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BOOK OF BARUCH

, according to all the iniquities of our fathers, which departed from the lord our god. 9 hear, israel, the commandments of life: give ear to understand wisdom. 10 how happeneth it israel, that thou art in thine enemies' land, that thou art waxen old in a strange country, that thou art defiled with the dead, 11 that thou art counted with them that go down into the grave? 12 thou hast forsaken the fountain of wisdom. 13 for if thou hadst walked in the way of god, thou shouldest have dwelled in peace for ever. 14 learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. 15 who hath found out her place? or who hath come into her treasures? 16 where are the princes of the heathen be

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

cies of antiquity disguised, just as little ought we to feel any scruple about tracing back the pagan practices in question to the untroubled fountainhead of the olden time. prohibitions and preachings kept strictly to the practical side of the matter, and their very purpose was to put down these last hateful remnants of the false religion. a sentence in cnut's as. laws (schmid 1, 50) shows, that fountain and tree worship does not exclude adoration of the gods themselves: hsegenscipe bis, jjset man deofolgild weorsige, j?ait is]?a3t man weorsige haesene godas, and sunnan osse monan, fyre o55e floswseter, wyllas ogce stfmas osse teniges cynnes wudutreowa; conf homil. 1, 366. just so it is said of olaf the saint, rornm, sog. 5, 239, that he abolished the heathen sacrifices and gods: ok morg

quasi dominator dominantium, et ermis, qui et mcrcurius mercimoniis insistentibus colebatur in forensibus. according to this, a statue of mars seems to have stood on the town-wall. that the frisian temples contained images of gods, there seems to be sufficient evidence. it is true, the passage about fosite (p. 84) mentions only fana dei; we are told that wilibrord laid violent hands on the sacred fountain, not that he demolished any image. eorura adjutorio possem eruere; jam enim reliqiia sigillorum (tlie sniallor figures) quae faciliora erant, ipse confregeram. convenientibus autem multis ad hanc dianae statuam, missis funibus traliere coeperunt, sed nihil labor eorimi proficere poterat. then came prayers; egressusque post orationem ad operarios veni, adprehensumque funem ut prime ictu tr

e sows the seeds of discord, gremi ocins, sa^m. 151 (see suppl. le 146 wodan. myths, i have found but few traces left among us in germany, the norse osinn is one-eyed, he wears a hroad hat and wide mantle: grimnir 1 feldi hldm, blue cloak, stem. 40. 1 hekhi grmnni ok hldm hrokum, green cloak and blue breeks, fornald. sog. 1, 324. heldumaffr, cloaked man, 1, 325. when he desired to drink of mimi's fountain, he was obliged to leave one of his eyes in pawn, sfem. 4% sn. 15^ in saxo, p. 12, he a^-pears as cprcndaevus, altera orhus oculo; p. 37, armipotens, uno semper contentus ocello; p. 138, sencx ortus ocidis, hispido amictu. so in the sagas: kom]?ar masr gamall, miok orsspakr, einsynn ok aatgdapr, ok hafsi hatt sisan; there came an old man, very word-wise, one-eyed and sad-eyed, and had a w

ga in saxo, p. 12, tells prettily, how the mind old god takes up a proteg^ in his cloak, and carries him through the air, but hading, peeping through a hole in the garment, observes that the horse is stepping over the sea-waves. as for that heklumad'r of the hat with its rim turned up, he is our hakolberend at the head of the wild host, who can at once be turned into a gothic^ conf. tritas in the fountain, kulin in hofer 1, 290. ace. to the popiilar religion, you must not look into running water, because you look mgod's eye, tol)ler's appenzel p. 369; neither must you point at the stars with your fingers, for fear of sticking them into the angels' eyes. 2 there is a swed. miirchen of greymantle (grakappan, molbech 14, who, like mary in german tales, takes one up to heaven and forbids th

d it has been shown that the form ought to be corrected into baldershrunno as well as the modern baldenhain to baldershain (zeitschr. f. d. alt. 2, 256; and bellstadt in the klingen district of schwarzburg-sondershausen was formerly baldersteti, schannat dioec. fuld. p. 244, anno 977 (see suppl. from the norse mythus of balder, as given by saxo, we learn that balder in the heat of battle opened a fountain for his languishing army: victor balderus, ut afflictum siti militem opportuni liquoris beneficio recrearet, novos humi laticcs terram altius rimatus aperuit, quorum erumpentes scatebras sitibundum agmen hianti passim ore captabat. eorundem vestigia sempiterna firmata vocabulo, quamquam pristina admodum scaturigo desierit, nondum prorsus exolevisse creduntur. this spot is the present bald

ndom had told of 1 a salzburg doc. of the tenth cent, in kleinniayrn p. 196: curtilem locum cum duobus pratis, quod piimti dicimus. 2 conf. schopflin's alsat. dipl. no. 748, anno 1285: in villa baldeburne. a westphal. doc. of 1203 (falke trad. corb. p. 566) names a place balderbroc, which might mean palus, campus balderi. phol. 227 balder; in that case the still surviving name has itself proved a fountain, whence the myth of balder emerges anew^ but the name of phol is established more firmly still. a heinricus de flioling frequently appears in the altacli records of the 13th century, mb. part 11, a eapoto de phoungcn, fhaling, in mb. 12, 56. go; this place is on the left bank of the danube below straubingen, between the two convents of altacli. i doubt if the polling in other records (and

