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FOREHEAD,FOREHEADS

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ouchos join the kerux at the door (the candidates are allowed into the hall, but just upon entrance they are barred by the kerux. the stolistes and dadouchos stand behind the kerux in a triangular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in

e candidate, with stolistes and dadouchos following last (as the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, he knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. the kerux bars the way in the south) kerux "unpurified and unconsecrated thou cannot enter the pathway of the west" stolistes (signs a cross upon the forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with th

gemon 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 earth, unpurified and unconsecrated, thou may not enter the pathway of the east" stolistes (marking a cross with water upon the forehead "child/children of earth, i purify with thee water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "thrice purified and thrice consecrated, thou mayest approach the gateway of the east (kerux leads the procession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way

rs to be no larger than a dinner plate, to hover above the crown of your head. feel its majestic power, its vastness and the infinite love that it has for all that is created. stretch both of your arms straight out to your sides into the form of a cross. take your right hand and gently plunge your index finger into that light which is above your head and will it to be drawn down as you touch your forehead. have it rest upon your forehead as you vibrate: ah-tah this should be pronounced elongated, in monotone and with one complete breath to sound like: aaaahhh-taaahhh. step 2 bring the point of your finger firmly down your body while willing the light on your forehead to follow along as you point toward the ground at your feet. visualize the light now covering your feet and vibrate: mal-koo

0 0 INITIATION CEREMONY

your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of th

occult science to guide the way. hiero: knocks at commencement of circumambulation. kerux: kerux leads with light and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by

hiereus (slowly sinking point of sword) child of earth, fear is failure. therefore be without fear, for in the heart of the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. heg: child of earth, thrice consecrated, thou mayest approach the gate of the east. the procession moves to the east facing throne and halt. hiero: hierophant rises, takes banner in left hand and raises sceptre as if to strike. heg: hegemon slips up candidate's hoodwink. hie

rd. i now place you between the two pillars of hermes and solomon in the symbolical gateway of occult science. hiereus: draws candidate forward between the pillars. he receives sword and banner from hegemon, stands at the latter's left, all facing candidate. hiereus: let the final consecration of the candidate take place. kerux: goes to the north and faces east. stol: signs a cross on candidate's forehead, bows to hierophant and sprinkles east. stol: frater xyz, i purify thee finally with water. dad: censing as stolistes has done. dad: frater xyz, i consecrate thee finally with fire. hiero: honoured hegemon, the final consecration of the candidate having been performed, i command you to remove the rope from his waist the last remaining symbol of the path of darkness, and to invest him with

1 10 INITIATION CEREMONY

with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature

who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte behind pillars to north and removes the chair. stol: dad: return to their places. hiereus: takes his stand between the pillars facing neophyte. he guards the path with his sword and says:

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ssing the ground, to obtain absolution: da er uf siner venie lac (lay, earl. 366, 21. den anger maz mit der langen venie, frib. trist. 2095. venien suochen, ms. 1, 23. morolt. 28. troj. 9300. terrae osculationibus, quas venias appellant, pez. bibl. ascet. 8, 440. gie ze kirchen und banekte (prostrated) ze gote siniu glider mit venien und gebet, cod. kolocz. 180^ the tchelo-bitnaya, beating of the forehead in presenting a petition, was prohil:)ited in russia by catherine ii. conf. pronis vultibus adorare, hehnold 1, 38. 3 what else i have collected about this practice, may be inserted here: elevato a capite pileo alloquitur seniorem, dietm. merseb. p. 824 (an. 1012. sublata cxjdare surgens inclinat honeste, ruodlieb 2, 93. odofredus in i. secundo loco digest, de postulando: or signori, hie

crifices is shown by the passages quoted further on, from gregory's dialogues and adam of bremen, the following expressions i regard as more definite (see suppl, ulph. in eom. 11, 16 renders d7rapxv> the offering of firstfruits at a sacrifice, delibatio, by ufarskafts, which i derive not from skapan, but from skaban (shave) radere, since dirapxal' were the first clippings of hair off the victim's forehead, odyss. 14, 422. 3, 446. if we explain it from skapan, this word must have passed from its meaning of creare into that of facere, immolare. the goth, vitod is lex, the ohg. icizot (graff 1, 1112. fundgr. 1, 398) both lex and eucharistia, the fris. vitat invariably the latter alone; just as zakon in serv. has both meanings [but in euss. only that of lex. ulph. translates dvaia by goth, hun

against the other, each stands in his might, unconquered, unapproachable. dieterieh's divine herohood comes out in more than one feature, e.g, his fiery breath, and his taking the place of wuotan or ero (p. 213-4) at the head of the wild host, as dietriclibcrn or bernhard. the fiery breath brings him nearer to donar, with whom he can be compared in another point also: dietericli is wounded in the forehead by an arrow, and a piece of it is left inside him, for which reason he is called the deathless^ not otherwise did the half of hrungnir's hein (stone wedge) remain in thor's head, and as groa's magic could not loosen it, it sticks there still, and none shall aim with tlie like stones, for it makes the piece in the god's forehead stir (sn. 109 111^ this horn-like stone was very likely shown

, is mentioned in the chron. petershus. p. 302, with the remark: de talibus excisis literae testantur quod, si vita comes fuerit, felices in mundo habeantur. to such the common standard cannot be applied, their extraordinary manner of coming into the world gives presage of a higher and mysterious destiny. not unlike is the greek myth of metis and tritogeneia: the virgin goddess springs out of the forehead of zeus. the phrase about' hlosr being born %cuh helmet, sicord and horse (above, p. 76, is explained by the hervararsaga, p. 490, to mean, that the arms and animals which accompany the hero were forged and born at the time of his birth. schroter's finnish eunes speak of a child that was born ar7ned: this reminds us of the superstition about lucky children being born with hood and helmet

of krilo and okrilie (wing and wing-cover, vuk 2, 88. 90. 100. a piece of the wing remaining, or in women a swan's foot, will at times betray the higher nature. the superliuman quality of heroes shines out of their eyes (luminum vibratus, oculorum micatus, saxo gram. 23: ormr i cmga. the golden teeth of gods and heroes have been spoken of, p. 234. in the miirchen sons are born with a star on the forehead, kinderm. 96. straparola 4, 3; or a golden star falls on the forehead, pentam. 3, 10. the dioscuri had a star or fkme shining on their heads and helmets: this may have reference to the rays encircling the head (p. 323, or to constellations being set in the sky. in some cases the heroic form is disfigured by animal peculiarities, as siegfried's by his horny skin, and others by a scaly; the

ABRAMELIN1

then make a perfume upon the altar; and then on your knees pray before the altar as we have directed. now when the time is expired, on the last day, you shall fast more strictly; and fasting on the day following, at the rising of the sun, enter the holy place, using the ceremonies before spoken of, first by sprinkling thyself, then, making. a perfume, you shall sign the cross with holy oil on the forehead, and anoint your eyes, using prayer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who

9 ie, the cardinal points, or quarters. introduction xxiv then make a fumigation, and deprecate the angels by the said divine names, that they will appear unto you, and reveal or discover that which you so earnestly desire; and do this continually for six days washed, and fasting. on the seventh day being washed and fasting, enter the circle, perfume it, and anoint thyself with holy oil upon the forehead, eyes, and in the palms of both hands, and upon the feet; then with bended knees, say the psalm aforesaid, with divine and angelical names. which being said, arise, and walk round the circle from east to west, until thou shalt be wearied with a giddiness of thy head and brain, then straightway fall down in the circle, where thou mayest rest, and thou wilt be wrapped up in an ecstasy; and

stain from all things having a life of sense, and from those which do proceed from them, let him drink only pure running water; neither is there any food or wine to be taken till the going down of the sun. let the perfume and the holy anointing oil be made as is set forth in exodus, and other holy books of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done

s granted by the lord unto david for his own preservation. for the first point: the day being come when it is necessary to perform the orations, prayers, and convocations of thy guardian angel, thou shalt have a little child69 of the age of six, seven, or eight years at the most, who shall be clothed in white, the which child thou shalt have washed from head to foot, and thou shalt place upon his forehead a veil of white silk very fine and transparent, which covereth the forehead even unto the eyes; and upon the veil it is necessary to write beforehand in gold with a brush a certain sign made and marked in the manner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he wh

ABRAMELIN2

er which i myself made use of in my consecration; the which i give not here to confine you (to a certain form, nor to oblige you to employ the same, nor to tell it you over as i would to a parrot whom i should wish to teach to talk; but only and solely to give unto you an idea of the manner in which we should pray. having finished your orison, rise from your knees, and anoint the centre57 of your forehead with a little of the sacred oil; after this dip your finger into the same oil, and anoint therewith the four upper corners of the altar. touch also with this holy oil the vestments, the girdle, the crown, and the wand, on both sides. you shall also touch the doors and the windows of the oratory. then with your finger dipped in the oil you shall write upon the four sides of the altar these

ALEE J BOOK OF AIWASS

gin births or "immaculate conceptions" it must be stressed that, as a race, the ancient ones come infrequently and they are not fighting a turf war in heaven as our primitive mythologies suggest. joan of arc was an incarnated daemon, as were christ and buddha, but then, so was charles manson. a juvenile nursery rhyme goes "there was a little girl, who had a little curl, right in the middle of her forehead (third eye. and when she was good, she was very, very good, but when she was bad, she was horrid" passions are magnified in those who are more awakened spiritually. it must be stressed that the very essence of any form must be imperfect, be it daemon, man, animal, vegetable or mineral, since all are subject to the same universal constant: change. my purpose is merely to acknowledge the ex

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e. 17. now i do not believe that there are any rules for doing this that will be any use to you. there are innumerable little tricks that you might try; only it is, as in the case of the posture itself, rather better if you invent your own tricks. i will only mention one: roll the tongue back towards the uvula, at the same time let the eyes converge towards an imaginery point in the centre of the forehead. there are all sorts of holinesses indicated in this attitude, and innumerable precedents on the part of the most respectable divinities. do, please, forget all this nonsense! the advantage is simply that your attention is forced to maintain the awkward position. you become aware sooner than you otherwise would of any relaxation; and you thereby show the rest of the body that it is no use

ALEISTER CROWLEY ACROSS THE GULF

my service as priestess of the veiled one it shall next be related. chapter iii page 8 gulf.txt it was the equinox of spring, and all my life stirred in me. they led me down cool colonnades of mighty stone clad in robes of white broidered with silver, and veiled with a veil of fine gold web fastened with rubies. they gave me not the uraeus crown, nor any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is not fitting to speak. now the priests of the veiled one were sore perplexed, for that never before had any boy been chosen priestess. for before the vows may be administered, the proofs of virginity are sought; and, as it seemed, this part of the ritual must be suppressed or glossed over. th

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 the massy roof as it had been a thatch of straw, whirling the blocks of granite far away into the nile. it descended, roaring and twisting, like a wounded se

. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed with fierce intensity, with some passion that knotted up her muscles, so that her arms writhed like wounded snakes. also the veins of her forehead swelled, and foam came to her lips. we thought that she had died; her body swelled and shuddered; last of all a terrible cry burst from her throat, inarticulate, awful. yet all this while the veil glittered, though something sombrely. also the air was filled with a wild sweeping music, which rent our very ears with its uncouth magic. for it was like no music that i had ever heard before

ALEISTER CROWLEY BOOK OF LIES

-epsilon the star ruby facing east, in the centre, draw deep deep deep thy breath, closing thy mouth with thy right forefinger prest against thy lower lip. then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry: alpha-pi-omicron pi-alpha-nu-tau-omicron-c? kappa-alpha-kappa-omicron-delta- alpha-iota-mu-omicron-nu-omicron-c. with the same forefinger touch thy forehead, and say c?-omicron-iota, thy member, and say omega-phi-alpha- lambda-lambda-epsilon,(14) thy right shoulder, and say iota-c?-chi-upsilon-rho-omicron-c, thy left shoulder, and say epsilon-upsilon-chi-alpha-rho-iota-c- tau-omicron-c; then clasp thine hands, locking the fingers, and cry iota-alpha-omega. advance to the east. imagine strongly a pentagram. aright, in thy forehead. drawing the

ALEISTER CROWLEY LIBER 777

s, sellen clxxiv. the mansions of the moon [hindu, nakshatra] arab, manazil. 15 a sharatan (ram s head, butayn (ram s belly, and 0 -10 suraya (the pleiads) 16 b 10 -30 suraya. dabaran (alldeboran, and 0 -20 hak ah (three stars in head of orion) 17 c 20 -30 hak ah, han ah (stars in orion s shoulder, and zira a (two stars above c) 18 d nasrah (lion s nose, tarf (lion s eye) and 0 -10 jabhah (lion s forehead) 19 e 10 -30 jabhah, zubrah (lion s mane, and 0 -20 sarfah (cor leonis) 20 f 20 -30 sarfah, awwa (the dog, two stars in f, and simak (spica virginis) 22 g gafar (f, i, and k in foot of f, zub ni (horns of h, and 0 -10 iklil (the crown) 24 h 10 -30 iklil, kalb (cor scorpionis, and 0 -20 shaulah (tail of h) 25 i 20 -30 shaulah, na aim (stars in pegasus, and baldah (no constellation) 26 j sa

ring, two children wantonly and shamelessly embrace. line 31. an angel blowing a trumpet, adorned with a golden banner bearing a white cross. below a fair youth rises from a sacrophagus in the attitude of the god shu supporting the firmament. on his left a fair woman, her arms giving the sign of water an inverted c on the breast. on his right a dark man giving the sign of fire an upright b on the forehead. line 32. an ellipse, composed of 400 lesser circles. at the corners of the card a man, an eagle, a bull, and a lion. within the circles a naked shining figure in the sign of earth right foot advanced, fight hand advanced and raised, left hand lowered and thrown back. the hands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red sca

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e set of photos originally published facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" fron

g westward upon an ass. now comes the great scene of the drama: the gentle, exquisite youth with his following (chiefly composed of women) seems to threaten the established order of things, and that established order takes steps to put an end to the upstart. we find dionysus confronting the angry king, not with defiance, but with meekness; yet with a subtle confidence, an underlying laughter. his forehead is wreathed with vine tendrils. he is an effeminate figure with those broad leaves clustered upon his brow? but those leaves hide 13 horns. king pentheus, representative of respectability<god. see my "good hunting" and dr. j.g.frazer's "golden bough> is destroyed by his pride. he goes out into the mountains to

r ruby. facing east, in the centre, draw deep deep deep thy breath closing thy mouth with thy right forefinger prest against thy lower lip. then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry gr:alpha-pi- omicron gr:pi-alpha-nu-tau-omicron-sigma gr:kappa-alpha-kappa-omicron- delta-alpha-iota-mu-omicron-nu-omicron-sigma. with the same forefinger touch thy forehead, and say gr:sigma-omicron-iota, thy member, and say gr:omega gr:phi-alpha-lambda-lambda-epsilon<secret sense of these words is to be sought in the numeration thereof, thy right shoulder, and say gr:iota-sigma-chi-upsilon-rho-omicron-sigma, thy left shoulder, and say gr:epsilon-upsilon-chi-alpha-rho-iota-sigma-tau-omicron- sigma; then clasp thine hands, locking the fingers, and cry gr

mbda-lambda-epsilon<secret sense of these words is to be sought in the numeration thereof, thy right shoulder, and say gr:iota-sigma-chi-upsilon-rho-omicron-sigma, thy left shoulder, and say gr:epsilon-upsilon-chi-alpha-rho-iota-sigma-tau-omicron- sigma; then clasp thine hands, locking the fingers, and cry gr:iota-alpha-omega. advance to the east. imagine strongly a pentagram, aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus and roar gr:theta-eta-rho-iota-omicron-nu. retire thine hand in the sign of hoor-paar- kraat. go round to the north and repeat; but say nuit. go round to the west and repeat; but whisper babalon. go round to the south and repeat; but bellow hadit. completing the circle widdershins, retire to the centre and raise thy

make the gestures hereafter following "the vertical component of the enchantment" 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit "the horizontal components of the enchantment" 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 331 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon!

ce and lowers it. he rises" the priest. how should i be worthy to administer the virtues to the brethren "the "priestess "takes from the child the water and the salt, and mixes them in the font" the priestess. let the salt of earth admonish the water to bear the virtue of the great sea"(genuflects" mother, be thou adored "she returns to the west+ on "priest "with open hand doth she make, over his forehead, breast and body" be the priest pure of body and soul "the "priestess "takes the censer from the child, and places it on the small altar. she puts incense therein "let the fire and the air make sweet the world "genuflects" father, be thou adored "she returns west, and makes with the censer+ before the "priest "thrice as before" be the priest fervent of body and soul"(the children resume t

iestess "upon the altar. the "deacon "and the children follow, they in rank, behind him. the "priestess "takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the "priest "gives the lance to the "deacon "to hold; and takes the ewer from the child, and sprinkles the "priestess "making five crosses, forehead, shoulders, and thighs. the thumb of the "priest "is always between his index and" 349 "medius, whenever he is not holding the lance. the "priest "takes the censer from the child, and makes five crosses as before. the children replace their weapons on their respective altars. the "priest "kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckl

reat voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. iv. i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram" i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the power<equinox version. the error made the end of line iii copy the end of line iv, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ck, about getting properly across; a faculty which one acquires (as a rule) quite suddenly and unexpectedly. rather like mastering some shots at billiards. practice has taught me how to communicate this to students; only in rare cases does one fail (it's incredible: one man simply could not be persuaded that intense physical exertion was the wrong way to to it. there he sat, with the veins on his forehead almost on the point of bursting, and the arms of my favourite chair visibly trembling beneath his powerful grip) in your case, i notice that you have got this practice mixed up magic without tears get any book for free on: www.abika.com 31 with dharana: you write of "emptying my mind of everything except the one idea, etc" then you go on "the invoking of a supersensible being is impossibl

ALEISTER CROWLEY SEPHER SEPHIROTH

regation (see 161) lhq roast, parch; burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the un

s (from gto disturb h) rmx mercy; womb; vulture mxr a lance xmr archangel of chokmah l)yzr 249 fear, terror rwgm 250 the living god of the worlds, or of the ages mymlw(h yxl) midday (the south) mwrd habit; action (ch) rwdm lamp; prosperity; instruction rn shout, rejoicing nr 251 fir, cedar (cf. 208) nr) the angel uriel: gvrih1 h, i.e. magical force (see lytton fs gcoming race h, and abra-melin fs forehead lamin) lhyrw 252 serpent fs den hrw)m 253 proselytes myrg matred (i.r.q. 996) dr+m 254 an ass rwmx a mark, aim hr+m a solemn promise, vow rdn spikenard (ct. 4:14) drn a spear xmwr merciful, compassionate mwxr 255 burdensome; with difficulty )rmwx the east xrzm a river, stream (gn. 2:10) rhn song of joy hnr 256 tidings (ps. 68:11; saying, speech hrym) the sons of the righteous qdc ynb damp

ALEISTER CROWLEY THE OTO GNOSTIC MASS

lance, and lowers it. he rises. the priest: how should i be worthy to administer the virtues to the brethren? the priestess takes from the child the water and the salt, and mixes them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume thei

nes the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the priest gives the lance to the deacon to hold, and takes the ewer from the child, and sprinkles the priestess, making five crosses, forehead, shoulders, and thighs. the thumb of the priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed

ALEISTER CROWLEY THE SWORD OF SONG

ogy for manner of poem. a chance for tibet. hopes. identity of poet. attention drawn to my highly decorative cover. shields? be they paper, paint, lath? they shall cover 70 well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled: 75 so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one s limbs from the large ones, walk forth and be free! so much for browning! and so much for me! pray do not ask me where i stand! 80 who asks, doth err. 25 at least demand no folly such as answer means! but if (you26 say) your spirit weans itself of milk-and-water pap

unt in seniorem, reliqu ist liter non stabilirentur. 164. et propterea dicit moses cum opus esset: tetragrammaton, tetragrammaton bis& ita ut accentus distinguat utrumque. 165. certe enim ab influentia omnia dependent. 166. ab ista influentia ad reverentiam adiguntur superna& inferna& flectuntur coram ea. 167. beatus ille, qui ad hanc usque per tingit. idra suta, seu synodus minor. sectio vi. 75. forehead.23 496. frons cranii est frons ad visitandum (al. ad eradicandum) peccatoras. 497. et cum ista frons detegitur tunc excitantur domini judiciorum, contra illos qui non erubescunt in operibus suis. 498. h c frons ruborem habet roseum. sed illo tempore, cum frons senioris erga hanc frontem detegitur, h c apparet alba ut nix. 499. et illa hora vocatur tempus beneplaciti pro omnibus. 500. in l

, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat on his face to the earth. holy virgin of god, said he, what dost thou here? what wilt thou with thy servant? at that she stank so that the air gasped about her, like a fish brought out of the sea. so she told him she was gathering simples for her daughter that had died to bury her withal. now no

ALEISTER CROWLEY EQ I 1

eriod by the councillor von eckartshausen and now revised and rewritten in the universal cipher 5 a. a. official publication in class c. issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 6 illustration opposite to this page: a collotype in gray-black on an embossed inset rectangle. this is a figure in neophyte robe, face forward. the figure is vertical, frontal with hood down and triangle atop forehead. left arm hangs down vertically. right hand with index finger to lips in gesture of silence, other fingers closed under thumb and palm facing left. feet are bare and placed heel nearly to heel at right angles with right foot directly pointed forward and left pointed left. the figure is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents

months for it. once or twice, the magistrate had to direct the stream of emphatic words. but the accusation was formal and precise. the question now was: how would the magistrate deal with the case? at first sight, mr. brown, the magistrate, made a good impression on me. he was getting on in life: the dark hair was growing thin on top and a little grey at the sides. the head was well-shaped; the forehead notably broad; the chin and jaw firm. the only unpleasant feature in the face was the hard line of mouth, with thin, unsympathetic lips. mr. brown was reputed to be a great scholar, and was just the type of man who would have made a pedant; a man of good intellect and thin blood, who would find books and words more interesting than men and deeds. at first, mr. brown had seemed to be on th

les to correct a slight dissimilarity 63 between his right eye and his left, and he had been advised to come to me by sir william creighton, as the glasses would have to be particularly well made. i promised to work at them myself, and on that he burst out"'i shall be very curious to see whether perfect eyes help or hurt my art. you know i am a painter' he went on, throwing his hair back from his forehead 'and each of us painters sees life in his own way, and beauty with certain peculiarities. it would be curious, wouldn't it? if talent came from a difference between one's eyes "i smiled at his eagerness, and took down his name, then altogether unknown to me; but soon to become known and memorable above all other names: dante gabriel rossetti. i made the glasses and he was enthusiastic abo

body, and thou shalt fondle me as a lover, and as a reward for thy love will i endow thee with all the realms of space- the motes in the sunbeam shall be thine, and the starry palaces of night, all shall be thine even unto the uttermost depths of infinity" so she possessed me, and i her. and the third head is as the head of a woman neither young nor old, but beautiful and compasionate; and on her forehead is set a wreath of cypress and poppies fastened by a winged cross. and her eyes are as star-sapphires, and her mouth is as a pearl, and on the lips crouches the spirit of silence. and on beholding her i cried to her in a loud voice, saying "o thou mother of the hall of truth! thou who art both sterile and pregnant, and before whose judgment-seat tremble the clothed and the naked, the righ

womb of fire, the hosts of the night are scattered, i am born, and the stars melt like flakes of snow before mine eyes. lo! there she stands, born in maturity, shaken from out the loins of the darkness, as a rainbow from the purple jars of the thunder. her hair is as a flood of dancing moon- beams, woven with golden ears of corn, and caught up by flashing serpents of malachite and emerald. on her forehead shines the crescent moon, pearl-like, and softly gleaming with the light of an inner light. her garment is as a web of translucent 223 silver, glistening white and dew-like, now rippling with all the colours of the rainbow, now rushing into flames crimson and gold, as the petals of the red-rose, woven with poppy, and crocus, and tulips. and around her, as a cloud of irradiant mystery glea

ALEISTER CROWLEY EQ I 5

a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the incorporeal byss. till here alone exalted i gaze beneath the vaulted forehead, within the eyes wherein such wonder lies, the incommensurable gain, the pagan prize. we are thy moons an suns, thy loyal knights and nuns, who tread the dance around thine altar, with the sound of death-sobs echoing through the immemorial ground. o glee! the price to pay! swear but our souls away! and we may gain the goal that all the wise extol- the world, the flesh, the devil, weighed

e talisman; and again kissed the girl, the warm blood staining her pure lips. she took the talisman, and hid it in her bosom. last of all she loosened the cords, and margaret sank in a heap to the floor. patricia threw furs over her and rolled her up in them; brought wine, and poured it down her throat. she smiled, kindly, like a sister "sleep now awhile, sweetheart" she whispered, and kissed her forehead. it was a very demure and self-possessed little maiden that made dinner lively for poor geoffrey, who was thinking over his mistake. patricia's old aunt, who kept house for her, smiled on the flirtation. it was not by accident that she left them alone sitting over the great fire "poor margaret has her rheumatism again" she explained innocently "i must go and see how she is" loyal margaret

ALEISTER CROWLEY EQ I 5

the lion with their horns. have i not the wings of the eagle, and the face of the man? and now he is turned into one of those winged assyrian bull-men. and he sayeth: the spade of the husbandman is the sceptre of the king. all the heavens beneath me, they serve me. they are my fields and my gardens and my orchards and my pastures. 29 glory be unto thee, who didst set thy feet in the north; whose forehead is pierced with the sharp points of the diamonds in thy crown; whose heart is pierced with the spear of thine own fecundity. thou art an egg of blackness, and a worm of poison. but thou hast formulated thy father, and made fertile thy mother. thou art the basilisk whose gaze turns men to stone, and the cockatrice at the breast of an harlot that giveth death for milk. thou art the asp that

gram in the midst of it, watery and dull. and i am to abide there for a while before i come back to the earth (but shut me the window up, hide me from the sun. oh, shut the window!)5 now, the pentagram is faded; black crosses fill the aethyr gradually growing and interlacing, until there is a network. it is all dark now. i am lying exhausted, with the sharp edge of the shew- stone cutting into my forehead. bou-saada "november" 30, 1909. 9.15- 10.50 a.m. 46 5 it was done- o.v. illustration plate facing page 47 partly approximated and partly described: this is as shown below. the words in the top row are enclosed in bands (not scrolls) set at a 45 angle upward from near lower left to upper right in each of the four sections. the lower part of each band curves slightly upward behind the band

ners, that is, by those who are impure "impure" means those whose every thought is followed by another thought, or who confuse the higher with the lower, the substance with the shadow. every aethyr is truth, though it be but a shadow, for the shadow of a man is not the shadow of an ape("note- all this has come to me without voice, without vision, without thought (the shew-stone is pressed upon my forehead and causes intense pain; as i go on from aethyr to aethyr, it seems more difficult to open the aethyr. the golden cross has become a little narrow door, and an old man like the hermit of the taro has opened it and come out. i ask him for admission: and he shakes his head kindly, and says: it is not given to flesh and blood to unveil the mysteries of the aethyr, for therein are the chariot

my name, for that the ineffable wisdom, that also is of the sphere of the stars, informeth me. thus am i crowned with the triangle that is about the eye, and therefore is my number three. and in me there is no 59 imperfection, because through me descendeth the influence of taro. and that is also the number of aiwass the mighty angel, the minister of silence. and even as the shew-stone burneth thy forehead with its intolerable flame, so he who hath known me, though but from afar, is marked out and chosen among men, and he shall never turn back or turn aside, for he hath made the link that is not to be broken, nay, not by the malice of the four great princes of evil of the world, nor by chorozon, that mighty devil, nor by the wrath of god, nor by the affliction and feebleness of the soul. ye

discrowned and desolate. i must lurk in forbidden corners of the earth. i must plot secretly in the by- ways of great cities, in the fog, and in marshes of the rivers of pestilence. and all my cunning shall not serve me. and all my undertakings shall be brought to naught. and all the ministers of the beast shall catch me and tear out my tongue with pincers of red-hot iron, and they shall brand my forehead with the word of derision, and they shall shave my head, and pluck out my beard, and make a show of me. and the spirit of prophecy shall come upon me despite me ever and anon, as even now upon my heart and upon my throat; and upon my tongue seared with strong acid are the words "vim patior" for so must i give glory to him that hath supplanted me, that hath cast me down into the dust. i ha

erwise could he sun the rose. and the first voice is so faint that i cannot hear it. but the answer is: not otherwise could he pluck the rose. and still i go on, struggling with the blackness. now there is an earthquake. the veil is torn into thousands of pieces that go flying away in a whirling wind. and there is an all-glorious angel before me, standing in the sign of apophis and typhon. on his forehead is a star, but all about him is darkness, and the crying of beasts. and there are lamps moving in the darkness. and the angel says: depart! for thou must invoke me only in the darkness. therein will i appear, and reveal unto thee the mystery of uti. for the mystery thereof is great and terrible. and it shall not be spoken in sight of the sun. therefore i withdraw myself (thus far the visi

n, and yet hast not believed. for therefore is it given unto thee to taste, and smell, and feel, and hear, and know by the inner sense, and by the inmost sense, so that sevenfold is thy rapture (my brain is so exhausted that fatigue-images appear, by pure physical reflex action; they are not astral things at all. and now i have conquered the fatigue by will. and by placing the shew- stone upon my forehead, it sends cool electric thrills through my brain, so as to refresh it, and make it capable of more rapture. and now again i behold her) 107 and an angel cometh forth, and behind him whirls a black swastika, made of fine filaments of light that has been "interfered" with, and he taketh me aside into a little chamber in one of the nine towers. this chamber is furnished with maps of many mys

at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law. and he shall engrave with his own hand upon a plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover, he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall pray thrice daily, about sunset, and at midnight, 111 and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at

th his left hand gives the sign of silence. i wish to see what is within their ring. one of them bends forward so that i may whisper the pass- word. the angel prompts me to whisper "there is no god" so they let me pass, and though there was indeed nothing visible therein, yet there was a very strange atmosphere, which i could not understand. suspended in the air there is a silver star, and on the forehead of each of the guardians there is a silver star. it is a pentagram- because, says the angel, three and five are eight; three and eight are eleven (there is another numerical reason that i cannot hear) and as i entered their ring, they bade me stand in their circle, and a weapon was given unto me. and the pass-word that i had given seems to have been whispered round from one to the other

universe, and overthrown it, that he might take his pleasure thereupon. and now, in the midst of the aethyr, i beheld that god. he hath a thousand arms, and in each hand is a weapon of terrible strength. his face is more terrible than the storm, and from his eyes flash lightnings of intolerable brilliance. from his mouth run seas of blood. upon his head is a crown of every deadly thing. upon his forehead is the upright tau, and on either side of it are the signs of blasphemy. and about him clingeth a young girl, like unto the king's daughter that appeareth in the ninth aethyr. but she is become rosy by reason of his force, and her purity hath tinged his black with blue. they are clasped in a furious embrace, so that she is torn asunder by the terror of the god; yet so tightly clingeth she

