning of his unity, one beginning of his individuality, his permutation is one" observe the diagram on the following page and you will notice, that like the pentagram, each re-entering angle of the hexagram issueth a ray. these rays are the radiation from the divine. therefore, like the pentagram, the hexagram is called the "flaming hexagram" and also the six rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black background. thou shall make it in the colours already taught in earlier grades. uppermost point l indigo lowermost point y violet right u

resented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the name atyrara. the bottom point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft of luna. in the center of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree

GOLDEN DAWN RITUALS T

spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p vonpho olani od obza which have vials eight of wrath for two times and a half, sobol vpaah chis tatan od tranan balie whose wings are of wormwood and of the marrow of salt, 14 alar lusda soboln od chis holq have settled their feet in the west and are measured c noqodi cial vnal aldon mom caosgo with their ministers 9996. these gather up the moss of the earth ta las ollor

GOLDEN DAWN RITUALS T3

spoken! come away! for the crown of the siaion od mabza iad o i as momar temple and the robe of him that is was and shall be crowned poilp niis zamran ciaofi caosgo are divided. come! appear unto the terror of the earth od bliors od corsi ta abramig. and unto our comfort and of such as are prepared. lof m the ninth key micaolz bransg prgel napea ialpor a mighty guard of fire with two-edged swords flaming, ds brin efafafe p vonpho olani od obza which have vials eight of wrath for two times and a half, sobol vpaah chis tatan od tranan balie whose wings are of wormwood and of the marrow of salt, alar lusda soboln od chis holq have settled their feet in the west and are measured c noqodi cial vnal aldon mom caosgo with their ministers 9996. these gather up the moss of the earth 14 ta las ollor

GOLDEN DAWN RITUALS U1

ing the administrative governance of hmkj and hnyb, is what is called the human consciousness. that is, a reflection of the two creative sephiroth under the presidency of the four elements, or the reflection of aima and abba as the parents of the human hwhy. but the human neschamah exists only when the higher will is reflected by the agency of aspiration from rtk into the lower body, and when the flaming letter c is placed like a crown on the head of the microprosopus. thus only does the human will become the receptacle of the higher will in the action of the neschamah, which is the link therewith. the lower will is the human hwhy an angry and jealous god, the shaker of the elements, the manifestor in the life of the body. but illuminated by the higher will, he becometh hwchy, no longer an

GOLDEN DAWN RITUALS U7

called the order of dominions or dominations. the sephira dsj is also called hlwdg or magnificence and glory. in hnyb is the radix of red, and therein is there a red color, pure and scintillating and flashing with flame which is reflected unto hrwbg. the sphere of its operation is 5 called \ydm or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet f. and rwbg \yhla is the \yhla, mighty and terrible, judging and avenging evil, ruling wrath and terror and storm, and at whose steps are lightening and flame. and its archangel is lamk the prince of strength and courage and the name of the order of angels is \yprc the flaming ones who are also called the order of p

GOLDEN DAWN RITUALS VENUSZAM16

in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of nogah which i have invoked. take witness that i have duly consecrated this creature of talismans with

GOLDEN DAWN RITUALS Z1

ced before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following forms: in which case it alludes either to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyra

the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extr

ar more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence" the kerub of o has the face and form of a lion with large and clashing wings. he formulates behind the throne of the dadouchos and he is a power of the great goddess tharpesh or tarpheshest, the latter syllable being nearly pasht. the action of the lion kerub is through the flaming o of e of which the egyptian name is labo-ae. the kerub of n has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god tho-om mo-oo, and his operation is by the sign of h, which is called in egyptian szlae-ee. the kerub of l has the face and form of a bull with heavy and darkening wings. he formulat

GOLDEN DAWN RITUALS Z2

lunar and the solar invocations and exposures be repeated when without doubt. if these be done with care (and more especially those of p and q with those of the 4 as taught, for these have great force materially, then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then, let him place the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this period, fit on the alembic head, and distill first in balneum mariae, then in balneum arenae ti

he same relative positions, but removing the tablets of the elements from the altar, then substitutes one of rtk. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most solemn invocation to the forces of rtk to render the result of the working that which he shall desire, and makes over each vessel the symbol of the flaming sword. this is the most important of all the invocations. it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. at the end of it, if it has been successful, a keen and translucent flash will take the place of the slightly colored flashes in the receiver of the curcurbite so that the fluid sho

GOLDEN DAWN RITUALS ZAM1

c w h y step 14 return to the center of the room, and visualize the six crosses (six is the number of tiphareth) in a network of light around you. step 15 stand in your work area facing east with your arms out to your sides, so that your body forms a cross, with your palms facing forward. step 16 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue, as you are saying them. 6 y r n y step 17 raise your right arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 18 raise both arms to form the letter "v, with your palms facing

GOLDEN DAWN RITUALS ZAM16

in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of dsj which i have invoked. take witness that i have duly consecrated this creature of talismans with t

GOLDEN DAWN RITUALS ZAM2

d" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to memory the analysis of the keyword. it is of equal importance, that with each step, we meditate on the alchemical formula of spiritual transformation into the light of adonai. the analysis of the keyword step 1 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue as you are saying them. 6 y r n y step 2 form the "l" while saying "virgo, isis, mighty mother" form the "v" while saying "scorpio, apophis, destroyer" form the "cross" then "x" while saying "sol, osiris, slain and risen" form the "l" while saying "isis" form the "v" while saying "apophis" form the "x" while saying "osiris" step 3 slowly move your arms from the "x" position

GOLDEN DAWN RITUALS ZAM21

, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection w

GOLDEN DAWN RITUALS ZAM22

thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thine enemies to fall paralyzed with terror, yet thou art also the kind heart unto him that calleth upon thee. hail unto thee, ra (vibrate and circulate by formula of middle pillar, from whose mouth sprang forth the gods. thee, thee do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight of thee. o thou who art most beloved above all, and whose glory causeth the gods to rejoice, thee, thee do i invoke! hail ra (vibrate and circulate by formula of middle pillar) oh thou whose name is unknown. i praise thee from the heights of heaven to the breadth of the earth, and to the depths of the sea. tho

even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in (make the sign of the rending of the veil over the talisman) let the white brilliance of the divine spirit descend upon this creature of talismans to fill it with the glory of thy majesty, that forever it may be unto me an aid to aspire to the great work. closing step 1 draw flaming sword over talisman. say: glory be unto thee, lord of the land of life, for thy splendour flows out rejoicing, even unto the ends of the earth. step 2 take up the talisman, pass between the pillars, formulate an astral banner of the east about it. say: behold ye powers and forces of trapt which i have invoked. take witness that i have duly consecrated this creature of talismans with the ai

GOLDEN DAWN RITUALS ZAM7

wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection w

GOLDEN CHAIN AND THE LONELY ROAD

ed. for unless that inchoate germ of the magical life awakens to itself there can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: the secret rapport between the gods and the soul; no other may tell of it. its outward signs are inspiration and knowing, married in an indefinable state whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union of the twain: the non-dual path of the double-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

erland sciences research foundation. all this and more at: www.borderlands.com 52 allen h. greenfield frater achad (charles stansfeld jones. 53 9 frater achad frater achad, as much as crowley and later frater lamed, is responsible for cracking the cipher. his gnostic view of reality has been summarized by his followers thusly: the qabalists tell us that the sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths

e next page. 90 allen h. greenfield aleister crowley was placed in the central position in the grouping of five musicians. i found other heads to place on the other bodies: to crowley s right, jacob frank and meade layne. to his left, mark probert and max theon. in the foreground, i added a character i d found in another old french publication. it is a lamp shaped like a rather rotund man, with a flaming penis. i named him fire man (there was an inside joke to this, which had to do with the band alamantra s song lunch lady arms) i later discovered a similar female counterpart, a pitcher, who goes under the name tank girl. left: fireman right: tankgirl secret cipher of the ufonauts 91 to the left of this assembly are (presumably) the people who live in the villa where these musicians are pl

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

this manual. step 2. enter your body of light. hold your wand before you. stand facing the watchtower of fire in the south. see fue radiate from your wand and say: behold, all the phantoms have vanished, arad i see that sacred and formless fire; the fire that llames and consumes the hidden depths of the universe, and i hear the voice of fire. trace the fire pentagram before you, and then trace a flaming red enochian letter k (k) within it. maintain this flaming letter and say, oip-teaa-pdoke (oh-ee-peh teh-ah-ah peh-doh-keh) in the names and letters of the great southern quadrangle, i invoke you, angels of the watchtower of the south. then vibrate the great holy narre of this watchtower. feel the angels of the watchtower of fire rising up from within you. step 3. take your cup in your han

(heh-koh-mah: water. step 9. turn to the north, trace a black pentagram of earth before you, and say nanta (nah-en-tah: earth. step 10. extend your arras outward in the form of a cross while still facing the north and say, before me kzhikal (ee-heh-zod-hee-kal) behind me edlprnaa (eh-del-par-nah-ah) on my right bataivah (bah-tah-ee-vah-heh) on my left raagiosl (rah-ah-geeoh- sel) behold, the four flaming pentagrams and 1 alone in the rnidst. 100 notes: during the first five steps, use your right hand to trace a pentagram beginning at your forehead. enochian gematria reveals that the five words spoken in these steps add up to a total of 449, the number for the word parakleda (par-rah-kel-eh-dah) which mearas "marriage" or "wedding" this demonstrates the binding force behind these words. the

up to a total of 449, the number for the word parakleda (par-rah-kel-eh-dah) which mearas "marriage" or "wedding" this demonstrates the binding force behind these words. the four elements are addressed in steps 66 through 9. these mames are from the tablet of union. step 10 calls upan the mames of the four great igngs of the watchtowers. while executing this ritual, you must be able to "see" the flaming pentagrams in the air alter tracing them with your wand. at the end of step 10 you should be able to feel the four kings and yourself together as a living pentagram. 101 hexagrams of the elements the hexagram, symbol of the macrocosm and microcosm interlaced, and hence of the end of the great work. aleister crowley, gematria the hexagram is a powerful symbol representing the operation of t

oh-roh eebah ahoh-zod-pee) on my left mpharslgaiol (em-pehheh aress- el gah-eeoh-leh) aboye me and below me, my magical universe, and behold, i alone in the midst. notes: the formulas of ivi tdt and ztztzt are explained iaer in this manual. as you trace the hexagrams in the air before you, you should v brate the letters of these formulas. while executing this ritual, you must be able to "see" the flaming hexagrams in the air alter tracing them with your wand. the four holy names of divinity spoken in step 6 107 are explained in enochian magic and shown in figure 9, appendix a. these four names of power together with the ultimate duality of object (the universe) and subject (your own self) constitute a living hexagram. 108 wand invocation the following is a ritual that you can conduct to co

your experiences in your magical diary. 138 the thirty aethyrs andan angel cometh forth, and. he taketh me aside into a little chamber in one of the nine towers. this chamber is furnished with maps of many mystical sities. there is a table, and a strange lamp, that gines light by jettingfour columns of vortex rings of luminous smoke. and he points to the map of the aethyrs, that are arranged as a flaming sword, so that the thirty aethyrs go into the ten sephiroth. and the first nine are infinitely holy. aleister crowley, the vision and the voice, the 9th aethyr enochian magick describes thirty aethyrs or aires that are situated above/behind our physical world. unlike the watchtower squares, the aethyrs are positioned in serial order from number 30, tex, the lowest and most material, to num

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

him (deut. sag. no. 276; they lead into bogs, on deceptive devious tracks, mrrlig-spor (st. 2, 45, exactly like the butz, p. 507. the pedestrian tries to keep one foot at least in the carriage-rut, and then he gets on safely, for ignes fatui have power on footpaths only. according to villemarque's barzasbreiz 1, 100 the spirit is a child with a firebrand in his hand, which he whirls round like a flaming wheel; now he appears as a sick horse, and when the herdsman would lead him into the stable, hurls the brand at his head; now as a bleating goat gone astray, that after sundown shews itself on the pond, and tempts the traveller into^ the water, then scampers os" to tease him. in etner's unwiird. doctor p. 747' fire-men and frisking goats' are coupled together. the phenomenon has a vast var

rnish or jerk to and fro, viz. the fiery blade^ in 1 in lausitz the ignis lambens that plays about the tops of forest trees is called feuermann, laus. mouatsscbr. 1797. p. 7-19. 2 these fiery exlialations also settle on the masts of ships, marienleg. 87, 96, or the spears of warriors. the former kind the ancients named after the dioscuri, pliny 2, 37, the moderns call it 'feu de st. elme' for the flaming spears i have old authorities' signa (also, pila) militum arsere' tac. ann. 12, 64. 15, 7' duae puerorum lanceae, emissis flammis, lumen euntibus praebueruut, ibantque fulgurautes hastue' greg. tur. mirac. mart. 1, 10. and a modern instance in zeiller's will o' the wisp. 917 pictorius p. 524 zeusle r h'om zeuselu, ziiselu to toy with fire; otherwise ziinsler, zuiuller, and in fischart's ga

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

, a divinity. the edda makes all the ases, o&inn, thorr, freyr, and tyr, unite their powers to do battle with the sons of fire and their confederates, yet they are beaten like enoch and elias: elias bears a marked resemblance to thorr (or donar, michael to the queller of garmr or fenris-ulfr; i do not say that enoch is equally to be identified with any particular god, but he might. surtr with the flaming sword may remind us of the angel that guards paradise, but he also finds his counterpart in the story of enoch and elias, for these two, at least in the legend of brandan (in bruns p. 187, have an angel with a fiery sword standing by their side.1 an as. homily de temporibus antichristi quoted by wheloc on beda p. 495 (supra p. 161n) contains remarkable statements. arrogant antecrist, it sa

HELENA BLAVATSKY NIGHTMARE TALES

doting mother, he left the sick-room for a few instants to seek reliefin his own garret. when he returned, the ravings were following another channel. franz was singing, trying toimitate the sounds of a violin. toward the evening of that day, the delirium of the sick man became perfectly ghastly. he saw spirits of fireclutching at his violin. their skeleton hands, from each finger of which grew a flaming claw, beckoned to oldsamuel. they approached and surrounded the old master, and were preparing to rip him open. him,"the only man on this earth who loves me with an unselfish, holy love, and. whose intestines can be of anygood at all" he went on whispering, with glaring eyes and demon laugh. by the next morning, however, the fever had disappeared, and by the end of the ninth day stenio had