5, 91. 11, 493 as well as vi<^dhegoddess of no mean rank^ the comparison of snowflakes to feathers is very old; the scythians pronounced the regions north of them inaccessible, because they were filled witli feathers (herod. 4, 7. conf. 31. holda then must be able to move througli the air, like dame herke. she loves to haunt the lake and fountain; at the hour of noon she may be seen, a fair white lady, hathing in the flood and disappearing; a trait in wiiich she resembles nerthus. mortals, to reach her dwelling, pass through the well; conf. the name wazzerholde? another point of resemblance is, that she drives about in a waggon. she had a linchpin put in it by a peasant whom she met; when he picked up the chips, they were gold* he

makers of brussels pray to her, that their work may keep as white as snow. in a folk-song of bretagne: notre dame marie, sur votre trone de neige (barzas breiz 1, 27. may not the otherwise unintelligible hildesheim legend of hillesnee (ds. no. 436) have arisen out of a holde sne^ if the name brunnenhold in the marchenbuch of allj. ludw. grimm 1, 221 is a genuine piece of tradition, it signifies a fountain-sprite [newborn babes are fetched by the nurse out oh dame holws j^ond; siippl* a similar legend in jul. schmidt's reichenfels p. 152. s this must be a purely heathen view. i suppose the christian sentiment was that expressed by marcellus in hamlet i. 1' no spirit dares stir abroad, the nights are wholesome &c. trans. holda, holle. 2c9 wives; it was already known to burcharj, and now in u

eth; according to the difference of story, her kind and gracious aspect is exchanged for a dark and dreadful one. again, holla is set before us as a spinning-wife; the cultivation of flax is assigned to her. industrious maids she presents with spindles, and spins their reels full for them over night; a slothful spinner's distaff she sets on fire, or soils it^ the girl whose spindle dropt into her fountain, she rewarded bountifully. when she 1 estor's oljerh. idiot, siib v- eiasm. alberus, fable 16* ea kamen ancli zu diesem lieer yiel weiber (lie sich forehten selir (were sore afraid, und trugen sichelii in der hand, frcm hulda hat sie ansgesandt' lnther's expos, of the epistles, basel 1 j22 fol()9' here cometh np dame hulde with the snout (potznase, botch-nose, to wit, nature, and goeth ab

may also be related. the elder zstorse tradition names him just as often, and in several different connexions. in one place, saxo, p. 40^ interweaves a mimingus, a' silvarum satyrus' and possessor of a sword and jewels, into the myth of balder and hother, and this, to my thinking, throws fresh light on the vidugauja (wood-god) above. the edda however gives a higher position to its mhnir: he has a fountain, in which wisdom and understanding lie hidden; drinking of it every morning, he is the wisest, most intelligent of men, and this again reminds us of' wielandes brunne. to il/imisbrunnr came oginn and desired a drink, but did not receive it till he had given one of his eyes in pledge, and hidden it in the fountain (ssem. 4^ sn. 17; this accounts for osinn being one-eyed (p. 146. in the yng

c voce compellat: seu pede rura teras, seu ponto carbasa tendas, infestos patiere deos, totum]^ue per orbem propositis inimica tuis elementa videbis^ it throws some light on the meaning of -run, that in as. also hirgrana or burgrunan stands for parcae and fiu'iae (lye sub v, and ul. epinal. 617. alaron. norni. 405 mandrake) out of wliich he is cut. wo now turn to some other names, about which the fountain of tradition flows more freely (see suppl. 3. istorni (fatae. the three fates are the subject of an independent and profound myth in the edda. collectively they are called the nornir, and singly, jjr&r, verffandi, sjculd, stem. 4. sn. 18. the term noni parca^l has not been discovered hitherto in any other dialect^ though undoubtedly it belongs to a genuine teutonic root, and is formed lik