ALEISTER CROWLEY EQUINOX EQ I 2 2

e 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 wanderings through darkness, the lamp of the kerux went before you though you saw it not! it is the symbol of the hidden light of occult science" it here representeth to him a vague formulation

ces of the columns, stretched forth their wings over the form of osiris to restore him again unto life. the mystic circumambulation then followeth in the path of light to represent the rising of the light in the candidate through the operation of self-sacrifice; as he passeth the throne of the east, the red cavalry cross is astrally formulated above the astral white triangle of the three upon his forehead; so that so long as he belongeth unto the order he may have that potent and sublime symbol as a link with his higher self, and as an aid in his search for the forces of the light divine for ever, if he only "will it" but the higher soul or genius returneth unto the invisible station of harpocrates, into the place of the hidden centre, yet retaining the link formulated with the candidate

white beard, whose countenance was a-fired with benevolence. and as i looked upon him, a great desire possessed me to stretch forth my hand and touch his beard; and as the desire grew strong, a voice said unto me 'touch, it is granted thee "so i stretched forth my hand and gently placed my fingers upon the venerable beard. and as i did so, the ancient man bent forward, and placing his lips to my forehead kissed me. and so sweet was that kiss that i would have lingered; but i was dismissed, for the other four suns had risen to a height equal to mine own "and seeing this i stretched out my wings and flew, sinking through innumerable sheets of blinding silver. and presently 305 i opened mine eyes, and all around me was as a dense fog; thus i returned into my body" the vision being at an end

at close enough to the shore to enable me to spring into it. this i did, whereupon he seized the oars and rowed speedily into the darkness beyond. 39 these signs are given in liber o"'shall i soon see thy master' i said to him. at which he glared round at me, so that his eyes looked like beads of glowing amber in the night; then he answered"'i who stand in the boat am great; i have a star upon my forehead "i did not reply, not understanding what he meant, and soon we reached the shore and entered a cave, in the mouth 310 of which stood a man-like figure covered with brazen scales, horned and horrible. his colour was of verdigris; but his face was of a blackish tint. in his hand he held a club"'what is your name' i cried, advancing towards him"'joakam' he answered sullenly"'your sign (i her

nd through her wild floating hair could be seen her eyes, in which glittered madness "on seeing me, she knelt down before me, and i, trying to comfort her, extended my hands to her, which she in turn kissed. behind her stood the white astrals of weeping women- these were her many lovers "after a while i brought her into the circle in which i was standing, and raising her up, caressed her upon the forehead. then i changed to my usual shape, at which she was exceedingly amazed, and only comforted when i told her of my great love for her. thereupon we rose together, embracing, to a place where angels greeted us. here we were told to go between the pillars into the temple; which we did, and saw in front of us an immense kneeling figure of some oriental deity. 315 "before us glared a human face

ALEISTER CROWLEY EQUINOX EQ I 2

10 liber o vel manvs et sagittae svb figvra vi a. a. publication in class b. imprimatur: d.d.s.praemonstrator o.s.v.imperator n.s.f.cancellarius illustration facing page 12: the signs of the grades. these are arranged as ten panels* these are all halftone photos of a single human in a black tau robe, barefoot with hood completely closed over the face. the hood displays a six-pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in white in the upper left, but the numerals are very dim even in the ist edition (some blurred out entirely in the weiser edition. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to th

at voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. 18 iv i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say("i.e" vibra

us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease u

right knee to her 'i take you' i said 'to be my lady, to fight in your cause, to honour and love you for ever "she put out her right hand- oh, the delicate beauty of it! i kissed it 'my knight' she said 'jean is below; he may hear you; you go perhaps to your death- kiss me "with a sob i caught her once full in my arms, and our mouths met. i closed my eyes in trance; my muscles failed; i sank, my forehead to the ground before her "when i opened my eyes again she too was praying. softly, without a word, i stepped to the window, took the dagger in my teeth, dropped from the edge, landed lightly beside the corpse. she was quite dead, the skull broken in, the teeth exposed in a last snarl. she lay on her back; i opened the coat, turned her over. the gruesome task was nearly finished when the d

ALEISTER CROWLEY EQUINOX EQ I 3 2

ium of the universal unity" the rest of the altar symbolism is explained in the diagram. after this explanation a prayer is offered up, and the "third adept" hands to the aspirant the chain from the altar, bidding him accept it as a bond of "suffering and self-sacrifice" the "second adept" takes the dagger and cup from the altar, and, dipping the dagger in the cup, marks a cross on the aspirant's forehead, after which he hands to the aspirant the rose- cross symbol. then the "third adept" opens the upper half of the pastos, and says] and the light shineth in the darkness; but the darkness comprehendeth it not [the "second adept" then orders the aspirant to touch with his wand the rose and cross upon the breast of the form before him and say "out of the darkness let the light arise [the "ch

e; its positive promise is sexual; for mercury is hermaphrodite "jesod" which is solid and sluggish, and would be idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge of good and evil "the stigmata" formulate the lvx cross "cf" ateh, malkuth, ve geburah, ve gedulah, le' olahm, amen (the stigmata being formed by touching the forehead, feet, right hand, left hand and heart) 228 thus the sephiroth are equilibrated in both directions as in the equinox ritual.22 the versicles will be seen to be very appropriate to each sephira. this application of the stigmata fixes the light, as the flaming sword is a transitory symbol (see opening. the aspirant may now resume his emblems; after which themis commemorates the life and dea

ALEISTER CROWLEY EQUINOX EQ I 3 3

chology, i should now retrace step by step the mental journey which i then took. i think i can spare you this; and i now come to the evening which concluded the ninth day after the murder "for my personal edification i was murmuring the words of the clavicula salomonis; and had just arrived at the invocation 'aba, zarka, maccaf, zofar, holech, zegolta, pazergadol' when a gentle breeze caressed my forehead. i must tell you that i had not placed in my left hand the hexagonal seal, but held instead at intervals a well-dosed 'rainbow' by the way, have you ever tasted that scientific and picturesque mixture of liqueurs "the breeze spoke. at least i heard its voice, which recalled somehow the voice of the late_ very late now_ mr. ridley'"we are here "a buzzing sibilation "un susurrement" then th

waggon of night; nor restest thine hand upon the handle of the plough! i deny thee by the powers of mine understanding; urge me in the unity of thy might, and drench me with the red vintage of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 8. o thou god of the nothingness of all things! thou who art neither the starry eyes of heaven; nor the forehead of the crown d morning: o thou who art not perceived by the powers of the mind; nor grasped by the fingers of silence or of speech! i deny thee by the powers of mine understanding; robe me in the unity of thy might, and speed me into the blindness of thine all-pervading nothingness; for thy art all and none of these in the fullness of thy not-being. 33 9. o thou god of the nothingness of

main one and unconsum d before the raging of thy nostrils? 4. o what art thou, o god my god, thou fork d tongue of the purple- throated thunder? o thou silver sword of lightning! thou who rippest out the fire-bolt from the storm-cloud, as a sorcerer teareth the heart from a black kid! o how can i possess thee as the dome of the skies, so that i may fix the keystone of my reason in the arch of thy forehead? 5. o what art thou, o god my god, thou amber-scal'd one whose eyes are set on columns? o thou sightless seer of all things! thou spearless warrior who urgest on thy steeds and blindest the outer edge of darkness with thy glory! o how can i grasp the whirling wheels of thy splendour, and yet be not smitten into death by the hurtling fury of thy chariot? 6. o what art thou, o god my god, t

ou ghostly night of terror, that art slaughtered in the blood of the dawn! i adore thee, evoe! i adore thee, iao! o thou poppied nectar of sleep, that art curled in the 59 still womb of slumber! i adore thee, evoe! i adore thee, iao! o thou burning rapture of girls, that disport in the sunset of passion! i adore thee, evoe! i adore thee, iao! o thou molten ocean of stars, that art a crown for the forehead of day! i adore thee, evoe! i adore thee, iao! o thou little brook in the hills, like an asp betwixt the breasts of a girl! i adore thee, evoe! i adore thee, iao! o thou mighty oak of magic, that art rooted in the mountain of life! i adore thee, evoe! i adore thee, iao! o thou sparkling network of pearls, that art woven of the waves by the moon! i adore thee, evoe! i adore thee, iao! o th

of death, that whirlest, whelmest the tall ship of life! i adore thee, evoe! i adore thee, iao! o thou mighty chain of events, that art strained betwixt cosmos and chaos! i adore thee, evoe! i adore thee, iao! o thou towering eagre of lust, that art heaped up by the moon-breasts of youth! i adore thee, evoe! i adore thee, iao! 66 o thou serpent-crown of green light, that art wound round the dark forehead of death! i adore thee, evoe! i adore thee, iao! o thou crimson vintage of life, that art poured into the jar of the grave! i adore thee, evoe! i adore thee, iao! o thou waveless ocean of peace, that sleepest beneath the wild heart of man! i adore thee, evoe! i adore thee, iao! o thou whirling skirt of the stars, that art swathed round the limbs of the aethyr! i adore thee, evoe! i adore

ALEISTER CROWLEY EQUINOX EQ I 3

alt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; then say the spell "angel, mine angel, draw thee nigh" making the sign of magistry with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there's a bee for every flower. 43 li

crime. if all plays were listened to on these lines they all, even those of racine, would gain enormously. the actors seemed to me exceedingly small, and bounded by a precise and clear-cut line, like the figures in meissonier's pictures. i saw distinctly not only the most minute details of their costumes, their patterns, seams, buttons, and so on, but also the line of separation between the false forehead and the real; the white, the blue, and the red, and all the tricks of make-up; and these lilliputians were clothed about with a cold and magical clearness, like that which a very clean glass adds to an oil-painting. when at last i was able to emerge from this cavern of frozen shadows, and when, the interior phantasmagoria being dissipated, i came to myself, i experienced a greater degree

ALEISTER CROWLEY EQUINOX EQ I 4 2

om slowly gliding together, the ceiling coming down, the floor ascending, as of old the lonely captive saw them, whose cell was doomed to be his coffin. nearer and nearer am i born toward the corpse. i shrunk back from the edge of the bed; i cowered in most abject fear. i tried to cry out, but speech was paralysed. the walls came closer and closer together. presently my hand lay on the dead man's forehead. i made my arm as straight and rigid as a bar of iron; but of what avail was human strength against the contraction of that cruel masonry? slowly my elbow bent with the ponderous pressure; nearer grew the ceiling- i fell into the fearful embrace of death. i was pen, i was stifled in the breathless niche, which was all of space still left to me. the stony eyes stared up into my own, and ag

not by death. when i awoke out of the hasheesh state i was as overwhelmed to find myself still in existence as a dead man of the last century could be were he now suddenly restored to earth. for a while, even in perfect consciousness, i believed i was still dreaming, and to this day i have so little lost the memory of that one demoniac toll, that while writing these lines i have put my hand to my forehead, hearing and feeling something, trough the mere imagination, which was an echo of the original pang. it is this persistency of impressions which explains the fact of the hasheesh state, after a certain time, growing more and more every day a thing of agony. it is not because the body becomes worn out by repeated nervous shocks; with some constitutions, indeed, this wearing may occur; it n

t done so than she uttered an exclamation "i see! piotr, i see! i see" and helping herself now, she rapidly unset the eyes from their golden crown and thrust them where they ought to have been all that time. miracle of miracles! she saw as you and i do. she saw poor little piotr who stood before her, almost out of his mind, sharing her excitement. she took his hand, drew him to her and kissed his forehead. then she wept for a long time. finally, she sat down by him and told him of her new sensations. vi but they were unsatisfactory. the sky she saw was, in spite of the stars, inferior to the beauty she had endowed it with. the sweet face of her little friend even was less sweet to behold than it had been to her childish fancy. and, gently, with an extraordinary delicacy, she spoke of her d

ALEISTER CROWLEY EQUINOX EQ I 4 3

reon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sable stain "who wins the spur shall ply the spur upon his proper heart and brain" he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. ii behold! arabia's burning shore rings to the hoofs of many a steed. lord of a legion r

the burning east, the mighty trail of some unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat "o amorous! o militant! o lord of this arboreal seat" thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate

ar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him- insane- insane- insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 66 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats- a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on- and on- and on- with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace that god revealed for gree and bounteous benison. ah! still he trusts the recreant brain, thrown in a thousand tourney-justs; still he raves on in reaso

ALEISTER CROWLEY EQUINOX EQ I 4

ivisions of the irregular pentagons. the center is an approximate white circle with point in center. vishuddha is placed at the base of the throat. it is composed of a star ring of sixteen gray leaves with single radial ribs, one leaf to the top. within this is a ring of sixteen white petals with dots in the lower lobe, petals to top and bottom. the center as for anahata, but sixteenfold. ajna on forehead. this is a more western symbol, two upward curving wings of seven primary feathers and a more complex array of secondaries, curving to the outside and coming to two points just above the top of the head. these join in two white featherlets a semicircular curve at the base, just above the brows. there is a stylized descending gray dove in the midst, just above the lower white featherlets

ALEISTER CROWLEY EQUINOX EQ I 6 2

e 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 lotus grows is thought's abyss of tears and woes. leave siren

orld's irremovable bounds! roll, ye wild billows of ether! the sistron is shaken and sounds! wild and sonorous the clamour, vast in the region of death. live with the fire of the spirit, the essence and flame of the breath! sound, o sound! gleam in the world of the dark, where the chained ones shall tremble and flee! gleam in the skies of the dusk, for the light of the dawn is in me! light on the forehead and life in the nostrils, and love in the breast, shine, o thou star of the dawning, thou sun of the radiant crest! shine, o shine! flame through the sky in the strength of the chariot-wheels of the sun! flame, ye young fingers of light, on the west of the morning that run! 121 flame, o thou meteor car, for my fire is exalted in thee! lighten the darkness and herald the daylight, and wake

ALEISTER CROWLEY EQUINOX EQ I 6

es. peace to thy ribaldry! here comes the preceptor. to saddle! jocelyn. why cannot he ride with us, as a good knight and gay? sir james. who poises in his mind the destinies of christendom needs not in his ear thy fool's prattle, or thy fool's face at his elbow. though he have seen but five-and-twenty summers he is wiser than many a greybeard! see, even afar, how weightily he sits his horse. his forehead bent, his shoulders arched- jocelyn. the seat of a hunchback! sir james. like atlas supporting the world. sir raymond. good jocelyn, could thy wisest thought match his most foolish, thou would'st sit at the council. jocelyn. gramercy! i smile awry. with a hawk on my wrist, and a madrigal at my lips, a prayer in the morning 72 given, and a kiss stolen at night, i want none of your dusty co

s. 75 rinaldo. it may be so. but you are my hostage["he releases her. she faces him" laylah. a worthless pledge. rinaldo. these silks and pearls! i could draw your veil through a link in my chain mail. laylah. i am the bride of the emir. rinaldo. a fair bride. i guessed you his daughter. laylah. my feet have not entered his house. rinaldo. your feet are fair. can you tell fortunes? laylah. on the forehead of every man his destiny is written. rinaldo. read mine. laylah. let me go to my house. rinaldo. then i will read yours. you are to be captive to a strange knight. laylah. not to you, sir knight! rinaldo. the rest is dark. laylah. you dare not touch me. rinaldo. sit there["he seats her on the wall of the well] do you guess what i have been thinking as i rode through the sun to these palms

of anything that i have ever done. yet that came nearest to success; for it was my one touch of love. i have never loved since, as most surely i had never loved before. she is dead long ago. oh, these years of carnage! the holy sepulchre that hid the body of him whose innocent blood was shed is not worth one drop of innocent blood- like this["he bows, takes the blood on his finger and crosses his forehead with it] the brand of cain! would it have saved her if i had thrust my poniard into that hypocrite's throat? i can do nothing but wait, binding chosen knights with an oath- the oath of the knights of the royal mystery. that god is one; that to love god and man is enough. peace, tolerance, truth. paul may plant, and apollos may water, but god giveth the increase. if i cry out "down with ty

end him the other half of that token 108 of paradise. then, if he have kept the holy fire alight, perhaps with much false fuel, that fire shall instant blaze and fill the temple of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart and foretell or foreshadow the greater mysteries of persephone, of death the daughter of love

irit, cold-blooded treaders upon earth instead of passionate lovers of its strength. it is no accident of mythology that the titans made war upon the gods, and in prometheus overthrew them. it was when canute failed to drive back the sea that his dynasty was lost to that norman william who caught hold of mother earth with both hands. when i was a child i fell; and the scars of the earth are on my forehead at this hour. when i was a boy i was hurt by the explosion of a buried jar of gunpowder; and the scars of the earth are on my face at this hour<crowley's life. francis bendick, martial nay and some other names used in authorship of the "equinox" are pseudo-names for crowley, intended to conceal that it was largely the work of one person. th

nterior voice spoke in her heart. yet the room was suddenly filled with a pale green light- or was it rosy- or was it golden- or was it like the moon? that was the strange thing about it. to every name one put to it an inward voice answered: no, not that; like that, but not quite that. luminous, spectral, cloudy, shimmering- it was all these, and something more. he placed his hand upon the girl's forehead "are you perfectly awake "i am awake, frater "can you give me the sign of your grade "i must not move. but i am poised for diving, frater "the word" haltingly came the answer "ar--ar--it--a "one is his beginning; one is his individuality; his permutation one. do not forget it, little sister "are you ready "i am ready. farewell- farewell for ever "farewell" he took his signet-ring, and pre

ALEX SANDERS THE KING OF THE WITCHES

crawl under his blanket at night and fight his desire to sleepin order to invoke his god and beg for forgiveness that he knew he did not deserve. do as you will to me, he prayed, but spare joan. as her agony increased in the days that followed, joan would cry out to her brother to help her 'you're alwayssaying you have powers. why won't you use them to ease my pain' he would lay his hands on her forehead, protesting that it was hopeless since she did not believe in witchcraft, but his touch used to calm her and one day she grasped his hand and held it to her cheek, the first sign of affection she had shown him for weeks 'you should lay your hands on sick people' she told him 'they aren't your hands when you do that, and they don't work for your devil. to the one who is suffering they are

estroy him. alex sanders follows the ritual exactly but will not use his powers against the members of the coven. after taking the measure he gives it to the initiate and tells him either to bum it immediately or keep it in a safe place where no one else. can get it. the high priest strikes a bell three times to call attention to watch the scourging. the recruit has to kneel before the.altar, his forehead on the ground, while he is whipped on the buttocks. according to the ritual, a .real whip should be used for the forty strokes. alex uses a. silver whip with thongs of embroidery silk, but some covens use thongs of shoe .laoes which can leave. permanent scars. on the last stroke, the high priestesssays 'youha,ve bravely passed the test, art ready to swear that thou wilt always be true to

ALEXANDRIAN BOOK OF SHADOWS OCCULT

thy breasts[/breast, erected in beauty[/formed in strength;[kiss r. breast, then l. breast] blessed be thy lips, that shall utter the sacred names.[kiss on lips [rises] h: now we are going to take your measure. h, aided by another witch of the same gender, stretches a button thread from the ground by c's foot to crown of c's head and cuts it there with athame or bolline. measure c once about the forehead with the cut thread and knot at the point of overlap, again about the heart starting from the same end [knot, and lastly about the hips across the genitals [knot. the measure is wound and placed upon the altar. h asks: h: before thou art sworn, art thou ready to pass the ordeal and be purified? c: i am. h, aided by another witch of the same gender, helps c to kneel, head and shoulders bow

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

der that name is hidden much of esoteric moment. shiva stands for: a. the will aspect, b. the spirit aspect, c. the father in heaven, d. the directing purpose, e. conscious energy, f. dynamic intent, and in the consideration of these phrases the innate faculties of the third eye will become apparent. the "eye of shiva" in the human being has its position, as is already known, in the centre of the forehead between the two physical eyes.3(268) it is not to be confounded with the pineal gland, which is distinctly a physical centre or gland. the third eye exists in etheric matter, and is an etheric centre of force, being made of the substance of the ethers, whereas the pineal gland is formed of matter of the three lower subplanes of the physical plane. the latter, nevertheless, has to be funct

on its own plane. during the greater part of evolution the ego makes its contact with its reflection, physical plane man, through the centre at the top of the head. when man is more highly evolved, and is nearing or treading the path, the indwelling self takes a more complete grasp of its lower vehicle, and descends to a point in the head or brain which is found approximately in the centre of the forehead. this is its lowest contact. it is interesting here to note the correspondence with the evolution of the senses. the three major senses and the three first to demonstrate in order are, hearing, touch, sight. for the greater part of evolution, hearing is the guiding impulse of human life through egoic contact with the top of the head. later, when the ego descends a little lower, the etheri

revealer of the love-wisdom nature of gods and man, and it is therefore the sign of the white magician. third, the reflex action of the pineal gland itself. as these three types of energy, or the vibration of these three centres, begin to contact each other, a definite interplay is set up. this triple interplay forms in time a vortex or centre of force, which finds its place in the centre of the forehead, and takes eventually the semblance of an eye looking out between the other two. it is the eye of the inner vision, and he who has opened it can direct and control the energy of matter, see all things in the eternal now, and therefore be in touch with causes more than with effects, read the akashic records, and see clairvoyantly. therefore, its possessor can control the builders of low de

f petals is pulsating with life and colour, and is in active movement, revolving with great rapidity and with the stream of living energy circulating in every part of the lotus. the three permanent atoms glow and blaze and form, through their rapid revolution and interplay, what appears to be a blazing point of fire, so that it has been called at times "the reflection of the jewel in the mother's forehead" the eighteen centres on the three planes (four on the mental and seven on each of the two lower planes) are radiant wheels of fire- 667- a treatise on cosmic fire copyright 1998 lucis trust each group distinguished by a specific colour, and revolving with such rapidity that the eye can scarce follow them. the bodies are formed of the highest grades of substance, each individual atom, the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

, or perception through hearing, touch, sight, taste and smell. these modes of perception become temporarily dormant, and man's perception becomes simply mental and the brain consciousness is all that is active on the physical plane. 2. the withdrawal of the consciousness into the region of the pineal gland, so that man's point of realization is centralized in the region between the middle of the forehead and the pineal gland. 3. the next stage is that of abstracting the consciousness into the head centre, the thousand petalled lotus or sahasara, by knowingly withdrawing the consciousness out of the head. this can be done in full waking consciousness when certain rules are learned and certain work accomplished. these can obviously not be given in such a work as this. the majority of people

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ell. these modes of perception become temporarily dormant, and man's perception becomes simply mental and the brain consciousness is all that is active on the physical plane- 94- from intellect to intuition copyright 1998 lucis trust 2. the withdrawal of the consciousness into the region of the pineal gland, so that man's point of realization is centralized in the region between the middle of the forehead and the pineal gland.3(131) five: when this has been done, and the aspirant is acquiring the ability so to focus in the head, the result of this process of abstraction is as follows: the five senses are being steadily synthesized by the sixth sense, the mind. this is the co-ordinating factor. later it is realized that the soul has an analogous function. the threefold personality is thus b

e an inclination to weep, or to be unduly restless; they have periods of intense activity wherein they find themselves running hither and thither serving, talking, writing and working so that they end by undergoing a violent reaction, sometimes to the point of nervous collapse. others complain of pains in the head, of headaches immediately after meditating, or of an uncomfortable vibration in the forehead, or the throat. they also find themselves unable to sleep as well as heretofore. they are, in fact, over-stimulated. the nervous system is being affected through the medium of fine and subtle "nadis" which underly the nerves and to which we earlier referred. these troubles are the troubles of the neophyte in the science of meditation and must be dealt with carefully. rightly handled, they

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

and be withdrawn from his body, carrying the light with him. in this way the greater light (the three fused and blended) illuminates the three worlds of man's endeavours and "the light is thrown upward" and illuminates all the spheres of man's conscious and unconscious experience. this is spoken of in the occult writings of the masters in these words "then the bull of god carries the light in his forehead, and his eye transmits the radiance; his head, with magnetic force, resembles the blazing sun, and from the lotus of the head, the path of light issues. it enters into the greater being, producing a living fire. the bull of god sees the solar angel, and knows that angel to be the light wherein he walks" then the work of the four proceeds. the four are at-one. the solar angel is identified

puts it "let the disciple seize hold of the tail of the serpent of wisdom, and having with firmness grasped it, let him follow it into the deepest centre of the hall of wisdom. let him not be betrayed into the trap set for him by the serpent of illusion, but let him shut his eyes to the colourful tracery upon its back, and his ears to the melody of its voice. let him discern the jewel, set in the forehead of the serpent whose tail he holds, and by its radiance traverse the miry halls of maya" no glamour, no illusion can long hold the man who has set himself the task of treading the razor-edged path which leads through the wilderness, through the thick-set forest, through the deep waters of sorrow and distress, through the valley of sacrifice and over the mountains of vision to the gate of

e are to be found in the head. these three bisect the head, and form a series of crosses, as follows: this is much like the cross upon the union jack, which has always had an esoteric significance for the student, and indicates a point in racial evolution. this cross in the head separates the ajna centre (the centre between the eyebrows) from the head centre, for it lies behind that centre in the forehead, and at the same time forms a protective shield between the ajna and throat centres. these etheric webs are in reality disks, rotating or revolving at specific rates, which differ for the different centres, and according to the point in evolution of the system of centres concerned. only when these webs are burnt away by the ascending and descending fires can the true centres really be see

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

ches down, and, at the midway point, pierces the fog of glamour. the path stands clear. the one who treads the path and stops to fight, who wrestles blindly with the two who seek to hinder and to blind, sees the way free. it stands revealed. he ceases from the clamour and the fight. he finds his way into the presence. knee to knee, and foot to foot, they stand. hand to hand, and breast to breast, forehead to forehead, see them stand. and thus they merge and blend- 30- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the trumpet call goes forth 'the warfare is no more. the battle ends. the glamour and the clouds have disappeared. the light and glory of the way is here. that light reveals the plan. the whole is with us now. the purpose is revealed. w

the centres below the diaphragm to the throat centre and from the soul to the throat centre. this leads to creative activity of some kind. 4. that the world disciples are beginning to be governed and controlled by the throat and heart centres and are also beginning to transfer the forces which have been raised to the heart and throat, to the ajna centre between the eyebrows, in the middle of the forehead. when this has been done, the man is then an integrated personality. the soul also stimulates the ajna centre. 5. that the more advanced disciples and world initiates are also energised from two sources: by means of the energies raised up and lifted into the head from all the centres in the body, and by those which pour into the human frame from the soul, via the highest centre at the top

sequent urge to go forth into the world of daily living to love, to give and to stimulate. privately, and in group gatherings the great invocation could be said, including the final words "so let it be and help us do our part. there are those who have learned to say these words with intensity of feeling, raising the clasped hands above the head, and then at the last word bringing them down to the forehead and then to the heart. the raising of the hands above the head and their return in touching the forehead and the heart are simply symbolic of the lifting of heart and life and consciousness to divinity, and the subsequent and consequent downflow of spiritual life into the personality the instrument through which the loving soul must work out the expression of good will. the emphasis is la

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

2. the protective formula. the protective formula is very simple. the members of the group will say in unison "as a soul i work in light and darkness cannot touch me. i take my stand within the light- 136- glamour: a world problem copyright 1998 lucis trust i work and from that point i never move" as they say this, each person in the group makes the sign of the cross by touching the centre of the forehead, the centre of the chest, and each of the two eyes, thus forming the long limbed cross of the christ or of divine humanity. the cross is not, as you well know, simply a christian symbol. it is the great symbol of light and of consciousness and signifies the vertical light and the horizontal light, the power of attraction and the power of radiation, soul life and service. the cross as now

of the two eyes, thus forming the long limbed cross of the christ or of divine humanity. the cross is not, as you well know, simply a christian symbol. it is the great symbol of light and of consciousness and signifies the vertical light and the horizontal light, the power of attraction and the power of radiation, soul life and service. the cross as now made in the catholic churches, touching the forehead, the heart and the two shoulders is the sign of matter. it signifies in reality the third aspect. the cross which the group will make is the cross of christ and of the christ consciousness. gradually the cross of christ (the cross of the risen christ) will supersede the cross of matter and of the mother aspect. its likeness to the swastika is obvious and will be one of the reasons for its

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

rk of nadis. five of the centres are to be found in the etheric counterpart of the spinal column, and the energy passes (through large and responsive nadis) through the vertebrae of the spine and circulates then throughout the etheric body as it is interiorly active within the physical vehicle. the three head centres exist, one just above the top of the head, another just in front of the eyes and forehead, and the third at the back of the head, just above where the spinal column ends. this makes eight centres but is in reality seven, as the centre at the back of the head is not counted in the initiation process, any more than is the spleen. the powerful effect of the inflow of energy, via the energy body, has itself automatically created these centres or these reservoirs of force, these fo

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

into manifestation, the involutionary cycle and the experience of the cardinal cross as it expresses the will-to-manifest of god. taurus, the up-turned horns of the bull with the circle below, depicting the push of man, the bull of god, towards the goal of illumination and the emergence of the soul from bondage with the two horns (duality) protecting the "eye of light" in the centre of the bull's forehead; this is "the single eye" of the new testament which makes the "whole body to be full of light" then capricorn, the goat, related particularly and closely to aries, but hiding (as an esoteric blind) the symbolism of the unicorn in which the two horns and the single eye are blended and depicted by the long straight horn of the unicorn in the centre of the forehead. behind all the above lie

f people. this at an advanced stage is an expression of the fusion of leo energy and aquarian potency. it is inevitable in the long run for men and races; for this all experience in leo is preparatory. the will-to-illumine is that which drives all leo people on to experiment and so to gain knowledge; it is this which links them with taurus, which "carries the fair jewel which gives light upon its forehead" in the relationship of taurus-leo-aquarius, you have a significant and important zodiacal triangle as far as man is concerned and it is peculiarly significant to the fourth creative hierarchy, the human hierarchy. you have, therefore: 1. taurus. the incentive towards experience in order to gain knowledge. 2. leo. the expression of experience in order to justify knowledge. 3. aquarius. th