HP LOVECRAFT A DARK LORE

faded into the violet, lamp-starred twilight, and the court-house floodlights and the red industrial trust beacon had blazed up to make the night grotesque. of all the distant objects on federal hill, a certain huge, dark church most fascinated blake. it stood out with especial distinctness at certain hours of the day, and at sunset the great tower and tapering steeple loomed blackly against the flaming sky. it seemed to rest on especially high ground; for the grimy fa ade, and the obliquely seen north side with sloping roof and the tops of great pointed windows, rose boldly above the tangle of surrounding ridgepoles and chimney-pots. peculiarly grim and austere, it appeared to be built of stone, stained and weathered with the smoke and storms of a century and more. the style, so far as t

roofs and domes and steeples and far hills which he saw one winter afternoon from that great railed embankment, and violet and mystic against a fevered, apocalyptic sunset of reds and golds and purples and curious greens. the vast marble dome of the state house stood out in massive silhouette, its crowning statue haloed fantastically by a break in one of the tinted stratus clouds that barred the flaming sky. when he was larger his famous walks began; first with his impatiently dragged nurse, and then alone in dreamy meditation. farther and farther down that almost perpendicular hill he would venture, each time reaching older and quainter levels of the ancient city. he would hesitate gingerly down vertical jenckes street with its bank walls and colonial gables to the shady benefit street c

the third or emergency whistle signal, though the others failed to detect it. muffled musketry sounded again, followed by a deep scream less piercing but even more horrible than the those which had preceded it; a kind of throaty, nastily plastic cough or gurgle whose quality as a scream must have come more from its continuity and psychological import than from its actual acoustic value. then the flaming thing burst into sight at a point where the curwen farm ought to lie, and the human cries of desperate and frightened men were heard. muskets flashed and cracked, and the flaming thing fell to the ground. a second flaming thing appeared, and a shriek of human origin was plainly distinguished. fenner wrote that he could even gather a few words belched in frenzy: almighty, protect thy lamb!

here the curwen farm ought to lie, and the human cries of desperate and frightened men were heard. muskets flashed and cracked, and the flaming thing fell to the ground. a second flaming thing appeared, and a shriek of human origin was plainly distinguished. fenner wrote that he could even gather a few words belched in frenzy: almighty, protect thy lamb! then there were more shots, and the second flaming thing fell. after that came silence for about three-quarters of an hour; at the end of which time little arthur fenner, luke's brother, exclaimed that he saw "a red fog" going up to the stars from the accursed farm in the distance. no one but the child can testify to this, but luke admits the significant coincidence implied by the panic of almost convulsive fright which at the same moment

HP LOVECRAFT BEYOND THE WALL OF SLEEP

e resplendent aura of my brother of light drew near and held colloquy with me, soul to soul, with silent and perfect interchange of thought. the hour was one of approaching triumph, for was not my fellow-being escaping at last from a degrading periodic bondage; escaping forever, and preparing to follow the accursed oppressor even unto the uttermost fields of ether, that upon it might be wrought a flaming cosmic vengeance which would shake the spheres? we floated thus for a little time, when i perceived a slight blurring and fading of the objects around us, as though some force were recalling me to earth- where i least wished to go. the form near me seemed to feel a change also, for it gradually brought its discourse toward a conclusion, and itself prepared to quit the scene, fading from my

IRISH WITCHCRAFT AND DEMONOLOGY

was a sore mis-jab when he employ'd auld mary butters. the sorcerest open'd the scene with magic words of her invention, to make the foolish people keen who did not know her base intention, she drew a circle round the churn, and washed the staff in south-run water, 2 and swore the witches she would burn, but she would have the tailor's butter. when sable night her curtain spread then she got on a flaming fire; the tailor stood at the cow's head with his turn'd waistcoats 3 in the byre. p. 230 the chimney covered with a scraw an' every crevice where it smoak'd, but long before the cock did craw the people in the house were choak'd. the muckle pot hung on all night, as mary butters had been brewing in hopes to fetch some witch or wight, whas entrails by her art were stewing. in this her magi

ISIS UNVEILED

[bad ipirits] recede be- fore it. amtri" exonim qf wattr (and adut "creatnre (d the water. i ezorciw thee .hy tkt ikrtt name* which are netxali, hod, and ytaod [kabalirtic trinity, in the beginning and in the end, by alpha and om^a, whkji are in the spirit aaoth [holy ghoet. or the 'vitimrmtu soui. i ezorciie and adjure thee? wandoing eagle, may the lord command thee by the winfj^ ike buli and ku flaming naird" ciim dicrub placed at the eaat gate of edn.j etoreim i4 on eiemadti spirit "serpent, in the name of the tetra- grammafam, the lord; he commandi thee, by the angel and the lion" angel of darkness, obey, and run away with this hoty [eurdaed] wattr. eagle in cfaaiu, obey thia aign, and retreat bdon the breath. moving aerpent, crawl at my feet, or be tortured by titii toured fire, and e

ater, proceeded from the air; ether or fire complete the mystic four, the arba-il "when the concealed of the concealed wanted to reveal himself, he first made a point [primordial point, or the first sephira, air or holy ghost, shaped it into a sacred form [the ten sephiroth, or the heavenly man, and covered it with a rich and splendid garment, thai it the world "he maketh the wind his messengers, flaming fire his 704. moku. i. 72-78. 705. s e 1, i. pp. 32-34 of uiii work. 706. srp/ier vebtrah. d. i, mi^uuh 9. 707. ibid, muhnah 10. 708. zoltar. i. 2 a. digitizecoy google the night of brahma 278 servants' quotes the yd^rak, showing the cosmtcal character of the later personified angeu" and that the spirit permeates every minutest atom of the cosmos* when the cyde of creation is nm down, the

JASMUHEEN THE FOOD OF GODS

chedelic effects, and can release special ecstatic and transcendental experiences, among meditators and mystics. the mystical third eye: according to several occult traditions, the pineal gland is connected to the third eye, which is situated in the middle of the forehead, on a straight line from the pineal gland. with shiva and the buddha, the third eye is found described as a shining spot and a flaming pearl, symbolizing unity, transcendental wisdom and spiritual consciousness. this point is often used as point of concentration in meditation, because it is one of the places in the body where it is most easy to hold a steady focus, as well as it activates psychic energy. concentration on this point will sooner or later give strong impressions of inner light, and is a method to get in cont

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e highest god (busching, grundriss einer geschichte dir philosophie, 1 th. p. 344. we find, therefore, in the earliest ages, an ther (spiritual fire) theory, by which t 148 the rosicrucians. many modern theorists endeavour to explain the phenomena of magnetism. this is the ther um of robert flood, the rosicrucian. fire, indeed, would appear to have been the chosen element of god. in the form of a flaming bush he appeared to moses on mount sinai. his presence was denoted by torrents of flame, and in the form of fire he preceded the band of israelites by night through the dreary wilderness; which is perhaps the origin of the present custom of the arabians, who always carry fire in front of their caravans (reade s veil of isis. all the early fathers held god the creator to consist of a subtil

tary bodies, in motived projection from the sun in the centre, in their evolved, proportional, harmonious order. the rosicrucians taught that the harmony of the spheres is a true thing, and not simply a poetic 198 the rosicrucians. dream: all nature, like a piece of music, being produced by melodious combinations of the cross-movement of the holy light playing over the lines of the planets: light flaming as the spiritual ecliptic, or the gladius of the archangel michael, to the extremities of the solar system. thus are music, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their mast

ure. fig. 96 represents one of the western towers of st. fig. 72. obeliscus. fig. 73. obelisk. fig. 75. two round towers. paul s cathedral, london, which is one of the double lithoi (or obelisks, placed always in front of every temple, christian as well as heathen. it is surmounted by the fig. 74. propylon, thebes. fir-cone (thyrsus) of bacchus, and the sculptured urns below it are represented as flaming with the mystic fire. the architectural genealogy of the tower or steeple in fig. 97, p. 220, exemplifies a parallel of growth between all the uprights, and exhibits their changes of form, and proves 216 the rosicrucians. their reproduction through the centuries, both in the east, and more particularly in the western countries of europe. in the lower portion of this fig. 97 we have a furth

er both being the same thing in reality; looked-at from either side; or from before and from behind. thirdly. composed of this mask, and of this infinite medium or divine movement, is the general investment (or spirit) called the soul of the world. the purer part of this sensitive, responsive soul is, in its own nature, of the breath of the angels for "the angels were made. the anima mundi is the flaming spiritual region, in which all things live. even the devils are portions of this efflux, which is the general life. but the rebellious spirits (the vis inertia, or the laziness, so to speak) of matter dense, contradictory, inaccessible are buried or lost and were afterwards chained in inapprehensive matter. all particular sentiences whether of the brutes or man are nothing other than parts

, the stone (petram universalem) or rock (peter st. peter, upon which the church, and salvation, is founded. this is the mystical end and scope of that longed-for beatitude or magical transfiguration the philosophers stone, or foundation. which (being to be obtained out of the material by supernatural means) when contracted into itself, and concentrated and intensified, glows (or martyrises* into flaming red, or possession, or glorified agony (made heaven. from thence it is said to be the blood of christ (and the cross of christ) which blood was shed for the redemption of the world from the penalties of the (first) fall( by which we are. by means of the great sacrifice mortality is purged into purity back into the celestial fire, and redeemed from hell or matter. however, we are not redeem

JESSUP MK THE CASE FOR THE UFO

ue them momentarily: then it vanished without a sound. must have hit a vortice, or been saved somehow. m. lawrence roth, director of the blue hill observatory, in 1903, was visiting paris on september 4, of that year. at 10:00:pm, he happened to be looking toward the eiffel tower from the rond-point of the champs elysees. the tower was suddenly struck by white lightning. simultaneously he spied a flaming sphere edging downward to the second platform. roth claimed the ball was about a yard in diameter, and that it covered some one hundred yards in a matter of seconds and then vanished completely. it is very interesting to note that these reports are from the general area where a great deal of ufo activity was reported in late 1954. localization? selectivity? 123 yes, no doubt. additional su

ky at rome" 214bc probably just plane water boats, human. 216 bc "at praeneste, sixty-five miles from rome, burning "lamps" fell from the sky, and at arpinium, forty-two miles east of praeneste, a thing like a round shield was seen in the sky" ship cleaning off "coat& obviously in a hurry, too 99 bc "when murius and valerius were consuls in tarquinia, there fell in different places a thing like a flaming torch and it come suddenly from the sky. towards sunset, a round object, like a globe, or a round circular shield took its path in the sky from west to east" that is as good a description of a saucer as any. these describe the great activity& undersea building (to a small inference) of the "chain cities" and too, the s-m's resistance to the l-m's in the "small war" after "great return" now

KETAB E SIYAH

, dried and raised by the agitated air made tumultuous by the racing form hurtling to the distant northern peaks where anxious shedim watched for some signal of triumph or of loss. in that dusty wake went ishtar with my witless form across her shoulders, making what speed she could with what strength she had to bear her and me from that perilous garden, well scrutinised by heaven's watch. now, on flaming wings, descended raphael resplendent in his shining arms: upon his brow, bedecked with tousles of gold hair, a princely crown of gold beset with jewels, ruby, purple amethyst and red amber, shaped into winding vines, ivy-leafed; 153 about his shoulders, a robe of silk, dyed with deepest purple, trimmed with gold and hemmed with a peacock's eyes; his limbs and body made glorious within gold

the forest, bound to such duty by shedim spell, woven by baalzebub and ishtar before they made flight. 154 now to the river went raphael and at its bank, before the water, sat and cast certain sorceries upon the waves that in the waters of the brook were seen the night's testament to the deeds that shedim wrought within the valley's confines and all was known to raphael and he was afraid. now, on flaming wings, ascending he made his own speed to high heaven's gates and, there passing its towers that watched the approach thither, flew swift through the gates thrown open before him as he flew in haste to heaven's hub where reached above all the eternal tower, seat of god's once-great majesty. descending, alighting within its long shadow he now went by foot to the spire's portal and demanded

eaven's wrong and avenge the deceiving of their parents. come then and i shall bear you thither hence" hearing thus my speech, man and woman did both accede to my counsel. taking in my right hand woman and in my left noble man, proud and strong son of mine, i took to flight upon wings, burning with a myriad of colours. now did the spies of heaven hurry to make report, upon the quick beat of their flaming wings, flying swift from the garden's lofty walls about the shedim force to heaven's camp to fallen raphael, perceiving from their vigil, in the new light of the dawning day, what had been wrought within the valley of the trees of knowledge and of life, seeing that woman and man had of those forbidden fruits that grew upon the tree of knowledge, feasted and won the power to distinguish the

e shedim's altar a libation of lion's blood to win the alliance of the shedim for his campaign. wide swung the gates of shurupuk as the armies passed through and it seemed to those that watched from the wall that the ranks of spears were without end and that the gate would disgorge an eternity of warriors and at the van was utanapishtim, god amongst men, beneath standard of the temple's seal, the flaming eye. upon the western horizon, apparent to the beholders, a column of the black smoke of pillage rose and the wind brought the war-cries and the drums of the yet distant foes to the walls of shurupuk. now lamech marched also at the column's head and, perceiving in the east the flags upon the towers that made fast the walls of shurupuk, he urged his army to new speeds, eager to plunder that

t to us" now was a drum-beat like the thunder's peal and a low moaning chant by which the wizards worked their charm and from their flesh their spirits passed into the storm clouds and animated the winds. before true knowledge of what was to be was the elohim's the gates were shut upon them and they were in the very midst of the howling tempest, redoubled. many were at that instant blasted by the flaming sky-bolts and fell like stars into the seas and yet others blinded by the rain and mists could not check their flight and were too taken by the waters. yet from the tumult of the sky came a greater number undamaged by the wizards' work yet in disarray. even as the elohim horns rang out to marshal once more the column the bows of shurupuk then sung their song and feathered barbs carried on

KNOWLEDGE LECTURE ONE

ge and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of reg

KNOWLEDGE LECTURE TWO

of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive:

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

point up at the sky. say "as above" 5) extend your left arm out to the side with the edge pointing down. say "so below" 6) cross both arms across your chest with the blade in the left hand, in an "x" with closed fists. say" xeper and remanifest. so it is done" formulation of the inverted pentagram (xxxiv aes) 1) begin in the south. carve an inverted pentagram into the air ahead of you. imagine it flaming red. begin at the bottem and move up and to the left. vibrate "xepera" 2) move to the east. repeat vibrate "xeper" 3) move to the north. repeat vibrate" xeperu" 4) move to the west. repeat. vibrate" i have come into being" evocation of the daemons 1) standing in the center of the ritual space. imagine a breeze blowing in and filling the area as though you are a magnet to the forces of the

LETTER FROM A LUCIFEREAN

ife-spark, and to attract demonic brethren who were willing to serve as effectors of one s will. in contrast to the majority of so-called banishing rituals where the emphasis is placed on keeping things out, the purpose of this rite was to, by raising magico-erotic energy (i use the term metaphorically, attract the attention of our demonic kindred. the rite was always performed within a circle of flaming candles. this not only generated heat (heightening the physical response, but provided a flicker effect much conducive to the development of clairvoyant vision. the rite attracted legions of demonic spirits to gather at the edge of the circle, and, through a process of identification with the particular passions of the celebrants, specific demons made themselves known (by name and form, al

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

t chocolate 4 ahriman chip cookies. he then opens a large refrigerator full of milk cartons empty milk cartons, as it turns out. turning to the television audience, he cries, where am i? hell, it turns out, is being able to consume cookies without the milk that should invariably (according to our cultural tradition) accompany such consumption. the camera fades from the commercial s protagonist as flaming letters proclaim the message, got milk? viewers are then advised to go out and stock up while they still have the chance! see also humor for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. ahriman ahriman (or angra mainyu) is the zoroastrian satan, and the