e ivelrdsystirs (leyden's ed. edinb. 1801, p. 99; in warner's albions england (first printed 1616) we have' the vjeirdelves' probably meaning the parcae of the ancients. more native apparently is* the ive'ird lady of the woods' who, when asked for advice, prophesies out of her cave, percy's eeliques 3, 220-2.2 even in the north, urd'r must have been of more consequence than the other two, for the fountain by the sacred ash is named after her, ur&arhrunnr^ and beside it stands the hall from which the three norns issue; it is also' urd'ar orc5' word (ssem. 112) that is chiefly spoken of, and once' grimmar ur&ir' dira fata, is used impersonally, ssem. 216. these three virgins allot to every man his term of life' sha'pa monnum aldr; shop i ardaga (yeardays' sn. 18. ssem. 181^ i have elsewhere

literature. 412 wise women. brezeliande, by the fontaine cle barendon, dames faees in white apparel shew themselves, and begift a child, but one is spiteful and bestows calamity (san marte, leg. of arthur p. 157-8. 160. at olger's birth six vnse ivomcn appear, and endow; the last is named morgue. in the children of limburg mones anzeiger 1835, 169, when ectrites falls asleep in a meadow beside a fountain and a lime-tree, three wayfaring v)ivcs approach, and foretell the future. the ofr. romance of guillaume an court nez describes ho^v eenoart falls asleep in a boat, and three fays come and carry ]nm off. in burchard of worms they are still spoken of as three sisters or pareae, for whom the people of the house spread the table with three plates and three knives; conf. the' praeparare mensa

fu (ei dominus largitus est successuum bellicorum texturas, this is quite heathen phraseology, only putting god in the place of wyrd. gottfried (trist. 4698, in describing blicker of steinach's purity of mind, expresses himself thus: ich wsene, daz infeinen ze wunder haben gespunnen und haben in in ir hrunnen geliutert und gereinet* i ween that fays spun him as a wonder, and cleansed him in their fountain. saxo gram. p. 102 uses the latin words parca, nympha, but unmistakably he is describing norns' mos erat antiquis, super^ the hymn to mercury 550-561 names individually some other ^oipm. still three in nuud)er, winrjod maidens dwelling on parnassus, their heads besprinkled with white meal, who prophesy when they have eaten fresh divine food (ijselni/ t5a)sr]v) of honey. otherwise they are

unginn er visom vafrloga (seem. 110, conf. 1 some people think gerdrut, gerdraut, an unchristian name. frau trmle (kinderm. 43^ flogel, gesch. des groteskekom. p. 23. 424 wise women. 107. before this menglos, nine virgins kneel, sit, and sing; sacrifice is offered to them all (111; conf, ch. xxxvi. then vebiorg shialdmccr appears in fornald. sog. 1, 384. and vro babehilt, whom dietrich finds at a fountain, asleep (as sigurd found brynhild, and who gives him healing salves, and foretells his fate (ecke 151 160, must also be reckoned among norns or valkyrs. the valkyrs bestowed on their favourites, as staufenberger's lover did on him (p. 419, victory and protection in battle (sigrun hlifsi honom opt sisan i orrostom, soem. 142; this relation is technically expressed by vcrja (tueri 134; they

nib. 1476, 1) by way of simile again: sie swebten sam die vogele uf der fluot. it is true, our epic names only two of them (the danish story only one, the 2visiu wip, hadburc and sigelint^ but one of them begins to prophesy, and their garments are described as' wnnderlich' 1478, 3. the myth of volundr we meet with again in an ohg. poem, which puts doves in the place of swans: three doves fly to a fountain, but when they touch the ground they turn into maidens, wielant removes their clothes, and will not give them up till one of them consents to take him for her husband. in other tales as widely diffused, young men throw the shift, ring or chain over them, which turns them into siuans? when tlie resumption of human shape cannot be effected completely, the hero retains a sivan-wing; evidence

me stories about them closely resemble those of the swan-maids. stoyan finds three samodivy bathing, removes their clothes, restores those of the two eldest, but takes the youngest (mariyka) home, and marries her. st. john christens her first child, and asks her to dance as do the samodivy. but she cannot without her 'samodivski drekhi' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoe

3 8 INITIATION CEREMONY

the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals. for the king of all previously placed before the polymorphous world, a type intellectual, incorruptible, the imprint of whose form is

form is sent forth through the world, by which the universe shone forth decked with ideas all various of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. they are intellectual conceptions from the paternal fountain, partaking abundantly the brilliance of fire in the culmination of unresting time. but the primary self-perfect fountain of the father poured forth these primogenial ideas. these being many ascend flashingly into the shining worlds, and in them are contained the three supernals. because it is the operator, because it is the giver of life-bearing fire; because it filleth the life producing

4 7 INITIATION CEREMONY

d there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing forth the generation of multifarious matter. heg: conducts practicus to foot of the hierophant's throne and hands to the practicus the solid pyramid of the elements. hiero: this pyramid is attributed to the four elements. on the four triangles are their names, asch, fire; mayim, water; ruach, air