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

looked on with amusement until apparently she decided it had gone on long enough. so one night she called me over to where she was standing by the piano in a hut packed with men, and the following conversation took place "alice, you see that man over there" pointing out my problem to me "yes" i said "you mean the man i have been playing checkers with "well, my dear, would you mind looking at his forehead" i looked and remarked that it seemed very low. she nodded assent "now look at his eyes. what is wrong with them "they seem rather too close together" i replied "exactly. and what about his chin and the shape of his head "but he hasn't any chin and his head is very small and perfectly round" i said, completely puzzled "well, then, alice dear, why not leave him to god" with that she walked

ALICE BAILEY THE LABOURS OF HERCULES

us men could enter that vast maze which lured them to bewilderment, the maze of minos, king of crete, the keeper of the bull. crossing the ocean to the sunlit isle (though how we are not told) hercules entered on his task to seek and find the bull, and lead it to the holy place where dwell the one-eyed men. from place to place he chased the bull, led by the gleaming [40] star which shone upon the forehead of the bull, a bright lamp in a dark place. this light- 26- the labours of hercules moving as moved the bull, led him. from place to place. alone, he sought the bull; alone he chased it to its lair; alone he captured it and mounted on its back. around him stood the sisters seven, urging him on his way and, in the shining light, he rode the bull across the glimmering water to the isle of c

and searched all over the island, pursuing the bull from place to place until at last he cornered it. then, we are told, he rode the bull, like a horse, across the island and through the waters which separated crete from the mainland, and so brought it into the city of the cyclops. these cyclops were peculiar beings of whom it was claimed that they possessed only one eye, set in the middle of the forehead. they were ruled over by three outstanding figures, whose names were brontes, meaning thunder, steropes, meaning lightning, and arges, meaning whirling activity. when hercules arrived with the bull at the gates of the city, he was met by the three cyclops, who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme of illumination taurus is one

the tenth. he said "within this very hour hercules shall venture forth" when hercules stood face to face with him who was his guide, the latter spoke "a thousand dangers you have braved, o hercules" the teacher said "and much has been achieved. wisdom and strength are yours. will you make use of them to rescue one in agony, a prey to vast and unremitting suffering" the teacher gently touched the forehead of hercules. before the latter's inner eye a vision rose. a man lay prone upon a rock, and groaned as if his heart would break. his hands and legs were shackled; the massive chains that bound him were tied to iron rings. a vulture, fierce and bold, kept pecking at the prostrate victim's liver; in consequence, a trickling stream of blood flowed from his side. the man uplifted his manacled

AN INTRO TO STUDY OF THE KABALAH

aoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs and abdomen; and lastly malkuth is compared to the feet as a basis or foundation of man

ARADIA GOSPEL OF THE WITCHES

olla luna in frontecacci la notte meglio del di.colle tue ninfe al suonodi trombe sei la reginadei cacciatori regina delle notte,tu che sei la cacciatricepi potente di ogni,cacciator ti pregopensa un poco a noi!to diana.lovely goddess of the bow!lovely goddess of the arrows!of all hounds and of all huntingthou who wakest in starry heavenwhen the sun is sunk in slumberthou with moon upon they(sic) forehead,who the chase by night preferrestunto hunting in the daylight,with thy nymphs unto the musicof the horn thyself the huntress,and most powerful: i pray theethink, although but for an instant,upon us who pray unto thee! 24 then virgil taught them also the scongiurazioneor spell to be uttered when good fortune or aught isspecially required.the conjuration of diana.bella dea del arco del ciel

in their old palace (which was in thestreet now called la via cittadella, which was a fine old building, and so they kept up a brave showbefore the world, when many a day they hardly had anything to eat.round this palace was a large garden, in which stood an ancient marble statue of diana, like abeautiful woman who seemed to be running with a dog by her side. she held in her hand a bow, andon her forehead was a small moon. and it was said that by night, when all was still, the statuebecame like life and fled, and did not return till the moon set or the sun rose.the father of the family had two children, who were good and intelligent. on day they came homewith many flowers that had been given to them, and the little girl said to her brother: the beautiful lady with the bow ought to have som

BANISHING THE SLAVE GODS

is of utmost importance in this rite. it is used later in a non-ritual context when you are in the actual presence of any type of religious figure, authority, or someone that is just plain witnessing to you with their chosen "faith. to intiate an offensive attack- which is actually a blessing in disguise- you will imagine this inverse pentagram slightly between your eyebrows at the center of your forehead. in the same manner that said pentagram is projected out during the rite, you may project this onto the center of the forehead of the person you are cursing/blessing. the key to the efficacy of this attack lies in the ability to open ones own "third eye chakra" which provides the force behind the actual symbol. here is a brief sex magical rite to open the "third eye. obtain crowley's book

BAPHOMANTIS LUCIFERIAN SATANIC MASS

bowl with a slight bit of graveyard earth and say: cain wonderd through the desert of nodd. as cain approached death from the desert heat, the ground parted and water sprung up. and cain partook of it's sweetness. dip the aspergeant into the water turn to each compass point and say. in the name of lucifer i bless thee with the waters of life! female: dip your finger into the chalice, then on your forehead draw an inverted pentagram, then kneel down before the alter and say: i who am the joys and pleasures of life, which strong men have forever sought, have come to give you, lord lucifer, my eternal love, to serve you for all of eternity, accept me now for i am truly yours forever! i shall take comfort within you. accept me always as your own, blood of your own blood, flesh of your own fles

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

itz (1998, p. 100) explains that padmasambhava s initial pick for this position was a serpent deity (klu) named zurp ngapa (zur phud lnga pa "the one with five tresses of hair. the later declined the position and recommended pehar. 127 graciously.212 in either case, upon pehar s arrival, at samy he was ritually subjugated by padmasambhava, who concluded the act by placing a thunderbolt on pehar s forehead and appointing him to the office of the head protector of the monastery and its treasures.213 these treasures include the spoils gained from the bhatahor meditation school, such as a turquoise image, a crystal lion, and a wooden bird.214 also among these objects is an ancient leather mask (bse bag) that allegedly contains a great deal of power. at the time of de nebesky-wojkowitz s writin

(mon bu pu tra, the leader of pehar s mount: in front of this deity resides the mah.-yak.a [great violence demon, the srog bdag yang le ber [life lord yangleber; he is red in colour, radiating the light of a thousand suns, and his appearance is wrathful. he lifts the flesh, blood, and the "life-spirit" of enemies to his mouth. sometimes, his upper teeth are pressed against his lower lip, and his forehead and eyebrows are angrily contorted. he wears a cuirass and a helmet of leather. with his right hand he thrusts a red lance at the enemies, and with his left hand he brandishes the snare of the btsan. he rides a horse possessing the speed of wind, which has a saddle and bridle of jewels and is adorned with a head-ornament of silk.256 aside from the general conventions used here to describe

BLAVATSKY H P ANTHROPOGENESIS

odite humanity was "four-armed" unriddles probably the mystery of all the representations and idols of the exoteric gods of india. on the acropolis of argos, there was a[[zoanon, a rudely carved wooden statue (attributed to daedalus, representing a three-eyed colossus, which was consecrated to zeus triopas (three-eyed. the head of the "god" has two eyes in its face and one above on the top of the forehead. it is considered the most archaic of all the ancient statues (schol. vatic. ad eurip. troad. 14* the inner sight could henceforth be acquired only through training and initiation, save in the cases of "natural and born magicians" sensitives and mediums, as they are called now* this expression "petrified" instead of "ossified" is curious. the "back eye" which is of course the pineal gland

es "from within without" from astral prototypes, is far more satisfactory: the third eye retreated inwards when its course was run- another point in favour of occultism. the allegorical expression of the hindu mystics when speaking of the "eye of siva" the tri-bochana("three-eyed, thus receives its justification and raison d'etre- the transference of the pineal gland (once that "third eye) to the forehead, being an exoteric licence. this throws also a light on the mystery- incomprehensible to some- of the connection between abnormal, or spiritual seership, and the physiological purity of the seer. the question is often asked "why should celibacy and chastity be a sine qua non rule and condition of regular chelaship, or the development of psychic and occult powers" the answer is contained i

which is meant is this: siva, as said before, is unknown by that name in the vedas; and it is in the white yajur veda that he appears for the first time as the great god- mahadeva- whose symbol is the lingham. in rig veda he is called rudra, the "howler" the beneficent and the maleficent deity at the same time, the healer and the destroyer. in the vishnu purana, he is the god who springs from the forehead of brahma, who separates into male and female, and he is the parent of the rudras or maruts, half of whom are brilliant and gentle, others, black and ferocious. in the vedas, he is the divine ego aspiring to return to its pure, deific state, and at the same time that divine ego imprisoned in earthly form, whose fierce passions make of him the "roarer" the "terrible" this is well shown in

them. it is kabalistic, and represents the opposition and quaternary equilibrium of the elements. we see by the occult verse of the paternoster that there were originally two ways of making it, or, at least two very different formulas to express its meaning- one reserved for priests-initiates, the other given to neophites and the profane. thus, for example, the initiate, carrying his hand to his forehead, said: to thee; then he added, belong: and continued, while carrying his hand to the breast- the kingdom; then, to the left shoulder- justice: to the right shoulder- and mercy. then he joined the two hands, adding: throughout the generating cycles 'tibi sunt malchut et geburah et chassed per aeonas- a sign of the cross, absolutely and magnificently kabalistic, which the profanations of gn

to prove man's pithecoid origin, insists that the transformation of the primordial ape into a human being must have occurred millions of years back. for in criticising the excellent average cranial capacity of the neanderthal skull, notwithstanding his assertion that it is overlaid with "pithecoid bony walls" coupled with mr. grant allen's assurances that this skull "possesses large bosses on the forehead, strikingly) suggestive of those which give the gorilla its peculiarly fierce appearance (fortnightly review, 1882) still mr. huxley is forced to admit that, in the said skull, his theory is once more defeated by the "completely human proportions of the accompanying limb-bones, together with the fair development of the engis skull" in consequence of all this we are notified that those sku

BLAVATSKY H P COSMOGENESIS

eve. mrs. elizabeth denton, one of the most learned, and also one of the most materialistic and sceptical women of her age- the wife of professor denton, the well-known american geologist and the author of "the soul of things- was, nevertheless, one of the most wonderful psychometers some years ago. this is what she described in one of her experiments; with a particle of a meteorite placed on her forehead, in an envelope, the lady, not being aware of what it contained, said "what a difference between that which we recognise as matter here and that which seems like matter there! in the one, the elements are so coarse and so angular, i wonder that we can endure it all, much more that we can desire to continue our present relations to it; in the other, all the elements are so refined, they ar

BLUE EQUINOX

o f. in whose hands it will be safe. i looked into the eyes of a little child this evening. does the answer lie there? sep. 5th, 12:26 p.m. it is over. i have unsealed the package and once more opened the book. this time it will be but a short entry. very quietly i knelt; i did not robe or burn incense. i just took with me the memory of the little child who had looked into my eyes as i kissed its forehead. very the equinox 136 quietly i asked my question. i rose and lay upon the bed, and soon the answer came. it came quite silently, and at first i thought i must be mistaken, i had (it seemed) heard it so many times before. no other answer came, so i went out into the streets and along my way. gradually the fuller meaning has dawned on me, and i have returned to make this entry. i need not

lance, and lowers it. he rises. the priest: how should i be worthy to administer the virtues to the brethren? the priestess takes from the child the water and the salt, and mixes them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west+ on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes+ with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume the

nes the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the priest gives the lance to the deacon to hold, and takes the ewer from the child, and sprinkles the priestess, making five crosses, forehead, shoulders, and thighs. the thumb of the priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed

BOOK OF JASHAR

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 would know him by its mark. cain was strong and swift, and he fled from the river, into the east. he ran for six days, pausing only to eat or rest. on the seventh day, he ascended to the top of a mountain. there god showed him a vision of a great city of peace, surrounded by fields and orchards, which the children of abel would have made. cain looked in wonder at his vision

el cain, the old system of domination by the strongest single individual is replaced by a mutually supported social contract that defines legitimate leadership and restrains individual behavior. the consolidation of this social contract, within a generation after the discovery of fire, completes the transition from animal to human; so eve can now truly say "we are not animals" the brand on cain's forehead marks him, even in his exile, as one who has also accepted the social contract. cain runs east from the nile delta for six days, and on the seventh day he has a vision of a great city. it is tempting to suppose (straining the limits of how far a man on foot can go in six days) that cain's first sabbath vision was at mount moriah in jerusalem. but what future jerusalem did he see: the mode

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

sprinkle it on the line of the circle. replace it on the altar; take up the censer and, again from the east, go around the circle once more, swinging the incense-burner along its line. return to the altar and replace it. say "the sacred circle is about me. i am here of my own free will and accord, in peace and in love" dip your forefinger into the salted water and mark a cross in a circle on your forehead, in the position of the third eye (between the eyebrows. then mark a pentagram^ on your chest, over your heart. say "i now invite the gods to witness this rite i hold in their honor" hold your hand, with finger pointing up, high in salute as you now say "god and goddess; lord and lady; father and mother of all life, guard me and guide me within this circle and without it, in all things. s

al tendency to place your attention in the manner that you focus your eyes, is used to aid your meditation in what is called the third eye meditation technique. do you want to focus on the higher self? then by using your natural tendencies, simply focus your eyes and your attention upward and inward to the third eye; a spot about one inch above the brow line and one inch inside the surface of the forehead. posture meditation should be comfortable and secure. therefore your posture should be comfortable and secure. you may choose any position you like so long as you make sure to keep your spine straight. i personally recommend that you sit in a comfortable, straight-backed chair. you should be able to sit well back spine straight with your feet flat on the floor. the chair should, preferabl

the entire body, section by section. calves, knees, thighs, groin, buttocks, spine, stomach and chest cavity, shoulders, upper and lower arms, wrists, hands, neck, throat, chin, jaw (let the jaw sag and hang slightly open if you feel a tendency for it to do so, eyes, cranial area and scalp. relax every muscle, vein, nerve and fiber as you move up your body. finish your relaxation technique at the forehead. then you need only to focus inward to your third eye. with your attention focused at the third eye, let your eyes roll up, if you can. go deeper and ever deeper into the third eye. abandon the unreal material world; the ego self. it is only when the materialistic ego self is transcended that you can find the door to the inner kingdom and your higher self. give yourself to it. yield to th

. stay with it. you are embarking on the greatest voyage of your life. ending your meditation period for your physical well-being it is important that you end each meditation period with a re-awakening of the physical and conscious selves. this should be done in the reverse order to the method for relaxation. as your consciousness begins to pull away from the third eye, direct it to expand up the forehead to the top of the head. then, step by step, proceed down through the body: cranial area, eyes, back of the group meditation can bring enormous satisfaction. the interaction of each person's vibrations work in a complementary manner resulting in tremendous psychic achievement. when meditating alone you may, once in a while, experience an 'off' day. this is never the case with group meditat

? again, have no expectations; be purely receptive. feel; listen; look into the third eye. move into any perceptions that you find. examine them and become one with them. then record them, exactly as received. don't let your conscious mind interfere. some people find they are better able to get their results holding the object in one particular hand, rather than in both hands; some hold it to the forehead, over the third eye; some hold it over the heart. experiment. see which is best for you. there is good evidence to show that a pictorial method is resorted to very largely by the spirits mediums seeing what they describe, very often, when the more direct auditory method is not resorted to. the spirit presents somehow to the mind of the medium a picture, which is described and often interp

mouth of the figure. she finishes off by winding the thread all around the body of the figure. the concentration is on the fact that the person is unable to speak on the forbidden subject whatever the secret may be that is being safeguarded. at the end* the tantric facial pack par excellence is liberal quantities of fresh, warm semen upon the skin, with special attention to the oily areas of the forehead and nose. as the semen dries, it closes the pores with an astringent action and tightens the wrinkles, feeds the skin cells and thus leaves the face rejuvenated and smooth. of the ritual the poppet is stored away in a safe place, wrapped in a piece of white cloth. so long as the thread remains in place, the person represented is bound. protection it is possible for the nicest person to ha

BUDGE E

od in this picture journeyeth along through this city by means of the faithful servants (amkhiu) of this hidden image ankh-neteru. his gods draw him along by a cord, and he entereth into his tail and cometh forth from his mouth, and cometh to the birth under the form of khepera, and the gods who are in his boat [do] likewise. he taketh up his place on the face of the hidden image of the horn (or, forehead) of the sky at the end of the thick darkness, and his hands seal lip the tuat. then this great god taketh up his position in the eastern horizon of heaven, and shu receiveth him, and he cometh into being in the east" p. 260 2. twelve gods, who are occupied in towing along the boat of the sun, each with his head turned behind him and looking at the boat; their names are- 1. heru. 2. shemsu

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

n upon me; but since i could see nothing, i had to suffer, and wait to see what they would do with me. but presently perceiving them to be barbers, i entreated them not to jostle me so, for i was content to do whatever they desired; whereupon they quickly let me go, and so one of them (whom i could not yet see) finely and gently cut away the hair round about from the crown of my head, but over my forehead, ears and eyes he permitted my ice-grey locks to hang. in this first encounter (i must confess) i was ready to despair, for inasmuch as some of them shoved me so forcefully, and yet i could see nothing, i could think nothing other but that god for my curiosity had suffered me to miscarry. now these invisible barbers carefully gathered up the hair which was cut off, and carried it away wit

COLLIER IRENE CHINESE MYTHOLOGY

, and the boy was raised by his mother in poverty chinese mythology 90 deeper than ever before. gifted with an exceptional memory, kung qiu remembered everything that he saw and heard. the boy loved to read and recite passages from classical literature. despite his amazing intellect, or because of it, kung qiu was constantly teased as a child. he was not handsome and had a high, broad, protruding forehead. by the time the boy grew up, he was a giant, almost seven feet tall. kung qiu had many good ideas. unfortunately, no lords paid attention to him because he was poor. however, he decided to teach his beliefs to anyone who would listen. he was a powerful speaker, and he attracted a loyal following of three thousand people who called him master kung. his beliefs taught people how to behave

COSIMANO CHARLES ELEMENTARY PSIONICS

e set, which caused the person on the screen to really get mad. he sent a wave of pure fury into the camera that almost knocked me off my chair and it takes a lot to move me. 3. this energy can be polarized and will behave much as light does. it can be made to pass through lenses and be reflected by mirrors. 4. it will emanate from the entire human body, with certain points, such as the eyes, the forehead, the top of the head and the fingertips being the strongest emission points. 5. it has a relation to electromagnetic energy that allows it to be carried over wires without a carrier wave. this is one feature that can be proven by an easily repeatable experiment. t. galen hieronymus, a famous radionic expert who died in 1988, did an experiment in which he took two identical potted plants a

d that he had made one of the great discoveries that change the world. and he did, though not in the way he imagined it. and abrams was by no means a quack. he was one of the most respected physicians in san francisco, which meant that that man paid quite a pretty penny to be marched around the office. his next experiment was to have an assistant hold a diseased tissue sample in a bottle over his forehead while he tapped his tummy. and he got the same response. and it was good. anyway, now certain of his discovery, he set out to prove that this relationship could be used to diagnose diseases and that the energies involved would pass over a wire. he procured an assistant, undoubtedly a local medical student, and had him stand with an aluminum electrode attached to his forehead while the doc

scovery, he set out to prove that this relationship could be used to diagnose diseases and that the energies involved would pass over a wire. he procured an assistant, undoubtedly a local medical student, and had him stand with an aluminum electrode attached to his forehead while the doctor had another assistant behind a screen hold another electrode, this one attached by a wire to the one on the forehead of the victim, over disease tissue samples. while the second assistant did this, abrams tapped the tummy of the first assistant to determine what kind of noise he got and where on the tummy it came from. in doing this, abrams proved that such a diagnosis could be made and the energies he read in doing so could travel over a wire. this convinced abrams that he was dealing with an electroma

on the target, in ths case let's say it's your mother. it can't be mine because you don't know her and she's dead anyway. now this image can be something you remember, such as seeing her watch television, or something different, something she is doing at the moment as you concentrate on her. the latter is what you are after, so close your eyes and try to see her in the space in the center of your forehead. some writers reccommend that you image a blank screen there and let the pictures come onto it. if that method sounds good to you, by all means try it. whatever works is right. in any event, try to see her as she is right now, holding her image while willing yourself to see what she is doing at this very moment. when you get that image, hold onto it. look around. try to get as much detail

d spray paint the very first thing you must do when you get home from the helmet store is to try it on. it is important that it fit comfortably. after it is adjusted, put it on and look in the mirror and try to get some idea of how the device will look after it is completed. okay, now that you have an idea of what your going to do, take the helmet off and look at the front. find the center of the forehead, high enough so that the works of the potentiometers will be inside without scraping your head and the dials in front will be able to turn without running into the brim. mark this point with a felt pen and measure a couple of inches off to each side and mark those points as well. this way when the pots and dials are mounted they will form a neat row in front of the helmet. now figure wher

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

in every sense, an extension of a computer program. in the us, food stamps and some other benefits are being converted to the card based electronic benefit transfer (ebt) and the whole social security system is planning to do the same. the plan to phase out cash moves apace. a united kingdom company, aim uk, which specialises in "automatic identification, produced a face with a bar coding on the forehead as part of its publicity material. one of this company's products is radio frequency 402 .and the truth shall set you free identification which reads electronic labels in manufacturing, warehousing, shops, and on people. the technology now being developed will allow every thought and action to be monitored and recorded. the london sunday times of april 16th 1995, also reported that "the n

tional social security number, fingerprint identification, physical description, family and medical history, address, occupation, income tax information, and criminal record. another selling point of this, no doubt, would be the end of passports. the chip recharges itself by turning the changes in body temperature into a dynamo system and the most effective places they have found for this are the forehead and the back of the wrist. the bbc 'science' programme, tomorrow's world, revealed in september 1995, how in the uk, people are already being microchipped with their medical records. this stuff is happening now! the implications of allowing ourselves to be microchipped are far wider than i've even outlined. it also involves the suppression of the spiritual transformation now underway. the

DAVID ICKE CHILDREN OF THE MATRIX

ed a red, laser-like beam, he says, which can knock a person down and paralyse them. this is an origin of the phrase about giving someone the "evil eye".2 in china the lung wang("dragon kings) were said to have a "magical pearl" on their foreheads, a "divine eye" and mystical source of power. french stories from the alpine regions speak of a dragon with a blood-red ruby "eye" in the centre of the forehead that was so bright the creature seemed to be projecting fire.3 sometimes this middle eye is called a dracontia4 and the eye in the centre of the forehead in the ancient stories of the beings called the cyclops may well relate to this, too. credo mutwa and modern abductees describe how the most "royal" and senior reptilians, the draco, have horns. some look like darth maul in the star wars

iangle, the round dragon with a star, and an oval with moving stars on it. on the right side of his uniform were three black bars on a silver disk; and the left cuff had a row of inverted triangles with three lines cutting through it. he was taller than the others, nearly seven feet. angie was by now naked on the floor and she asked the "white draco" to help her. she felt something cold touch her forehead, and a strange calm and peace enveloped her. she then realised she was in an oval room about 15 feet wide. she tried to turn her head, but she couldn't. she noticed pipes with strange "sacs, like mis-shaped balloons hanging from them. then she realised some were moving. she remembered how her dog's belly moved that way when she was near full term with her puppies. a wave of horror hit her

DAVID ICKE THE BIGGEST SECRET

allymeans goddess line as in dea (goddess) andley (ley line. the pyramid with the capstonemissing, or the pyramid and all seeing eye, ismost famously depicted on the reverse of thegreat seal of the united states and the dollar bill.the all seeing eye is the eye of horus, lucifer,satan, whatever name you want to use, and alsorelates to the so-called third eye, the chakravortex in the centre of the forehead throughwhich we connect with our psychic sight.according to egyptian legend, osiris was figure 28: the all seeing eye on the dollarbill is it reptilian?353murdered by set and set was killed byhorus who lost an eye in the process, hencethe eye of horus. for me it also symbolisesthe reptilians looking into this world fromthe lower fourth dimension and if you lookat a magnification of the ey

DEMONIC BIBLE

e of satan and in the name of lucifer* i bless and consecrate this mouth in the name of satan and in the name of lucifer* i bless and consecrate these ears in the name of satan and in the name of lucifer* i bless and consecrate these cheeks in the name of satan and in the name of lucifer* i bless and consecrate this chin in the name of satan and in the name of lucifer* i bless and consecrate this forehead in the name of satan and in the name of lucifer* i bless and consecrate this face in the name of satan and in the name of lucifer* i bless and consecrate this head in the name of satan and in the name of lucifer* i bless and consecrate this body in the name of satan and in the name of lucifer* i bless and consecrate this body as a temple to the dark lord* i bless and consecrate this templ

and hare's tail. he knoweth all things past, present, and to come. he maketh men witty and bold. he governeth 36 legions of spirits. his seal is this, which thou shalt wear, etc (23) aim- the twenty-third spirit is aim. he is a great strong duke. he appeareth in the form of a very handsome man in body, but with three heads; the first, like a serpent, the second like a man having two stars on his forehead, the third like a calf. he rideth on a viper, carrying a firebrand in his hand, wherewith he setteth cities, castles, and great places, on fire. he maketh thee witty in all manner of ways, and giveth true answers unto private matters. he governeth 26 legions of inferior spirits; and his seal is this, which wear thou as aforesaid, etc (24) naberius- the twenty-fourth spirit is naberius. he

liar spirits to aid me in this work. come forth, n, and manifest thyself. come forth, n, and manifest thyself (drink from chalice) 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

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, reborn in the image of satan. i am reborn in the image of satan, as a living demon in the flesh (dip forefinger of left hand in anointing oil, form inverted pentagram on forehead. i am ordained as a priest of the dark lord and an ambassador of his infernal empire *recite threee times. invocation of the lord of the earth i call upon the lord of the earth, the horned god of the earth. pan, bacchus, dionysus, kernunnos, herne, lord of the earth, horned god of the earth, come forth and manifest thyself. lord of the earth, i invoke thee. lord of the earth, i summon the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

initiatory pattern. thesis-antithesis-synthesis theory: a theory stating that if you have one condition (a, and wish to change to a different condition (b, you usually get a mixture of the old condition and the new condition (ab, rather than the new condition (b) that you wanted to change to. theurgy: from the greek meaning "god magick" see high magick. third eye: an imaginary eye located on the forehead between the eyebrows which is said to be the astral organ of psychic sight and clairvoyance (q.v. thought control: a form of sex magick (q.v) which is a method of controlling sexual energy via the mind during sexual excitation and orgasm. tikune: hebrew for "correct" pronounced "tee-koon" according to donald michael kraig, the word tikoon is synonymous with the sanskrit word, karma (q.v

DION FORTUNE PSYCHIC SELF DEFENSE

e elements and hallow them in thy holy name. grant that this salt may make for health of body and this water for health of soul, and that there may be banished from the place where they are used every power of adversity and every illusion and artifice of evil, for the sake of jesus christ our saviour. amen" the water thus consecrated may be used as a bath, or for making the sign of cross upon the forehead, or for sprinkling about a place. when thus using it, the following prayer may be employed "in the name which is above every other name, and in the power of the father and of the son and of the holy ghost, i exorcise all influences and seeds of evil; i lay upon them the spell of christ's holy church, that they may be bound fast as with chains and cast into outer darkness, that they troubl

conditions can only be dealt with by a person who has had experience. in making the magic circle the operator stands upright facing east. he faces east because the magnetic current on which he proposes to operate runs from east to west. his first procedure must be to steady his own vibrations and purify his aura. in order to do this, he makes the qabalistic cross on breast and brow. touching his forehead he says "to thee, o god (touching his solar plexus) be the kingdom (touching his right shoulder) and the power (touching his left shoulder) and the glory (clasping his hands) unto the ages of the ages. amen" by this formula the operator affirms the power of god as sole creator and supreme law of the universe to which all things must bow, and he establishes this formula magnetically in his

s that had evidently caused the loud crack we had both heard. i offer no explanation of this incident for the good and sufficient reason that i do not know what the explanation may be. i merely state what happened. my readers can explain it as they please. when it is not possible to seal the room, it is a very useful thing to be able to seal the aura. stand upright and cross yourself, by touching forehead, breast, right shoulder and left shoulder, saying "by the power of the christ of god within me, whom i serve with all my heart and with all my soul and with all my strength (extend your hands forward as far as you can reach at the level of the solar plexus, finger tips touching, then sweep them round to the back and touch the finger-tips together again behind you, saying, i encompass myse

t and branch; whereas the mere destruction of a thought-form is like cutting off the top of a weed. on the other hand, it can only be done by an advanced occultist keyed up to the highest pitch. if one is disturbed or harassed or has in any degree lost his nerve, one dare not attempt it. if the rapport is perceived as a line of light, a cord, or any similar form, attached to the solar 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

able to look upon them as chance. it is my belief that it is possible for anyone who has need of them to get into touch telepathically with this occult police force. the symbol i was taught to use was a black calvary cross with circle on a scarlet ground. this is pictured in the imagination, and while gazing at it mentally the call is sent out into the unseen, projecting it from the centre of the forehead. 99 of 103 various attempts have been made to prove that the occult fraternities are all directed from a single headquarters, said variously to be situated in germany, thibet, mongolia and south america. personally i do not believe it. i suppose that i have a pretty varied acquaintance with the inner workings of the occult movement, and i have never seen anything whatever that indicated a

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

underworld, i osiris, the scribe ani, triumphant in peace" vignette: the emblem of amenta and ani standing with a staff in his left hand. text [chapter viii (i) the chapter of passing through amenta, and of coming forth by day. saith osiris ani "the hour) openeth (2) the head of thoth is sealed up; perfect is the eye of horus. i have delivered the eye of horus which shineth with splendours on the forehead of ra (3) the father of the gods. i am the same osiris, dwelling in amenta. osiris knoweth his day and that he shall not live therein; nor shall i live therein (4) i am the moon among the gods; i shall not come to an end. stand up, therefore, o horus; osiris hath counted thee among the gods [1. the god seker was a form of the night sun, like ptah, osiris and tanen; see lanzone, dizionario

aven among the mighty ones. the food of osiris, the scribe ani, triumphant, is even (16) the cakes and ale which are made for their mouths. i go in through the disk, i come out through the god ahui. i speak with the followers (17) of the gods, i speak with the disk, i speak with the shining ones, and the disk granteth me to be victorious in the (18) blackness of night within meh-urt near unto his forehead. behold, i am with osiris, and i (19) proclaim that which he telleth forth among the mighty ones. he speaketh unto me the words of men, and i listen and (20) 1 tell again unto him the words of the gods. i, osiris ani, triumphant, come even as one who is equipped for the journey. thou raisest up [right and truth (2 1) for those who love them. i am a shining one clothed in power, mightier t