LIBER 777

ap like a guide. to be kings. 29 36& cwlwfcy stolas raven. table v (continued) 29 clxi. goetic demons &c. by night (ascendant. clxii. magical images of col. clxi. 15 37= nap phenex child-voices phoe nix. 16 40 \war raum crow. 17 43 ]wnbc sabnock soldier with lion s head rides pale horse. 18 46% wrpyb bifrons monster. 19 49$ lkwrk crocell angel. 20 52 ]wla alloces soldier with red leonine face and flaming eyes; rides great horse. 22 55& bwarwa orobas horse. 24 58# wa amy flaming fire. 25 61! and# gaz zagan bull with gryphon s wings. 26 64$ rwah haures leopard. 28 67 ]wdma amdusias (1) unicorn (2) dilatory bandmaster. 29 70& rac seere beautiful man on winged horse. clxiii. goetic demons &c. by night (succedent. clxiv. magical images of col. clxiii. 15 38 [lah halphas stock-dove with sore thr

dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [lam malphas crow with sore throat. 16 42$ rapw vepar mermaid. 17 45$ and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man hold

rning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balan

LIBER AASH

t.s. for celephais press/ niwg. this e-text last revised 29.06.20teliber a fash vel capricorni pnevmatici svb figvra ccclxx v a a publication in class a 1 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aon and an aon and an aon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up

LIBER ALEPH

en, overwhelmed utterly and ruined by the conflict between their passions and the society about them. wherein which party errs is no matter of moment for our thought; but the existence of the war is evidence of wrong done to nature. n liber aleph vel cxi 6# ultima thesis de amore (final thesis concerning love) herefore, o my son, be thou wary, not bowing before the false idols and ideals, yet not flaming forth in fury against them, unless that be thy will. but in this matter be prudent and be silent, discerning subtly and with acumen the nature of the will within thee; so that thou mistake not fear for chastity, or anger for courage. and since the fetters are old and heavy, and thy limbs withered and distorted by reason of their compulsion, do thou, having broken them, walk gently for a li

LIBER ARARITA

nane, let me re-veil thy perfections. 3. thou hast appeared unto me as an aged god, a venerable god, the lord of time, bearing a sharp sickle. 4. thou hast appeared unto me as a jocund and ruddy god, full of majesty, a king, a father in his prime. thou didst bear the sceptre of the universe, crowned with the wheel of the spirit. 5. thou hast appeared unto me with sword and spear, a warrior god in flaming armour among thine horsemen. 6. thou hast appeared unto me as a young and brilliant god, a god of music and beauty, even as a young god in his strength, playing upon the lyre. 7. thou has appeared unto me as the white foam of ocean gathered into limbs whiter than the foam, the limbs of a miracle of women, as a goddess of extreme love, bearing the girdle of gold. 8. thou hast appeared unto

hievous and lovely, with thy winged globe and its serpents set upon a staff. 2 liber dcccxiii vel ararita 9. thou hast appeared to me as an huntress among thy dogs, as a goddess virginal chaste, as a moon among the faded oaks of the wood of years. 10. but i was deceived by none of these. all these i cast aside, crying: begone! so that all these faded from my vision. 11. also i welded together the flaming star and the sixfold star in the forge of my soul, and behold! a new star 418 that is above all these. 12. yet even so was i not deceived; for the crown hath twelve rays. 13. and these twelve rays are one. 3 ii r 0. now then i saw things averse and evil; and they were not, even as thou art not. 1. i saw the twin heads that even battle against one another, so that all their thought is a con

LIBER CCXLII AHA

ast score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation fs wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. aha! 29 in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a winged scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of

LIBER CHANOKH

asa olalore ginai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai colalala. ul ci ninu a sobame ucime. bajile? iad balatohe cahirelanu pare! niiso! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore. a mighty guard of fire with two-edged swords flaming (which have eight vials of wrath for two times and a half, whose wings are of wormwood and the marrow of salt) have set their feet in the west, and are measured with their 9996 ministers. these gather up the moss of the earth as the rich man doth his treasure. cursed are they whose iniquities they are! in their eyes are mill-stones greater than the earth, and from their mouths run seas of

LIBER CLXV A MASTER OF THE TEMPLE

which he brought to fulfilment. a r b a d a h a r b a trapt hr w b g d s j hny b hmk j r t k y a twklm dwsy dwh j x n 6=5 7= 4 8=3 9=2 10=1 0=0 0 1=1 2=9 3=8 4= 7 5=6 horus amoun nephthy s isis ptah heru-pa-kraat h osiris shu thoth hathoor ra n u i t h h d a i t h gt. one night of time t a the spirit of aiqhr c spirit of primal fire child of gt. transformers n the magus of power b f daug hter the flaming sword propher of the eternal y p lord of h osts of t he m ighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirt of the m ighty wa te rs z children of the voice s daughter of reconcilers child of powers ofwa

LIBER COLLEGII SANCTI

acticus had gto his practicus h and that for the philosophus had gto his philosophus h; these have been amended on the same basis. the task of a philosophus. g. the meditations given in liber v. h this work has not been definitely identified. because of the dates involved it cannot be gliber v vel reguli. h in gliber viarum via h is a reference to gliber v h under the head "the formulation of the flaming star (referred to the path of heh) which suggests some manner of pentagram ritual or meditations on that theme. it is unlikely, too, to be crowley's gtrue greater ritual of the pentagram h as published in the magical link in 1999 as that is said to be for the use of adepts only and in any case does not contain any gmeditations h as such. g. and repeat to him his chosen chapter of liber dcc

LIBER CXCVII STORY OF SIR PALAMEDES

that the tears of toil begin to dew her breasts with ardent pearls. nor doth she mitigate her dance, the bagpipe ever louder skirls, until the shapes of death advance and gather round her, shrieking loud and wailing o.er the wide expanse sir palamedes, the saracen knight 45 of sand, the gibbering, mewing crowd. like cats, and apes, they gather close, till, like the horror of a cloud wrapping the flaming sun with rose, they hide her from the hero.s sight. then doth he must thereat morose, when in one wild cascade of light the pageant breaks, and thunder roars: down flaps the loathly wing of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music.s mello

are those? are they the quest? how still and blue the sky is! hush.god knows.god knows! then on a sudden in the midst of them is a swart god, from hoof to girdle a goat, upon his brow the twelve-star diadem and the king fs collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, sir palamedes, the saracen knight 91 the moons, the meteors, the suns, all in one

LIBER DCCCLX JOHN ST

hirst. it is a thirst of the body. yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs. for why? because i am the servant of the same your god, the true worshipper of the highest. ol sonuf vaoresaji, gono iadapiel, elonusaha calazod. i rule above ye, said the lord of lords, exalted in power [from dr. dee fs mss..ed.]1 11

LIBER HHH

e position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension.7 liber hhh 4 ii a a a .these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear..liber lapidis lazuli. vii. 15, 16. 0. be seated in thine .sana, or recumbent in .av.sana,8 or in the position of the dying buddha. 1. think of thy death; imagine the various the various diseases that may attack thee, or accidents overtake thee. picture the process of death, applying always to thyself (a useful preliminary practic

LIBER ISRAFEL

isdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again. mine is the unseen force, whereof the gods are sprung! which is as life unto the dwellers in the watch-towers of the universe. 1 [more usually known as gjudgement h or gthe last judgement. h in crowley fs thoth deck it is called gthe aon

LIBER LIBERI VEL LAPIDIS LAZULI

certain cry in an unknown tongue, whose stridency troubled the still waters of my soul, so that my mind and my body were healed of their disease, selfknowledge. 27. yea, an angel troubled the waters. 28. this was the cry of him: iiioooshbthio-ioiiiiamamthibi- ii. 16 liber liberi vel lapidis lazuli 29. nor did i sing this for a thousand times a night for a thousand nights before thou camest, o my flaming god, and pierced me with thy spear. thy scarlet robe unfolded the whole heavens, so that the gods said: all is burning: it is the end. 30. also thou didst set thy lips to the wound and suck out a million eggs. and thy mother sat upon them, and lo! stars and stars and ultimate things whereof stars are the atoms. 31. then i perceived thee, o my god, sitting like a white cat upon the trellis

ou and chirp at my right hand! 51. this was the tale of the memory of al a fin the priest; yea, of al a fin the priest. 27 vii 1. by the burning of the incense was the word revealed, and by the distant drug. 2. o meal and honey and oil! o beautiful flag of the moon, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and

LIBER LVII

his book; for he meant to imply .one is the spirit of the living god. i.e. i have in this book unified all the diverse symbols of the world; also also .the world of shells. i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the* i had no idea that i knew this before 1912 [note added by ac in a copy of equinox i (5, transcribed by yorke] 32 i.e, the three volumes of crowley.s collected works. t.s. 24 liber lviii tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and mi

ght, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious .cook. of arguing x= y+ 1 x= y, by assuming 33 [diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword. t.s] on the qabalah 25 that x should add one to itself .for the concealed unity..34 why shouldn.t y have a little concealed unity of its own?35 that the method should ever have been accepted by any qabalist argues a bankruptcy of ingenuity beyond belief. in all conscience, it is easy enough to fake identities by less obviously card-sharping methods! 2. notariqon. the absurdity of th

hen, and not before, will you fully understand their validity, and the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire .the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalini, the female magical soul. note 7 as the meetingplace of 3, the mother, and 10, the daughter; whence netzach is the woman, married but n

LIBER LXVII THE SWORD OF SONG

ct with your creative deity, and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth(.new birth. you.ll call the same, i fear) transcends the ordinary sphere and flies in the direction .x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found attacking nothing. here.s the ground, pistols, and coffee.three in one (alas, o rabbi schimeon) but never a duellist.no son, no father, and (to please us most) decency pleads.no holy ghost! all vanish at the touch of truth, a cobweb trio.like, in sooth, 70

references have been altered to conform to the pagination of this e-text. t.s] 652. this, that, the other atheist s death73. their stories are usually untrue; but let us follow our plan, and grant them all they ask. 709. a cannibal.74.this word is inept, as it predicates humanity of christian-hate- christian. j.accuse the english language: anthropophagous must always remain a comic word. 731. the flaming star.75.or pentagram, mystically referred to jeheshua. 732. zohar.76..splendour. the three central books of the dogmatic qabalah. 733. pigeon.77.says an old writer, whom i translate roughly .thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard.s smile, if thou wilt that of egypt.s crocodile. 746. lost! lost! lost !78.see the

ten. 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? so our father, having won the serpent crown, the ur us of antient khem, did bind it upon his head, and rejoiced in that kingdom for the space of two hundred and thirty and one days2 and nights, and turned him toward the flaming sword.3 now the sword governeth ten mighty kingdoms, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4 the maiden is blind. our father: she shall be what she doth not. and a second virgin came forth to him and said: the second riddle: detegitur yod. quoth our father: the moon is full

the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during his long sleep the roses had grown over him, crimson and flaming with interior fire, so that he could not escape. yet they withered at his glance; withat he knew what fearful task was before him. but slaying his disciples with long nails, he interred them there, so that they were right sorrowful in their hearts. may we all die so! and what further befell him ye shall also know, but not at this time. going forth of that mountain he met also the fool. the

LIBER LXXVIII

centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for the double letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes force.strength, rush, vigour, a description of the cards of the taro 9 energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that

nes of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse fs head. he grasps a club with flaming ends, somewh

LIBER MMCMXI NOTE ON GENESIS

it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy.gleaming as the great name elohim in the heart of the six-fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words \yh hta .thou in extension. so also does the name elohim read la .deity \yh, in extension* and the numeration of elohim is 86, which by gematria reads hap, again meaning .spread out, extended. write the letters of this name in any invoking pentagram; and

t of the clavice was in some way .genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflected by the agency of aspiration from kether into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link therewith. the lower will is the human jehovah, an angry and jealous god, the shaker of the elements, the manifestor in th elife of the body. but illuminated by the higher will, he becometh hwchy, no lo

LIBER STELLAE RUBEAE

take of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar shall be entirely bare. 12. first, the ritual of the flaming star. 13. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu! pa, sa, ga. liber stella rubea 2 qwi mu telai ya pu melai .se gu malai; pe fu telai, fu tu lu. o chi balae wa pa malae .t .t .t! ge; fu latrai, le fu malai k.t! h.t! n.t! al. rel moai ti.ti.ti! wa la pelai tu fu latai wi, ni, bi. 15. also thou shalt excite the

LIBER XCV THE WAKE WORLD

in his feet laughed joy at us. one couldn.t lift one.s head, for he was too glorious to behold; but he spoke wonderful words like dying nightingales that have sorrowed for the fading of the roses, and pressed themselves to death upon the thorns; and one.s whole body became a single eye, so that one saw as if the unborn thought of light brooded over an eternal sea. then was light as the lightning flaming out of the east, even unto the west, and it was fashioned as the swiftness of a sword. by and by one rose up, then one seemed to be quite, quite dead, and buried in the centre of a pyramid of the most brilliant light it is possible to think of. and it was wake-light too; and everybody knows that even wake-darkness is really brighter than the dream-light. so you must just guess what it was

the terrible door of the fifth house, which is the royal armoury. and when we came in the house was full of steel machinery, some red hot and some white hot, and the din was simply fearful. so to get the noise out of my head, i took the little whip and whipped myself till all my blood poured down over everything, and i saw the whole house like a cataract of foaming blood rushing headlong from the flaming and scintillating star of fire that blazed and blazed in the candescent dome, and everything went red before my eyes, and a great flame like a strong wind blew through the house with a noise louder than any thunder could possibly be, so that i couldn.t hold myself hardly, and i took up the sharp knives of the machines and cut myself all over, and the noise got louder and louder, and the fl

everything is all harmony and beauty below, and crowned about with the crown of twelve stars, which is the only way you can put it into dream talk. now you don.t need to struggle to go on any more, because you know already that all the house is one palace, and you move about in your own wake world, just as is necessary. all the paths up to the second house open.the path of the hierophant with the flaming star and the incense in the vast cathedral, and the path of the mighty ruler, who governs everything with his orb and his crown and his sceptre. there is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way by which he is joined with the new f

LUCIFERIAN SORCERY

m aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the anubian way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the bornless baphometic spirit of fire! commentary to invocation of the holy guardian angel, azal'ucel with regard to an invocation to the holy guardian angel, the spirit of the adversary who resides in darkness and light, azal uc

ble to master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and angelick atavisms and familiars. by exteriorizing ones adversarial aspects of i and being one may objectively view the essence of self, manifest its strengths again in the union of flesh and mind. the guardian of flaming sword and corpse-king of the scepter is in reference to the illustration by elda isela ford, based on passing through the as above, so below forces of the sethanic path unto the 8-pointed witches sabbat/luciferian star sometimes 33 called algol. this ritual was a sethian development of the headless one ritual or bornless one ritual as developed and adapted by aleister crowley and the greek