ELLIS LOW TWELVE 1907

visible. halting within a couple of paces of the chief, the two began conversing in low tones. their voices were so faint that i could not distinguish a word, and, had i been able to do so, it would have done no good, for naturally they talked in their own language. the position of the two was such that the side of each showed clearly. they would have to turn their heads at right angles to see my forehead and eyes before they flitted back out of sight. their training, the strained situation and the peculiar peril in which both stood convinced me that they would neglect no precaution, however slight. geronimo could have been no more anxious to avoid being seen by our scouts than was the traitor to hide his identity from all except the arch leader of the hostiles. incredible as it may seem

his flank. the noble animal strove bravely, but he was doomed and went down with a plunge which flung the captain to the ground. before he could leap to his feet two horsemen were upon him, and each struck a vicious, well-aimed blow. one used his carbine, and bliss parried the stroke, which otherwise would have killed him. he had no chance to ward off the sabre, which inflicted an ugly cut on his forehead. getting upon his feet, he called out "for god's sake do not kill a prisoner 1 "then surrender 1" commanded the horseman "i do surrender "give me your sword and pistol* the captain handed the weapons to his captor, but had hardly done so when he received a blow in the back, which knocked him forward several paces. turning his head to learn the cause, he saw that a soldier had ridden up wi

to a field hospital, where his wounds were dressed. later in the evening he was put into an ambulance with captain william a. moss-at that time a lieutenant-who had received a bullet wound in addition to the sabre cut from captain bliss. captain moss, like bliss, was a mason, and did his utmost for the comfort of the prisoner. the sabre thrust caused the latter more trouble than the wound in his forehead. his lung had been injured, and he had to be plentifully dosed with morphine before he could sleep. the next forenoon a mounted courier came to the hospital with orders to take captain bliss to the headquarters of 158 a lively time general thomas t. munford, commanding the confederate force that had made the attack the previous day. the prisoner, however, was too weak to sit a horse, and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

lacrity into his little grass bag; for white man s hair is fetish of the first order. then i poured out some raspberry vinegar into a glass, drank a little of it first, country fashion, and offered it to him, telling him that it was blood from the brains of great doctors. upon this he received it with great reverence, and dipping his fingers into it as if it was snap-dragon, sprinkled with it his forehead, both feet between the two first toes, and the ground behind his back. he then handed his glass to a disciple, who emptied it, and smacked his lips afterwards in a very secular manner. i then desired to see a little of his fetish. he drew on the ground with red chalk some hieroglyphics, among which i distinguished the circle, the cross, and the crescent. he said that if i would give him a

ogy. 5th ed. 52 reigns over clamor and terror; and gabriel, who reigns over paradise, and over the cherubims. as the roman catholic mass evolved, michael, now a saint, was invoked as a most glorious and warlike prince, the receiver of souls, and the vanquisher of evil spirits. his symbol is a banner hanging on a cross; he is armed and represents victory, with a dart in one hand and a cross on his forehead. it may be noted that god himself is called the angel of the covenant, because he embodied in his own person the whole power and representation of the angelic kingdom, as the messenger, not of separate and temporary commands, but of the whole word in its fullness. dionysius, or st. denis, the supposed areopagite (sixth century c.e, describes three hierarchies of angels in nine choirs: ser

d inflexible. if the planet is ill dignified, then the native will be sluggish, covetous, and distrustful; stubborn, malicious, and malcontented. jupiter. jupiter is a diurnal, masculine planet, temperately hot and moist, airy, and sanguine, the lord of the air triplicity. if the planet is well dignified, the native will be of erect carriage and tall stature with a handsome ruddy complexion, high forehead, soft, thick brown hair, handsome shape, and commanding aspect; his voice will be strong, clear, and manly, and his speech grave and sober. if the planet is ill dignified, the native will still be a good-looking person, although of smaller stature and less noble aspect. in the former case, the understanding and character will be of the highest possible description; in the latter case, alt

ct. if venus is well dignified, the native is cheerful, friendly, musical, fond of elegant accomplishments, and prone to love but frequently jealous. if it is ill dignified, the native is less handsome in person and in mind, given to every licentiousness and to dishonesty. mercury. mercury is masculine, melancholy, cold, and dry. the native is tall, straight, and thin, with a narrow face and high forehead, long straight nose, black or gray eyes, thin lips and chin, scanty beard, and brown hair; the arms, hands, and fingers are long and slender. if mercury is in the east at the time of birth, the native is likely to be of a stronger constitution and have sandy hair; if in the west, the native is prone to be sallow, lank, slender, and of a dry habit. when mercury is well dignified, the nativ

e source of our expressions bullheaded and stubborn as a bull. taurus is associated with the throat and neck. people with a taurus sun sign, although they often have beautiful voices, are also prone to sore throats, thyroid irregularities, and other neck problems. taurus is cold and dry, melancholy, nocturnal, and southern. when influential in a nativity, it usually produces a person with a broad forehead, thick lips, dark curling hair, and melancholy, slow to anger, but when once enraged, violent, furious, and difficult to appease. places ruled by taurus are stables, cowhouses, cellars and low rooms, and all places used for or by cattle. the key phrase for taurus is i have. gemini, the third sign of the zodiac, is a mutable air sign. it is a positive, masculine sign, ruled by the planet m

e sitters, presenting the palm of the hand, held in slightly different positions for the purpose by different direct communicators so as to bring usually the region of the junction between the little finger and the palm toward the mouth of the sitter. in the old days writing was usually mirror writing, which sometimes was obtained in an unusual manner, i.e, piper wrote a name on paper held to her forehead so that the pencil was turned towards her face. with the advent of the imperator group of stainton moses, rector took over the role of the scribe for all communicators and mirror writing only cropped up occasionally. sometimes the letters were spelled in an inverted order. the writing appeared to be less of a strain than speaking and these seances lasted for two hours or more. an extremel

ng the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. the belly of the goat is scaled, and should be colored green, the semicircle above should be blue; the plumage, reaching to the breast, should be of various hues. the goat has female breasts, and thus its only characteristics are those of maternity and toil, otherwise the signs of redemption. on its forehead, between the horns and beneath the torch, is the sign of the microcosm, or the pentagram with one beam in the ascendant, symbol of human intelligence, which, placed thus below the torch, makes the flame of the latter an image of divine revelation. this pantheos should be seated on a cube, and its footstool should be a single ball, or a ball and a triangular stool. in narratives of sorcery

original black box was devised by dr. albert abrams, an unconventional san francisco physician in the early twentieth century. it consisted of a box, variously called the era or the oscilloclast, with several variable rheostats and a thin sheet of rubber mounted over a metal plate. a blood sample from the patient would be put into the machine, which was connected with a metal plate placed on the forehead of a healthy person. by tapping on the abdomen of this person, the doctor determined the disease of the patient according to the areas of dullness identified by dial readings on the apparatus. this strange procedure brought together various techniques: auscultation is part of normal medical practice, but the suggestion of a psychic relationship between a patient and his blood sample, plus

il the person last finished had the old wife to keep. needless to say this fear acted as a spur to the superstitious highlanders. sources: thompson, francis. the supernatural highland. london: robert hale, 1976. cain, john (1931.1985) a british spiritual healer. born on april 21, 1931 in eastham, wirral, england, he manifested healing ability at the age of six, when he used to stroke his mother s forehead to relieve her attacks of migraine. after his twenty-first birthday, he joined the royal ordnance corp of the british army as a physical training instructor; he also acquired a reputation for his skill in massage and manipulation. he left the army in 1952, worked in the shipyard at birkenhead, then worked at window cleaning, logging, and site demolition. in 1956 he started his own busines

t sometimes covers the head of a child at birth. it was regarded as a preservative against drowning at sea and was consequently much sought after by seamen. superstitions concerning the caul are of some antiquity. in ancient rome, aelius lampridius wrote about the life of antonine diadumeninus, stating that he was so called from having been brought into the world with a band of membrane round his forehead like a diadem, and that he enjoyed a perpetual state of felicity from this circumstance. roman midwives offered cauls for sale in the forum. even as late as the 1870s, british newspapers often carried advertisements from would-be purchasers of a caul, offering large sums of money. the caul was also used in a form of divination called amniomancy. in the cultures of northern and eastern eur

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ation. assen, the netherlands: van gorcum, 1964. meher baba (1894.1969) indian spiritual teacher and mystic, born merwin s. irani on february 25, 1894 in poona, india. his parents were parsees, but he was strongly influenced by both hinduism and sufi mysticism and was educated at a christian high school. at the age of 19, he contacted hazrat babajan, an elderly moslem female saint, who kissed his forehead and, as he later related, induced divine consciousness and a state of ecstatic bliss. after that, he devoted his life to religious teaching, usually expressed in a rather erratic fashion, involving journeys with disciples that apparently led nowhere, or in searching out the eccentric and sometimes deranged wandering monks of india. in 1921 he established an ashram devoted largely to phila

on through aerial phenomena such as thunder and lightning, concerned with divination from the appearance and movements of meteors and shooting stars. methetherial a term coined by f. w. h. myers meaning beyond the ether, the transcendental world in which spirits exist. metopomancy metopomancy is a form of divination character analysis based upon the reading of the wrinkle lines of an individual s forehead. the use of the forehead wrinkles would appear to be but another one of the many items assigned some divinatory significance in the ancient world, and in fact it was one aspect of the ancient art of face reading or physiognomy in china. however, early in the sixteenth century, renowned mathematician, physician, and astrologer gerolomo cardano (1501.1576) proposed metopomancy as a new art

d some divinatory significance in the ancient world, and in fact it was one aspect of the ancient art of face reading or physiognomy in china. however, early in the sixteenth century, renowned mathematician, physician, and astrologer gerolomo cardano (1501.1576) proposed metopomancy as a new art. in his book, metoposcopia, he covered some 800 wrinkle configurations and related each wrinkle on the forehead to a particular astrological sign. by this method, he claimed to be able, for example, to identify adulterous women and thieves. cardano divided the area of the forehead into seven positions, each assigned to one of the then-known heavenly bodies. beginning at the top, the areas were assigned in order to saturn, jupiter, mars, the sun, venus, mercury, and the moon. the assignment allows t

ehead to a particular astrological sign. by this method, he claimed to be able, for example, to identify adulterous women and thieves. cardano divided the area of the forehead into seven positions, each assigned to one of the then-known heavenly bodies. beginning at the top, the areas were assigned in order to saturn, jupiter, mars, the sun, venus, mercury, and the moon. the assignment allows the forehead reading to be aligned with the horoscope. reading the forehead began with an assessment of the length, depth, and prominence of the lines. long unbroken lines indicate an honest person while x-shaped lines indicate a deceptive personality. a slight curve in the lines indicate a balanced personality, while wavy lines suggest that the person likes to travel (physically and/or mentally. a di

his ideas never caught on and he is basically remembered as an odd figure in occult history, seemingly the victim of suicide. he starved himself to death so as to confirm his horoscope reading. sources: shaw, eva. divining the future: prognostication from astrology to zoomancy. new york: facts on file, 1995. metoposcopy the art of interpreting character and destiny through the lines in the human forehead (greek metopon. it was developed by the celebrated physician, mathematician, and astrologer jerome cardan (1501.1576. his work, including some 800 illustrations of faces, was published in an edition edited by c. m. laurenderio, titled metoposcopia, libris tredecim, et octingentis faciei humanae eiconibus complexa: cui accessis melampodia de navis corporis tractatus graece et latine nunc p

r jerome cardan (1501.1576. his work, including some 800 illustrations of faces, was published in an edition edited by c. m. laurenderio, titled metoposcopia, libris tredecim, et octingentis faciei humanae eiconibus complexa: cui accessis melampodia de navis corporis tractatus graece et latine nunc primum editus (lutetiae parisorum, 1658. although his interpretations were confined to lines in the forehead (coupled with astrology, his ideas were a forerunner of the physiognomy of j. k. lavater (1741.1801. metratton according to jewish rabbinical legend, the angel metratton is one of the agents by whom god the father works. he receives the pure and simple essence of the divinity and bestows the gift of life upon all. he dwells in one of the angelic hierarchies. metropolitan spiritual churche

chael is found in revelation 12:7: there was war in heaven. michael and his angels fought against the dragon. from this it is deduced that michael is the leader of the celestial hierarchy against lucifer, the head of the disobedient angels. his design, according to genealogist randle holme, is a banner hanging on a cross, and he is represented as victory with a dart in one hand and a cross on his forehead. bishop horsley and others considered michael as only another name for the son of god. in one of the jewish rabbinical legends, he is the ruler of mercury, to which sphere he imparts benignity, motion and intelligence, with elegance and consonance of speech. michael teachings michael, a spirit entity, supposedly first manifest during a dinner party in the home of walter and jessica lessin

n. moles (birthmarks) birthmarks on the human face or body, usually classed medically as a benign form of nevus. many superstitions exist about moles, and moleoscopy arose as a system of divination based on the position, character, and astrological connections of these markings. in folk belief, a mole on the throat was said to be a sign of good luck, but unlucky if located on the left side of the forehead near the hair. a mole on the chin, ear, or neck was said to indicate riches, but on the breast to signify poverty. the position of moles on the various parts of the body had various meanings: on the feet and hands of a woman.many children; on the right arm and shoulder of a man or woman. great lechery; on the ankles or feet.modesty in men and courage in women; on or about the knees.riches

hailed him as a messiah and accompanied him in a dramatic entrance in bristol in 1656. nayler, mounted on a horse led by a man and a woman, was followed by others who chanted holy, holy, holy, is the god of sabaoth. authorities did not appreciate nayler s messianic pretensions and had him arrested, charging him with blasphemy and punishing him by having his tongue pierced with a hot iron and his forehead marked with the letter b (blasphemer. this done, prior to his imprisonment, he was forced to ride into bristol in disgrace, his face turned towards the horse s tail. after two years in prison nayler was released sobered and penitent. his return to quaker preaching was sanctioned by quaker founder george fox and nayler preached with george whitehead. after a period of ill health, nayler di

y groans and piercing cries. again, the widely-opened mouth, eyes wild and showing nothing but the white, the pupil being turned up under cover of the lids.the whole returning to the normal at the mere command of the exorcist in conjunction with the sign of the cross. they have often been seen creeping and crawling on the ground without any help from the hands or feet; the back of the head or the forehead may be touching the soles of the feet. some lie on the ground, touching it with the pit of the stomach only, the rest of the body, head, feet and arms, being in the air for some length of time. sometimes, bent back so that the top of the head and the soles of the feet touch the ground, the rest of the body being supported in the air like a table, they walk in this position without help fr

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

to his right he spotted three or four small hooded figures with wrinkled, shiny black faces. through telepathy they assured him he would not be harmed. khoury then saw two other figures on his left. these two, he later told investigator bill chalker, were thin, tall with big black eyes and a narrow chin. they were gold-yellow in color. one of these beings shoved a needle into the left side of his forehead, and he passed out. the next day he showed the puncture wound to his fianc e. later he showed it to his doctor, who thought he had walked into a nail. when khoury told him what had happened, the physician laughed at him. he found that this was a typical response and g rew despondent and anxious, worried about the strange nature of the experience, about the future, about his inability to c

see also: abductions by ufos further reading jacobs, david m, 1998. the threat. new york: simon and schuster. 18 aliens and the dead allingham s martian according to flying saucer from mars (1954, englishman and author cedric allingham witnessed the landing of an extraterrestrial spacecraft while vacationing in scotland in february 1954. a tall man, human in all ways except for an unusually broad forehead, stepped out of the vehicle. the occupant, who indicated that he was from mars, spoke in a friendly fashion, saying that he had earlier visited venus and the moon. he asked if earthlings would soon visit the latter world, and when allingham replied yes, the martian acted concerned. he wanted to know if a war would soon erupt on earth. after this conversation, which occurred mostly by gest

und in the wreckage of spacecraft are older than the post world war ii ufo age. as long ago as 1864, a french newspaper (la pays, june 17) reported the discovery, by two american geologists, of a hollow, egg-shaped rock. inside it were various odd artifacts. they also found the mummified remains of a tiny humanoid about three feet tall with a bald head and an elephantlike trunk growing out of its forehead. on october 13, 1877, a provincial paper in argentina set the identical tall tale in that country, adding the detail that the discoverers had taken the body and artifacts to a local saloon to put on display. in 1897, during a wave of ufo (or, in the terminology of the time, airship) sightings, ships crashed and martians died in illinois and texas. in the latter instance, the pilot was rep

. they sailed around the room, then landed and bounced up and down on the couch. she shouted at them to stop, and they did, though this would be the last time they did what she asked them to do. the episode lasted for an hour. it was often difficult, trying, and even painful. if they did not like what she had to say, a beam would shoot from the light at the top of their helmets and hit her on the forehead just above the bridge of the nose. sometimes she would be blinded. at other times she would be paralyzed. and at yet other times, when she had addressed them with a seemingly inoffensive question, the light would not hurt her. they would not tell her why they shot the light at her, or why they would quote back to her any question she asked them. the experience made her eyes sore, and when

ese. this fantastic tale figured largely in puharich s uri (1974, but geller himself distanced himself from it. his own autobiography, published a year after puharich s book, does not even mention spectra, though it does recount his childhood close encounter with a silvery mass of light that seemed to make time stand still. as the light approached him, the youthful geller felt a sharp pain in his forehead, then lost consciousness for an undetermined period of time. further reading geller, uri, 1975. uri geller: my story. new york: praeger publishers. puharich, andrija, 1974. uri: a journal of the mys- tery of uri geller. garden city, ny: anchor press/doubleday and company. springheel jack springheel jack (sometimes referred to as spring heeled jack) is a figure out of victorian folklore, a

FAUST

but although to see you i yearn and long, with uncanny horror that man makes me shrink. he is a knave, i really do think! god forgive me if i m doing him wrong! faust such queer birds there must also be. margaret i d not like to live with one like him! if he but comes inside the door, you see him look always so scoffingly and so half grim. for nothing has he any real sympathy; it s written on his forehead, one can see that in his sight no soul can be dear. i feel so happy in your arm, so free, so yielding, and so warm, and yet my heart grows stifled whenever he is near. faust o you foreboding angel, you! margaret it overcomes me so much too, that when he but only comes our way, i even think i ve no more love for you, and when he s there, i nevermore could pray; that eats into my heart; and

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

alistic tree, the columns of the right and the left. the side channels play a much more prominent role in the qabalah than they do in the tantras. 3' 8: h" 2: 2 2:e 8% 2 f# chakra system the kundalini, as chitshakti (the energy of consciousness, awakens and ascends the chakric tree, opening the chakric lotuses along the sushumna on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra

orehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the supreme spouse (in the ajna chakra, forehead center) and makes the nectar to flow (in the sahasrara chakra, sefirah crown/above. 39 the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. the shekhinah is said to be in exile in the lower worlds. on the sabbath, she ascends via the sefiroth 2) 1 6) 5% 1 j #1) 1 5+ 1# 8- f e 35 (spheres) of the central column of the tree of life and unites with her husband lord

or through a supra-conscious experience of the divine. master mosheh was dramatically changed by his experience of the burning bush. the qur an also tells us that master mosheh was guided by al khidr, often referred to as the green one or the jew. the perfect master john baptized master yeshuvah in the holy spirit. the monk tota puri struck the bengali avatar sri ramakrishna in the center of his forehead with a sharp rock. it immediately sent him into a nirvikalpa samadhi that lasted for six months and culminated twelve years of intense spiritual practices, after which ramakrishna commenced his activity as a world teacher. the mystery of messiah (heb. mashiach) has been an important component of the hebrew faith since ancient times. yet, in the mainstream of modern judaism, messiah is a c

alini, as a coiled snake asleep at the base of the chakric tree. the shekhinah of the qabalah is said to be in exile in the lower worlds. the kundalini and the shekhinah are two distinctly different allusions for the same thing. the snake of the kundalini is said to awaken and ascend the chakric tree, opening the chakric lotuses on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. on the sabbath, shekhinah ascends the tree of life and unites with her husband hvhy in the world of atziluth, thereby transforming the fallen tree into the tree of perfection. 8: 0# sefiroth, latifa, and chakras" 7

ee, when the world manifests, the trigrams rotate and assume different positions, with fire moving into the position formerly occupied by heaven, and water moving into the position formerly occupied by earth. 2 f 0# after-the-world sequence (shuo qua) 0' 8: h" 2: 2 2:e 8# in the meditation process of taoist internal alchemy, the pure intention (yi) of the upper tan (i.e. will of vast face) in the forehead center (ajna chakra) directs the heart-mind fire of the middle tan (thoracic center) to concentrate in the water of the lower tan tien in the abdominal center (sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. the qi steam rises, refines, and circulates in the higher centers. this is the same as the sh

em deeply as traumatic experiences. meditation gradually desensitizes the mind to accept such flashes as legitimate yogic experiences, thereby making it possible to sustain the experience much longer. in sri ramakrishna the great master, swami saradananda relates the dramatic account of master ramakrishna sustaining and surviving six months of unbroken nirvikalpa samadhi after being struck on the forehead with a sharp rock by the sannyasin tota puri.29 the qur an alludes to the vast face samadhi experience of the prophet mohammed as the night of power, described as better than a thousand nights. the torah also makes references to the vast face samadhi experiences of mosheh and abraham: and mosheh knew that-not; the skin of his face shone. 30 as the sun set, a deep sleep fell upon abram, an

llables yah hu in coordination with the breath. yah is the b riyatic pronunciation of the first two letters of the name hvhy. hu (avh) commonly means he, and is associated with the throat center. inhale gently and slowly through your mouth. quietly draw the breath in with the syllable yah, 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 intoni

ll the objects there, and finally upon the image of the name hvhy in the tzimtzum against the blue light of the endless. the next step is to make prostration. before people walk, they crawl; first on their bellies, then on their hands and knees. long before that, the fetal position is experienced in the womb. prostration blends postures that are deeply embedded in human consciousness. placing the forehead to the earth is a primordial act of reverence, unification, and extinction. the religious act of prostration is found in some form in virtually all faiths. as practiced in islam for instance, prostration (sujud) is a central component in the ritual of prayer (salat) that is performed five times every day. buddhists are well known for performing long series of continuous prostrations in th

iousness, we can see perfectly reflected the macrocosmic manifestation and dissolution of the one-small-face-universe. prostration is practiced in all the world s mystical traditions as an act of reverence, remembrance, and humility. perform your acts of prostration with a focused intention, dwelling upon the act of extinction in the mysterious unknown at the roots of all things as you place your forehead to the ground, and the act of manifestation of the small face universe as you rise back up. next, light the candle while intoning the sabbath blessing: baruch atah yod heh vav heh elohenu melech haolam, asher kiddeshanu buhmitzvotav vitzivanu luhhadlich ner shel shabat. lighting a candle with this blessing is appropriate because, for a mystical qabalist, there are no regular days of the w

r ehyeh (lit. i will be that i will be. while remaining conscious of the breath, silently repeat the root mantra. if you wish to visualize an allusory image in conjunction with the mantra, you can picture the image of the leviathan encircling the empty tzimtzum (described above, or see the white-haired ancient of days or ancient mother. the images can be seen either in front of the eyes or in the forehead center. your eyes can be open or closed. since vast face-centered aspirants are not focusing on a form or attribute of small face, they will generally experience sefirah beauty/last as formless and empty in the world of b riyah. if the bliss of ananda samadhi with small face does arise, it is renounced and ignored as an illusion. they will then continue to move up the central column throu

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

proclaimer of a general philanthropy, who does not choose out the italian more than the briton, the male more than the female, the mitred head more than the crowned head, the man in the toga more than the armed man, the cowled man more than the man without a cowl, but him who is the more peaceable-minded, the more civilised, the more loyal, the more useful; who regards not the anointed head, the forehead signed with the cross, the washed hands, the circumcised penis, but (where the man may be known by his face) the culture of the mind and soul. who is hated by the propagators of foolishness and hypocrites, but sought out by the honest and the studious, and whose genius the more noble applaud" this certainly arrests the attention, and if any of the doctors addressed in so striking a manner

FRATER ELIJAH ANGELS OF CHAOS

will to evolve (it is my will to initiate this being into the ax for the immanentization of the pandaemonic epoch by the will and majesty of myself and the great dragon) it is also my will to ask for a sigil of chaos to call and aid me/ us" c) declare "xiqual wec "ongo wec "tomargo wec "phenomenise dark matter! do dark matter! dark matter by whatever means necessary" d) melt the ice cube on your forehead and open the 3'rd eye. e) perform grendel's had an accident, act ii. f) as you say the following words visualize a cosmic chaos-egg around the self. at this point partake of the sacrament. start spinning around and around, as a dervish. spin faster and faster while saying the following: what was hidden has been found, what was silent now is sound, from the darkness to the light, will of g

FRATER TENEBROUS CULTS OF CTHULHU

ves and muscles which rather startled me during the weeks it persisted. amidst this gloom came the nightmare of nightmares the most realistic and horrible i have experienced since the age often whose stark hideousness and ghastly oppressiveness i could but feebly mirror in my written phantasy. as i was drawn into the abyss i emitted a resounding shriek. and the picture ceased. i was in great pain forehead pounding and ears ringing but i had only one automatic impulse to write, and preserve the atmosphere of unparalleled fright; and before i knew it i had pulled on the light and was scribbling desperately. of what i was writing i had very little idea, and after a time i desisted and bathed my head. when fully awake i remembered all the incidents but had lost the exquisite thrill of fear the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ore christ exhorted his disciples to be wise as serpents. the egyptian word naja, which means serpent, is used at least once in the hebrew bible in the 58th psalm. in ancient egypt the pharaohs were kings and priests, holding a double office, and they therefore wore a double crown with a uraeus or serpent head so placed that when wearing this crown the uraeus seemed to protrude from the emperor's forehead between the eyebrows. the serpentine uraeus was therefore an apt symbol of the wisdom of the wearer. it will be remembered that according to the bible story the lucifer spirit appeared to eve as a serpent, a son of wisdom. cain according to the masonic legend, was born from this union with eve. it is also stated that the lucifer spirit then left eve, who thus became a widow, and cain was

aeus upon the brows of one and at the navels of the other. the latter were mediumistic persons, receiving impressions from spirit controls through the solar plexus. they were properly designated naioth by the hebrews who used the feminine suffix to indicate their negative qualities. but the voluntary clairvoyant and the initiate, represented by the egyptians as having the serpentine uraeus in the forehead, were called naim by the hebrews who used the male suffix to designate the positive spiritual faculty which they possess. and the latin catholic version of the new testament (luke, chapter vii, verses 11 to 15) speaks of the person raised by christ as the widow's son of nain. as the serpent is not fully unfolded until the ninth arch of the lesser mysteries has been passed and the candidat

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

eative act and that eve instructed adam. therefore, christ designated the serpents as harmful while admitting their wisdom. to get at the identity of the serpent it is necessary to invoke the esoteric teaching, which points them out as the martial lucifer spirits, rulers of the serpentine sign scorpio. their initiates, even so late as the egyptian dynasty, wore the uraeus or serpent symbol in the forehead as a sign of the source of their wisdom. as a consequence of this unauthorized use of the creative force, humanity ceased to be ethereal and crystallized into the coats of skin or physical body which now hides from them the gods who dwell in the invisible realms; and great was their sorrow at this loss. generation had been originally established by the angels under jehovah. it was then pe

d the trackless wilderness of the world to a garden full of life and beauty, so lovely in fact that the sons of cain have forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realize

e, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore upholding the male ideal, which is diametrically opposite to that of the hierarchy which works in the plastic element water. in the present day temples of the latter order, magic water stands at the door, and all who enter are required to apply this lethal liquid to the point in the forehead where the spirit resides; their reason is drowned in dictums and dogmas, and the female ideal is worshipped in the virgin mary. faith is the prime factor in their salvation, the attitude of unquestioning childlike obedience being cultivated. it is different in the temple of the other order; when the candidate enters there "poor "naked" and "blind" he is asked at once what he is seeking, a

FULL MOON RITUALS

re of a faint smell of ozone and then noticing that, while grove and castle appear solidly limned, the lithons about him possess a certain transparent quality, deer turns to each of the quarters, contemplating the wise words inscribed upon each of the quarter stones, and returns to his song. had anyone else been afoot, they might have noticed antlers- outlined in a faint bluish light, upon deer's forehead as he made his way first three turns out then three back in the spiral. each stone he pauses to touch, to hug, to kiss. and each stone becomes limned in the same faint blue light as his antlers before acquiring more of an air of solidity. back at the central stone, deer climbs upon it and drops to his right knee, both hands clasped upon his left. still deer sings- of hills and sky, grove

eter and moves deosil, now sprinkling- ever so lightly- the stones and those participants so desirous with glittering sea salt ground to the finest of powders "with salt of the earth is this circle cast" deer sings "as mother earth both elaborates and contains the energies of life, so may our circle" back to the altar and replacing the bone bowl, deer touches first the salt within it and then his forehead, lips and chest. finally, deer uses his athame to heap mounds of the amber and dragon's blood upon the now glowing coal within the censer, before beginning his third and final perambulation of the circle. air which had been redolent of scents from the great hall and from this room itself is suddenly stilled as the bittersweet smoke penetrates their entire ritual space. as deer censes the

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

emon:'inheritorofthe dying world, arise and enter.thedarkness!'stolistes:'themotherofthedarkness has blinded him withherhair.'dadouchos:'thefatherofthedarkness hashiddenhimunderhis wings.'hierophant:'hislimbs are still weary from the warthatwas in heaven.'kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthesacred hallofthe neophytes.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'ipurifyyou with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwatermustbe completed before proceeding to the next.thestolistesanddadouchos resume their placesbutremain standing.hierophant:'inheritorofthe dying world, wh

first time, no alarm being given by the hierophant.thehiereus knocks once as the procession passes the west (knocks)thehierophant knocks once as it passes the e. for the second time (knocks)thekerux then halts in the s. and, turning round, bars the way, saying:kerux:'childofearth, unpurified and unconsecrated, you can255 not enter the pathofthe west.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'i purify you with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you with fire.'thestolistes and dadouchos fall backto their places in rear of the procession.hegemon:'childofearth, twice cleansed with water and conse255 crated with fire, you may approach the gateofthe west.'thekerux leads the processi

GOETIA LUCIFERIAN

translated by samuel liddell macgregor mathers, edited with an introduction by aleister crowley. the proper perfumes and incense may be burnt, and the sacred bath may be prepared. the purpose of the bath is to refresh the mind and prepare it for the work. mix the water with soothing bath salts and a touch of abramelin oil and other of your choice. before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after 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, lo

a lions head. ipos is a spirit of divination and self-development, assisting and inspiring communication and moral concepts of communication of the era of which one lives. as ipos makes men witty and bold, they have a confidence boost through inspiration and self-reliance. w aim aim is a duke whom appears as a man with three heads one as a serpent, the second a human head having two stars on the forehead (burning like an image of the morning star or lucifer) and the third as a cow. aim rides upon a large viper who carries a firebrand in his hand from which he sets cities and great places on fire. aim is a spirit of selfdevelopment and force of will, whom is also of inner divination. he has 26 legions of inferior spirits. x naiberius 47 naiberius is a marquis whom comes forth as a black cr

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath 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 white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath 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 white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by pi

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

rounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath 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 white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

c.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath 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 white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

ith the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (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 ea

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

ram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. this invoking pentagram ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. perform the fourfould breath 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 white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing

GOLDEN DAWN RITUALS D

hemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in working. so, it is incorrect to pick up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the p

GOLDEN DAWN RITUALS Z3

n him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divine light, if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden center, yet continuing to retain the link formed with the candidate. the address of the hierop

GOLDEN DAWN RITUALS ZAM13

cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the resurrection and the life, with thy merciful aid, the divine light of kether stands before us" chief adept (invokes tiphareth "o god the vast one thou who art in all things. o nature, thou self from nothing. for what else can i call thee? in myself i am nothing, in thee i am self and exist in thy

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

eet of his master, i sat on the floor of the sunken temple and looked up at the enigmatic face which all the scholars of tiahuanaco believed was intended to represent viracocha. untold centuries ago, unknown hands had carved this likeness into a tall pillar of red rock. though now much eroded, it was the likeness of a man at peace with himself. it was the likeness of a man of power. he had a high forehead, and large, round eyes. his nose was straight, narrow at the bridge but flaring towards the nostrils. his lips were full. his distinguishing feature, however, was his stylish and imposing beard, which had the effect of making his face broader at the jaws than at the temples. looking more closely, i could see that the sculptor had portrayed a man whose skin was shaved all around his lips w

the sixteenth-century spanish chronicler juan de torquemada asserted that quetzalcoatl was a fair and ruddy complexioned man with a long beard. another spoke of him as, era hombre blanco; a large man, broad browed, with huge eyes, long hair, and a great, rounded beard la barba grande y redonda. 1 another still described him as a mysterious person. a white man with strong formation of body, broad forehead, large eyes, and a flowing beard. he was dressed in a long, white robe reaching to his feet. he condemned sacrifices, except of fruits and flowers, and was known as the god of peace. when addressed on the subject of war he is reported to have stopped up his ears with his fingers.2 according to a particularly striking central american tradition, this wise instructor. came from across the s

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

him respect. but his hand and voice stayed me, and after a few sentences had been exchanged, he took my left hand in his, gathered the fingers of his right into the palm, and stood quiet beside my cot, from which i could see his divinely benignant face by the light of the lamp..presently, i could feel some soft substance forming in my hand, and the next minute the master laid his kind hand on my forehead, uttered a blessing, and left..i found myself holding in my left hand a folded paper enwrapped in a silken cloth. the letter, as it turned out, predicted the death of two enemies of the theosophical society, which swiftly came to pass. the actual identity of master k.h. seems to be one thakar singh, an enlightened radical sikh leader, in contact with the worldwide network of radicals of t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e appropriate color. after a successful tracing, you should be able to clearly "see" the pentagram suspended and shimmering in the air before you. 99 an enochian pentagram ritual use the following ritual in your magical operations for banishing or invoking, or make modifications to it as you will. it is an enochian adaptation of the golden dawn's lesser ritual of the pentagram. step 1. touch your forehead and say zah (zod-ah: within is. step 2. touch your left breast and say ondoh (ohendoh: the kingdom. step 3. touch your right shoulder and say mih (meeheh the power. step 4. touch your left shoulder and say buzd (boozod-deh: the glory. step 5. touch both hands together on your right breast and say paid (pah-ee-deh: forever. step 6. turn to the east, trace a yellow pentagram of air before y

ur 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 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 igng

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

r sog^u han veisrum raisa/ he governs weathers (fornm. sog. 10, 171. such a god was pogodato the slavs, and the pol. pogoda, boh. pohoda, still signifies good growing or ripening weather [russ. god= time, year; pogoda= weather, good or bad. typhon in egyptian legend meant the south wind, hes. theog. 301. 862. the lettons believed in a god of winds and storms okkupeernis, and thought that from his forehead they came down the sky to the earth. 1 in an on. saga (fornald. sog. 3, 122) appears giant grimnir, whose father and brother are named grimolfr and grimarr, a sort of polyphemus, who can excite storm or good wind: here again it is osinn we must think of (p. 144. two semi-divine beings, honoured with temples of their own and bloody sacrifices, were the giant s daughters thorgerffr and irpa

and hail (vis daemonum concitans procellas, beda s hist. eccl. 1, 1 7, was in later times attributed to human sorcerers. first we find the lex visigoth, vi. 2, 3 provides against the malefici et immissores tempestatum, qui quibusdam incanta tion ibus grandinem in vineas messesque mittere perhibentur/ then charles the great in his capit. of 789 cap. 64 (perfcz 3, 61: 1 okka, or auka, storm; peere forehead. stender s gramm. 268. 2 conf. p. 333, 463 hulizhialmr. 638 elements. 1 lit nec cauculatores et incantatores, nee tempestarii vel obligatores non fiant, et ubicunque sunt, emendentur vel damnentur/ soon after that king s death, about the beginning of lewis the pious s reign, bp. agobard (d. 840) wrote contra insulsam vulgi opinionem de grandine et tonitruis. from this treatise, following

ch is awheel and a shield. in beow. 113.5 bedcen godes is the sun, the great celestial sign. 1 with this eye the divinity surveys the world, and nothing can escape its peering all-piercing glance 3, all the stars look down upon men.3 but the on. poets, not content with treating sun, moon and stara as eyes of heaven, invert the macrocosm, and call the human eye the sun, mooiv or star of the skull, forehead, brows and eyelashes -y they even call the eye th shield of the forehead: a confirmation of the similar name for the sun. another title they bestow on the sun is gimsteinn himins.(getnma coeli) j so in as. heofones gim/ beow. 4142. and wuldres .gim, andr. 1289 (see suppl. and not only is the sun represented as the god s eye looking down, but as his full face and countenance; and that is h

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

unless the password, if requested, can be given, admission to the lodge will be denied by the guardian. after entering the lodge, the member must make a salutation to the east. this is done by the member walking directly to a point just west of the shekinah, facing east and taking three steps forward. the right hand is placed over the heart and the forefinger of the left hand to the center of the forehead above the bridge of the nose. after three or four seconds, the hands are dropped, three steps are taken backward, the member turns to the right or left, and is seated. the purpose of such salutation, when first entering a lodge, is to indicate that the member renews or signifies remembrance of the obligation taken in the first degree initiation. this is the general sign of salutation in a

HAMIL THE ROSICRUCIAN SEER

a second time, she perceived a straight streak of light, which appeared to open like a pair of compasses, and she then saw the head, and gradually the whole person of her mother, shoulders, waist &c.,butshe could not see any feet. she described her mother as dressed in a green gown with yellow spots, and a purple silk handkerchief with blue spots over her shoulders, her dark hair parted over her forehead. she said her mother appeared to be well 'm. inspected the crystal, but had no vision.'this].n. was a young woman, about twenty years of age, and although i knew the purpose for which she inspected, yet having no knowledge of the absent party, it certainly could not be a transmission of my thought. but, says the rationalist,itwas the embodiment of her own.granted-stillthe following experi

HANDBOOK OF EGYPTIAN MYTHOLOGY

hen the creator came fully into existence on the primeval mound, shu and tefnut rejoiced and returned with the eye. then she became furious after she had come back and found that i had put another in her place. the creator has apparently grown a new eye/disk. to appease his angry daughter, the creator transforms her into the first snake, the uraeus cobra, and puts her in the place of honor on his forehead.12 this is one of several myths about the anger and appeasement of the solar eye. the creator s relationships with the aspects of his being that are embodied as daughter-goddesses are crucial to this stage of creation. the divine order and the separation of earth and sky. in coffin texts spell 80, new identities are given to shu and tefnut. atum names shu as life and tefnut as maat (truth

ning star that precedes the sunrise. the eye returned with shu and tefnut, but wept with rage when she saw that ra-atum had grown a new solar eye: the glorious one. human beings were created from the tears of the angry eye or from the tears of joy shed by ra-atum s new eye (see the creation of humanity under linear time in mythical time lines. ra- atum placated the angry eye by placing her on his forehead as the uraeus. shown as a cobra coiled around the sun disk, she was more powerful than all other deities. important goddesses such as hathor, bastet, and mut can be called both the eye of atum and the eye of ra. other egyptian texts refer to these two eyes as if they were separate entities. this may be to distinguish between the creative and destructive aspect of the eye goddess. the pupi

earth god geb and the sky goddess nut. painting on a coffin from the third intermediate period (fitzwilliam museum, university of cambridge) kingdom to the greco-roman period describe how shu and tefnut left their father, either accidentally or in order to explore. they were soon lost in the darkness that surrounded the creator. the creator became lonely and anxious. he took the sole eye from his forehead and sent her out to seek for his lost children. some versions imply that shu and tefnut were lost for a very long period. they seem to be adult when they return with the eye of ra. the first sexual union of male (shu) and female (tefnut) produced two children, the earth god geb and the sky goddess nut. these two passionately embraced until they were separated by their father, shu. this ac

could be shown as a beautiful baboon or as an ibis or an ibis-headed man. ra was said to have created the baboon form of thoth to shine in the night sky and the ibis form to act as a messenger between earth and heaven. thoth was sometimes called the god without a mother. one text states that thoth came from the lips of ra to uphold maat, the divine order. he was also said to have sprung from the forehead of seth after this god swallowed some of the semen of his rival, horus. at his main cult center of hermopolis magna, thoth, lord of the ogdoad, was worshipped as a self-creating deity who produced the cosmic egg on the island of flame. as a moon god he was pictured deities, themes, and concepts 209 crossing the night sky in a boat, but thoth could also be the navigator of the boat of the

ef cult area was the twin towns of pe and dep, home of legendary early kings of egypt. these towns were later known as the house of wadjyt, a name rendered by the greeks as buto. at his accession, each king was given the title he of the two ladies. in coronation scenes, the goddesses were often shown in human form on either side of the king. wadjyt often appeared as the uraeus cobra on the king s forehead, and nekhbet hovered above the king, shading and fanning him with her wings. the male equivalent was the two lords, horus and seth, who could also represent north and south. these two gods violently oppose each other in myth but periodically come together to support the king or the creator sun god. these deities, themes, and concepts 211 moments of reconciliation could be symbolized in th

HELENA BLAVATSKY NIGHTMARE TALES

le the guards watching de lassa were doubled. on the morning of the third day, delessert, who had been staying chiefly indoors, avowed his determinationto go at once and telegraph to m. le prefect to return immediately. with this intention he and his brotherofficer started out. just as they got to the corner of the rue de lanery and the boulevard, delessert stoppedsuddenly and put his hand to his forehead "my god" he cried "the crystal! the picture" and fell prone upon his face, insensible. he was taken at onceto a hospital, but only lingered a few hours, never regaining his consciousness. under express instructionfrom the authorities, a most careful, minute, and thorough autopsy was made of delessert's body by severaldistinguished surgeons, whose unanimous opinion was, that the cause of h

cide. she was a hideous-lookingdwarf, with an enormous head, the shoulders of a grenadier, with a waist in proportion; the whole supportedby two short, lean, spider-like legs that seemed unequal to the task of bearing the weight of the monstrousbody. she had a grinning countenance like the face of a satyr, and it was ornamented with letters and signsfrom the koran painted in bright yellow. on her forehead was a blood-red crescent; her head was crownedwith a dusty tarbouche, or fez; her legs were arrayed in large turkish trousers, and some dirty white muslinwrapped round her body barely sufficed to conceal its hideous deformities. this creature rather let herself nightmare talesthe luminous shield51 drop than sat down in the middle of the floor, and as her weight descended on the rickety bo

oughts again. the picture of thesteamer vanishes; the magic moon remains for a few moments blank. but new spots appear on its luminousface, we see a library slowly emerging from its depths- a library with green carpet and hangings, andbook-shelves round the sides of the room. seated in an arm-chair at a table under a hanging lamp, is an oldgentleman writing. his gray hair is brushed back from his forehead, his face is smooth-shaven and hiscountenance has an expression of benignity. the dervish made a hasty motion to enjoin silence; the light on the disk quivers, but resumes its steadybrilliancy, and again its surface is imageless for a second. we are back in constantinople now and out of the pearly, depths of the shield forms our own apartment in thehotel. there are our papers and books on

self lying upon the lounge, and a servant bathing his head, whence toour horror, blood was trickling. we had left the boy in perfect health but an hour before; and upon seeing thispicture my companion uttered a cry of alarm, and seizing me by the hand dragged me to the door. werejoined our guide and friends in the long hall and hurried back to the hotel. young h- had fallen downstairs and cut his forehead rather badly; in our room, on the dressing-tablewere the two letters which had arrived in our absence. they had been forwarded from athens. ordering acarriage i at once drove to the ministry of finance, and alighting with the guide, hurriedly made for the ditchi had seen for the first time in the shining disk! in the middle of the pool, badly mangled, half-famished, butstill alive, lay my

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

r massive in structure, and 3 quiet people sitting at it, all facing this dark path. all sit facing the same way at the 2 ends and back of the table. the one at back of table has his back to the entrance of the summer-house, all without beards, and close caps on their heads, not very unlike popish priests. 42 thealchemist of the golden dawn uttered it [see below] in placing it successively to her forehead, 4 or 5 times. at last, she saw nothing shewing, i suppose, that the organ [i.e, her forehead] was tired. if she is to see at all, she sees it the moment she places it to her forehead. it is very well that i came home, for, mischief would have accrued by my absence. i felt sure of that from mrs ayton's letters. we start again on saturday. mrs ayton's sister who was to have come to-day was

HP LOVECRAFT A DARK LORE

d the breadth of my uncle's education and the interminable translations he had made from anthropological and antiquarian articles in the revue des deux mondes. for the venerable elihu whipple was muttering in french, and the few phrases i could distinguish seemed connected with the darkest myths he had ever adapted from the famous paris magazine. suddenly a perspiration broke out on the sleeper's forehead, and he leaped abruptly up, half awake. the jumble of french changed to a cry in english, and the hoarse voice shouted excitedly "my breath, my breath" then the awakening became complete, and with a subsidence of facial expression to the normal state my uncle seized my hand and began to relate a dream whose nucleus of significance i could only surmise with a kind of awe. he had, he said

facing the same way, and that will mark the true resting-place of your son. nor need you fear that it will mark any abnormality or changeling. the ashes in that grave will be those of your own unaltered bone and sinew- of the real charles dexter ward whose mind you watched from infancy- the real charles with the olive-mark on his hip and without the black witch-mark on his chest or the pit on his forehead. the charles who never did actual evil, and who will have paid with his life for his "squeamishness. that is all. charles will have escaped, and a year from now you can put up his stone. do not question me tomorrow. and believe that the honour of your ancient family remains untainted now, as it has been at all times in the past. with profoundest sympathy, and exhortations to fortitude, ca

off to save the battery. then, in the dark, i collected my courage finally lifting the cover without turning on the light. last of all, i did indeed flash the torch upon the exposed page- steeling myself in advance to suppress any sound no matter what i should find. i looked for an instant, then collapsed. clenching my teeth, however, i kept silent. i sank wholly to the floor and put a hand to my forehead amidst the engulfing blackness. what i dreaded and expected was there. either i was dreaming, or time and space had become a mockery. i must be dreaming- but i would test the horror by carrying this thing back and shewing it to my son if it were indeed a reality. my head swam frightfully, even though there were no visible objects in the unbroken gloom to swirl about me. ideas and images o

sion. he was a thin, stoop-shouldered man not much under six feet tall, dressed in shabby blue civilian clothes and wearing a frayed golf cap. his age was perhaps thirty-five, but the odd, deep creases in the sides of his neck made him seem older when one did not study his dull, expressionless face. he had a narrow head, bulging, watery-blue eyes that seemed never to wink, a flat nose, a receding forehead and chin, and singularly undeveloped ears. his long thick lip and coarse-pored, greyish cheeks seemed almost beardless except for some sparse yellow hairs that straggled and curled in irregular patches; and in places the surface seemed queerly irregular, as if peeling from some cutaneous disease. his hands were large and heavily veined, and had a very unusual greyish-blue tinge. the finge

HP LOVECRAFT BEYOND THE WALL OF SLEEP

esult, had soon packed them away with other scientific odds and ends for possible future use. now, in my intense desire to probe into the dream-life of joe slater, i sought these instruments again, and spent several days in repairing them for action. when they were complete once more i missed no opportunity for their trial. at each outburst of slater's violence, i would fit the transmitter to his forehead and the receiver to my own, constantly making delicate adjustments for various hypothetical wave-lengths of intellectual energy. i had but little notion of how the thought-impressions would, if successfully conveyed, arouse an intelligent response in my brain, but i felt certain that i could detect and interpret them. accordingly i continued my experiments, though informing no one of thei

HP LOVECRAFT COOL AIR

perfect cut and fit. a high-bred face of masterful though not arrogant expression was adorned by a short iron-grey full beard, and an old-fashioned pince-nez shielded the full, dark eyes and surmounted an aquiline nose which gave a moorish touch to a physiognomy otherwise dominantly celtiberian. thick, well-trimmed hair that argued the punctual calls of a barber was parted gracefully above a high forehead; and the whole picture was one of striking intelligence and superior blood and breeding. nevertheless, as i saw dr. mu oz in that blast of cool air, i felt a repugnance which nothing in his aspect could justify. only his lividly inclined complexion and coldness of touch could have afforded a physical basis for this feeling, and even these things should have been excusable considering the

HP LOVECRAFT FROM BEYOND

hut in the attic laboratory with that accursed electrical machine, eating little and excluding even the servants, but i had not thought that a brief period of ten weeks could so alter and disfigure any human creature. it is not pleasant to see a stout man sud-denly grown thin, and it is even worse when the baggy skin becomes yellowed or grayed, the eyes sunken, circled, and uncannily glowing, the forehead veined and corrugated, and the hands tremulous and twitching. and if added to this there be a repellent unkemptness, a wild disorder of dress, a bushiness of dark hair white at the roots, and an unchecked growth of white beard on a face once clean-shaven, the cumulative effect is quite shocking. but such was the aspect of crawford tilllinghast on the night his half coherent message brough

HP LOVECRAFT THE ALCHEMIST

ost acute description. when at last i turned and faced the seat of the sound, my eyes must have started from their orbits at the sight that they beheld. there in the ancient gothic doorway stood a human figure. it was that of a man clad in a skull-cap and long mediaeval tunic of dark colour. his long hair and flowing beard were of a terrible and intense black hue, and of incredible profusion. his forehead, high beyond the usual dimensions; his cheeks, deep-sunken and heavily lined with wrinkles; and his hands, long, claw-like, and gnarled, were of such a deadly marble-like whiteness as i have never elsewhere seen in man. his figure, lean to the proportions of a skeleton, was strangely bent and almost lost within the voluminous folds of his peculiar garment. but strangest of all were his ey

HP LOVECRAFT THE NAMELESS CITY

ore-legs bore delicate and evident feet curiously like human hands and fingers. but strangest of all were their heads, which presented a contour violating all know biological principles. to nothing can such things be well compared- in one flash i thought of comparisons as varied as the cat, the bullfrog, the mythic satyr, and the human being. not jove himself had had so colossal and protuberant a forehead, yet the horns and the noselessness and the alligator-like jaw placed things outside all established categories. i debated for a time on the reality of the mummies, half suspecting they were artificial idols; but soon decided they were indeed some palaeogean species which had lived when the nameless city was alive. to crown their grotesqueness, most of them were gorgeously enrobed in the

HP LOVECRAFT THE PICTURE IN THE HOUSE

e-bearded, and ragged, my host possessed a countenance and physique which inspired equal wonder and respect. his height could not have been less than six feet, and despite a general air of age and poverty he was stout and powerful in proportion. his face, almost hidden by a long beard which grew high on the cheeks, seemed abnormally ruddy and less wrinkled than one might expect; while over a high forehead fell a shock of white hair little thinned by the years. his blue eyes, though a trifle bloodshot, seemed inexplicably keen and burning. but for his horrible unkemptness the man would have been as distinguished-looking as he was impressive. this unkemptness, however, made him offensive despite his face and figure. of what his clothing consisted i could hardly tell, for it seemed to me no m

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

sion. he was a thin, stoop-shouldered man not much under six feet tall, dressed in shabby blue civilian clothes and wearing a frayed golf cap. his age was perhaps thirty-five, but the odd, deep creases in the sides of his neck made him seem older when one did not study his dull, expressionless face. he had a narrow head, bulging, watery-blue eyes that seemed never to wink, a flat nose, a receding forehead and chin, and singularly undeveloped ears. his long thick lip and coarse-pored, greyish cheeks seemed almost beardless except for some sparse yellow hairs that straggled and curled in irregular patches; and in places the surface seemed queerly irregular, as if peeling from some cutaneous disease. his hands were large and heavily veined, and had a very unusual greyish-blue tinge. the finge

HP LOVECRAFT WHAT THE MOON BRINGS

beneath, i felt a new chill from afar out whither the condor had flown, as if my flesh had caught a horror before my eyes had seen it. nor had my flesh trembled without cause, for when i raised my eyes i saw that the waters had ebbed very low, shewing much of the vast reef whose rim i had seen before. and when i saw that the reef was but the black basalt crown of a shocking eikon whose monstrous forehead now shown in the dim moonlight and whose vile hooves must paw the hellish ooze miles below, i shrieked and shrieked lest the hidden face rise above the waters, and lest the hidden eyes look at me after the slinking away of that leering and treacherous yellow moon. and to escape this relentless thing i plunged gladly and unhesitantly into the stinking shallows where amidst weedy walls and

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

esday of the month, and at 9 p.m. enter into a quiet area; the only light must be the flame from one large, black candle. ring a clear bell three times, and on parchment paper draw the symbol for the sun, the moon and the planets (see fig. 1. figure 1 stain the parchment with eight juicy seeds of a pomegranate, then completely burn the parchment in the flame. take the ashes and touch them to your forehead. remain gazing quietly at the flame a full three minutes, then shout out, as loudly as you can, his name: nai-no-kami! make up nine small packets, putting in each one some of the ashes from the parchment, three cloves, a soft grey feather and some sand. extinguish the black candle. place the packets into envelopes and seal them with sealing wax. the next day at 3 p.m, and each day until a

INITIATION INTO HERMETICS

he magic mirror we could establish then, which of the qualities corresponding to the element in question were predominant in our mind. how important introspection was indeed then is clearly shown by the fact that just this preponderance of the element concerned points to our astral sensory center. if the fire element had been predominant, the sensory element was the head, to put it correctly, the forehead; if it was the air element, it is the heart, in the case of prevalence of the water element, it is the solar plexus, and if it has been the earth element, the sensory center is in the hands or the thighs. having thus established our astral sensory area, let us pass to the practice: you have to act in exactly the same manner as you did when training the two previous senses. the necessary r

lairfeeling power. as soon as you have accumulated the water element in the whole body through the pores and through breathing, load it with the intense imagination of the faculty of clairfeeling. you must be absolutely sure that it is strong enough to arouse this faculty in your astral body. with the help of imagination draw the water element from your body, whether through the solar plexus, the forehead, hand or by breathing out, accumulating it in the cotton ball or piece of linen soaked in the fluid condenser. you may repeat the loading but no more than 7-9 times. when doing this exercise, do not take up your routing posture, but lie down comfortably on a couch, or on the floor, the main condition is to lie rather flat, only the head remaining a little higher. to develop the astral cla

ere the occult anatomy according to polarization has to be observed carefully. any organ performing the function of the magnetic fluid must never be loaded with the electric fluid in order not to harm the patient. in organs where both fluids are at work, the magician will do well to introduce the fluids successively. supposing he wants to exert an influence on the head by fluids, he will load the forehead, the left side and the inside, the big brain, with the electrical fluid, and the back of the head (the small brain) with the magnetic fluid. if the magician works by passing his hands on the patient s body, which is quite a good expedient, but not at all necessary, he will perform this act in accordance with the fluid. with reference to the head, he will influence the forehead and left si

ll the practical training taught in this course, and if he has learned how to sue his astral senses in seeing, hearing and feeling. all he has to do is to take the object that is to be investigated in his hand or to put it on that part of the body that is important for the exploration. if he means to see the happenings in pictures, to investigate them visually, he ought to press the object to his forehead; if he wants to perceive them acoustically, he must put it in the region of the heart, and if he wishes to search out the object intuitively or emotionally, he must bring it close to the solar plexus, or simply hold the object in his hand. after concentrating on what he really wants to know, he induces akasa or a trance, and now he is capable of reading the different events of the past, p

IRISH WITCHCRAFT AND DEMONOLOGY

th which he was credited "it being demanded of him by what means he professed himself to have knowledge of things to come, the said john confessed that the space of twenty-six years ago, he being travelling on all- hallow even night between the towns of monygoif and clary, in galway, he met with the king of the fairies and his company, and that the king gave him a stroke with a white rod over the forehead, which took from him the power of speech and the use of one eye, which he wanted for the space of three years. he declared that the use of speech and eyesight was restored to him by the king of fairies and his company on a hallowe'en night at the town of dublin" at his subsequent meetings with the fairy band he was taught all his knowledge. the spot on which he was struck remained impervi

francis brady, one farmer sued another for breach of warranty in a cow. 1 it was suggested p. 240 that the animal was "blinked" or in other words was under the influence of the "evil eye" or had a pishogue put upon it. the defendant had agreed to send for the curative charm to a wise woman in the mountains. the modus operandi was then proceeded with. three locks of hair were pulled from the cow's forehead, three from her back, three from her tail, and one from under her nostrils. the directions continued as follows: the operators were to write the names of eight persons in the neighbourhood whom they might suspect of having done the harm (each name three times, and the one of these eight who was considered to be the most likely to have "blinked" the cow was to be pointed out. when this had

ISIS UNVEILED

hersdf. she was accused by the people of paris of sorcery, because it had been asserted that she had used, after the ceremony of exorcism, newly-killed white cocks. believing herself constantly bewitched, and being in very delicate health, the marfoihale had the ceremony of exorcism publicly appued to herself in the church of the augustines; as to the birds, she used them as an application to the forehead on account of dreadful pains in the head, and had been ad- vised to do so by montalto, the jew physician of the queen, and by the italian priests. in the sixteenth century the cura de bargota of the diocese of calla- hora, spain, became the world's wonder for his magical powers. hia most extraordinary feat consisted, it was said, in transporting himself to any distant counti;y, witnessing

arcely be assured that the morality of the pagans would be in the least improved were they allowed a free inquiry into the life of, say, the psalmist-king, the author of those sweet psalms which are so rapturously repeated by christians. the difference between david performing a phallic dance before the holy ark emblem of the female principle and a hindfl vishnavite bearing the same emblem on his forehead, favors the former only in the eyes of those who have studied neither the ancient faith nor their own. when a rehgion which compelled david to cut off and deliver two hundred fore- skins of his enemies before he could become the king's son-in-law(.1 sam, 155. cbm. ccjemmi: the mgfholon of uu bindat. p. 331. digitizecoy google so isis unveiled xviii, 25-27) is accepted as a standard by chr

ions and quaternary equilibrium of the elements. we see by the occult verse of the pater, to which we have called attention in another work, that there were original- ly two ways of making it, or at least two very different fonnulae to ex- press its meaning one reserved for priests and initiates; the other given to neophytes and the profane. thus for example the iniiiaie, carrying his band to his forehead, said: to thee; then he added, belong; and continued while carrying his hand to the breast the kingdom; then, to the left shoulder justux; to the right shoulder and mercy. then he joined the two hands, adding: throughout the generaiing cydes' tibi sunt mauchuth, et gdrwah et 'besed per aeonas' a sign of the cross, id>soluiely and magnificently kabalistic, which the profanations of gnos- t

an/nu) more earnestly than ever, a cloud like the first, but more opalescent and more opaque, began to hover near the small brasier, which, by request of the hindfl, i had constantly fed with live coals. little by little it assumed a form entirely human, and i distinguished the specter for i cannot call it otherwise of an old br&hmana sacrificator, kneeling near the little brasier "he bore oa bis forehead the signs sacred to vishnu, and around his digitizecoy google the living sfecteb of a brahmana 105 body the triple cord, sign of the initiates of the priestly caste. he joined his hands above his head, as during the sacrifices, and his lips moved as if the; were reciting prayers. at a given moment he took a pinch of perfumed powder and threw it upon the coals; it must have been a strong c

scription of john the baptist, the naxaria, and the custom of this sect. 2. had lentulus been the author of this letter, it is difficult to beheve that paul should never have heard of it; and had he known its contents, he would never have pronounced it a tkame for men to wear their hair long" thus shaming his lord and christ-god. 3. if jesus did wear his hair long and "parted in the middle of the forehead, after the fashion of the nazarenes (as well as of john, the only one of his apostles who fol- lowed it, then we have one good reason more to say that jesus must have belonged to the sect of the nazarenes, and been called nasaria for this reason and not because he was an inhabitant of nazareth, for they never wore their hair long. the nazarite, who separated himself unto the lord, allowed

JASMUHEEN THE FOOD OF GODS

ight sensitive, and as part of the body s biological clock, it has a regulating effect in sleep function. melatonin has in fact also psychedelic 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

utrition program. technique no. 24: alternate breathing: sit in a comfortable position with a straight back, either in a meditation pose on the floor, or on a chair. close the eyes and concentrate on the spontaneous flow of air through the nostrils. when the breath has calmed down, place the index and middle finger of the right hand on the third eye, 2-3 cm above the eyebrows in the middle of the forehead. use the thumb to open and close the right nostril, and the ring finger to open and close the left nostril. keep both nostrils open, and take a deep calm in breath. then close the right nostril and exhale through the left. now begins the alternate breathing. breathe slowly, deeply and without sound in through the left. exhale through the right. inhale through the right. exhale through the