LUCIFERIAN SORCERY AND SET TYPHON

ds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. i

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

k to life and became the savior of his people. the secret processes whereby he was resurrected symbolized those cultures by means of which man is able to overcome his lower nature, master his appetites, and give expression to the higher side of himself. the mysteries were organized for the purpose of assisting the struggling human creature to reawaken the spiritual powers which, surrounded by the flaming click to enlarge a female hierophant of the mysteries. from montfaucon's antiquities. this illustration shows cybele, here called the syrian goddess, in the robes of a hierophant. montfaucon describes the figure as follows "upon her head is an episcopal mitre, adorned on the lower part with towers and pinnacles; over the gate of the city is a crescent, and beneath the circuit of the walls

e human beings. the tendency to attach divine attributes to great earthly rulers is one deeply implanted in human nature (see atlantis) the same author sustains his views by noting that the deities of the greek pantheon were nor looked upon as creators of the universe but rather as regents set over it by its more ancient original fabricators. the garden of eden from which humanity was driven by a flaming sword is perhaps an allusion to the earthly paradise supposedly located west of the pillars of hercules and destroyed by volcanic cataclysms. the deluge legend may be traced also to the atlantean inundation, during which a "world" was destroyed by water, was the religious, philosophic, and scientific knowledge possessed by the priestcrafts of antiquity secured from atlantis, whose submerge

of seventy-eight leaves which has been in possession of the gypsies since the time when they were driven from their ancient temple, the serapeum (according to the secret histories the gypsies were originally egyptian priests) there are now in the world several secret schools privileged to initiate candidates into the mysteries, but in nearly every instance they lighted their altar fires from the flaming torch of herm. hermes in his book of thoth revealed to all mankind the "one way" and for ages the wise of every nation and every faith have reached immortality by the "way" established by hermes in the midst of the darkness for the redemption of humankind. poimandres, the vision of hermes the divine pymander of hermes mercurius trismegistus is one of the earliest of the hermetic writings n

r a white refulgent light, which indicated that she was the moon. vipers rising up after the manner of furrows, environed the crown on the right hand and on the left, and cerealian ears of corn were also extended from above. her garment was of many colours, and woven from the finest flax, and was at one time lucid with a white splendour, at another yellow from the flower of crocus, and at another flaming with a rosy redness. but that which most excessively dazzled my sight, was a very black robe, fulgid with a dark splendour, and which, spreading round and passing under her right side, and ascending to her left shoulder, there rose protuberant like the center of a shield, the dependent part of the robe falling in many folds, and having small knots of fringe, gracefully flowing in its extre

and ascending to her left shoulder, there rose protuberant like the center of a shield, the dependent part of the robe falling in many folds, and having small knots of fringe, gracefully flowing in its extremities. glittering stars were dispersed through the embroidered border of the robe, and through the whole of its surface: and the full moon, shining in the middle of the stars, breathed forth flaming fires. nevertheless, a crown, wholly consisting of flowers and fruits of every kind, adhered with indivisible connexion to the border of that conspicuous robe, in all its undulating motions. what she carried in her hands also consisted of things of a very different nature. for her right hand, indeed, bore a brazen rattle [sistrum] through the narrow lamina of which bent like a belt, certai

MASTERING WITCHCRAFT

erb or myrrh should be mixed with the wine of consecration. you must now tune your deep mind to the correct wavelength. for martial operations using a red candle, you may use the conjuration of cernunnos described in chapter 4, beginning "eko, eko azarak" in your mind's eye, see the rampaging one: between cernunnos' horns from his forehead juts a blazing torch. in his right hand he bears either a flaming sword, a trident, or, alternatively, supports an immense burning staff of gold entwined with serpents and ivy and surmounted by a great gleaming pinecone: the lord of misrule! with his coming, give full play to all the rage and torment within you. feel the fiery blood of anger coursing through your veins! allow yourself to be possessed by wrath and fury as you again perform your circumambu

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ermitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been driven out of paradise. i conjure ye anew, apostates from god, by him who alone hath performed great wonders; by the heavenly jerusalem; and by the most holy name of god in four letters, and by him who enlighteneth all things and shineth upon all things by his venerable and ineffable name, eheieh asher eheieh; that ye come immediately to execute our desire, w

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ritten; and thou shalt immediately see hail and tempest. figures 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

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ust receive him courteously because he is a great king, and do homage unto him, as the kings and princes do that attend upon him. and thou must have always a silver ring on the middle finger of the left hand held against thy face,14 as they do yet before amaymon. this great king beleth causeth all the love that may be, both of men and of women, until the master exorcist 14 to protect him from the flaming breath of the enraged spirit; the design is given at the end of the instructions for the magical circle, etc, later on in the goetia. hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth spirit is called leraje (or leraie. he is a marqu

power 20 legions of spirits. his seal, or mark, is thus made, etc. 21 he can nowadays converse in sound though colloquial coptic.-ed (51) balam- the fifty-first spirit is balam or balaam. he is a terrible, great, and powerful king. he appeareth with three heads: the first is like that of a bull; the second is like that of a man; the third is like that of a ram. he hath the tail of a serpent, and flaming eyes. he rideth upon a furious bear, and carrieth a boshawk upon his fist. he speaketh with a hoarse voice, giving true answers of things past, present, and to come. he maketh men to go invisible, and also to be witty. he governeth 40 legions of spirits. his seal is this, etc (52) alloces- the fifty-second spirit is alloces, or alocas. he is a duke, great, mighty, and strong, appearing in

rse voice, giving true answers of things past, present, and to come. he maketh men to go invisible, and also to be witty. he governeth 40 legions of spirits. his seal is this, etc (52) alloces- the fifty-second spirit is alloces, or alocas. he is a duke, great, mighty, and strong, appearing in the form of a soldier22 riding upon a great horse. his face is like that of a lion, very red, and having flaming eyes. his speech is hoarse and very big.23 his office is to teach the art of astronomy, and all the liberal sciences. he bringeth unto thee good familiars; also he ruleth over 36 legions of spirits. his seal is this, which, etc (53) camio or caim- the fifty-third spirit is camio, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first, but afterward

secret things; also to change a man into any shape that the exorcist pleaseth, so that he that is so changed will not think any other thing than that he is in verity that creature or thing he is changed into. he governeth 3024 legions of spirits, and this is his seal, etc (58) amy, or avnas- the fifty-eighth spirit is amy, or avnas. he is a great president, and appeareth at first in the form of a flaming fire; but after a while he putteth on the shape of a 24 should be 30. for these 72 great spirits of the book goetia are all princes and leaders of numbers. man. his office is to make one wonderful knowing25 in astrology and all the liberal sciences. he giveth good familiars, and can bewray treasure that is kept by spirits. he governeth 36 legions of spirits, and his seal is this, etc (59)

care, he will slay both him and his fellows. he governeth 30 legions of spirits, and this is his seal, etc (64) haures, or hauras, or havres, or flaurob. the sixty-fourth spirit is haures, or hauras, or havres, or flauros. he is a great duke, and appeareth at first like a leopard, mighty, terrible, and strong, but after a while, at the command of the exorcist, he putteth on human. shape with eyes flaming and fiery, and a most terrible countenance. he giveth true answers of all things, present, past, and to come. but if he be not commanded into a triangle, he will lie in all these things, and deceive and beguile the exorcist in these things, or in such and such business. he will, lastly, talk of the creation of the world, and of divinity, and of how he and other spirits fell. he destroyeth

MEANING OF MASONRY

d" the man who does so has, as it were, a cable-tow ar ound his neck; because when once stirred by a genuine desire for the higher knowledge that real initiation is intended to confer, he can never turn back on what he learns thereof without committing moral suicide; he can never be again the same man he was before he gained a glimpse of the hidden mysteries of life. and as the angel stood with a flaming sword at the entrance of eden to guard the way to the tree of life, so will the man whose initiation is not a conventional one find himself threatened at the door of the higher knowledge by opposing invisible forces if he rashly rushes forward in a state of moral unfitness into the deep secrets of the centre. better remain ignorant than embark upon this unknown sea unwisely and without bei

lifting influences projected upon him by his initiators. the fact that a candidate is not admitted within the lodge-portals without certain assurances, safeguards and tests, and that even then he is menaced by the sword of the i.g, is an indication that peril to the mental and spiritual organism is recognized as attending the presumptuous engaging in the things with which initiation deals. as the flaming sword is described as keeping the way to the tree of life from those as yet unfitted to approach it, so does the secret law of the spirit still avenge itself upon those who are unqualified to participate in the knowledge of its mysteries. hence the commandment" thou shalt not take the name of the lord thy god in vain" that is by invoking divine energy for unworthy or vain purposes. here, a

votional blue is intershot with red, the colour of fire or spiritual ardour, the blend resulting in that purple which both in earth and heaven is the prerogative of royalty. thus, by their clothing in the various grades, the members of masonry emblematize on earth the angels and archangels and all the company of heaven. some of them are dothed with light as with a garment; others are ministers of flaming fire. in a short paper such as this our reference to the ancient mysteries is necessarily brief and has been restricted to the greek eleusinian system. many others of course existed and an extensive, though scattered, literature is available for those who would pursue the subject further in the direction of the egyptian, samothracian, chaldean, mithraic, gnostic and other systems. in their

too great and deep a theme to develop now, b ut, to illustrate it by masonic s ymbolism, it was an event which is the equivalent of, and is represented by, the transference of the sacred symbol of the grand geometrician of the universe from the ceiling of the lodge, where it is located in the elementary grades of the craft, to the floor, where it is found in the royal arch degree surrounded with flaming lights and every circumstance of reverence and sanctity. how many masons are there in the order to-day who recognize that, in this piece of symbolism, masonry is giving affirmation and ocular testimony to precisely the same fact as the churchman affirms when he recites in his creed the words" he came down from heaven, and was incarnate and was made man" by a tacit and quite unwarranted con

MICHAEL FORD WITCHMOON

r methods of obtainment be practiced until the self is still in the body. envision the self in present and direction or path from which you may become. three: the binding to the luciferic path of the adversary, the dedication to the great work of becoming. this may be conducted by ones own initiatory ritual, and the bornless one ritual of ascension. conduct these workings of high magick until the flaming swords of the seraphim reveal the path of the emerald crown of lucifer, that in holy light of the cunning fire shall you become in the illumination of seth. four: the earthly journey of the sorcerer, the path of the adversary and devil in flesh. the individual shall move through the dual ecstasies to work with both shadow and light. this is the development of the bestial and angelic famili

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ncient books say:i shall reverse the world. i shall bid the rivers flow upward; i shall cause the sea to gathertogether itself up into a huge towering wall which i shall hurl upon your wicked earth-chil-dren, and thus destroy them and all life. the scandinavian skalds record in their sagas and poems: surtur (saturn) from the south wends with seething fire the falchion of the mighty one a sunlight flaming mountains dashed together giants headlong rush men rend the paths of hell and heaven is rent in twainsiberian accounts relate:in the beginning was the earth, but then a great fire arose and raged for seven years and theearth was burned up. everything became sea. all the tungus were consumed except a boyand a girl who rose up with an eagle in the sky the world falls dead40atlantis, alien vi

e, denominated ahriman, corrupted the world. after having dared to visit heaven he descended upon the earth and assumed the form of a serpent (from zend avesta)the norse legendsy et, before all things, there existed what we call muspelheim. it is a world luminous, glowing, not to bedwelt in by strangers, and situate at the end of the earth. surtur holds his empire there. in his hand thereshines a flaming sword.muspel muspel is the lands of the south. connects with tolkiens numenor, with arcadia and ultima thule.viracocha of perucalled the white one. he constructed the sun and moon and created the inhabitants of the earth. thelatter attacked him with murderous intent.he civilized the peruvians, taught them arts and agriculture and religion; they called him the teacher ofall things. he came

t with 52 sections, etc.number 28number of the cycle of saturn.the moonis thought of as the lesser saturn. its cycle of 28 days and four quarters of seven are related esotericallywith the planet of karma. this may be why on the devil card in the tarot we see the two moons.the chinese dragonsthis was a name used for the ruling kings in china.cherubim and seraphimthese come from the words that mean flaming or guardian serpents.lemuriasaid to be a home for the serpent people. lemuria also went by the name rutas. the indians from indiawere said to have come from lemuria in the pacific. mooa queen of the ancient nations of the maya and their predecessors; the name means serpent in polyne-sian languages.easter islandpart of a much larger landmass that sank.appendix b: book abstracts206atlantis

MICHAEL WYNN THE SOUL TRAVELERS

a presiding devil. this devil, called the black man of the sabbat, is usually described as looking like the pagan god baphomet; modern day satanists have further solidified this connection to such the extent that i ve become certain that they are one in the same. their description was that of a large, stinking goat figure with 3 horns where the center horn was lit with a flame, like a torch. this flaming center horn was often used to ignite other things at the festivities, such as candles and torches. also, the being s male member was exposed and was reported to be nearly 3 feet long, with the thickness of a child s arm. baphomet often takes the most beautiful girl for himself, and for this unlucky woman, the intercourse is most painful and never produced pregnancy. his semen, which is ice

were the offspring of gaia (tiamat, once ruled the earth; their brutish nature corrupting and spoiling the planet. this race even attempted to make slaves and sport out of the angelic race, but jehovah and satan cast down the titans. it is also worth mentioning that prometheus sided with zeus (the olympians) in the war of the titans. although the greek mythology does not mention it, eventually a flaming rock was hurled to the earth from space, killing this race of terrible beasts, and casting their souls to tartarus. it is important to bare in mind that there were 2 wars, or en-masse desertions, in heaven. the first between the angels--michael wynn's "the soul travelers" 77 and the spawn of tiamat, and the second heavenly conflict was between satan s angels and jehovah s angels. the only

MICHAEL W FORD NOX UMBRA

y of success. the caves of lilitu -a bestial rite of empowerment- the foundation for this working is in the zoharic myths of hebrew origin. the k'lifah (called husks of evil) is from which lilith emerges from. consider also the realm of husks or shells, the qlippoth, the place of demons. the legends of lilith portray her as having the body of a beautiful woman from head to navel, and below she is flaming fire. this is also comparable to lilith as having the continence of beautiful maiden, and below the navel being as a beast with owl claws for feet. babalon, the enochian goddess and reappearing as the whore who rides the beast in the bible, is revealed as lilith the goddess of fire and beasts. it is barbara koltuv, ph.d. who suggests that the knowledge of lilith is necessary for strengthen

of horsemen in the sethanic/luciferian witchcraft current. the work of babalon and lilith within an initiatory aspect is made through the alignment with the spirit of lilith, babalon and her children who would be your kin. by summoning and absorbing their knowledge and impulses, we become closer to her. in raphael patai's "the hebrew goddess" lilith is described as wearing jewelry and having red flaming hair. she is dressed in scarlet and wearing thirty-nine ornaments. she seduces man and fornicates with him; finally arising presenting the demonic and beastlike essence, robed in garments of flaming fire, kills and takes his soul to gehenna. lilith is the tester of the path, she who would confront the weakest aspects of the human soul. those who would not be as set and babalon would then b

MORALS AND DOGMA

d him, creature of a span, stalking through infinite space in all the grandeur of littleness! perched on a speck of the universe, every wind of heaven strikes into his blood the coldness of death; his soul floats away from his body like the melody from the string. day and night, like dust on the wheel, he is rolled along the heavens, through a labyrinth of worlds, and all the creations of god are flaming on every side, further than even his imagination can reach. is this a creature to make for himself a crown of glory, to deny his own flesh, to mock at his fellow, sprung with him from that dust to which both will soon return? does the proud man not err? does he not suffer? does he not die? when he reasons, is he never stopped short by difficulties? when he acts, does he never succumb to th

st remember that, in free states, as well as in despotisms, injustice, the spouse of oppression, is the fruitful parent of deceit, distrust, hatred, conspiracy, treason, and unfaithfulness. even in assailing tyranny we must have truth and reason as our chief weapons. we must march into that fight like the old puritans, or into the battle with the abuses that spring up in free government, with the flaming sword in one hand, and the oracles of god in the other. the citizen who cannot accomplish well the smaller purposes of public life, cannot compass the larger. the vast power of endurance, forbearance, patience, and performance, of a free people, is acquired only by continual exercise of all the functions, like the healthful physical human vigor. if the individual citizens have it not, the

the morsel of bread from the lips of the starving child. gray hairs are dabbled in blood, and innocent girlhood shrieks in vain to lust for mercy. laws, courts, constitutions, christianity, mercy, pity, disappear. god seems to have abdicated, and moloch to reign in his stead; while press and pulpit alike exult at universal murder, and urge the extermination of the conquered, by the sword and the flaming torch; and to plunder and murder entitles the human beasts of prey to the thanks of christian senates. commercial greed deadens the nerves of sympathy of nations, and makes them deaf to the demands of honor, the impulses of generosity, the appeals of those who suffer under injustice. elsewhere, the universal pursuit of wealth dethrones god and pays divine honors to mammon and baalzebub. se

gles are all equal. as soon as the work is brought to the necessary point of multiplication, it is to be submitted to the third degree of fire, wherein it will receive the due proportion of the strength and substance of the metallic particles of the cubical stone; and this is the fourth point or rule of the scottish masters "finally, we come to the fifth and last operation, indicated to us by the flaming star. after the work has become a duly-proportioned substance, it is to be subjected to the fourth and strongest degree of fire, wherein it must remain three times twenty-seven hours; until it is thoroughly glowing, by which means it becomes a bright and shining tincture, wherewith the lighter metals may be changed, by the use of one part to a thousand of the metal. wherefore this flaming

MOTTA MARCELO THE COMMENTARIES OF AL

e government they deserve. in connection with this and other verses of this chapter. serious students should consult lxv, i, 21; ii, 3; iii, 3 7-39; iv, 60; v, 5; and vii, iv, 8; vi, 5-6. 20. beauty and strength, leaping laughter and delicious languor, force and fire, are of us. as soon as one realizes one's self as hadit, one obtains all his qualities. it is all a question of doing one's will. a flaming harlot, with red cap and sparkling eyes, her foot on the neck of a dead king, is just as much a star as her predecessor, simpering in his arms (needless to say, in either case, he was not much of a king. i would like to have seen a woman trying either maneuver with crowley, for one! more on kings later) but one must be a flaming harlot one must let oneself go, whether one's star be twin wi

to the following verses in chapter one, and the commentaries thereon: 11, 21, 31, 45, 48. also, to chapter three, verse 19. 24. behold! these be grave mysteries; for there are also of my mends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. a hermit is one who dwells isolated in the de

to calculate, to argue, to criticise; these things lead to division of will and to stagnation. they are shackles of our going. they hamstring our pegasus. we are to rise up to go to love we are to be awake, alert "joyous and eager, our tresses adorning, 0 let us beleaguer the city of morning" the secret of magick is to 'enflame oneself in praying' this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' before we 'awake. aspiration to the higher is a dream a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality unless we follow it up by action

o find no soul that is not wholly of her. woman! thou drawest us upward and onward for ever; and every woman is one among women, of woman; one star of her stars. i see thee, woman, thou standest alone, high priestess art thou unto love at the altar of life. and man is the victim therein. beneath thee, rejoicing, he lies; he exalts as he dies, burning up in the breath of thy kiss. yea, star rushes flaming to star; the blaze bursts, splashes the skies. there is a cry in an unknown tongue, it resounds through the temple of the universe; in its one word is death and ecstasy, and thy title of honour, o thou, to thyself high priestess, prophetess, empress, to thyself the goddess whose name means mother and whore! the above commentary was written in the twenties, when the female revolution was ge

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

all ages, have afforded matter of speculation to educated and uneducated alike. among these personifications we find thaumas, phorcys, and their sister ceto, who were the offspring of pontus. thaumas (whose name signifies wonder) typifies that peculiar, translucent condition of the surface of the sea when it reflects, mirror-like, various images, and appears to hold in its transparent embrace the flaming stars and illuminated cities, which are so frequently reflected on its glassy bosom. thaumas married the lovely electra (whose name signifies the sparkling light produced by electricity, daughter of oceanus. her amber-coloured hair was of such rare beauty that none of her fair-haired sisters could compare with her, and when she wept, her tears, being too precious to be lost, formed drops o

rojan war this city was under the government of page 316 priam, a direct descendant of ilus. priam was married to hecuba, daughter of dymas, king of thrace; and among the most celebrated of their children were the renowned and [284]valiant hector, the prophetess cassandra, and paris, the cause of the trojan war. before the birth of her second son paris, hecuba dreamt that she had given birth to a flaming brand, which was interpreted by asacus the seer (a son of priam by a former marriage) to signify that she would bear a son who would cause the destruction of the city of troy. anxious to prevent the fulfilment of the prophecy, hecuba caused her new-born babe to be exposed on mount ida to perish; but being found by some kind-hearted shepherds, the child was reared by them, and grew up uncon

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

t seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit communication device between the living and the dead getting answers from your pendulum how to ensure the spirit force will not lead you astray advanced pendulum work a secret code of communication your psychic

your body. speak the fourth magic word of power: ve gedulah. the word of power is pronounced vay-gay-doo-lah. clasp both hands in front of your chest. speak the fifth magic word of power le olahim. amen. the words of power are pronounced lay-oh-lahm-amen. this completes the ritual and you can rest easy that nothing evil can come anywhere near you, and that all is good and positive around you. the flaming pentagram< perform the whole of the cabalistic cross ritual. with your left hand at your side, stretch out your right hand with the first and second fingers extended, to draw the sign of the elder gods (a pentagram) in the air before you. keep those two fingers together, and curl your thumb and your third and fourth fingers into the palm of your hand. draw the pentagram large, starting wit

PHILIP NEIL MYTHS LEGENDS EXPLAINED

them, would tell perseus how to find the stygian nymphs who would help him to overcome medusa. when the graiae refused to help him, perseus snatched their single eye as they passed it between themselves. held to ransom, they told him what he needed to know. he then threw the eye into a lake so that they could not warn the gorgons of his plans. love at first sight the infant eros (cupid, with his flaming torch, indicates that perseus is in love with andromeda. sword of hermes fired by heroism and love, perseus prepares to swing his sword and destroy the evil sea monster. the curved, unbreakable, sword was also a gift from hermes. perseus first used it to strike off medusa s head while she slept. he fled the scene undetected by the other gorgons, thanks to the magic helmet that made him inv

hnu, was a historical figure. he taught humankind how to free itself of desire, and the illusion of this world, and its endless reincarnations. the buddha s previous incarnations are recounted in the jataka tales. kalkin, the white horse at the end of this era of the world, when humankind has become totally degenerate, vishnu will come in his tenth incarnation, riding a white horse and wielding a flaming sword to destroy the wicked and renew the world. krishna krishna, the eighth avatar, is preeminently vishnu in his role as lover. he loved radha and the story of their love is a favorite theme in indian art and literature. however, krishna did go to war and the philosophical conversation he had with arjuna, his charioteer, became the bhagadvad gita, one of hinduism s holy books. vishnu s d

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

at which relates to action alone. the zohar calls this "pulchana d rechimuta a labor of love. it is called "labor" because the arousal of this love requires great toil and labor, as opposed to arousing the heart towards worldly matters. when it comes to worldly matters, as soon as a desire enters one s mind, it becomes aroused and immediately affects the heart, arousing it with great yearning and flaming desire. the opposite is also true. when something negative causes the mind to become embittered, the heart too, responds immediately with great bitterness and disdain against it. however, in regard to the service of g-d, this is not so. in matters of g-dliness, the heart is not easily moved by the arousal of the mind. this is because the g-dliness in the comprehension of his mind does not

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

e progressive iteration of the name elokim is 200. adding to this the number of letters in the name elokim (5) plus the kolel gives 206. this is the numerical value of the word for ghail h [barad. barad: beit-reish-dalet= 2+ 200+ 4= 206. this plague issued from the chesed of the holy feminine principle, for hail is made of water, which derives from and expresses chesed. but it was commingled with flaming fire, originating in gevurah. it smote the tiferet of the evil z feir anpin. 8. locusts. this plague manifests four names elokim spelled out. this name spelled out in two iterations uses 52 letters. these four spellings-out are called the four gsons of g-d. h there are two that originate in chochmah and two that originate in binah. their combined number of letters is the same as that of th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ugh trial and perfected by suffering, which is represented by the hierophant on the dais. he is seated in the place of the rising sun, on the throne of the east, and-with but two or three exceptions never moves from that station in the temple. as the qabalah teaches, the everlasting abode of the higher self is in the eden of paradise, the supernal sanctuary which is ever guarded from chaos by the flaming sword of the kerubirn whirling every way on the borders of the abyss. from that aloof spiritual str6nghold it gazes down upon its vehicle, the lower man, evolved for the purpose of providing it with experience- involved in neither its struggles or tribulations, yet, from another point of view, suffering acutely thereby. and seldom does that genius leave its palace of the stars except when

ed and certain items of qabalistic knowledge necessary to the magical routine committed to memory <51> before proceeding further in the analysis of the grades, there is one rather fine prose passage in the zelator grade which must be given here- a passage of beauty, high eloquence, and lofty significance "and tetragrammaton 30 the golden dawn placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea and'in the birds. and when the times are ended, he

rue nature behind the deceptive appearance of things is illustrated a noble figure of majesty and divinity described in the ritual in these words "and being turned i saw seven golden <64> light-bearers, and in the midst of the light-bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and his hair were white as snow, and his eyes as flaming fire; his feet like unto fine brass as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars and out of his mouth went the sword of flame, and his countenance was as the sun in his strength" it is to effect this redemption of the personality, to regenerate the power of the dragon, and attempt to bring the individual to some realisa

the words and trying to feel them as coming from the form. finish in the east and try to see your results in the astral light, then walk back and stand behind the head of your body and let yourself be reabsorbed (in the introduction, page 106, i have given instructions for the performance of the qabalistic cross. when tracing the pentagrams, the imagination should be exerted to visualize them as flaming stars all about one. the impression should be of a fire ring studded in four places with stars of flame. likewise, when vibrating the angelic names, the student should endeavour to imagine four vast towering figures about him. but see further in my book''the middle pillar" 1.r <110> the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to

and reconciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back at the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of reg

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ing, tasting, smelling, feeling andseeing? it is not necessary for the eyeless cave-fish have orbs end fitting sockets, to give itperceptive sight. give me your scarlet rose, the emblem of our love, the symbol of our darningfaith in eternal life.5th alchemist takes the rose from the cross, and holds it in the fumes of flour of sulphur, whichflour is taken from a jar, and sprinkled on the chemical flaming tripod dish: thechemist then continues: behold this beauteous rose of scarlet colour and brilliant hue, emblematicof the blood that washes away the sins of the world, note its contact with the fumes of this simpleyellow mineral and the effect; how gradually end yet certainly it conceals its collar, when thesulphurous gases, as of an evil spirit, dare to approach it.rituals of the societas

e with the apex to the east, so that the entireformation is a square. all fraters present so far as possible form a circle enclosing the square. in thecentre of the hall is a passion-cross supporting the rose and resting on a calvary. in the east, thecurtains partly open, is discovered gualdi, clothed in white, standing upright but with head bowed,and surrounded by the 33 burning candles, and the flaming altar of incense a short distance in front.suspended above gualdi is the "i.n.r.i, and above that the motto "non nobis, domine, nonnobis, sed tuam da gloriam."during the singing of the following triumphal hymn, which commences the instant the processionenters the hall, gualdi and all present stand with head bowed and arms folded on breast. at themoment the hymn concludes,rituals of the soc

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

d in the past but do now, and will ever, adore what is signified by this alarming symbol. yes, in our profound conviction, the grand masters of the order of the templars worshipped the baphomet, and caused it to be worshipped by their initiates; yes, there existed in the past, and there may be still in the present, assemblies which are presided over by this figure, seated on a throne and having a flaming torch between the horns. but the adorers of this sign do not consider, as do we, that it is a representation of the devil: on the contrary, for them it is that of the god pan, the god of our modern schools of philosophy, the god of the alexandrian theurgic school and of our own mystical neo-platonists, the god of lamartine and victor cousin, the god of spinoza and plato, the god of the pri

ROBERT KIRK WALKER BETWEEN WORLDS

e than [it is] to understand distinctly the polity [that is, political organization or statehood] of the nine orders of angels, or with what oil the lamp of the sun is maintained so long and regularly; or [to know] why the moon is called a great luminary in scripture, while it only appears to be so; or if the moon be truly inhabited because telescopes discover seas and mountains in it, as well as flaming furnaces in the sun. or why the discovery of america was looked on as a fairytale, and the reporters of it hooted at as inventors of ridiculous utopias, or the first probable asserters punished as inventors of new gods and worlds. or why, in england, the king cures the struma by stroking, and the seventh son in scotland, whether his temperate complexion conveys a balsam, and [so] sucks out

RUBY TABLET OF SET

at will for instrumental purposes, and he might take great pleasure in playing with them: 23. there is no god where i am. 24. behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this- the book of the law the astonishing extent of machen's perception of metaphysical evil and his sustained interest in the occult evidence a spark of the black flame attempting, with only partial success, to fan itself into a blaze. to give him

re is no god where i am. the conceptual separation of harwer from nuit is absolute; the two neteru are mutually exclusive. 24. behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them: there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. strengthening of self-awareness is not to be

. xi-xii [lighting of candles and brazier [ringing of the bell [censing of the chamber [conjuration of the elemental forces] sekhmet! i summon you, goddess of fire. come forth from the barren wastes and burning heat of the desert. be with me this night. thoth! lord of mystery and magic, wrapped in starlight. come, bearer of wisdom, for i summon you this night. seb! lord of the earth, rise up from flaming lava spewn from the earth's core. come forth and join me this night. nu! awaken from thy slumber amidst seaweed-draped ruins, and once more honor the ancient bond. be with me this night [consecration of the chalice] behold, all ye who dwell in darkness: i have poured every drop of my blood into the cup of the scarlet woman, and she hath lifted it to her crimson lips and drunk thereof. no s

t, which conceals the secret of the universe. the twenty-fifth aethyr- vti monday 9th august xxviii aes, 1:06 a.m. i stood on a craggy, broken, black plain of rock beneath a starry night sky. distant peaks were visible on the far horizon. a deep rumbling filled the aethyr and the ground was rent asunder as a vast serpent issued from it in wrath, uncoiling rapidly and swelling to fill the sky, its flaming head seemingly lost in the heights far above. and still it came, the beast of revelation. then i perceived my daemonic self, black-clad, enthroned yet higher, above the dragon's head. and higher still sat the god set in his lofty majesty, the pentagram of set blazing before him, filling the aethyr with the power of its black radiance. as in crowley's vision, the beast roared continually, i