. if you can avoid blinking the mind will be calm and free of thoughts, the moment you blink, thought comes. then close the eyes and concentrate on the light impression until it fades away. there are many other forms of tratak, using different objects of concentration. for example; place a red dot on the third eye, and sit in front of a mirror, or in front of another person also with a dot on the forehead. do tratak for 10-15 minutes. with both practices you are in for a surprise. thanks christian! note: our pituitary and pineal gland activation can be done by the techniques shared in chapter 6 and also by flooding these centers daily with the violet light. steps 7, 8, 9 and 10 are well covered in chapter 6. step 7: do the violet light one chakra column meditation in chapter 6, technique 1

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

and who took up his residence in one of the best sections of the city, by the considerable figure which he made, and through his own manners, which were polished, composed, and elegant, was admitted into the best company, this though he came with no introductions, nor did anybody exactly know who or what he was. his figure was exceedingly elegant and well proportioned, his face oval and long, his forehead ample and pale, and the intellectual faculties were surprisingly brought out, and in distinguished prominence. his hair was long, dark, and flowing; his smile inexpressibly fascinating, yet the stranger at venice. 23 sad; and the deep light of his eyes seemed laden, to the attention sometimes of those noting him, with the sentiments and experience of all the historic periods. but his conv

stern sunshine, glisten through the land of the moslem; indeed, his two-horned crescent, equally with the moon, or disc, or two-pointed globe of the sidonian ashtaroth (after whose forbidden worship solomon, the wisest of mankind, in his defection from the god of his fathers, evilly thirsted; also, the mystic discus, or round, of the egyptians, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcerers, this egypt so profound in its philosophies, in its wisdom, in its magic seeing, and in its religion, raising out of the black abyss a god to shadow it, all the minarets of the mohammedan, we say, together with all the other symbols of moon, of disc, of wings, or of horns (equally with the shadowy and preternatural beings

unnatural-natural outspring set apart and sacred of the gods. none but the barbarous touch, the brutal touch, could profane it. it worked miracles. tis said that the lion will turn and flee from a maid in the pride of her purity. for maidhood and virginity is a phenomenon independent of creation, and bears through the worlds visible and invisible the worlds immortal the impress and seal upon its forehead of god s rest, not of his activity. hence its sacredness in all religions and under all beliefs. voila pourquoi, pendant les pers cutions, il y eut taut de vierges chr tiennes ontrag es par leurs bourreaux, qui ne faisaient* bowing-out or complimenting-out; to express in a strong figure but not inapt. forms of martyrdom. 331 qu appliquer l antique loi romaine, en vertu de la quelle* line

tood up towards the body of adam &c &c, and prayed (or worshipped. here was the origin of the eucharist, as the reader will clearly see farther on (see accompanying plate) the most ancient monuments of idolatry among the gentiles were consecrated pillars (lingas, or columns, which the jews were forbidden to erect as objects of divine homage and adoration. and yet a most extraordinary lines on the forehead, with ashes obtained if possible from the hearth, on which a consecrated fire is perpetually maintained* it may possibly seem strange, gregory says, that this orison should be daily said before the body of adam; but it is a most confessed tradition among; the eastern men that adam was commanded by god that his dead body should be kept above ground till a fulness of time should come to com

KETAB E SIYAH

at i shall not pronounce them evermore, save as the mockery of the victor. thus did my calumny originate, as michael, the eldest of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, lord of infinitude, tyrant of existence, 22 all-illumining l

might be deaf to the perjury that michael brought before him, spoken with unchaste tongue and mind. then gabriel, the second of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, 30 touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining ligh

t he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. then raphael, the third of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, 32 lord of infinitude, tyrant of existence, all-illumining l

hat he might be deaf to the perjury that raphael brought before him, spoken with unchaste tongue and mind. then auriel, the last of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining ligh

at i shall not pronounce them evermore, save as the mockery of the victor. thus did my calumny originate, as michael, the eldest of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, 83 like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining l

might be deaf to the perjury that michael brought before him, 91 spoken with unchaste tongue and mind. then gabriel, the second of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining ligh

t he might be deaf to the perjury that gabriel brought before him, spoken with unchaste tongue and mind. then raphael, the third of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god 93 and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining l

hat he might be deaf to the perjury that raphael brought before him, spoken with unchaste tongue and mind. then auriel, the last of my brothers, my false brothers that sought my ruin by their lies, hollow and self-deceiving for they ruined me not but only their own fortunes and dominions, came forward before the sovereign of heaven, crawling upon his knees and hands as though a worm, touching his forehead, again and again, upon the marbled stones at the feet of god and with a voice that dripped with false adoration and the seeming of humility, ill-fitting indeed, like an over-sweet musk that nauseates by the potency of its odour, necessary to mask the stink of corruption, and thus did he speak to his father "almighty and eternal, lord of infinitude, tyrant of existence, 95 all-illumining l

ous and base and thus shall the world be restored to the grace before the coming of satan" hearing these words of michael the bitter heart of noah was won. how ready men are to believe false witness against those that they already malign. once again did michael turn hearts against me with his liar's tongue and voice. before the angel michael noah went upon his knees and touched upon the floor his forehead, abasing himself before worthless god. now seeing that his work was done michael smiled and rose once more towards heaven upon bright wings, speaking to noah this final instruction as he departed "await me, noah, for i shall return with instruction from your new king. in the perfect law of god you shall be schooled and, obeying those laws that i shall teach you, you shall grow bright in t

ster's command and show respect to he that rules you. hear then what michael tells of that you may do that which is required and be truly faithful to god, obeying the laws that he has set down. 243 of all gods adonai yahweh alone is god so when in supplication kneel to him and no others than the one true god. five times in each day shall you bow down in prayer to adonai yahweh, touching even your forehead to the floor. no less in homage does your king demand. yet even before this much is wrought you must cleanse thoroughly the body that kneels by washing each part in turn with water. the race of man is an unclean race, tainted by their great sin. each arm to the elbow, each leg unto the knee shall be cleansed by the purifying spring. upon the face each ear and nostril must be rendered clea

KNOWLEDGE LECTURE ONE

and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces. the qabalistic cross and lesser ritual of the pentagram 1. touching the forehead, say ateh (thou art) 2. touching the breast, say malkuth (the kingdom) 4. touching the right shoulder, say ve-geburah (and the power) 5. touching the left shoulder, say ve-gedulah (and the glory) 6. place the two palms of the hands together upon the breast, and say le-olahm (forever) 7. fingers pointing up, say amen. 8. advance to the east, trace the pentagram with the proper weapon (wand

LAITMAN M THE PATH OF KABBALAH

rform a zivug only on the vessels of bestowal of aviut shoresh in the rosh. because of that, the screen rises from the peh to keter of rosh de sag and farther up from there to bina de keter and stands above the sefirot khb de keter. it turns out that above the screen are only the vessels of bestowal of keter, meaning those of aviut shoresh. the place where the screen now stands is called metzach (forehead. the partzuf that was created, as a result of the zivug on the restricted reshimo de aviut shoresh, is called a fetus. there cannot be any lesser degree than that in spirituality; this is the minimal degree. once born, the partzuf descends to the place where the reshimot come from, meaning below tabur de galgalta, and expands there from tabur and below. once the partzuf of the fetus has t

of nekudim and from there to rosh de sag. the screen sorted the finest reshimot aleph de hitlabshut and shoresh de aviut, and rose from peh to keter of rosh de sag, and from there, even higher up to bina de keter. there it stopped above the sefirot khb hgt of keter, so that above the screen there are only vessels of bestowal of keter, meaning those of aviut shoresh. that place is called metzach (forehead. the screen mates there, creating partzuf keter of atzilut, called partzuf atik. the partzuf that is created by this zivug is called a fetus because it has only vessels of bestowal in aviut shoresh. there cannot be less than that in spirituality. once created, the partzuf descends to the place where the reshimot came from, meaning below tabur de galgalta. when partzuf atik is born and des

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

been influenced, as it certainly was, by the tammuz-worship of neighbouring nations. bro. ward cites instances of the survival of traces of the cult of adonis in the most unexpected quarters; for instance, he writes: 694. when the pope has died, a high official, armed with a small ivory hammer or gavel, goes up to the dead man and lightly taps him once on each temple and once on the centre of the forehead. after each knock he calls on him to arise, and only when the third summons has been made in vain does he officially proclaim the sad news that the pope is dead, and therefore a successor must be elected(*op. cit, p. 74) 695. bro. ward further identifies hiram abiff with abibaal, the father of hiram, king of tyre, and even suggests that hiram was not a personal name at all, but a title of

the beautiful description in the apocalypse, are so often shown in medieval paintings round the head of the blessed virgin mary. all these represent powers; perhaps they correspond in some way to the points of light which the angels leave in our aura. the star always floating over the head of an initiate betokens the power of the king, upon which he can draw at any moment, while the star upon his forehead is the symbol of his own acquired power. 826. chapter x 827. two wonderful rituals 828. the workings in egypt 829. in chapter vi we have commented upon the procedure adopted in lodge when there is a candidate to be initiated. naturally this is not always the case, and when it is not, after disposing of any business that may arise it is usual for the r.w.m, or some expert bro. called upon

oment of opening, but not to its highest possibility. after inquiries as to business, the r.w.m. gave one k c which was answered as usual, and said: 844. gbrn, we have met to perform the greatest of our duties- to build the temple of the great one, the great architect, the grand geometrician, the most high. h 845. as he uttered the first title, all present raised the back of the right hand to the forehead, and at each of the other titles the appropriate salutes were given, exactly as we know them now. remaining at the salute the r.w.m. continued: 846. gmay we be found worthy to serve him. h 847. all present repeated the words, chanting solemnly in reply: 848. gmay we be found worthy to serve him. h 849. in the same way the following sentences were repeated: 850. r.w.m- may our work be guid

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

953. london: society for psychical research, 1973. appolion appolion (also appolyon and apollyon, means destroyer. he is the angel of hell s bottomless pit. as described in revelation (9:1 11 and 20:1 8, appolion opened the shaft of this pit and let out upon the earth a swarm of locusts with humanlike faces. the locusts proceeded to torture those of mankind who have not the seal of god upon their forehead for five months. the locusts king appolion later takes on an even greater challenge than managing them, which is to seize satan, bind him, and then throw him in the bottomless pit for a thousand years. appolion locks satan away, so that he should deceive the nations no more, till the thousand years were ended (after which satan comes out for a little while to try to entrap mankind once ag

rogramming, meaning that it has a life (implicitly a demonic life) of its own. this devilish computer is part of a diabolical plan to imprint id numbers on the hands or foreheads of every man, woman, and child. this will be so the so-called mark of the beast mentioned in revelation: it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark, that is, the name of the beast or the number of its name (rev. 13:18 17. the story was particularly promoted by an article printed in christian life in 1976.months later, the magazine was contacted by joe musser, a christian writer. musser explained that the beast computer was a fiction he created as part of his novel, beyond a pale

e out and leave this servant of god [infant s name. accursed and damned spirit, hear the command of god himself, he who walked upon the sea and extended his right hand to peter as he was sinking. therefore, accursed devil, acknowledge your condemnation. and depart from this servant of god [infant s name. never dare, accursed devil, to violate the sign of the holy cross which we place upon his/her forehead. through christ our lord. the church still performs lesser exorcisms at baptisms, and when holy water, homes, and other locations are blessed. full exorcisms were common in the medieval period. this practice has, however, been considerably curtailed in recent times. vatican guidelines emphasize that the majority of apparent possessions are actually psychiatric problems. at present they ca

LIBER O

great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. iv. i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows- the lesser ritual of the pentagram i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and the might, iv. touching the left shoulder, say ve-gedulah (and the glory, v. clasping the hands upon the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibra

LIBER 777

LIBER CCCXXXV ADONIS

to her! 3rd maiden. here the quintessence of dream and delight, evoking the presence of savour to sight! 4th maiden. list to the trill and the ripple and roll of a tune that may thrill thee through sense to the soul! 5th maiden. look on the fairest, the masterless maid! ere thine eye thou unbarest, i flicker, i fade. all. wake! as her garland is tossed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a flash liber cccxxxv 6 of lightning.which thou wilt.since.oh i see nothing, feel nothing, and am nothing.ash of the universe burnt through! astarte. and i the flame! esarhaddon. wreathing

ses of this caressed suave sorceress.s that raves and rests in wildernesses whose giant gifts are strength that scars her soul and lifts her to the stars, savage, and tenderness that tunes her spirit.s splendour to the moon.s, and music of passion to outrun the fiery fashion of the sun. hush! there fs a stir not mine amid the groves, a foot divine that yet is not like love.s. hush! let me furl my forehead! i fll be gone to flicker and curl above great babylon [the gate of the garden opens. the lady psyche advances and makes way for the king of babylon. he is attended by many companies of warriors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silence of foot as of throat [the lady psyche remains standing

i need it most; i am empty and unreal, a shadow or a ghost. all the great stake is thrown, even now the dice are falling. all deeds are locked in links, one to another calling through time: from the dim throne the first rune that was ree.d by god, the supreme sphinx, determined the last deed [the king of babylon reaches forth his hand and arm. it is the hand and arm of a skeleton. he touches the forehead of the sleeping lord. instantly, radiant and naked, a male figure is seen erect] psyche. adonis! adonis. psyche [they run together and embrace. psyche. ah! long-lost! adonis. my wife! light, o intolerable! infinite love! o life beyond death! psyche. i have found thee! adonis. i was thine. psyche. i thine from all the ages! adonis. to the ages! psyche. mine [the king passes over and depart

LIBER CCXLII AHA

the mid-stream fs smoothest flow, and strike upon a golden bell the spirit.s call; then say the spell .angel, mine angel, draw thee nigh. making the sign of magistry aha! 27 with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, wherein the eye gleams dominant and keen. thereat thou swoonest; and thy love shall catch the subtle voice thereof. he shall inform his happy lover: my foolish prating shall be over! olympas. o now i burn with holy haste. this doctrine hath so sweet a taste that all the other wine is sour. marsyas. son, there fs a bee for every flower. lie

LIBER CLXV A MASTER OF THE TEMPLE

LIBER COLLEGII SANCTI

prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, a

LIBER CXCVII STORY OF SIR PALAMEDES

reon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels. debt; while yet the forehead of the son stands beaded with an icy sweat. god.s angel, standing sinister, unfurls this scroll.a sable stain .who wins the spur shall ply the spur upon his proper heart and brain. he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. 5 ii behold! arabia.s burning shore rings to the hoofs of many a steed. lord of a legion ri

the burning east, the mighty trail of some unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat .o amorous! o militant! o lord of this arboreal seat. thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged the monster from the oozy bed, and bounded through the crashing glades .but now a staring savage head lurks at him through the forest shades. sir palamedes, the saracen knight 25 this was a naked in

st bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him.insane.insane.insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 59 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats.a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on.and on. and on.with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace that god revealed for gree and bounteous benison. ah! still he trusts the recreant brain, thrown in a thousand tourney-justs; still he raves on in reason

LIBER DCLXXI VEL PYRAMIDOS

of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! si

control, and pass! i know thee, lady of teen i know thee, and i pass thee by. for more than thou am i! bar in northeast asar (rubric as before) in east. see thoth. silence. vel pyramidos 9 bar in southwest. asar (rubric as before) in west. see nature (c. contemplates self, in silence) i will not look uon thee more, for fatal is thy name. begone! false phantom, thou shalt pass before the frowning forehead of the sun. i know thee, and i pass thee by. for more than thou am i. at altar. formulating hexagram. now witness ye upon the earth, spirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my hea

lie down in sign of hanged man: i gild my left foot with the light. i gild my phallus with the light. i gild my right knee with the light. i gild my right foot with the light. i gild my left knee with the light. i gild my phallus with the light. i gild mine elbow with the light. i gild my navel with the light. i gild my heart wedge with the light. i gild my black throat with the light. i gild my forehead with the light. i gild my phallus with the light. the three-fold star cross-crowned, i rise partaker of the mysteries. rising in sign mulier asar un-nefer! i am thine waiting thy glory in the shrine, thy bride, thy virgin, ah my lord! smite through the spirit with thy sword asar un-nefer! rise in me the chosen catamite of thee come! o come now! i wait, i wait patient-impatient, slave of f

e: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane (etc, to .art one, above their moving might) he lays the wand, etc, on the altar, uses the scourge on his buttocks, cuts a cross with the dagger upon his breast and tightens the chain of the bell about his forehead, saying: the lustral water! smite thy flood (etc) anointing the wounds, say: the fire informing! let the oil (etc) the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. banishing spiral dance: vel pyramidos 13 now let mine hands unloose the sweet and shining girdle of nuit! the adorations and the word. sign of the enterer. homage to thee, lord of the w

LIBER LXVII THE SWORD OF SONG

mperfect scholastic attainements of author remedied by his great spiritual insight. his intention. 4 the sword of song shields? be they paper, paint, lath? they shall cover well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son.s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled. so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one.s limbs from the large ones, walk forth and be free. so much for browning! and so much for me! pray do not ask me where i stand .who asks, doth err..25 at least demand no folly such as answer means .but if (you26 say .your spirit weans itself of milk-and-water pap, and

unt in seniorem, reliqu ist liter non stabilirentur .164. et propterea dicit moses cum opus esset: tetragrammaton, tetragrammaton bis& ita ut accentus distinguat utrumque .165. certe enim ab influentia omnia dependent .166. ab ista influentia ad reverentiam adiguntur superna& inferna& flectuntur coram ea .167. beatus ille, qui ad hanc usque per tingit. idra suta, seu synodus minor. sectio vi. 75. forehead.23..496. frons cranii est frons ad visitandum (al. ad eradicandum) peccatoras .497. et cum ista frons detegitur tunc excitantur domini judiciorum, contra illos qui non erubescunt in operibus suis .498. h c frons ruborem habet roseum. sed illo tempore, cum frons senioris erga hanc frontem detegitur, h c apparet alba ut nix .499. et illa hora vocatur tempus beneplaciti pro omnibus .500. in

, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat on his face to the earth .holy virgin of god. said he .what dost thou here? what wilt thou with thy servant. at that she stank so that the air gasped about her, like a fish brought out of the sea. so she told him she was gathering simples for her daughter that had died to bury her withal. now no

LIBER O

rs being closed. the thumb symbolizes spirit, the forefinger the element of water [note added in the version of .liber o. in magick in theory and practice. see illustration in equinox vol. i. no. 1 .the silent watcher. liber o vel manvs et sagitta 6 iv 1. the rituals of the pentagram and hexagram must be committed to memory. they are as follows. the lesser ritual of the pentagram (i) touching the forehead, say ateh (unto thee (ii) touching the breast, say malkuth (the kingdom).8 (iii) touching the right shoulder, say ve-geburah (and the power (iv) touching the left shoulder, say ve-gedulah (and the glory (v) clasping the hands upon the breast, say le-olahm, amen (to the ages, amen (vi) turning to the east, make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e

LIBER SAMEKH

n at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law.41 and he shall engrave with his own hand upon a plate of gold the holy sevenfold table,42 or the holy twelvefold table,43 or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censer. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at the l

LIBER V

make the gestures hereafter following. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit! the horizontal components of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. l

LIBER V VEL REGULI

ut his head, crying nuit! 2. let him draw the thumb vertically downward, and touch the muladhara cakra, crying hadit* boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n, longitude 4.28 w. 4 liber v vel reguli 3. let him, retracing the line, touch the centre of his breast, and cry ra-hoor-khuit! the horizontal component of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. le

LIBER VII

dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover, he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall pray thrice daily, about sunset, and at midnight, and at sunrise. and if he be able, he shall pray also four times between sunrise and sunset. the prayer shall last for the space of an hour, at the

LIBER XXV THE STAR RUBY

ey entry &c. by frater t.s. for niwg/ celephais press. last revised 13.06.200orliber xxv the star ruby v a a publication in class d 1 facing east, in the centre, draw deep deep deep thy breath, closing thy mouth with thy right forefinger prest against thy lower lip. then dashing down the hand with a great sweep back and out, expelling forcibly thy breath, cry .1 with the same forefinger touch thy forehead, and say ,2 thy member, and say ,3 thy right shoulder, and say ,4 thy left shoulder, and say ;5 then clasp thine hands, locking the fingers, and cry. advance to the east. imagine strongly a pentagram. aright, in thy forehead. drawing the hands to the eyes, fling it forth, making the sign of horus, and roar .6 retire thine hand in the sign of hoor pa kraat.7 go round to the north and repea

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ion. it is therefore reasonably certain that such chambers or passageways as may exist beneath the building are relatively insignificant, like those within the body of the structure, which occupy less than one sixteenhundredth of the cubic contents of the pyramid. the sphinx was undoubtedly erected for symbolical purposes at the instigation of the priestcraft. the theories that the ur us upon its forehead was originally the finger of an immense sundial and that both the pyramid and the sphinx were used to measure time, the seasons, and the precession of the equinoxes are ingenious but not wholly convincing. if this great creature was erected to obliterate the ancient passageway leading into the subterranean temple of the pyramid, its symbolism would be most appropriate. in comparison with

olor, or of four different shades intermingled-black, white, yellow, and red. apuleius describes her as follows "in the first place, then, her most copious and long hairs, being gradually intorted, and promiscuously scattered on her divine neck, were softly defluous. a multiform crown, consisting of various flowers, bound the sublime summit of her head. and in the middle of the crown, just on her forehead, there was a smooth orb resembling a mirror, or rather 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

h was regarded as the sacred vehicle for the transmigration of the soul of the god osiris. it was declared that the apis was conceived by a bolt of lightning, and the ceremony attendant upon its selection and consecration was one of the most impressive in egyptian ritualism. the apis had to be marked in a certain manner. herodotus states that the bull must be black with a square white spot on his forehead, the form of an eagle (probably a vulture) on his back, a beetle upon (under) his tongue, and the hair of his tail lying two ways. other writers declare that the sacred bull was marked with twenty-nine sacred symbols, his body was spotted, and upon his right side was a white mark in the form of a crescent. after its sanctification the apis was kept in a stable adjacent to the temple and l

verse. here the fenris wolf represents those mindless powers of nature that overthrew the primitive creation. the unicorn, or monoceros, was a most curious creation of the ancient initiates. it is described by thomas boreman as "a beast, which though doubted of by many writers, yet is by others thus described: he has but one horn, and that an exceedingly rich one, growing out of the middle of his forehead. his head resembles an hart's, his feet an elephant's, his tail a boar's, and the rest of his body an horse's. the horn is about a foot and half in length. his voice is like the lowing of an ox. his mane and hair are of a yellowish colour. his horn is as hard as iron, and as rough as any file, twisted or curled, like a flaming sword; very straight, sharp, and every where black, excepting

ant was a species of acacia. in describing this sacred tree, albert pike has written "the genuine acacia, also, is the thorny tamarisk, the same tree which grew around the body of osiris. it was a sacred tree among the arabs, who made of it the idol al-uzza, which mohammed destroyed. it is abundant as a bush in the desert of thur; and of it the 'crown of thorns' was composed, which was set on the forehead of jesus of nazareth. it is a fit type of immortality on account of its tenacity of life; for it has been known, when planted as a door-post, to take root again and shoot out budding boughs above the threshold (see morals and dogma) it is quite possible that much of the veneration accorded the acacia is due to the peculiar attributes of the mimosa, or sensitive plant, with which it was of

ing to the ancient rites "when the androgenic scorpio-virgo was separated and the balance or harmony made from scorpio, and placed between scorpio, i.e, male, and virgo, i.e, female, then appeared the 32 constellations or signs, as we now have them. the ark is three stories high (perhaps to symbolize heaven, man, earth. in the figure of the man, notice the parting of the hair in the middle of the forehead and the arrangement of the beard, whiskers, moustache and the hair, on the back of the neck and shoulders (see the qabbalah by isaac myer) p. 128 himself. this shadow he then ensouled and it became a living creature. these shadows, however, remain only as long as the original figure of which they are the reflections endures, for with the removal of the original the host of likenesses vani

opher which divides the false from the true. the magician's hat is in the form of the cosmic lemniscate, signifying the first motion of creation. his right hand points to the earth, his left holds aloft the rod of jacob and also the staff that budded--the human spine crowned with the globe of creative intelligence. in the pseudo-egyptian tarot the magician wears an ur us or golden band around his forehead, the table before him is in the form of a perfect cube, and his girdle is the serpent of eternity devouring its own tail. the second numbered major trump is called la papesse, the female pope, and has been associated with a curious legend of the only woman who ever sat in the pontifical chair. pope joan is supposed to have accomplished this by masquerading in malt attire, and was stoned t

respectively appear the symbols of the sun and moon, which in symbolism are referred to as the eyes of the great king. the position of the body and legs forms the symbol of sulphur, the sign of the ancient alchemical monarch. in the pseudo-egyptian tarot the figure is in profile. he wears a masonic apron and the skirt forms s right-angled triangle. upon his head is the crown of the north and his forehead is adorned wit the coiled ur us. the fifth numbered major trump is called le pape, the pope, and represents the high priest of a pagan or christian mystery school. in this card the hierophant wears the tiara and carries in his left hand the triple cross surmounting the globe of the world. his right hand, bearing upon its back the stigmata, makes "the ecclesiastic sign of esotericism" and

ieves the immortality of the spirit. death, though it destroys form, can never destroy life, which continually renews itself. this card is the symbol of the constant renovation of the universe--disintegration that reintegration may follow upon a higher level of expression. the fourteenth numbered major trump is called la temperance, temperance, and portrays an angelic figure with the sun upon her forehead. she carries two urns, one empty and the other full, and continually pours the contents of the upper into the lower, in some tarot decks the flowing water takes the form of the symbol of aquarius. not one drop, however, of the living water is lost in this endless transference between the superior vessel and the inferior. when the lower urn is filled the vases are reversed, thus signifying

ter is lost in this endless transference between the superior vessel and the inferior. when the lower urn is filled the vases are reversed, thus signifying that life pours first from the invisible into the visible, then from the visible back into the invisible. the spirit controlling this flow is an emissary of the great jehovah, demiurgus of the world. the sun, or light cluster, upon the woman's forehead controls the flow of water, which, being drawn upward into the air by the solar rays, descends upon the earth as rain, to drawn up and fall again ad infinitum. herein is also shown the passage of the human life forces back and forth between positive and negative poles of the creative system. in the pseudo-egyptian tarot the symbolism is the same, except that the winged figure is male inst

MASTERING WITCHCRAFT

vassago, as previously set down on your paper. as you continue to gaze at the speculum, the surface will appear to fade away; in fact, your gaze will shift out of focus, and then spring back sharply in again. this effect will continue for a while due to your eye being foxed by the shifting perspectives in the glass. you may also find you are experiencing a curious constrictive feeling around your forehead and between your eyes. at this point, should you have performed the divination aright, you will then begin to notice that the speculum surface has begun to haze over with a blue-grey mist. this is the sign that the vision is opening, and it is at this stage that vassago will begin to take over and show certain things to you. he may initiate the vision by revealing himself to you in human

for both saturnian and martial operations, a little powdered rue herb 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

ead (hence the old comic epithet for the magister "old brazen nose) he will naturally wear any witch jewels he possesses, also. the lady or high priestess, on the other hand, may life-wise wear a robe or nothing at all, depending on the type coven she belongs to. the robes can vary in colour, the usual colour preferred being white, although black, green, red, or blue ones have been used. upon her forehead she may bind a silver lunar crescent, horns upwards, or alternatively have her hair flowing and free. she will wear all her witch jewels as well, including of course the mandatory necklace. during the sabbats, the magister's headpiece will be adorned with a simple short candle rising from the centre, which is lit during the proceedings. this symbolizes his role as the lord of the sun, luc

his hands tied behind his back with a witches' cingulum, which is drawn up and tied around his neck, with the free end hanging down in front of him as a lead or "cable-tow" similarly, a short piece of red cord is also bound around his right and left ankles, loose enough to allow him to walk and leaving his feet "neither bond nor free" finally, a few grains of consecrated salt are sprinkled on his forehead, and a coin symbolic of the earth pentacle placed between his lips. he is then led by the summoner deosil an entire circuit around the outside perimeter of the circle and brought to a halt at the west, where, after the coin is removed from his lips, a similar challenge is issued by the watchtower representative of that quarter. in answer to the first query, however, the candidate should n

tower representative of that quarter. in answer to the first query, however, the candidate should now respond "from the north, the gate of death" likewise, in the challenger's reply, in place of the word "north "west" is now used, and the guardian of the west subsequently administers the "cup of memory" a draught of pure water from the chalice, and the "purification of water" a few drops upon the forehead. the candidate is then led on another clockwise circuit of the periphery, and ends up in the south, where he is again challenged, this time by the representative of fire, who, by laying the flat of his sword, or athame, on the candidate's right shoulder and censing him thrice with cernunnos incense, bestows upon him the sword of power and the consecration of fire. finally, on being led ci

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

re let each of them taking off his clothes, wash himself with due solemnity, as is rehearsed in book ii. and when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in book ii. after which let the master alone say the confession. the which being finished, the master in sign of penitence will kiss the disciples on the forehead, and each of them will kiss the other. afterwards let the master extend his hands over the disciples, and in sign of absolution, absolve and bless them; which being done he book one page 17 will distribute to each of his disciples the instruments necessary for magical art, which he is to carry into the circle. the first disciple will bear the censer, the perfumes and the incense; the seco

alt place it in or upon the proper place, and cast thereon some incense. then shalt thou prostrate thyself upon the ground, with thy face towards the earth, before the incense beginneth to fume, keeping the fire of the same beneath the carpet, holding thy wand upright, against which to rest thy chin; thou shalt hold with book one page 51 thy right hand the aforesaid strip of parchment against thy forehead. and thou shalt say the following words: vegale, hamicata, umsa, terata, yeh, dah, ma, baxasoxa, un, horah, himsere; o god the vast one send unto me the inspiration of thy light, make me to discover the secret thing which i ask of thee, whatsoever such or such a thing may be, make me to search it out by the aid of thy holy ministers raziel, tzaphniel, matmoniel; lo, thou hast desired trut