SALMANRUSHDIE THESATANICVERSES

the house of the black stone. now singing whores replace the poets, and dancing whores, also with oiled bodies, are at work as well; night-wrestling replaces the daytime variety. the courtesans dance and sing in golden, bird-beaked masks, and the gold is reflected in their clients' shining eyes. gold, gold everywhere, in the palms of the profiteering jahilians and their libidinous guests, in the flaming sand--braziers, in the glowing walls of the night city. hamza walks dolorously through the streets of gold, past pilgrims who lie unconscious while cutpurses earn their living. he hears the wine--blurred carousing through every golden-gleaming doorway, and feels the song and howling laughter and coin-chinkings hurting him like mortal insults. but he doesn't find what he's looking for, not

the sea of shadows on the moon, naked except for spaceman's helmet and half a dozen silk ties knotted around breasts and groin. allie took to drawing moustaches on the pictures, to the outrage of newsagents; she ripped her late sister out of the journals of her zombie-like undeath and crumpled her up. haunted by elena's periodical ghost, allie reflected on the dangers of attempting to _fly; what flaming falls, what macabre hells were reserved for such icarus types! she came to think of elena as a soul in torment, to believe that this captivity in an immobile world of girlie calendars in which she wore black breasts of moulded plastic, three sizes larger than her own; of pseudo--erotic snarls; of advertising messages printed across her navel, was no less than elena's personal hell. allie b

SATANGEL

first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being and rapha meaning healer. the name thus suggests the image of the caduceus, the serpent or dragon as a symbol of healing sacred to aesculapius, and the ourobouros of the gnostic ophites. their appearance before humankind is as six winged and four headed beings. the prophet isiah saw flaming angels above the throne of god; each had six wings: two covered the face, two covered the feet and two were used for flying. it is they who endlessly circle the throne of god, chanting the hebrew trisagion- kadosh, kadosh, kadosh, commonly translated as holy, holy, holy is the lord god of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest e

ion of osiris, the akephalos appears in ancient hellenistic and egyptian papyri dealing in magick. the word also appears as a designation for a demon created from the spirit of a beheaded criminal. the rite of the bornless one is employed in goetic evocation, chiefly through the innovation of aliester crowley. alloces (goetia, 52nd spirit. duke commanding 36 legions. a soldier with a red face and flaming eyes, with a huge and course voice, riding a horse. teaches astronomy and liberal arts, gives good familiars. the name possibly has its roots in the greek allecto, meaning she who is unremitting, a cthonian goddess who arose from the spilt blood of kronos father. amaimon (goetia. demon king of the element of earth, and of the north. possibly traceable to ammonium, the oracle site of the eg

of the 1bagle avavago 2gohon 3niiso 4bagle momao 1temple 2and the robe 3of him 4that is 5was 6and shall be crowned 1siaion 2od mabza 3iad 4o i 5as 6momar 1are divided. 2come! 3appear unto 4the terror of the earth 1poilp 2niis 3zamran 4ciaofi 5caosgo 1and unto our comfort 2and 3of such as are prepared. 1od bliors 2od 3corsi ta abramig. the ninth key 1a mighty 2guard 3of fire with two-edged swords 4flaming, 1micaolz 2bransg 3prgel napea 4ialpor 1which have 2vials 3eight 4of wrath for two times and a half, 1ds brin 2efafafe 3p 4vonpho 5olani od obza 1whose wings are of 2wormwood 3and of the marrow 4of salt, 1sobol vpaah chis 2tatan 3od tranan 4balie 1have settled 2their feet in the 3west 4and are measured 1alar 2lusda 3soboln 4od chis holq 1with their ministers 29996. 3these gather up 4the mo

SATANIC BIBLE

e gianai limelala. amema cahisa sobra madarida zod cahisa! ooa moanu cahisa avini darilapi caosajinu: od butamoni pareme zodumebi canilu. dazodisa etahamezoda cahisa dao, od mireka ozodola cahisa pidiai colalala. ul ci ninu a sobame ucime. bajile? iad balatohe cahirelanu pare! niiso! od upe ofafafe; bajile a-cocasahe icoresaka a uniji beliore (english) a mighty guard of fire with two-edged swords flaming (which contain the vials of delusion, whose wings are of wormwood and of the marrow of salt, have set their feet in the west, and are measured with their ministers. these gather up the moss of the earth, as the rich man doth his treasure. cursed are they whose iniquities they are! in their eyes are millstones greater than the earth, and from their mouths run seas of blood. their brains are

SATANICON

bolizes the singular aspect of the number of the beast and the sixth sense of all antichrists. regarding placement, five of the six candles rest upon the points of the angles of the pentagonia on the floor before the altar. a single black candle endowed with the spirit of antichrist rests in the center of the altar, directly beneath the sigil. ignited charcoal in a large brazier represents hell s flaming pit from which the grand conjuration and subsequent release of the devils of evilution symbolize the forces of the developing religious war between xians and us. the brazier is placed at the left side of the altar. the function of the xian bible in this ritual is two-fold: first, it is employed as a sacrifice; the celebrant tears seven leaves from its binding and casts them into the pit to

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

n, or saving, of traditional indian religious practices. when his healing and spiritual work were limited by the whites, who the native americans referred to as wasichu, black elk became a catholic and spread his beliefs through that religion. these beliefs were documented in two important works, black elk speaks: being the life story of a holy man of the oglala sioux as told to john g. neihardt( flaming rainbow) and the sacred pipe: black elk s account of the seven rites of the oglala sioux. both whites and native americans have used these books to understand indian traditions and spirituality. born to medicine men black elk was born in december 1863, on the little powder river in what is modern-day wyoming in the united states. he was the son of sees the white crow and of black elk, who

can critic and educator, for example, noted in an essay for a sender of words, by keeping their traditions alive, the[ lakota] people continue to live. through the telling of his story, black elk fulfilled his vision. world religions: biographies 57 black elk for more information books black elk. black elk speaks: being the life story of a holy man of the oglala sioux as told to john g. neihardt( flaming rainbow) illustrated by standing bear. new york: morrow, 1932. reprint. lincoln: university of nebraska press, 1979. black elk. the sacred pipe: black elk s account of the seven rites of the oglala sioux. edited by joseph epes brown. norman, ok: university of oklahoma press, 1953. black elk. the sixth grandfather: black elk s teachings given to john g. neihardt. edited by raymond j. demall

to. preside: rule. procreation: having children. befell: happened to. izanami and izanagi stand on the floating bridge of heaven as they prepare to dip their spear into the brine and pull out the island of onokoro. peter harholdt/corbis. 18 world religions: primary sources tales from the kojiki divine mother, izanami. during the course of her confinement, the goddess was so severely burned by the flaming child that she swooned away. her divine consort, deeply alarmed, did all in his power to resuscitate her, but although he succeeded in restoring her to consciousness, her appetite had completely gone. her demise marks the intrusion of death into the world. similarly the corruption of her body and the grief occasioned by her death were each the first of their kind. by the death of his faith

SEPHER HA BAHIR

ipe, the gimel draws from above through its head, and disperses through its tail. this is the gimel. 21. rabbi yochanan said: the angels were created on the second day. it is therefore written (psalm 104:3 "he rafters his upper chambers with water [he makes the clouds his chariot, he walks on the wings of the wind" it is then written (psalm 104:4 "he makes the winds his angels, his ministers from flaming fire [rabbi haninah said: the angels were created on the fifth day, as it is written (genesis 1:20 "and flying things shall fly upon the firmament of heaven" regarding the angels it is written (isaiah 6:2 "with two wings did they fly] rabbi levatas ben tavrus said: all agree, even rabbi yochanan, that the water already existed [on the first day. but it was on the second day that "he rafter

then i will give it a name" it is thus written (psalm 102:26 "from eternity you founded the earth- and then "the heavens are the work of your hands" it is furthermore written (psalm 104:2 "he covered himself with light like a garment, he spread out the heaven like a curtain, he rafters his upper chambers with water" it is then written (psalm 104:4 "he makes the winds his angels, his ministers of flaming fire" finally, it is written (psalm 104:5 "he founded the earth on its pedestals, that it not be removed for the world and forever" when he made its pedestal, he strengthened it. it is therefore written "that it not be moved" what is its name "and forever (voed) is its name. and [the name of] its pedestal is "world (olam. it is therefore written "for the world and forever" 25. rabbi berach

SEPHER YETZIRAH WESTCOTT

(23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. fourth; from the water he formed fire (24) and made for himself a throne of glory with auphanim, seraphim and kerubim (25) as his ministering angels; and with these three (26) he completed his dwelling, as it is written "who maketh his angels spirits and his ministers a flaming fire (27) 11. he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v (28) and with this he sealed the universe in six directions. fifth; he looked above, and sealed the height with i h v. sixth; he looked below, and sealed the depth with i v h. seventh; he looked forward, and sealed the east with h i v. eighth; he looked backward, and

SPENSER THE CULT OF THE ALL SEEING EYE 1960

allet, a friend of stravinsky and of rabindranath tagore. wallace occasionally called on him at the roerich museum on riverside drive in new york. the friendship continued after wallace went to washington. he found solace in a strange and protracted correspondence with roerich and certain of his disciples. the letters, some addressing roerich as 'dear guru' contained cabalistic references to 'the flaming one' or 'the wavering one' or 'the mediocre one' by which he seems to have -23- meant roosevelt 'the sour one (cordell hull 'the dark ones' or 'the tigers (the soviet union, and mystic allusions to the chalice with the flame above it and to the descent of america into the depths of purifying fires. henry wallace's deep interest in roerich's own symbol, three circles in a sphere, was indica

TELESMATIC FIGURES

the girdle its name. place thy figure standing upon clouds. when the adept has taken all precaution to create such a form with due solemnity and attention to correctness of symbolism, then thou mayest hear what the figure shall say unto thee. the termination of the name la always gives the form wings and symbols of justice. the ending yh will make the figure like enthroned king or queen and with flaming glory at the feet. with the exception of the shemhamphoresch, the names terminating la will represent a good, powerful and mighty force and of a milder nature than those terminating with yh. in the case of the shemhamphoresch, thy images will be opposite as these angelic beings are more severe terminating with la. the termination of the names in both cases terminate with the suffices for d

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ure by the court. therefore, in order to fully comply with the law, the judges turned the accused witches over to the blackhooded torturers so they, themselves, would not be the ones torturing the accused. once the witch had confessed, she was now eligible to be reconciled to the church, absolved of sin, and burned at the stake. confession or not, of course, the accused witch found her way to the flaming pyres. the difference, in the eyes of mother church, was whether the woman went as guilty but penitent or guilty and impenitent. although recent scholarship has argued that the oft-cited figure of nine million innocent women and men condemned to torture and death for witchcraft durng the inquisition should be lowered more reasonably to a maximum of 40,000, that number is still frighteningl

claimed a civilization inhabited the concave inner surface of earth. dense atmosphere prevents viewing across the surface. the moon, according to teed, reflects the larger, uninhabitable surface of earth. teed made a religion of his discoveries and changed his name to koresh, the hebrew equivalent of his given name, cyrus. as the messiah of koreshanity, he formed a church, started a magazine, the flaming cross, which continued to be published regularly into the 1940s, and founded a community on a 300-acre tract in florida in 1894. he lived there with about 250 followers until 1908. upon his death, his followers waited for him to rise again, as he had prophesied. after four days, health officials appeared on the scene and ordered his burial. hollow earth theories continued to be promoted by

THE KEY TO THE MYSTERIES

ic, and confuse adepts with enchanters. true magic, that is to say, the traditional science of the magi, is the mortal enemy of enchantment; it prevents, or makes to cease, sham miracles, hostile to the light, that fascinate a small number of prejudiced or credulous witnesses. the apparent disorder in the laws of nature is a lie: it is not then a miracle. the true miracle, the true prodigy always flaming in the eyes of all, is the ever constant harmony of effect and cause; these are the splendours of eternal order! we could not say whether cagliostro would have performed miracles in the presence of swedenborg; but he would certainly have dreaded the presence of paracelsus and of henry khunrath, if these great men had been his contemporaries. far be it from us, however, to denounce mr. home

ree qabalistic signs are the signature of the devil "it is impossible" cried the old priest "it is the case" replied eliphas, with determination. now, the signs were these: 1 degree- the star of the micrososm, or the magic pentagram. it is the five-pointed star of occult masonry, the star with which agrippa drew the human figure, the head in the upper point, the four limbs in the four others. the flaming star, which, when turned upside down, is the hierolgyphic sign of the goat of black magic, whose head may then be drawn in the star, the two horns at the top, the ears to the right and left, the beard at the bottom. it is the sign of antagonism and fatality. it is the goat of lust attacking the heavens with its horns. it is a sign execrated by initiates of a superior rank, even at the sabb

THE MAGICIAN S KABBALAH

names of the klippoth by sephiroth according to: crowley et al. barrett et al. demonic gray et al. 1 dual contending forces (twins of god) false gods satan/moloch the finishers 2 hinderers lying spirits beelzebub the life-cutter of god 3 concealers (hiding) vessels of iniquity luciferge one who hides 4 breakers in pieces (smiters) revengers of wickedness astaroth those that are crooked 5 burners (flaming ones) jugglers asmodeus the barber 6 disputers (the litigation) airy powers belphegor the flayer 7 dispersing ravens furies, or seminaries of evil baal those kindling the funeral pyre 8 deceivers (the false accuser) sifters, or triers addramalech the venom of god 9 obscene ones (the obscene ass) tempters, or ensnarers lillith he who bears a burden 10 the evil woman (the woman of the night)

THE MIDDLE PILLAR

nal diagonal so as to complete the gesture exactly where the initial ascending line began. this is all straight-forward enough. but this is the mere physical aspect of the exercise. in practice somehg more is demanded of the practitioner. while tracing these pentagrams with his arm outstretched, his visualizing faculty must be active and alert. he must endeavor to imagine these four pentagrams as flaming figures of a the qabalisfic cross and the pentagram ritual 59 bluish-golden hue similar to that produced by igniting methylated spirit.23 after completing the physical tracing of the figure, he should be able to perceive by the mind's eye, with the eyes closed, the pentagrams flaming quite vividly in front of him. naturally ths requires much practice. and save for him begin whose faculty o

nt returns, still holding arm with dagger outstretched, to the east where he started from.27 with h s arms extended to form a cross, and being aware about him of the four pentagrams vitalized by the vibration, he now commences a further phase of the ritual. here is demanded of him the visualization of the vast archangelic figures standing behind each pentagram, as though the latter were a sort of flaming shield supported by those magical or telesmatic images.28 some word or two needs to be expressed about archangels and angels. most readers, unfamiliar with the nomenclature and general tenets of the magical phlosophy, may feel inclined to baulk at ths juncture. the postulate, however, is quite a logical one. for the philosophy of magic conceives of one root source from whch all life sprang

and mauve hues. the whole figure, the visualization complete, will be gracious and slight and airy, and the mauve which touches up and brings out the vivid pale yellow will cause the robes to flash and shimmer, giving the impression of shot silk. it may also appear that a gentle breeze is wafted from behind the figure. in the south, the archangelic form to be imagined will have a predominance of flaming red, touched here and there by vivid flashes of emerald green. in the hand of the figure will be seen an uplifted sword of steel, while little tongues of fire will lick the browned earth about the bare feet. an intense radiation of heat should be sensed from michael. watery characteristics will mark the nature of gabriel in the west, and blue offset by orange will be its color. a blue chal

we now feel it might be better to have the magician start and finish in the center of the room, facing east. he can move to the east to trace the first pentagram and then continue around the circumference of the temple. he would only need to stand in the center of the room whenever performing the qabalistic cross and the invocation of the archangels. 23. the pentagrams could also be visualized in flaming white light. white light has a tendency to be seen on the astral as bluish light by clairvoyants. 24. each is a "tetragram" the qabalistic cross and the pentagram ritual 67 25. the element of fire corresponds to our will and feeling faculty, water to our creativity and intuitive faculty, air to ow intellect and thinking faculty, and earth to our faculty of sensation. 26. see part two, chap

pts of the golden dawn, particularly a section of z.l: the enterer of the threshold, the symbolism of the opening of the 0=0 grade of neophyte (regardie, the golden dawn, 346 "this is the secret traditional mode of pronouncing the divine names by vibration. the method described is called "the vibratory formula of the middle pillar" 27. the technique of vibrating a divine name wlule visualizing it flaming in the air is known as the expanding whirl of vibration. 28. that is, the transliteration of these names. 29. the techmque of vibrating a divine name while visualizing it inside the heart or chest cavity is known as the invoking whirl ofvibration. 30. aleister crowley, magic in theory and practice, 379. 31. the eastern discipline of breath control. many of the exercises in yoga are designe

THE MOTHMAN PROPHECIES

man-size birdlike creature standing beside a rock quarry. it turned and scurried into the woods "nobody believes us because we're teen-agers" brenda jones of point lick complained "but it was real scary" an elderly businessman in point pleasant found mothman standing on his front lawn. he stepped outside to see why his dog was barking and confronted a six- or seven-foot-tall gray apparition with flaming eyes. he stood transfixed for several minutes, unaware of the passage of time. suddenly the creature flew off and he staggered back into his house. he was so pale and shaken his wife thought he was having a heart attack. v. while the people of west virginia were being overrun with garudas, the rest of the country was being engulfed in wingless flying objects. a great wave began that hallow

THE NECRONOMICON SIMON VERSION

ituals that follow. his step on the ladder of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when jupiter is strong in the heavens, while making special invocation to enki our master. this shall be wrought as the others, and wrapped in pure silk and lain away until the time for its use. know that marduk appears as a mighty warrior with a long beard and a flaming disk in his hands. he carries a bow and a quiver of arrows, and treads about the heavens keeping the watch. take care to summon his assistance in only the most terrible of circumstances, for his might is powerful and his anger fierce. when thou hast need of the power of the star jupiter, call instead one of the appropriate powers listed within these pages, and they will surely come. the nu

u mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in every direction. thy clothing for the walking should be fair, clean and simple, but appropriate to each step. and thou should have with thee the seal of the particular step whereupon thou walkest, which is the seal of the star appertaining thereunto. thou must needs prepare an alter to face the north, having upon it the statues of thine deities, or some such suitable images, an o

e night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name softly upon it

fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise up, o god of fire, girra in thy power, and burn the sorcerers who persecute me! gibil gashru umana yanduru tushte yesh shir illani u ma yalki! gishbar ia zi ia ia zi dingir girra kanpa! rise up, son of the flaming disk of anu! rise up, offspring of the golden weapon of marduk! it is not i, but enki, master of the magicians, who summons thee! it is not i, but marduk, slayer of the serpent, who calls thee here now! burn the evil and the evildoer! burn the sorcerer and the sorceress! singe them! burn them! destroy them! consume their powers! carry them away! rise up, gishbar ba gibbil ba girra zi aga k

calling is banutukku. this is his seal: the sixth name is nariluggaldimmerankia the watcher of the igigi and the annunaki, sub-commander of the wind demons. he will put to flight any maskim who haunt thee, and is the foe of the rabisu. none may pass into the world above or the world below without his knowledge. his word is banrabishu. his seal is thus: the seventh name is asaruludu wielder of the flaming sword, oversees the race of watchers at the bidding of the elder gods. he ensures the most perfect safety, especially in dangerous tasks undertaken at the behest of the astral gods. his word is banmaskim and his seal is thus: the eighth name is namtillaku a most secret and potent lord, he hath knowledge to raise the dead and converse with the spirits of the abyss, unbeknownst to their quee

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

d eyes falling as slags upon our hearts, a light celestial hath arisen from out the eyeless sockets of eternity. a day-star, to flash forth into the west, winged and wonderful. a pharos of gleaming hope lighting our way across the boisterous ocean of life to our haven of eternal rest. the fools and the faulty, the wise and the wizened read and tremble before the might of its majesty, for into its flaming horrent hath it woven and braided the ashen locks of wisdom, the dyed curls of folly, and all the glittering circlets of golden youth. all is transcended, all is unified and transcendental; neither is there joy nor laughter, sorrow nor weeping, for all is as a divine mastery of truth and knowledge to those who worship the new-born god, like the magi of the east, with gold, and frankincense

oe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate, it must irritate the soul in some definite manner, or else it ceases to be poetry. for when once poetry exerts a soporific power its whole object is lost, and, as a flash of lightning, it must he vivid, bright, flaming for a moment, awful, eloquent, rushing from the darkness of night through the flashing elements of day into the silence of eternity. and this is exactly the poetry we here find. no poems are of any great length, no poems here contain a labour on the part of the reader to attain the end* though in some places the labours of hercules seem insignificant compared with the labours of mental unk

erce feet, winged sandals, wings as wide as thine, o east wind! and the goal is won *the temple of the holy ghost, vol. i, p. 191. little, if any, poetry of a truly epic nature can we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indrawn breath: glet there be

e sun, ere the spring-wind hardens your fruits once again ye shall have me to keep. the sleep-god laments, and the love-goddess pardons, when love at the last sinks unweary to sleep *orpheus, vol. iii, pp. 200. as also does the song of orpheus: o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow twine, and the disc of flaming light is on thee, seated in the prow of the sun fs bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard fs pell, and golden sound of planets choral in their course! o thou self-formulated sire! self-master of thy dam fs desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the in

n eternal manhood. lavishly scattered, we find it throughout the works before us; in gaceldama, h gmysteries: lyrical and dramatic, h gthe temple of the holy ghost, h gtannhauser, h grosa mundi, h and galice. h ecstasy is the keynote here, as it is of all poetry, all literature. aye! of all life. without it we cease to be even animals. a dog will bay the moon. mere lumps of sodden clay; with it a flaming crown of glory, angel-voiced, singing amidst the stars the anthem of eternity. ii the chapter known as the virgin in which chapter it is related how beauteous and fair she was to behold, and with what joyaunce and jollity she greeted her many lovers, and how she fed off their kisses and growing bold was cast forth to feed amongst the swine. the virgin gto be a singer of sweet songs, h is t

THE SECRET RITUALS OF THE OTO

ore the earth hath twice fulfilled her orbit. so mote it be. of rhythmic incantation this elixir is the germ of life. therefore, although the most powerful, the most radiant thing that existeth in the whole universe, being as it were the very eidolon of our father the sun, it is also the most delicate and sensitive of all things. during the preparation as at the consummation do thou guard it with flaming swords set every way to keep its gate; and do thou cherish it, and involve therein the light of the most high and the might of the forces of thine operation. and this mayest thou do on this wise. first, let thine whole work be within the magick circle. next, let the powers of incantation (as may be appropriate) utter themselves forth by spells and invocations. lastly, at the beginning of t

THE HOLY BIBLE KING JAMES VERSION

. 3:22 and the lord god said, behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 3:23 therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. 3:24 so he drove out the man; and he placed at the east of the garden of eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life. 4:1 and adam knew eve his wife; and she conceived, and bare cain, and said, i have gotten a man from the lord. 4:2 and she again bare his brother abel. and abel was a keeper of sheep, but cain was a tiller of the ground. 4:3 and in process of time it came to pass, that cain brought of the fruit of the ground an offering unt

bless the lord, o my soul. o lord my god, thou art very great; thou art clothed with honour and majesty. 104:2 who coverest [thyself] with light as [with] a garment: who stretchest out the heavens like a curtain: 104:3 who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: 104:4 who maketh his angels spirits; his ministers a flaming fire: 104:5 [who] laid the foundations of the earth [that] it should not be removed for ever. 104:6 thou coveredst it with the deep as [with] a garment: the waters stood above the mountains. 104:7 at thy rebuke they fled; at the voice of thy thunder they hasted away. 104:8 they go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. 104:9 thou h

among them, and wonders in the land of ham. 105:28 he sent darkness, and 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 the

very one that is written among the living in jerusalem: 4:4 when the lord shall have washed away the filth of the daughters of zion, and shall have purged the blood of jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. 4:5 and the lord will create upon every dwelling place of mount zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory [shall be] a defence. 4:6 and there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. 5:1 now will i sing to my wellbeloved a song of my beloved touching his vineyard. my wellbeloved hath a vineyard in a very fruitful hill: 5:2 and he fenced it, and gathered out the st

hath swallowed up all the habitations of jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of judah; he hath brought [them] down to the ground: he hath polluted the kingdom and the princes thereof. 2:3 he hath cut off in [his] fierce anger all the horn of israel: he hath drawn back his right hand from before the enemy, and he burned against jacob like a flaming fire [which] devoureth round about. 2:4 he hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all [that were] pleasant to the eye in the tabernacle of the daughter of zion: he poured out his fury like fire. 2:5 the lord was as an enemy: he hath swallowed up israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increa

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

in one of the orphic litanies now extant, he is expressly called the giver of life, and the destroyer.6 the egyptians represented typhon, the destroying power, under the figure of the hippopotamus or river-horse, the most fierce and destructive animal they knew;7 and the chorus in the bacchae of euripides invoke their inspirer bacchus to appear under the form of a bull, a many-headed serpent, or flaming lion;8 which shows that the most bloody and destructive, as well as the most 1 il, w, v. 527. 2 damm. lex. etymol. 3 hymn. x, v. 13. 4 sat. lib. i. c. 23. 5 sat. lib. i. c. 3. 6 hymn lxxii, ed. gesn. 7 plutarch, de is& os. 8 v. 1015. 70 on the worship useful of animals, was employed by the greeks to represent some personified attribute of the god. m. d hancarville has also observed, that t

TYSON DONALD NEW MILLENNIUM MAGIC

r may be tempted to test the dangers outside the circle by deliber- ately stepping through its boundary. most often nothing will happen. the very fact that the neophyte can casually break the circle indicates that it was never a living reality in his or her mind. any fool can draw a ring around himself, but it takes the will of a magus to empower it-to bring it alive. only when the magus sees the flaming ring with open eyes, feels the heat from it against naked skin, hears the flutter of its burning, and experiences pain on touching it, will he or she suffer injury or death by breaking it. the traditional story of the practitioner of the black arts who is discovered in the cold light of morning stretched half across his chalk circle, with his eyes open in a fixed gaze of horror and claw ma

ane parallel to what is perceived as the flat surface of the earth, it is symbolically a representation of a complete envelope that encloses its maker from top to toe. there is no danger that devils will slip under or over it. often the envelope is imagined as a cylinder extending endlessly up and down; but it is more accurate to conceive it as a sphere the circumference of which is traced by the flaming ring of the astral circle. in some modern practice this sphere of protection is delineated by three cir- cles set perpendicularly to one another, each circle being drawn in one spatial dimension. this is a needless refinement. however, the three interlocking rings are useful for locating the point of self, as will be explained further on. a variation on the magic circle is to limit its sco

form of psychic attack. this is scarcely necessary. the circle is perfect and unbreak- able. by linking it to the four pentagrams it is, if anything, weakened. to clear a space instantly, the magus may mentally send six pentagrams, expand- ing out from the center of self, rushing along three spatial axes. this is an effective tool for banishing malefic influences. the pentagram can be cast like a flaming shield at a foe. it is inscribed on the surface of a material object to give the object a desired elemental charge. by standing with arms and legs spread the magus can become the pentagram. other uses of the figure will suggest themselves. for those with advanced powers of visualization, the geometric dodecahedron (a solid formed of twelve interlocking pentagons) may be built around the se

t reveals the dynamic balance between the three of heaven and the four of earth. the heptagram is not static but moving, a symbol of the conquest and victory of the flame of spirit over the dull clay of the flesh. it is an apt symbol for the christian crusades or for the islamic jihad, and indeed it may be written as a triangle over a cross, action overcoming inertia, which can be stylized into a flaming sword (see figure at the top of page 99. table of heptagram \o q, planets colors metals jewels semiprecious elements and motions archangels chakras trees music body sun yellow gold topaz ivory- tzaphqiell ratziel crown apple trumpet head mars red iron ruby coral a khamael brow yew drum right leg venus green copper emerald jade t7 haniel throat birch guitar left arm mercury white platinum d

ptions of the primary emanations from the unmanifest. these orders may be inversely related to the ten sephiroth. here they are, along with the archdemons supposed to rule them: 1. kether: thaumiel (two contenders)-satan and moloch 2. chokrnah: ghogiel (hinderers)-beelzebub 3. binah: satariel (concealers)-lucifuge 4. chesed: agshekeloh (smiters or breakers)-ashtaroth 5. geburah: golohab (burners, flaming ones)-asmodeus 6. tiphareth: tagiriron (disputers)-belphegor 7. netzach: gharab tzerek (raveners)-baal 8. hod: samael (false accusers)-adrammelech 9. yesod: gamaliel (obscene ones)-lilith 10. malkuth: nahemoth (dolorous ones)-nahema this list differs slightly from that published in israel regardie's the golden dawn.18 regardie gives the order of qlippoth associated with malkuth as lilith

TYSON DONALD SOUL FLIGHT

the horae, the greek goddess of peace to whom were made bloodless sacrifices. her open-air shrine is not far from the pond, containing her stone statue. when invoked by name and asked a question, she may respond with a nod to answer in the affirmative. xv the devil hebrew letter: ayin (eye) correspondence: capricorn path: twenty-sixth masquers come dancing through the town street in the darkness, flaming torches in their hands, their bodies painted and their faces masked so that they resemble the demons of the infernal regions. the central piece in their procession is a statue on a black pedestal on wheels that is pulled by a naked man and a naked woman who are chained by their necks to the pedestal. both wear horns on their heads and tails protrude from their backsides. the terrifying fig

stained glass. the inhabitants of this strange iridescent coast are fisher folk, slender and elf-like in appearance, moving with grace along the stony beach, where they dwell beside their upturned boats in huts made of sod and woven grasses. on the rise of a headland stands a stone lighthouse. the god is a woman who keeps the light. she comes floating upon the air across the surface of the bay, a flaming torch in her hand and a book cradled close to her breast, her diaphanous white gown rising around her slender legs, her long red hair drifting as though alive above her shoulders. when she speaks, the entire world resonates like a vast crystal bell. chapter fourteen: runes 249 7. gebo literal meaning: gift, sacrifice general sense: a present, gift for service, something given or received