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

and hare's tail. he knoweth all things past, present, and to come. he maketh men witty and bold. he governeth 36 legions of spirits. his seal is this, which thou shalt wear, etc (23) aim- the twenty-third spirit is aim. he is a great strong duke. he appeareth in the form of a very handsome man in body, but with three heads; the first, like a serpent, the second like a man having two stars on his forehead, the third like a calf. he rideth on a viper, carrying a firebrand in his hand, wherewith he setteth cities, castles, and great places, on fire. he maketh thee witty in all manner of ways, and giveth true answers unto private matters. he governeth 26 legions of inferior spirits; and his seal is this, which wear thou as aforesaid, etc (24) naberius- the twenty-fourth spirit is naberius. he

MICHAEL FORD WITCHMOON

n the year 1600 two teenage boys, jean grenier and pierre la tilhaire went into the dense, dark forest to hunt and gather food for their families. they were met at some point by a man upon a black horse who called himself herren or the lord of the forest. he offered the two teenage boys individual power, based on their will alone. once they accepted, herren, with the lips of the dead, kissed each forehead of the two and sealed it by cutting a small sigil in the form of a crescent moon on their thighs. herren then gave each boy a wolfskin belt and an ointment. he then gave to them the verbal ritual of lycanthropic power, the strength and success of which depended on their own judgment and will. he told each boy to grow their left thumbnail long and in the night of full moon to begin invokin

llowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! touch the forehead and recite: ateh (unto thee) facing the north, make the sign of the invoking pentagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of azazel, who brought to man and woman the knowledge of the serpent, attend my being in the protection of the kin of witchblood! touching the genitals recite: malkuth (the

f manifestation. the combination of the two combined with a system of inspired belief and action represent a state of individual strength, granting access to the gates of the 93 current which is the vital source of thelema. in dogme et rituel- haute magie by eliphas levi, he describes his famous baphomet image as the following "the goat on the frontispiece carries the sign of the pentagram on the forehead, with one point at the top, a symbol of light, his two hands forming the sign of hermetism, the one pointing up to the white moon of chesed, the other pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of

e altar. legends also tell of witches smearing their bodies in some obscure ointment in order to obtain flight across the sky. one workable explanation of such tales is the witch obtaining flight in dream facilitated by an ointment, which would contain such fluids as blood or sexual excretion, mixed with herbs, oils and ashes. once the ointment is created, a small amount should be spread over the forehead, chest or breast of the witch. the ointments used by medieval witches were combinations of such extremely potent herbs as mandrake, deadly nightshade, henbane, and hemlock. these herbs would be mixed in a base of lard and be smeared upon the body. the intention should then be bound into the ointment, by focused concentration, before taking to the night sky in dream. the webs of belief are

l intonation, at which i felt kundalini rising through my spine. an aura of great strength visible as an outline of red light surrounding me emanated through my being and was observed by soror davcina. so much may be expected by those who would use such evocations from the very heart of night. the atmosphere of the chamber became rather humid and heavy, so much so that sweat began to form upon my forehead. i felt i was ready to assume the death posture, to perform which i bent my body over towards my legs and began breathing at a deep and rapid rate, exhaling until i felt a dizziness take my mind. as i regained my standing position soror davcina took both her hands and with a firm and steady grip squeezed my throat until i lost consciousness. i later learned from her that i had fallen with

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ral man was certainly not his own. we forget that due to the suppression of historicaldata the pedestal of the present centuries does not provide a very good vantage pointfor reviewing the past. given the structure of pre-industrial society, nothing couldhave been easier for the masters than the total takeover of empires, resources, andminds. just because one does not have an actual mark on their forehead or a physicalgun to their head does not mean they are free. today, we are free only to do what weare told. we need to be reminded that there are two main methods of affecting changesand imposing control on any animal. the first method is by direct training. this isaccomplished by schools, universities, recalcitrant parents, and peer groups. lambs to the slaughter114atlantis, alien visitat

eaccording to the aborigines, the yowies were terrifying to look upon: fearsome and hairy, up to or over2.6 metres in height, with strong muscular bodies, powerful arms and large hands longer than ahuman's. they walked upright upon two legs with a stooped gait. their heads were sunk into theirshoulders, giving them the stooped appearance. they had a pointed sagittal crest skull dome and areceding forehead with thick, protruding eyebrow-ridges and large deeply-set eyes. males were oftenhairier than females, who had long pendulous breasts. the feet of the yowie were much larger thanthose of a normal-sized human, and possessed an opposable big toe.these mysterious hominids roamed the remoter, forest-covered mountain regions either in small familygroups or hunting in ones and twos, their femal

MORALS AND DOGMA

cracy ask himself if he would prefer a du barry or a pompadour, governing in the name of a louis the fifteenth, a caligula making his horse a consul, a domitian "that most savage monster" who sometimes drank the blood of relatives, sometimes employing himself with slaughtering the most distinguished citizens before whose gates fear and terror kept watch; a tyrant of frightful aspect, pride on his forehead, fire in his eye, constantly seeking darkness and secrecy, and only emerging from his solitude to make solitude. after all, in a free government, the laws and the constitution are above the incapables, the courts correct their legislation, and posterity is the grand inquest that passes judgment on them. what is the exclusion of worth and intellect and knowledge from civil office compared

rving, life-destroying: represented by the mystic character [mystic character: y. the genuine _acacia, also, is the thorny tamarisk, the same tree which grew up around the body of osiris. it was a sacred tree among the arabs, who made of it the idol al-uzza, which mohammed destroyed. it is abundant as a bush in the desert of thur: and of it the "crown of thorns" was composed, which was set on the forehead of jesus of nazareth. it is a fit type of immortality on account of its tenacity of life; for it has been known, when planted as a door-post, to take root again and shoot out budding boughs over the threshold* every commonwealth must have its periods of trial and transition, especially if it engages in war. it is certain at some time to be wholly governed by agitators appealing to all the

fire _rouach, the air, and _iebeschah, the dry earth. how we read it, i need not repeat to you. the cross [illustration: glyph] was the sign of the creative wisdom or logos, the son of god. plato says "he expressed him upon the universe in the figure of the letter x. the next power to the supreme god was decussated or figured in the shape of a cross on universe" mithras signed his soldiers on the forehead with a cross [glyph] is the mark of 600, the mysterious cycle of the incarnations. we constantly see the tau and the resh united thus [glyph. these two letters, in the old samaritan, as found in arius, stand, the first for 400, the second for 200-600. this is the staff of osiris, also, and his monogram, and was adopted by the christians as a sign. on a medal of constantius is this inscrip

ng hair, of a great age, grave and dignified, with a voice sweet and sonorous, sat upon a throne, clad in a long trailing robe; as the motive-god of nature was held to be enveloped in his work and hidden under a veil which no mortal can raise. even his name was concealed, like that of the demiourgos, whose name was ineffable. the dadoukos also wore a long robe, his hair long, and a bandeau on his forehead. callias, when holding that office, fighting on the great day of marathon, clothed with the insignia of his office, was taken by the barbarians to be a king. the dadoukos led the procession of the initiates, and was charged with the purifications. we do not know the functions of the _epibomos_ or assistant at the altar, who represented the moon. that planet was one of the two homes of sou

rimes, and took a solemn obligation never to commit them. he was then introduced into a representation of paradise; the company of the members of the order, magnificently arrayed, and the altar with a fire blazing upon it, as an emblem of the deity. then a new name was given him, and he was invested in a white robe and tiara, and received the signs, tokens, and lectures. a cross was marked on his forehead, and an inverted level, or the tau cross, on his breast. he received the sacred cord, and divers amulets or talismans; and was then invested with the sacred word or sublime name, known only to the initiated, the triliteral a.u.m. then the multitude of emblems was explained to the candidate; the arcana of science hidden under them, and the different virtues of which the mythological figure

of the vernal equinox had passed into aries, and after it had left aldebar n and the hyades, the pleiades were, for seven or eight centuries, the leading stars of the sab an year. and thus we see, on the monuments, the disk and crescent, symbols of the sun and moon in conjunction, appear successively--first on the head, and then on the neck and back of the zodiacal bull, and more recently on the forehead of the ram. the diagrammatical character or symbol, still in use to denote taurus [glyph, is this very crescent and disk: a symbol that has come down to us from those remote ages when this memorable conjunction in taurus, by marking the commencement, at once of the sab an year and of the cycle of the chaldean saros, so pre-eminently distinguished that sign as to become its characteristic

season; that is to say, when the first new moon and new sun of the year were coincident, which happened once in eighteen years and a fraction. on the sarcophagus of alexander, the same symbol appears on the head of a ram, which, in the time of that monarch, was the leading sign. so too in the sculptured temples of the upper nile, the crescent and disk appear, not on the head of taurus, but on the forehead of the ram or the ram-headed god, whom the grecian mythologists called jupiter ammon, really the sun in aries. if we now look for a moment at the individual stars which composed and were near to the respective constellations, we may find something that will connect itself with the symbols of the ancient mysteries and of masonry. it is to be noticed that when the sun is _in_ a particular c

man at the summer solstice, and an old man at the autumnal equinox. this idea was borrowed from the egyptians, who adored the sun at the winter solstice, under the figure of an infant. the image of the sign in which each of the four seasons commenced, became the form under which was figured the sun of that particular season. the lion's skin was worn by hercules; the horns of the bull adorned the forehead of bacchus; and the autumnal serpent wound its long folds round the statue of serapis, 2500 years before our era; when those signs corresponded with the commencement of the seasons. when other constellations replaced them at those points, by means of the precession of the equinoxes, those attributes were changed. then the ram furnished the horns for the head of the sun, under the name of

ess themselves of the golden-fleeced ram, or aries, whose rising in the morning announced the sun's entry into taurus, when the serpent-bearer jason rose in the evening, and, in aspect with the dioscuri, was deemed their brother. and orion, son of neptune, and most potent controller of the tempest-tortured ocean, announcing sometimes calm and sometimes tempest, rose after taurus, rejoicing in the forehead of the new year. the summer solstice was not less an important point in the sun's march than the vernal equinox, especially to the egyptians, to whom it not only marked the end and term of the increasing length of the days and of the domination of light, and the _maximum_ of the sun's elevation; but also the annual recurrence of that phenomenon peculiar to egypt, the rising of the nile, w

ing heaven, and the pythagorean tetractys, or incommunicable name of god. the tau cross is also found on the stones in front of the door of the temple of amunoth iii, at thebes, who reigned about the time when the israelites took possession of canaan: and the egyptian priests carried it in all the sacred processions. tertullian, who had been initiated, informs us that the tau was inscribed on the forehead of every person who had been admitted into the mysteries of mithras. as the simple tau represented life, so, when the circle, symbol of eternity, was added, it represented eternal life. at the initiation of a king, the tau, as the emblem of life and key of the mysteries, was impressed upon his lips. in the indian mysteries, the tau cross, under the name of _tiluk, was marked upon the body

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

oth numerous and magnificent. he is usually represented as a man of noble and imposing mien, his countenance expressing all the lofty majesty of the omnipotent ruler of the universe, combined with the gracious, yet serious, benignity of the father and friend of mankind. he may be recognized by his rich flowing beard, and the thick masses of hair, which rise straight from the high and intellectual forehead and fall to his shoulders in clustering locks. the nose is large and finely formed, and the slightly-opened lips impart an air of sympathetic kindliness which invites confidence. he is always accompanied by an eagle, which either surmounts his sceptre, or sits at his feet; he generally bears in his uplifted hand a sheaf of thunder-bolts, just ready to be hurled, whilst in the other he hol

by sixteen women chosen from the sixteen cities of elis, was always offered to hera on these [42]occasions, and choral songs and sacred dances formed part of the ceremonies. hera is usually represented seated on a throne, holding a pomegranate in one hand and a sceptre surmounted by a cuckoo in the other. she appears as a calm, dignified matron of majestic beauty, robed in a tunic and mantle, her forehead is broad and intellectual, her eyes large and fully opened, and her arms dazzlingly white and finely moulded. the finest statue of this divinity was that by polycletus at argos. her attributes are the diadem, veil, sceptre, and peacock. the first day of every month a ewe-lamb and sow were sacrificed to hera. the hawk, goose, and more particularly the peacock[17] were sacred to her. flocks

idered very richly; she also gave jason a cloak wrought by herself, when he set forth in quest of the golden fleece. being on one occasion challenged to a contest in this accomplishment by a mortal maiden named arachne, whom she had instructed in the art of weaving, she accepted the challenge and was completely vanquished by her pupil. angry at her defeat, she struck the unfortunate maiden on the forehead with the shuttle which she held in her hand; and arachne, being of a sensitive nature, was so hurt by this indignity that she hung herself in despair, and was changed by athene into a spider. this goddess is said to have invented the flute,[21] upon [46]which she played with considerable talent, until one day, being laughed at by the assembled gods and goddesses for the contortions which

, who, however, proved as faithless as she was beautiful, and caused her husband much unhappiness, owing to the preference she showed at various times for some of the other gods and also for mortal men. page 65 page 66 the celebrated venus of milo, now in the louvre, is an exquisite statue of this divinity. the head is beautifully formed; the rich waves of hair descend on her rather low but broad forehead and are caught up gracefully in a small knot at the back of the head; the expression of the face is most bewitching, and bespeaks the perfect [61]joyousness of a happy nature combined with the dignity of a goddess; the drapery falls in careless folds from the waist downwards, and her whole attitude is the embodiment of all that is graceful and lovely in womanhood. she is of medium height

flame-darting chariot along the accustomed track. this chariot, which is of burnished gold, is drawn by four fire-breathing steeds, behind which the young god stands erect with flashing eyes, his head surrounded with rays, holding in one hand the reins of those fiery coursers which in all hands save his are unmanageable. when towards evening he descends the curve[26] in order to cool his burning forehead in the waters of the deep sea, he is followed closely by his sister selene (the moon, who is now prepared to take charge of the world, and illumine with her silver crescent the dusky night. helios meanwhile rests from his labours, and, reclining softly on the cool fragrant couch prepared for him by the sea-nymphs, recruits himself for another life-giving, joy-inspiring, and beauteous day

tructure, surrounded by flowery meads and velvety lawns, where nymphs and other immortal beings, wind in and out in the mazy figures of the dance, whilst the music of a sweetly-tuned melody accompanies their graceful, gliding movements. eos is described by the poets as a beautiful maiden with rosy arms and fingers, and large wings, whose plumage is of an ever-changing hue; she bears a star on her forehead, and a torch in her page 73 hand. wrapping round her the rich folds of her violet-tinged mantle, she leaves her couch before the break of day, and herself yokes her two horses, lampetus and phaethon, to her glorious chariot. she then hastens with active cheerfulness to open the gates of heaven, in order to herald the approach of her brother, the god of day, whilst the tender plants and fl

ho accepted repentance as an page 80 atonement for sin, who pardoned the contrite sinner, and who acted as the special protector of those, who, like orestes, had committed a crime, which required long years of expiation. apollo is represented by the poets as being eternally young; his countenance, glowing with joyous life, is the embodiment of immortal beauty; his eyes are of a deep [74]blue; his forehead low, but broad and intellectual; his hair, which falls over his shoulders in long waving locks, is of a golden, or warm chestnut hue. he is crowned with laurel, and wears a purple robe; in his hand he bears his silver bow, which is unbent when he smiles, but ready for use when he menaces evil-doers. but apollo, the eternally beautiful youth, the perfection of all that is graceful and refi

and where it has been, for more than three hundred years, the admiration of the world. when rome was taken, and plundered by the french, this celebrated statue was transported to paris, and placed in the museum there, but in 1815 it was restored to its former place in the vatican. the attitude of the figure, which is more than seven feet high, is inimitable in its freedom, grace, and majesty. the forehead is noble and intellectual, and the whole countenance so exquisite in its beauty, that one pauses spell-bound to gaze on so perfect a conception. the god has a very youthful appearance, as is usual in all his representations, and with the exception of a short mantle which falls from his shoulders, is unclothed. he stands against the trunk of a tree, up which a serpent is creeping, and his

their sons. selene-artemis. hitherto we have seen artemis only in the various phases of her terrestrial character; but just as her brother apollo drew into himself by degrees the attributes of that more ancient divinity helios, the sun-god, so, in like manner, she came to be identified in later times [97]with selene, the moon-goddess, in which character she is always represented as wearing on her forehead a glittering crescent, whilst a flowing veil, bespangled with stars, reaches to her feet, and a long robe completely envelops her. diana. page 105 the diana of the romans was identified with the greek artemis, with whom she shares that peculiar tripartite character, which so strongly marks the individuality of the greek goddess. in heaven she was luna (the moon, on earth diana (the huntre

a striking resemblance to his brother zeus; but the gloomy and inexorable expression of the face contrasts forcibly with that peculiar benignity which so characterizes the countenance of the mighty ruler of heaven. he is seated on a throne of ebony, with his queen, the grave and sad persephone [136]beside him, and wears a full beard, and long flowing black hair, which hangs straight down over his forehead; in his hand he either bears a two-pronged fork or the keys of the lower world, and at his feet sits cerberus. he is sometimes seen in a chariot of gold, drawn by four black horses, and wearing on his head a helmet made for him by the cyclops, which rendered the wearer invisible. this helmet he frequently lent to mortals and immortals. aides, who was universally worshipped throughout gree

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ots before your eyes, do not continue. physical sensations of occult power here you should know about different sensations that often accompany the awakening of your magic power. i mention it because you may be worried by it until you are told it is perfectly normal. as you bring your hands down a tingling, or warmth or both, may be felt around them. a strong itching or tickling may begin in your forehead, well below the skin. these are all signs that your magic power is flooding to the surface. before you have been doing it for a full week, the ritual will take you out of yourself and into a state of well being that lasts. you can be confident that anything and everything that happens to you during and after the ritual are to your benefit. seeing your invisible power perhaps you are think

feet together. face east. close your eyes. pretend that a ball of white light is hovering just above your scalp. with your left hand at your side, raise your right hand above your head, to touch this sphere with your first and second fingers. keep those two fingers together, and curl your thumb and your third and fourth fingers into the palm of your hand. bring your right hand down to touch your forehead, at the same time visualizing a shaft of light being drawn down into your body. speak the first magic word of power: ateh. the word of power is pronounced ah-tay. without altering the posture of your fingers, bring your hand and arm straight down in front of your chest and touch your breast, visualizing the shaft of light extending through your body to your feet. speak the second magic wo

back here. the volcano has not erupted, but sprang a leak, and something is pouring out of it and running down the side of the mountain. i m following it through the clouds. that s odd, i m seeing a helicopter at the moment. all i m seeing are hands, at the moment. a lot of hands, as if a lot of people are trying to get a piece of this action. barry began to rub his hand back and forth across his forehead. across my forehead here, he continued, i feel a pressure. has my face changed? i told him that i could see a strange kind of psychic energy, similar to heat waves generated by asphalt highways, rising up from the floor in front of him. i see what appears to be a knight on a horse bringing me something. that s what you saw. i had earlier in the day experienced a vision of my own, of a kni

PHILIP NEIL MYTHS LEGENDS EXPLAINED

a is a key tale in the irish cycle of stories about the hero finn maccumhal and his warrior band, the fianna. it shares many features with tristan and isolde, and welsh storytellers evidently adapted it to fit in with the legend of the pict, drust. grania, the high king of ireland s daughter, was betrothed to finn but at the wedding fell in love with his nephew diarmuid who had a love spot on his forehead that made him irresistible to women. grania imposed magic bonds on diarmuid so that he followed her, and the two eloped and became lovers. after a long pursuit, finn found diarmuid dying, gored by a boar. finn had the power to save him, for as a boy he had burned his thumb on the salmon of knowledge and, as a result, could make anyone who drank from his hands young and healthy again. twic

rs of vishnu 110 the avata rs of vishnu v ishnu is one of three important indian gods, of which the other two are brahma and shiva. each has a role: vishnu is the protector and restorer of the world, brahma the creator, and shiva the destroyer. confusingly, although brahma created the world, both he and shiva were born from vishnu, brahma emerging from vishnu s navel, and shiva springing from his forehead. vishnu is also called the wide-strider because he can cross the whole world in three strides. there are endless stories about vishnu, of which the most important relate to his incarnations, or avatars, in which he has come to earth, in animal or human form, to help humankind. in theory, there have been nine avatars and a tenth is yet to come, although many stories exist that detail other

not travel unnecessarily. once he made a bet with skanda that the first to travel around the world should win siddhi (success) and buddhi (intelligence, as their brides. a man of action, skanda, made the long journey, but ganesh simply stayed at home and read; when skanda returned, ganesh was waiting to tell him all the wonders of the world, and so won the bet. third eye the third eye on shiva s forehead blazes with the fire of ten million suns, and can consume any creature with flame. shiva was so angry when kama, the god of love, pierced him with desire for parvati while he was meditating, that he opened his eye and reduced him to ash. so kama is now ananga, bodiless. crescent moon shiva wears the moon of wisdom in his hair. shiva shiva wears a leopard (often tiger) skin to represent hi

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

er [the level referred to by] gthe water. h none of the light descended into the vessels, other than 288 sparks. this is indicated by the word for ghovered h [merachefet, which can be read g288 [sparks] died [i.e, descended. h 288 is the sum of 72 and 216. after the shattering [of the vessels, the 63-name coupled with the 72-name above, and produced the new 45-name, which issued from the supernal forehead [of adam kadmon, and it was the principle that rectified [reality, as stated above. this is indicated by the phrase, gand g-d said, elet there be light, f h[ gthe light h] referring to [the light of] the 45-name that rectified [reality. 1 psalms 53:4. the arizal on parashat bereishit (2) 19 g cand there was light h refers to the actual rectification, which occurred during the seven days o

yud yud-hei yud-hei-vav yud-hei-vav-hei= 10 (10+ 5 (10+ 5+ 6 (10+ 5+ 6+ 5= 72. elokim: alef-lamed-hei-yud-mem. the progressive iteratino of this name is: alef alef-lamed alef-lamed-hei alef-lamed-hei-yud alef-lamed-hei-yud-mem= 1 (1+ 30 (1+ 30+ 5 (1+ 30+ 5+ 10 (1+ 30+ 5+ 10+ 40= 40+ 2(10+ 3(5+ 4(30+ 5(1= 40+ 20+ 15+ 120+ 5= 200. arov: ayin-reish-beit= 70+ 200+ 2= 272. this plague issued from the forehead [i.e, netzach] of the holy feminine principle and smote the yesod of the evil z feir anpin, i.e, samael. the word for gforehead h is metzach, etymologically related to netzach. also, netzach( gvictory h) signifies resolve, which we express by contracting the skin on the forehead. 5. pestilence. the numerical value of the word for gpestilence h [dever] is equivalent to the combined numeric

hese lights pierce through [him, shining and projecting outward. if the emotional response is sufficiently intense, it will not be satisfied in simply producing feelings in the person experiencing it, but will motivate him to spread the enthusiasm his enlightenment has granted him to the outside world as well. similarly, the headband signifies the [lights of] yesod of ima that are revealed on the forehead [of z feir anpin, this being the location of all facets of [z feir anpin fs] intellect. these lights, too, shine outward. the emotional response to the intellect of ima is not simply pure intellect, for we have noted that every partzuf comprises the full array of all ten sefirot. thus, z feir anpin has its own intellect, that is, emotions possess their own intellectual underpinning, apart

arashah, g-d commands moses to make the eight priestly garments of the high priest and the four of the ordinary priest. one of the eight garments of the high priest is the headband (tzitz. gmake a pure gold headband and engrave on it [the words] eholy to g-d [havayah. f put it on a turquoise sash so that it rest on the turban; it shall opposite the front of the turban. it shall remain on aaron fs forehead, and thus aaron will bear the iniquity of [the community with regard to] the sacred things that the israelites consecrate for all their sacred gifts. it shall be on his forehead to always elicit divine favor. h1 when the mentality of abba enters z feir anpin [residual] radiances [of this light] issue from its sides [and shine] outside the forehead of z feir anpin. z feir anpin is the part

xed to four-cornered garments. the noun tzitz, lacking any feminine suffix, is in the masculine form. tzitzit is the same word but with a final tav, which indicates the feminine form. abba, the source of insight that gimpregnates h the partzuf of ima (binah) to develop a new way of looking at reality, is considered male relative to ima. therefore, the headband of the high priest was placed on the forehead above the [head-]tefilin, for the tefilin embody the mentality of ima, while the headband embodies the mentality of abba. the torah calls the tefilin ga [means of] remembrance between your eyes. h2 from this we see that the headtefilin are meant to influence our mentality, to keep the exodus from egypt and all it signifies in our consciousness at all times. as we have seen previously, the

ten sefirot, which subdivides via inter-inclusion into 100 sub-sefirot. if we add 4 for the four yud fs themselves, we reach the numerical value of the word for gholy h [kodesh, as we have explained elsewhere. 400+ 4= 404. kodesh: kuf-dalet-shin= 100+ 4+ 300= 404. the light of the four internal mentalities of abba [that cannot be contained with z feir anpin] pierces outward [at the level of] the forehead of z feir anpin, specifically, from the two sides of the forehead adjacent to the ears. the [transcendent] radiance of chochmah of abba and the states of chesed within da fat of abba issues from the [right] side. the [transcendent] radiance of binah and the states of gevurah with da fat of abba [issue] from the [left] side. the head-tefilin contains four compartments, into which are inser

espectively. just as the intellect in general is divided into these three/four sefirot, the mentality of abba is also subdivided into these four aspects. two of them, chochmah of abba and chesed of da fat of abba, are masculine and therefore issue to the right; the other two, binah of abba and gevurah of da fat of abba, are feminine and therefore issue to the left. they then all spread around the forehead [of z feir anpin, forming the headband of the high priest. it seems to me [rabbi chaim vital] that i also heard from my master [the arizal, of blessed memory, that the name havayah was engraved on the headband as follows. the yud and the vav were engraved on the right side, one above the other, and the two hei fs on the left side, one above the other. but i do not remember this well. this

he area around the right ear and the feminine light via the area around the left ear. now, the high priest was modeled after the supernal man, and therefore would wear the garments of the supernal man. the gsupernal man h is z feir anpin, the arrangement of the sefirot in the human form. anyone who would pass in front of the headband, if he was a righteous person, it would be evident on his [own] forehead, for his binah would be revealed on his forehead. letters are at the level of binah, as we have stated previously, and that is why letters are revealed on the forehead, which is [the individual fs] binah. the holiness of the headband would gcall forth h the holiness of the person fs intellect, causing it to be manifest on that person fs forehead. thus, the headband would gread h the glett

is to take this transcendent experience and translate it into language( gletters h. if the person was wicked, his face would fall into the other side, and he would be embarrassed before the holiness [of the headband, and would repent. gthe other side h (sitra achra) refers to the realm of evil. the wickedness individual, when confronted with the holiness of the headband, would be manifest on his forehead, and this embarassment would spur him to repent .translated from ta famei hamitzvo 375 parashat tetzaveh [fifth installment] in this parashah, g-d commands moses to make the eight priestly garments of the high priest. two of these were the apron (ephod)1 and the breastplate (choshen).2 the breastplate was a doubled-over piece of fabric that rested on the chest of the high priest, hanging

anpin] is the radiance that issues from the inner dimension of mocha setima fah of arich anpin via the hairs of its head and of its beard. these extend until the head of z feir anpin, as is known, and shine into the intellect of z feir anpin. mocha setima fah means gthe hidden brain, h and refers to chochmah of arich anpin. the third [light] is the radiance that issues from the inner light in the forehead of arich anpin, i.e, that originates in the brain of arich anpin and pierces its forehead and issues from it. it extends until the forehead of z feir anpin, and shines into the intellect of z feir anpin itself.that exists within its forehead. it destroys all aspects of severe judgment present on [z feir anpin fs] forehead, as is known. the forehead of arich anpin is seen as one of the pla

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

are empty. this should be practised, counting slowly or quickly till you obtain a rhythm that suits you-one that is comforting and stilling. having attained this, count the breath thus for two or three minutes, till you feel quiet, and then proceed with the meditation <106> the qabalistic cross and lesser ritual of the pentagram take a steel dagger in the right hand. face east. invoking touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagg

or jachin pillar is on your right hand as 162> you approach the altar from the west and from the hiereus (see chronicles 11. iii, 17 "and call the name on the right hand (of him who enters) jachin, and the name of that on the left, boaz" now boaz= strength, severity, binah, black pillar, and jachin= white pillar of mercy. so in making the qabalistic cross on your breast it is correct to touch the forehead and say ateh-thou art; the heart-malkuth; right shoulder, ve- geburah; left shoulder ve-gedulah, and with the fingers clasped on the breast say, le, olahm, amen (note: the following items and attributions are those which were formerly eliminated from the so-called knowledge lectures and rituals. they have been assembled here and added as an appendix since this was assumed to be more satis

ilence and whom naught but silence can express. dad. comes fonvard round south pillar, stands before neo. and makes three fonvard swings of censer, saying: dad in the name of the lord of the universe who works in silence and whom naught but silence can express, i consecrate thee with fire. dadouchos refurns by way he came. stolistes comes round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: st01 in the name of the lord of the universe who works in silence and whom naught but silence can express, i purify thee with water. returns to lace as he came. hiero the a= h grade of neophyte is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation;

ns who inhabit the plane contiguous to and below the material universe. dadouchos makes cross in air with censer, and censes neophyte in silence with three forward swings. between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol. makes cross with water on neophyte's forehead and sprinkles thrice in silence. having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. k m ta kes neophyte behind pillars to north. stolistes and dadouchos return to their places. hiereus takes his stand between the pillars (kerux having removed the chair) facing neophyte. he guards the path with his s

lowest and outer 8 refer to the powers of earth and water. the centre and amber portion refers to the spiritual sun, while the outer calyx of 4 orange sepals shows the adion of the sun upon the life of things by differentiation. the wand should never be used inverted. the lotus flower is not to be touched in working, but in sephirotic and spiritual things, the flower is to be inclined towards the forehead; and to rise in the planes, the orange coloured centre is to be fully directed to the forehead. consecration of the lotus wand 1. provide a private room, white triangle, red cross of six squares. incense, a rose, water in a vase, lamp or vessel of fire, salt on a platter, and an astrologicalfigure of the heavens for the time of consecration. if possible a set of astrological symbolic diag

lly and in full detail the landscape of the vision. he should discover if possible the special attributes and nature of that plane, the type of its in <21> habitants -spiritual, elemental and so on; the plants, animals and minerals which would correspond to its nature; the operation of its influence upon man, animals, plants and minerals here. the process of working by placing the symbol upon the forehead, instead of imaginatively passing through it, is not a good practice. s.r.m.d. claims that it is liable to derange the brain-circulation and cause mental illusions and disturbance, headache and nervous exhaustion. it is also necessary to avoid self-hypnotism, for this would dispose towards mediumship and make the seer the playground of forces. the seer at all costs must control, and not p