TYSON DONALD THE MAGICAL WORKBOOK

e light from your heart-center through the front of your chest into the middle of your left palm and send it in an expanding spiral loop up your left arm, across your shoulders, and down your right arm. project this energy as a stream of white flame out the tip of your right index finger a distance of several feet to paint an astral circle of fire upon the air around you. focus your gaze upon the flaming ring as it forms itself. begin this circle in the east and carry it around at the level of your heart so that it ends where it began, and links up with its starting point. lower your arms to your sides and reassume the standing posture, facing east, with your gaze straight ahead, and your eyes focused on the unseen horizon. extend your inner senses to feel the lesser circle of fire floatin

o that it ends where it began, and links up with its starting point. lower your arms to your sides and reassume the standing posture, facing east, with your gaze straight ahead, and your eyes focused on the unseen horizon. extend your inner senses to feel the lesser circle of fire floating upon the air all around you at the level of our heart. be aware of the entire unbroken circle. visualize the flaming band of the circle in your field of view below your line of sight. it is tinged with a slight golden color, like bright sunlight-the same color as your heart-center. feel the radiance of the flame upon your skin. contemplate this circle of fire for a minute or so with full awareness of its unbroken circumference around you and your place at its center. cause your body and the room around y

at its center. cause your body and the room around you to become transparent and fade by withdrawing from them the focus of your consciousness, so that you are aware only of the white circle of flame surrounding the radiant white ball that is your heart-center. contemplate the relationship between the two for a minute. once again become conscious of your body and the room, but remain aware of the flaming circle and your heart-center. lay your right hand over the slight hollow in the middle of your chest, just above the end of your sternum. press your right palm firmly into this hollow. extend your left arm and point with your left index finger to the east at the ring of flame. be strongly aware of the sphere of your heartcenter beneath your right palm. focus your gaze on the flaming circle

iral loop up your left arm, across your shoulders, and down your right arm. extend your awareness to comprehend the spiritual force flowing through your arms and chest. project this energy as a stream of white flame out the tip ofyour right index finger a distance of a foot or so to paint an astral circle of fire upon the air in your practice room as you walk. extend your awareness outward to the flaming ring while it forms itself. begin this great circle in the east and carry it around the room at the level of your heart so that it ends where it began, and links up with its starting point. lower your arms to your sides and reassume the standing posture, facing east, with your gaze straight ahead, and your eyes focused on the unseen horizon. be aware of the diminished strength of the light

ing east, with your gaze straight ahead, and your eyes focused on the unseen horizon. be aware of the diminished strength of the light in your heart-center. step backward until you once more stand in the center of the room. assume the basic standing pose. extend your inner senses to feel and see the circle of fire floating upon the air all around the room at the level of your heart. visualize the flaming band of the circle in your field of view below your line of sight. it is tinged with a slight golden color, like bright sunlight. feel the radiance of the flame upon your skin. contemplate this circle of fire for several minutes with full awareness of its unbroken circumference around you, and your place at its center. eliminate from your awareness everything except the sphere of your hear

TYSON DONALD THE POWER OF THE WORD

oduce the fullest sound. you should be able to feel the vibration strongly all through your chest. notice how the vibration moves as you change from letter to letter. while sounding the letters of an overt banner in order, it is sometimes helpful to draw the invoking sigil of the banner large upon the air with the right index finger, or the wand, and visualize the sigil floating at heart level in flaming white light. vibrate the first letter as you point to the beginning of the sigil; then, as you move your finger from angle to angle, vibrate each letter in turn. the banners are highly effective when used as a mantra, either individually or collectively. when using a particular banner for a specific purpose, vibrate the letters rhythmically one after the other, visualizing each hebrew lett

ard so that their tips define the points of an upright pentagram. this must be practiced a few times until the proper angle between the fingers is attained, so that as nearly as possible, a perfect pentagram is formed. the left palm should be pressed tightly over the heart center. to create an invoking vortex, visualize the hebrew letters of the invoking form of pentagrammaton, yehovashah (jtulj, flaming with white light in your heart center. extend your right hand with the fingers stiffly forward 52 tetragrammaton to form an upright pentagram and vibrate the letters of the name one by one (pronounced "yod-hay-vav-shin-hay. as you vibrate each letter, visualize it flowing like liquid fire from your heart center into your left hand, up your left arm and across your body, and through your ri

upon the air in front of you, growing brighter as it gathers strength and spirals inward to a focus on the air in front of your extended hand. this blazing pinwheel of invocation may be contracted, expanded, or moved through the air by the force of your will. to create a banishing vortex, stand as before and visualize the hebrew letters of the banishing form of pentagrammaton, yeheshuah(;71tu;7, flaming with white light in your heart center. vibrate the letters of the name one by one (pronounced "yod-hay-shin-vav-hay. as you vibrate each letter, visualize it flowing out of your heart center into your left hand, up your left arm, across your body, and down your right arm to form itself on the fingertip of your right hand associated with it on the pentagram-yod (little finger, he (ring fing

ne was made of pure gold studded with pearls and precious stones. inside its seat was hidden "a tablet engraved with a serpent on a pole" a great sapphire stone served solomon for a footstool. in the mouths of the animals that composed the throne were golden bells that rang when the wind blew, and above the throne hung a canopy of colored cloths that fluttered with the appearance of lightning and flaming torches and a shimmering rainbow. around the throne were seventy chairs for seventy elders, and two more chairs opposite the throne for the seer gad and the prophet nathan, making a total of seventy-two, the same as the "divine name of seventy-two words" extracted kabbalistically from exodus 14:19-21 (see ginsburg, the kabbalah, pp. 132-6. the mother of solomon, bathsheba, sat in a chair o

nd kabbalistic cross, exactly as described above, but instead of clapping your hands four times to close the ritual, rotate on your body axis in a clockwise direction to stand facing north away from the altar. walk once completely around the altar clockwise, at the same time projecting from your heart center a ribbon of white fire through your extended right index finger, so that the fire forms a flaming circle that encloses you and the altar and floats upon the air at the level of your heart. try to visualize the projection of the circle as clearly as possible, and try to project your own psychic and physical energy into it. draw this fire out of empowering the rings 109 your heart center through your left hand, which should lie flat on your chest, and feel it flow up your left arm, acros

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father without having been devoured by the serpent. no one can be devoured by the serpent without having worked in the flaming forge of vulcan (sex. the key of christification is the arcanum a.z.f. the mantra for the arcanum a.z.f. is i.a.o. i (ignis, fire; a (aqua) water; o (origo, principle, spirit. la madre lleva a su hijo (el verbo) en sus brazos. y est sentada entre las dos columnas que simbolizan al hombre y la mujer. adorad a la virgen del mar, hermanos m os. en el arcano ii del tarot aparece la divina madr

isto interno. necesitamos cristificarnos. ning n ser humano puede retornar al padre sin haber sido devorado por la serpiente. nadie puede ser devorado por ella sin haber trabajado en la fragua encendida de vulcano (el sexo. la llave de la cristificaci n es el arcano a.z.f. el mantram del gran arcano es i.a.o. i (ignis, fuego: a (aqua) agua; o (origo, principio, esp ritu. 18 mars descends into the flaming forge of vulcan in order to retemper his sword and to conquer the heart of venus; hercules descends in order to clean the stables of augias2 with the sacred fire and perseus descends in order to cut off medusa's head. remember beloved disciples that our divine mother is nuit [pronounced noot] and her word is (56) fiftysix. this number is kabbalistically added as follows: 5+ 6= 11, then 1+

render como usar el azufre, el mercurio y la sal. 23 the larvas of the astral body (incubi, succubi, basilisks, dragons, phantoms, etc) are destroyed by putting sulfur powder inside of our shoes. sulfur originates invisible vapors that rise in order to disintegrate these types of larvas. malignant forms of thoughts and larvas enclosed within any room are disintegrated when one burns sulfur upon a flaming piece of charcoal. the quicksilver (mercury) is useful to prepare lustral water. the great astrologer nostradamus spent many nights before a copper container filled with water. this great seer, by looking into these waters, saw the future events that he left written in his famous prophesies. if we add mercury to water and place a mirror at the bottom of the copper container, a marvelous cl

pada o con un cuchillo nuevo. el reino especial de los gnomos habita en la regi n del norte. el de las salamandras al sur. el de los silfos al oriente y el de las ondinas al occidente. estas cuatro jerarqu as elementales forman cruz. he ah el santo y misterioso tetragrammaton. 35 arcanum 5 beloved brethren of my soul, today we are going to study the fifth arcanum of the tarot. this arcanum is the flaming pentagram, the blazing star, the sign of divine omnipotence. this is the ineffable symbol of the verb made flesh, the terrifying star of the magi. when the pentagram elevates its two inferior rays towards the sky it represents satan. when the pentagram becomes light, it elevates only one of its rays towards the sky; this represents the internal christ of every human being who comes into th

ain must control sex. when sex overcomes the brain, then the star of five points (the human being) falls into the abyss with the feet pointing upwards and the head pointing downwards; this is the inverted star, the male goat of mendes. a human figure with the head aiming downwards and the feet aiming upwards naturally represents a demon. the entire science of gnosis is found summarized within the flaming star. many bodhisattvas (human souls of masters) have fallen inverted, like the five pointed star, with the superior ray aiming downwards and the two inferior rays aiming upwards. arcano v bienamados hermanos de mi alma: hoy vamos a estudiar el arcano cinco del tarot. este arcano es el pentagrama flameante, la estrella flam gera, el signo de la omnipotencia divina. este es el s mbolo inefa

WICCA EIGHT SABBATS OF WITCHCRAFT

rom the ranks of the blessed because she was mythical rather than historical, and because her worship gave rise to the heretical sect known as the cathari) at any rate, a large wagon wheel was taken to the top of a near-by hill, covered with tar, set aflame, and ceremoniously rolled down the hill. some mythologists see in this ritual the remnants of a pagan rite symbolizing the end of summer, the flaming disk representing the sun-god in his decline. and just as the sun king has now reached the autumn of his years, his rival or dark self has just reached puberty. many commentators have bewailed the fact that traditional gardnerian and alexandrian books of shadows say very little about the holiday of lammas, stating only that poles should be ridden and a circle dance performed. this seems st

WICCA WITCHCRAFT TODAY

re ancient or modern, if they were by someone who had seen the dance or simply by someone with a vivid imagination. so, with acknowledgement to the unknown author and congratulations on a good bit of description or imagination, i give them: twilight is over, and the noon of night draws to its zenith, as beyond the stream dance the wild witches, fair as a dream in a garden, naked in diana's sight, flaming censers on the sweet altar, light gleams on the waters, drifting vapours teem, laughter and swaying white shoulders gleam. oh joy and wonder at their lovely sight! the author of this evidently had no faith in the foul old witch story. in vol. lxiii of folk-lore for december, 1952, printed under collectanea, is an extremely interesting article by dr. margaret murray, with a reproduction of

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

testament (psalm 104) bless the lord, o my soul. o lord my god, thou art very great; thou art clothed with honour and majesty: who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: who maketh his angels spirits; his ministers a flaming fire: who laid the foundations of the earth, that it should not be removed for ever. thou coveredst it with the deep as with a garment: the waters stood above the mountains. at thy rebuke they fled; at the voice of thy thunder they hasted away. they go up by the mountains; they go down by the valleys unto the place which thou has founded for them. thou hast set a bound that they may not pa

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

rs presents itself before god in an effort to be chosen as the primary instrument through which the world would be created. this is based on much older literary sources. particularly relevant is the beginning of the second recension of midrash otiyyot de-rabbi aqiva: these are the twenty-two letters through which torah in its entirety was given to the tribes of israel, and they were engraved by a flaming pen on the awesome and splendid crown of the holy one, blessed be he. when the holy one, blessed be he, desired to create the world, immediately all of them descended and stood before the holy one, blessed be he, and each one said before him create the world through me. 19 there is much of interest here that calls for interpretative embellishment, but we must restrain our steps and keep to

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

oth, sabaoth, atheleberseth, abraoth! by the very circle of which i build- i walk unto the crown of lucifer- that emerald which shine the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sabbatic familiar- angelic familiar -this is the higher self, what aleister crowley called the true will. the goal of the magician is to create what are t

master their own individual life therein. the reference to the angelickan watcher of the sun and the ahrimanic shadow is based in the double vessels or fetishes of the bestial and angelick atavisms and familiars. by exteriorizing ones adversarial aspects of "i" and "being" one 8 may objectively view the essence of self, manifest its strengths again in the union of flesh and mind. the guardian of flaming sword and corpse-king of the scepter is in reference to the illustration by elda isela ford, based on passing through the 'as above, so below' forces of the sethanic path unto the 8-pointed sabbatic/luciferian star sometimes called algol. this ritual was a sethian development of the 'headless one' ritual (worked through by jake stratton-kent and charles gonzales) or 'bornless one' ritual a

WORKING CEPHALOEDIUM VERSION 1

of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-k huit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four- fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with

WORKING CEPHALOEDIUM VERSION 2

ce of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-khuit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four-fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with hi

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

cial power of the king "who hast said to me by thee i shall cast out the power of all wicked spirits; and that by thee i shall or may know the doings and practices of evil men, and more that may be spoken or uttered to man" special power of the prince "who, being the prince, chief minister and governor under right noble king bnapsen didst (to my seer) appear in the most terrible manner with fiery flaming streams and saidst 'i know the door of death' and the glory of god has shaken the walls of the ungodly" genesis: 2, vs. 2-3 "by the seventh day god had finished the work he had been doing; so on the seventh day he rested from all his work. and god blessed the seventh day and made it holy, because on it he rested from all the work of creating he had done" see figure 88 for the diagram of th

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

alled, but that on the two pillars is depicted the symbolism of the passage of the soul from the egyptian ritual of the dead; this being as it were a sympathetic aspect to be developed and explained with the advance of the candidate through the various stages. after the first grade comes the 1=10, where we find the first form of the sephiroth in the tree of life; this is the representation of the flaming sword descending, but it is not until the 2=9 comes that we begin to find the actual symbol of self sacrifice. the 2=9 altar diagram, then, represents, the serpent of wisdom twined through the paths. in the 4=7 grade however, you are shown the same serpent; its representation being that of the serpent nechushtan. this was the serpent of brass that moses made in the wilderness, and which wa

synthetical god of all things. that is the only real way to become the greatest adept, and is directly dependent on your life and your actions in life. and upon the lid of the pastos this process is symbolically resumed: there we see the suffering man, pitiful and just, before whose injustice and purity the heads of the dragon fall back, but on the upper half there is depicted a tremendous and a flaming god, the fully initiated man: the adept who has attained his supreme initiation. it will be noticed that in the 4=7 diagram the heads of the dragon have seized the sephiroth but, as before remarked, on the lid of the pastos they are falling back from the figure on the cross: they are dispossessed only by the sacrifice of the lower self. recall to your mind that passage in one of the eddas

one of the eddas "i hung on the tree three days and three nights, wounded with spear, myself, a sacrifice offered to my (highest) self: odin unto odin" it will furthermore be noticed that this way of looking at the matter at once makes a reconciliation between the account in the gospel of the christ as a calm, peaceful, and pitiful man, and the representation in the apocalypse of a tremendous and flaming god. a glance at the top half of the pastos shows the descent of a flaming sword which casts out evil, the whole surrounding being with brilliance "and he had in his right hand seven stars. and the seven stars represent the (arch)angels of the seven churches" or abodes in assiah, at his feet. the life of nations is like the life of men: they are born, become intellectual, direct that intel

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