RELIGIOUS TENANTS OF THE YEZIDI

was cured of epilepsy by sheikh n sir. he had tried the native physicians, the piety of the moollahs, and afterwards the skill of an able frank surgeon, who treated her for several months; but all to no purpose. at length, in spite of all his prejudices, he took her to the great yezeedee sheikh, who, he informed me, first directed him to slaughter a sheep, with the blood of which he sprinkled her forehead, then covered her breast with a coating of bitter clay brought from sheikh adi, tied a string over her left wrist, and kept her in a separate room for seven days, feeding her upon a particular kind of bread which he prepares with his own hands. several years have now elapsed, and mohammed declares that his wife has never had a single attack since she left the roof of sheikh n sir. knowing

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

the secret or sacred hall.hark! the holy chant steals o'er the midnight air, 221tis the lament o222er the dead. let us retire.rituals of the societas rosicrucianis in angliapracticus35 philosophusfirst sectioncolour greenthe practicus is robed in yellow in the preparation chamber outside the porch. over his head andface is thrown a green veil, quite thin, while outside of it there is bound on his forehead with scarletties, a bright silver moon in first quarter, with points up. the practicus with his conductorapproaches the porch, when they halt and listen.song in sacred hallhark, the joyous song i bring"gualdi lives" and everything,that breathes shall shout his praisein ecstacy, through endless days.now the mystery he'll unveildeath no longer shall prevail,shout the tidings far and near"gu

lt philosophers, to whom we are now about to commit you in their private laboratory, willrequire your earnest attention and thoughtful consideration, but that you may be admitted andrecognised by them, it is essential you should be provided with our secret investiture.sign: look upward, sweep a circle over the head with right forefinger and point to its centre.token: make a circle on opponent222s forehead with right forefinger and point to its centre.password: har-ra-tum (the rising, midday and setting sun).secret word: i-ha-ho('god the eternal- see mysteries of serapis).battery (3 and 4, triangle and cube= 7).repair now under the care of your conductor beyond the porch, and be clothed. in a mantle ofgreen, the emerald colour of spring, the symbol of your hope in immortality, and of victor

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

, which is evidently the primitive and hieroglyphic work of enoch, as was divined by the erudite william postel, is sufficient to convince us hereof. the signs imprinted in the astral light by the reflection and attraction of the stars are reproduced therefore, as the sages have discovered, on all bodies which are formed by the co-operation of that light. men bear the signs of their star on their forehead chiefly, and in their hands; animals in their whole form and in their individual signs; plants in their leaves and seed; minerals in their veins and in the peculiarities of their fracture. the study of these characters was the entire life-work of paracelsus, and the figures on his talismans are the result of his astrology 83 researches; but he has given us no key to these, and hence the a

upon the countenance of querents. as a fact, the lines formed on the human face by nervous contractions are determined fatally, and the radiation of the nervous tissue is absolutely analogous to those networks which are formed between the worlds by chains of starry attraction. the fatalities of life are therefore written necessarily in our wrinkles, and a first glance frequently reveals upon the forehead of a stranger either one or more of the mysterious letters of the kabalistic planisphere. should the letter be jagged and scored deeply, there has been a struggle between will and fatality, and in his most powerful emotions and tendencies the individual's entire past manifests to the magus. from this it becomes easy to conjecture the future; and if events deceive the sagacity of the divin

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

by the latins, lucifer. the lucifer of the kabalah is not an accursed and ruined angel; he is the angel who enlightens, who regenerates by fire; he is to the angels of peace what the comet is to the mild stars of the spring-time constellations. the fixed star is beautiful, radiant and calm; she drinks the celestial perfumes and gazes with love upon her sisters; clothed in her glittering robe, her forehead crowned with diamonds, she smiles as she chants her morning and evening canticle; she enjoys an eternal repose which nothing can disturb, and moves solemnly forward without departing from the rank assigned her among the sentinels of light. but the wandering comet, dishevelled and of sanguinary aspect, plunges hurriedly from the depths of heaven and flings herself athwart the peaceful sphe

ed was a matter for careful observation. if the spirit were supposed to be from heaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle of pagan theosophists was the celebrated abracadabra, to which they attributed extraordinary vir

and tetradic equilibrium of the elements. we see by the occult versicle of the lord's prayer, which we have cited in our gdoctrine h, that it was originally made after two manners, or at least that it was characterized by two entirely different formulae, one reserved for priests and initiates, the other imparted to neophytes and the profane. for example, the initiate said raising his hand to his forehead, gfor thine, h then added gis, h and continuing as he brought down his hand to his breast, gthe kingdom, h then to the left shoulder, gthe justice, h afterwards to the right shoulder, gand the mercy h. then clasping his hands, he added, gin the generating ages. h tibi sunt malkuth et geburah et chesed per aeonas. a sign of the cross which is absolutely and magnificently kabalistic, which

e; jupiter, the risen and glorious saviour; saturn, god the father, or the jehovah of moses. in the human body, the sun is analogous to the heart, the moon to the brain, jupiter to the right hand, saturn to the left, mars to the left foot, venus to the right, mercury to the generative organs, whence an androgyne figure is sometimes attributed to this planet. in the human face, the sun governs the forehead, jupiter the right and saturn the left eye; the moon rules between both at the root of the nose, the two alae of which are governed by mars and venus; finally, the influence of mercury is exercised over mouth and chin. among the ancients these notions constituted the occult science of physiognomy, afterwards recovered imperfectly by lavater. the magus who intends undertaking the works of

able for transcendent science, the vestment should be green, or shot with various colours; the necklace of pearls in hollow glass beads containing mercury; the perfumes benzoin, mace and storax; the flowers, narcissus, lily, herb-mercury, fumitory, and marjoram; the jewel should be the agate. on thursday, a day of great religious and political operations, the vestment should be scarlet and on the forehead should be worn a brass tablet, with the character of the spirit of jupiter and the three words: giarar, bethor, samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and crowns should be oak, poplar, g and pomegranate leaves. on friday, the day for amorous operations, the vestment shou

igure to christ the liberator. all the kabalah and all magic, as a fact, are divided between the cultus of the immolated and that of the emissary goat. we must recognize therefore a magic of the sanctuary and that of the wilderness, the white and the black church, the priesthood of public assemblies and the sanhedrim of the sabbath. the goat which is represented in our frontispiece bears upon its forehead the sign of the pentagram with one point in the ascendant, which is sufficient to distinguish it as a symbol of the light. moreover, the sign of occultism is made with both hands, pointing upward to the white moon of chesed, and downward to the black moon of geburah. this sign expresses the perfect concord between mercy and justice. one of the arms is feminine and the other masculine, as

f sacrifice and the finished work. the book of hermes 137 m the heaven of jupiter and mars, domination and force, new birth, creation and destruction. hieroglyph, death, reaping crowned heads in a meadow where men are growing. n the heaven of the sun, climates, seasons, motion, changes of life, which is ever new yet ever the same. hieroglyph, temperance, an angel with the sign of the sun upon her forehead, and on the breast the square and triangle of the septenary, pours from one chalice into another the two essences which compose the elixir of life. s the heaven of mercury, occult science, magic, commerce, eloquence, mystery, moral force. hieroglyph, the devil, the goat of mendes, or the baphomet of the temple, with all his pantheistic attributes. this is the only hieroglyph which was pro

RUBY TABLET OF SET

ent as being directed to "the other worshippers of nuit" besides the scarlet woman and himself. i read it as establishing to all readers of the book of the law that there would be but one "prince-priest the beast" the pathetic posturing of the many self-proclaimed "reincarnations" of aleister crowley speaks for itself. 18. burn upon their brows, o splendrous serpent! the uraeus cobra, worn on the forehead, was the symbol of egyptian kingship. more precisely, the pharaoh's role was that of a priest-king: a divinely inspired and sanctioned guardian of the initiatory elect of egypt. nuit announces crowley's ascent to his station as magus of the aon. once again the authenticity of the book of the law is subtly evidenced, as the exclusive symbolism of the uraeus is unmistakable "this is the ura

ust xix reading list: my place is a vast expanse, such as the one i beheld a millennium ago. my time is again. through this home-spun being, shall i cause and effect. to be over-reminded of the chaotic, open fields requires (a) stranger presence in a different place. i am occupying that place now. stop wearily and yet leave reanimated. for selkhet suffers no further bondage and will reside at the forehead of her brother set. this also means that the eye has been opened and that eye is the gate to my being. feed as upon the nerve-centre. be prepared to defend even the outer-most edge, for there are beings there other than you know. my sign of time is the puncture mark /signed/ selkhet experience i want to relate that when i had gone to bed at 2.15 a.m. today, i was not tired, but it was bed

journey from dark to dark no suffering shall come upon him, nor his health and safety be in peril. classification: v2- c33.1- 1 author: betty ford ii date: xi html revision: dec. 18, 1998 ce subject: naming ceremony reading list #2 [priest] as all men he must set forth upon his journey not knowing what he shall find. and to secure that he will speak no word of what has passed here, i make on his forehead the sign of the pentagram of set; and he shall be silent and he shall have no memory [mother] who then will order the words which drive back the whirlwind and the storm. who puts the hidden ones from the tuat to flight- who delivers him who travels from destruction along the way [priest] he shall have companions on his right hand and on his left hand, that he shall be defended from danger

SALMANRUSHDIE THESATANICVERSES

at accompanied the scenes. the pictures would be shown like a movie: held up while someone read out the hero's tale. in the _hamza-nama_ you could see the persian miniature fusing with kannada and keralan painting styles, you could see hindu and muslim philosophy forming their characteristically late--mughal synthesis. a giant was trapped in a pit and his human tormentors were spearing him in the forehead. a man sliced vertically from the top of his head to his groin still held his sword as he fell. everywhere, bubbling spillages of blood. saladin chamcha took a grip on himself "the savagery" he said loudly in his english voice "the sheer barbaric love of pain" changez chamchawala ignored his son, had eyes only for zeeny; who gazed straight back into his own "ours is a government of philis

your harpy tune. human beings are tougher nuts, can doubt anything, even the evidence of their own eyes. of behind-their-own eyes. of what, as they sink heavy-lidded, transpires behind closed peepers. angels, they don't have much in the way of a will. to will is to disagree; not to submit; to dissent. i know; devil talk. shaitan interrupting gibreel. me? the businessman: looks as he should, high forehead, eaglenose, broad in the shoulders, narrow in the hip. average height, brooding, dressed in two pieces of plain cloth, each four ells in length, one draped around his body, the other over his shoulder. large eyes; long lashes like a girl's. his strides can seem too long for his legs, but he's a light-footed man. orphans learn to be moving targets, develop a rapid walk, quick reactions, ho

cheers, scandal, cries of devotion to the goddess al-lat- swells and bursts within the marquee, the already astonished congregation beholds the doubly sensational spectacle of the grandee abu simbel placing his thumbs upon the lobes of his ears, fanning out the fingers of both hands and uttering in a loud voice the formula "allahu akbar" after which he falls to his knees and presses a deliberate forehead to the ground. his wife, hind, immediately follows his lead. the water-carrier khalid has remained by the open tent-flap throughout these events. now he stares in horror as everyone gathered there, both the crowd in the tent and the overflow of men and women outside it, begins to kneel, row by row, the movement rippling outwards from hind and the grandee as though they were pebbles thrown

oment, frank lime" she sang out "you look here" but the three plain men had begun their bizarre routine of hiss moan roll--eye once again, and in the sudden silence of that room the eye-roller pointed a trembling finger at chamcha and said "lady, if it's proof you're after, you couldn't do better than _those" saladin chamcha, following the line of popeye's pointing finger, raised his hands to his forehead, and then he knew that he had woken into the most fearsome of nightmares, a nightmare that had only just begun, because there at his temples, growing longer by the moment, and sharp enough to draw blood, were two new, goaty, unarguable horns. o o o before the army of policemen took saladin chamcha away into his new life, there was one more unexpected occurrence. gibreel farishta, seeing t

in was still there, and growing, if anything, worse. chance, a congenital weakness, was proving to be her footbinder. adventure's end, allie thought; betrayed by my feet. the image of footbinding stayed with her _goddamn chinese, she mused, echoing wilson's ghost "life is so easy for some people" she had wept into gibreel farishta's arms "why don't _their_ blasted feet give out" he had kissed her forehead "for you, it may always be a struggle" he said "you want it too damn much" the class was waiting for her, growing impatient with all this talk of phantoms. they wanted _the_ story, her story. they wanted to stand on the mountain-top _do you know how it feels, she wanted to ask them _to have the whole of your life concentrated into one moment, a few hours long? do you know what it's like w

corridor in which his ancestors hung in baleful, gilded frames, and contemplated the mirror which he kept hanging in the last space as a reminder that one day he, too, must step up on to this wall. he was a man without sharp corners or rough edges; even his elbows were covered by little pads of flesh. in the mirror he saw the thin moustache, the weak chin, the lips stained by paan. cheeks, nose, forehead: all soft, soft, soft "who would see anything in a type like me" he cried, and when he realized that he had been so agitated that he had spoken aloud he knew he must be in love, that he was sick as a dog with love, and that the object of his affections was no longer his loving wife "then what a damn, shallow, tricksy and self-deceiving fellow i am" he sighed to himself "to change so much

you? all of a sudden you've turned into this god-bothered type from ancient history" mrs. qureishi said "go away, son. no room for unbelievers here. the angel has told ayesha that when mishal completes the pilgrimage to mecca her cancer will have disappeared. everything is required and everything will be given" mirza saeed akhtar put his palms against a wall of his wife's bedroom and pressed his forehead against the plaster. after a long pause he said "if it is a question of performing umra then for god's sake let's go to town and catch a plane. we can be in mecca within a couple of days" mishal answered "we are commanded to walk" saeed lost control of himself "mishal? mishal" he shrieked "commanded? archangels, mishu _gibreel_ god with a long beard and angels with wings? heaven and hell

cloven hoofs? how far are you going with this? do women have souls, what do you say? or the other way: do souls have gender? is god black or white? when the waters of the ocean part, where will the extra water go? will it stand up sideways like walls? mishal? answer me. are there miracles? do you believe in paradise? will i be forgiven my sins" he began to cry, and fell on to his knees, with his forehead still pressed against the wall. his dying wife came up and embraced him from behind "go with the pilgrimage, then" he said, dully "but at least take the mercedes station wagon. it's got air-conditioning and you can take the icebox full of cokes "no" she said, gently "we'll go like everybody else. we're pilgrims, saeed. this isn't a picnic at the beach "i don't know what to do" mirza saeed

s dark star meant that gibreel had to enter the earls court stage--door dressed in a burqa. so that even his sex remained a mystery. he was given the largest dressing-room- a black five-pointed star had been stuck on the door- and was unceremoniously locked in by the bespectacled genuform producer. in the dressing-room he found his angel-costume, including a contraption that, when tied around his forehead, would cause lightbulbs to glow behind him, creating the illusion of a halo; and a closed--circuit television, on which he would be able to watch the show- mithun and kimi cavorting for the "disco diwan" set; jayapradha and rekha (no relation: the megastar, not a figment on a rug) submitting regally to on-stage interviews, in which jaya divulged her views on polygamy while rekha fantasize

hilia. and now mahound is coming in triumph; so i shall lose my life after all. and his power has grown too great for me to unmake him now" baal asked "why are you sure he will kill you" salman the persian answered "it's his word against mine" o o o when salman had slipped into unconsciousness on the floor, baal lay on his scratchy straw--filled mattress, feeling the steel ring of pain around his forehead, the flutter of warning in his heart. often his tiredness with his life had made him wish not to grow old, but, as salman had said, to dream of a thing is very different from being faced with the fact of it. for some time now he had been conscious that the world was closing in around him. he could no longer pretend that his eyes were what they ought to be, and their dimness made his life

SATANGEL

invoked as arimanius. ahrimanes (middle persian. angels that followed ahriman in the revolt against ormazd. expelled, they lived upon the earth but were rejected. thus, they hate humankind. now they reside in the space between the stars and earth. aim (goetia. 23rd spirit, duke commanding twenty-six legions. a man with three heads, being a serpent, a calf, and a handsome man with two stars on his forehead, who rides upon a viper, and carries a torch with which he sets aflame to great places. may answer truly about private matters, or make one witty. akephalos (hellenistic egyptian) the headless one. perhaps originally a manifestation 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

SATANIC RITUALS

whales and all you kith and kin of little ones like she (he) who rests before you: bless her (him, sustain her (him, for she (he) is of that which needs no purification, for she (he, like all of you, is perfection in what she (he) is, and the mind that dwells within this head is moved by your god, the lord of is, the all-powerful manifestation of satan [the priest lifts the sword from the child's forehead and, as part of the same gesture, raises its tip up to the sigil of baphomet, above and behind the child. all others present face the altar and lift their right arms in the sign of the horns] priest: hail (name! all others: hail (name! priest: hail, satan! all others: hail, satan [the ceremony is concluded in the usual manner] the unknown known despite others' attempts to identify a certa

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

the eucharist or divine liturgy. the first part consists of hymns, prayers, bible readings, and recitations of various teachings and prayers by the entire congregation. the second part is the actual celebration of the last supper, with the symbolic eating of a wafer and drinking of wine. catholics also make the sign of the cross at various times during the service by placing the right hand to the forehead, to the breast and to the left shoulder and to the right shoulder, with the words: in the name of the father, and of the son and of the holy spirit. amen. music and singing also forms a part of the mass. a typical worship service in a protestant church is led by a preacher or minister and focuses on a sermon or a teaching from the bible. some services are opened with prayers from the bibl

rvice, candidates for confirmation usually study their religion in small groups. at the service, the young person answers a series of questions about his or her faith and promises to reject evil. then, in the catholic tradition, the bishop puts his hand on the person s shoulder, says the person s name (there may be a special confirmation name after a saint, and traces the sign of the cross on the forehead with holy oil to show this is a child of god. methodist ministers also put a hand on the candidates. in the baptist church everyone watching the confirmation extends his or her right hand. this shows acceptance and fellowship of the group. this ceremony formally accepts the candidate into the religion. weddings are another rite of passage in christianity, as they are in many other religio

ancient chinese philosophy than with other early greek philosophy. many scholars have pointed out heraclitus s links with eastern religions. for example, the idea of permanent flux or change is similar to the buddhist concept of impermanence. the logos is often equated with the dao, or the way, in daoist belief. world religions: almanac 221 greco-roman religion and philosophy directly from zeus s forehead. because she was the protector and defender of athens, she is often depicted as armed. artemis, the goddess of hunting and wild places, was also a moon goddess. she was apollo s twin sister, and young men and girls held her sacred because she was a virgin. hermes was the messenger of the gods. apollo was the sun god and the god of music and prophesy, or predictions on the future. he also

at the pleats of the sari have to be tucked in so the vayu, the god of wind, can whisk away evil influences. colors are likely to emphasize yellow, green, and red, which are festive colors that bring good fortune. in the twenty-first century the wearing of beautiful saris has become something of a fashion statement for hindu women. additionally, many hindu women wear the tilaka, a red spot on the forehead, typically made of sandalwood paste, this spot on the forehead is thought to be the seat of wisdom and concentration. the mark will differ depending on the sect of hinduism to which the woman belongs. male hindu scholars also sometimes wear the tilaka. world religions: almanac 261 hinduism hindu deities there are a large number of deities, or gods and goddesses, that hindus can choose to

r of the qur an with the hands folded over the chest. each person then recites a second passage from the qur an of his or her own choosing, followed again by god is 312 world religions: almanac islam great, then glory to my great lord, then god hears those who praise him, all while bowing forward at the waist. the worshiper then stands upright, says god is great, then, on hands and knees with the forehead to the ground, says glory to my lord, most high three times. again, the worshiper says god is great, before rising to a sitting position. after saying god is great again, the worshiper bows forward with the forehead touching the ground. this ritual is a unit of prayer, or a ra kah. a second unit would follow the same pattern, except that a different, second passage from the qur an would b

e nickname plato later in life. plato comes from the greek word platos and means broad. it is thought that his wrestling teacher, or possibly his fellow students, may have given him the name because of his strong build, which enabled him to win the regional wrestling championship. other theories are that he was given the name because of the wide range of his thought or even because he had a broad forehead. plato s family was politically active and closely involved with many of the most important events of the day. these years were exciting ones in the city-state of athens, which was at the height of its power around the time of plato s birth (during this period greece was a collection of smaller kingdoms called city-states, each organized around a major city) twice during the century, the

hing, governs all human actions, rewards good conduct and punishes evil, dispenses justice, and protects cities and homes. nonetheless, zeus recognizes that humans play a part in determining their own fates. in greek myth, numerous lesser gods and goddesses have their own spheres of influence and often quarrel among themselves. legend has it that athena had no mother. she sprang directly from the forehead of zeus. she is a goddess of warfare, but, more importantly, she also represents practical wisdom, restraint, and reason. in the iliad, she inspires the greek heroes, and her name is equated with military skill, excellence in combat, victory, and glory, as opposed to mere lust for blood, represented by the god ares. in this role, she becomes odysseus s guardian, and in her relationship wi

SEPHER HA BAHIR

ed in the priestly blessing, may god bless you it contains three names [each having four letters] making a total of twelve. its vowel points are yapha al y pha oel yiph ol. if one safeguards it and mentions it in holiness, then all his prayers are heard. and not only that, but he is loved on high and below, and immediately answered and helped. this is the explicit name that was written on aaron s forehead. the explicit name containing 72 letters and the explicit name containing twelve letters were given over by the blessed holy one to [the angel] mesamariah, who stands before the curtain. he gave it to elijah on mount carmel, and with them he ascended and did not taste death. 112. these are the explicit holy exalted names. there are twelve names, one for each of the twelve tribes of israel

SIFRA DETZNIYUTHA

th from the earth.79 when? when the name (hvhy) was implanted. and thus air came forth. and a spark80 came to be. 1) one skull extends to its side.81 full of the dew of two colors over it. 2) three cavities in which the marked letters are manifested as vhy 3) black ones, as a raven, hanging over the deep holes, so that he hears right and left as not. here there is one slender path above.82 4) the forehead that shines as not, the discord of the world, except 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

he world of creation, the vav v to the world of formation, and the lower heh h to the world of making. 13 hidden within the hidden is atiqa ha atiqim in aramaic. hidden one (atiqa) is a prominent name of vast face in the zohar. 14 the skull of vast face. 15 the envelope is the skin. 16 the pure wool (sufim ,ypvc) are the hairs which hang from the skull. 17 the will(]vor ratzon) corresponds to the forehead. 18 the open eye is the eye of providence, the ayin i (vast face. 19 the hollow pillar is an allusion to the nose. 20 spirit xvr ruach. 21 torah b reshith 1:1. 22 the six are the directional sefiroth, the chayot who ran and returned. 23 torah b reshith 5:29. 24 unformed (tohu) and empty (vuhbohu, darkness, and al-face of the deep are all epitaphs of vast face. 25 al li is a prominent name

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

wards his companion. the charming duchesse de g archly pointed out to the lively guests the abstracted air and clouded brow of the poet; and condorcet, who liked no one else to be remarked, when he himself was present, said to cazotte "well, and what do you predict of the revolution, how, at least, will it affect us" at that question cazotte started; his cheeks grew pale, large drops stood on his forehead; his lips writhed; his gay companions gazed on him in surprise "speak" whispered the stranger, laying his hand gently upon the arm of the old wit. at that word cazotte's face grew locked and rigid, his eyes dwelt vacantly on space, and in a low, hollow voice, he thus answered (the following prophecy (not unfamiliar, perhaps, to some of my readers, with some slight variations, and at great

e the prince descended the stairs and sought the room into which the stranger had been shown. he found the visitor wrapped from head to foot in a long robe, halfgown, half-mantle, such as was sometimes worn by ecclesiastics. the face of this stranger was remarkable. so sunburnt and swarthy were his hues, that he must, apparently, have derived his origin amongst the races of the farthest east. his forehead was lofty, and his eyes so penetrating yet so calm in their gaze that the prince shrank from them as we shrink from a questioner who is drawing forth the guiltiest secret of our hearts "what would you with me" asked the prince, motioning his visitor to a seat "prince of" said the stranger, in a voice deep and sweet, but foreign in its accent "son of the most energetic and masculine race t

llar, he beheld a man wrapped in a long mantle, and in an attitude of profound repose. he approached, and uttered the name of zanoni. the figure turned, and he saw the face of a stranger: a face not stamped by the glorious beauty of zanoni, but equally majestic in its aspect, and perhaps still more impressive from the mature age and the passionless depth of thought that characterised the expanded forehead, and deepset but piercing eyes "you seek zanoni" said the stranger "he will be here anon; but, perhaps, he whom you see before you is more connected with your destiny, and more disposed to realise your dreams "hath the earth, then, another zanoni "if not" replied the stranger "why do you cherish the hope and the wild faith to be yourself a zanoni? think you that none others have burned wi

fter the most earnest prayers, did she answer the agonised questions of glyndon; at last she owned that at that hour, and that hour alone, wherever she was placed, however occupied, she distinctly beheld the apparition of an old hag, who, after thrice knocking at the door, entered the room, and hobbling up to her with a countenance distorted by hideous rage and menace, laid its icy fingers on her forehead: from that moment she declared that sense forsook her; and when she woke again, it was only to wait, in suspense that froze up her blood, the repetition of the ghastly visitation. the physician who had been summoned before glyndon's return, and whose letter had recalled him to london, was a commonplace practitioner, ignorant of the case, and honestly anxious that one more experienced shou

. frizzled and coiffe, not a hair was out of order, not a speck lodged on the sleek surface of the blue coat, not a wrinkle crumpled the snowy vest, with its under-relief of delicate pink. at the first glance, you might have seen in that face nothing but the ill-favoured features of a sickly countenance; at a second glance, you would have perceived that it had a power, a character of its own. the forehead, though low and compressed, was not without that appearance of thought and intelligence which, it may be observed, that breadth between the eyebrows almost invariably gives; the lips were firm and tightly drawn together, yet ever and anon they trembled, and writhed restlessly. the eyes, sullen and gloomy, were yet piercing, and full of a concentrated vigour that did not seem supported by

less unhallowed lands "and thy fair friend" said fillide, with an averted eye and a false smile "who was to be our companion? thou hast resigned her, nicot tells me, in favour of one in whom he is interested. is it so "he told thee this" returned glyndon, evasively "well! does the change content thee "traitor" muttered fillide; and she rose suddenly, approached him, parted the long hair from his forehead caressingly, and pressed her lips convulsively on his brow "this were too fair a head for the doomsman" said she, with a slight laugh, and, turning away, appeared occupied in preparations for their departure. the next morning, when he rose, glyndon did not see the italian; she was absent from the house when he left it. it was necessary that he should once more visit c before his final dep

hat word the sick man started up, as if new life were in the sound "my kind friend" he said to the marquise "forgive me; i must dispense with thy tender cares. france demands me. i am never ill when i can serve my country" the old marquise lifted up her eyes to heaven and murmured "quel ange" robespierre waved his hand impatiently; and the old woman, with a sigh, patted his pale cheek, kissed his forehead, and submissively withdrew. the next moment, the smiling, sober man we have before described, stood, bending low, before the tyrant. and well might robespierre welcome one of the subtlest agents of his power, one on whom he relied more than the clubs of his jacobins, the tongues of his orators, the bayonets of his armies; guerin, the most renowned of his ecouteurs, the searching, prying

had drunk the blood of madame de lamballe, and had risen to his present rank for no quality but his ruffianism; and fouquier-tinville, the son of a provincial agriculturist, and afterwards a clerk at the bureau of the police, was little less base in his manners, and yet more, from a certain loathsome buffoonery, revolting in his speech, bull-headed, with black, sleek hair, with a narrow and livid forehead, with small eyes, that twinkled with a sinister malice; strongly and coarsely built, he looked what he was, the audacious bully of a lawless and relentless bar. dumas trimmed the candles, and bent over the list of the victims for the morrow "it is a long catalogue" said the president "eighty trials for one day! and robespierre's orders to despatch the whole fournee are unequivocal "pooh"

SIR WALLIS BUDGE EGYPTIAN MAGIC

forth into heaven from the ladder. pepi hath need neither to 'plough the earth' nor to 'collect the offering; and he hath (need neither to go to the hall which is in annu (heliopolis, nor to the hall of the morning which is in annu; for that which he seeth and that which he p. 54 heareth shall feed him and nourish him when he appeareth in heaven from the ladder. pepi riseth like the uraeus on the forehead of set, and every god and every spirit stretcheth out his hand to pepi on the ladder. pepi hath gathered together his bones, be hath collected his flesh, and he hath gone quickly into heaven by means of the two fingers 1 of the god of the ladder (i.e, horus. elsewhere 2 the gods khonsu, sept, etc, are invoked to bring the ladder to pepi, and the ladder itself is adjured to come with its n

ecause thou hast transformed thyself into a hawk of gold by means of thy amulets (or talismans) of the city of gold" etc. when these words have been said, a priest who is made to personify anubis comes to the deceased and performs certain symbolical ceremonies by his head, and lays certain bandages upon it. when the head and mouth and face have been well oiled the bandage of nekheb is laid on the forehead, the bandage of hathor on the face, the bandage of thoth upon the two ears, and the bandage of nebt-hetep on the nape of the neck. over the head was laid the bandage of sekhet, in two pieces, and over each ear, and each nostril, and each cheek was fastened a bandage or strip of linen; over the forehead went four pieces of linen, on the top of the head two, outside the mouth two, and insid

e fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the hidden land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your head again to the east and return to the center. here, you will go down to one knee, b

t once destroy him with my . but if i cannot destroy him, i cause him to be possessed with a , and to devour his own , and the hair to fall off his chin" but i said to him "do thou then be in of the of and of , and tell me by thou art frustrated" and he answered "he destroys me who is to become , a man whose number, if any one shall write it on his [1, he will defeat me, and in i shall quickly retreat. and, indeed, if any one write this sign on him, i shall be in " and i , on hearing this, and having glorified the , shut up this like the rest [1. rev. ix. 4; xiii, 16, 17] 72. and i commanded another to come before me. and there came before my face thirty-six , their heads shapeless like