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

n and cosmic wisdom. this brings about a state of mind in which energies can flow between the dimensions. you are in your most relaxed state when your brain is generating alpha waves. they oscillate about ten times per second (the range is eight to 13 cycles per second) and are less common in our modern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rosescented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important. invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of prepar

at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like

uiet, safe place for meditation where you will not be disturbed and can fall asleep without coming to any harm, if you naturally drift from a meditative to a sleep state. choose a time when you are not too tired and before you begin, have a bath to which a few drops of sandalwood or ylang ylang oil are added for heightened psychic awareness. for the meditation, use a focus, for example a bubbling fountain or water feature, fragrant herbs or flowers, such as lavender or roses, or a scented candle of jasmine, apple blossom, lilac or neroli (you can easily make a water feature by setting up a very small electric pump in a deep container in which you place crystals, greenery, perhaps a tiny statue and some plants) you can work either alone or as a group, sitting in a circle round the focus, so

ABRAMELIN1

ficulty. the fifth, named abimelu, operated by the means and aid of demons, to whom he prepared statues, and sacrificed, and thus they served him with their abominable arts. in arabia they made use of plants, of herbs, and of stones as well precious as common. the divine mercy inspired me to return thence, and led me to abramelin, who was he who declared unto me the secret, and opened unto me the fountain and true source of the sacred mystery, and of the veritable and ancient magic which god had given unto our forefathers. also at paris i found a wise man called joseph, who, having denied the christian faith, had made himself a jew. this man truly practised magic in the same manner as abramelin, but he was very far from arriving at perfection therein; because god, who is just, never grante

ABRAMELIN2

ypeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. the sages and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. but with all this, not one among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself; and, like a jealous god, he h

ALEISTER CROWLEY ACROSS THE GULF

e old eunuch, rushing in, would belabour him with his staff. how well i recall that room! large was it and lofty; and there were sculptured pillars of malachite and lapis-lazuli and of porphyry and yellow marble. the floor was of black granite; the roof of white marble. on the southern side was my couch, a softness of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to stir. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my gua

bowed herself before me and cooked me the fishes with that fire that renders water luminous and sparkling. also she plucked me dates from the tree, and i ate thereof. thus was i much comforted; and when i had eaten, she took my head upon her lap, and sang me to sleep; for her voice was like the ripple of the lakes under the wind of spring and like the bubbling of a well and like the tinkling of a fountain through a bed of moss. also she had deep notes like the sea that booms upon a rocky shore. so long, long, long i slept. now when i awoke the nymph had gone; but i took form my bosom a little casket of certain sacred herbs; and casting a few grains into the pool, repaid her for her courtesy. and i blessed her in the name of our dead lady isis, and went on in the strength of that delicious

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

st always possible to trace the error to one's own self-willed and insolent presumption in insisting that events shall accommodate themselves to our egoism and vanity. it is comically unscientific to adduce 173 examples of the mistakes of the diviners as evidence that their art is fatuous. every one knows that the simplest chemical experiments often go wrong. every one knows the eccentricities of fountain pens; but nobody outside evangelical circles makes fun of the cavendish experiment, or asserts that, if fountain pens undoubtedly work now and then, their doing so is merely coincidence. the fact of the case is that the laws of nature are incomparably more subtle than even science suspects. the phenomena of every plane are intimately interwoven. the arguments of aristotle were dependent o

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e exceeded my duty in anything that i have said to deter students from undertaking so dangerous a course as yoga. it is, of course, much safer if you are in a position to pursue in the indian jungles, provided that your health will stand the climate and also, i must say, unless you have a really sound teacher on whom you can safely rely. but then, if we once introduce a teacher, why not go to the fountain-head and press towards the knowledge and conversation of the holy guardian angel? in any case your indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the holy guardian angel. in any case t

ALEISTER CROWLEY SEPHER SEPHIROTH

s (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) h

hdraw, retire qmx flour, meal xmq 149 the living gods (cf. 154) myyx myl) a beating of the breast; a noisy striking dpsh to make wrinkled +mq 150 soothsayer (lit. gone who knows h) ynw(dy a walking shoe l(n thine eye( gis h written. see 160& i.r.q. 652) kny( nest nq to darken, dim mm( wing, skirt; winged pnk 151 hyh) spelt in full hh dwy hh pl) hwhy of the gods is one hwhy dx) hwhy myhl) hwhy the fountain [of living waters (jer. 17:13) hwqm a standing upright, stature hmwq jealous )nq 152 the bringing-forth one )ycwmh residence, station bycn 154 elohim of lives (cf. 149) myyx myhl) 155 adonai the king: a divine name of malkuth (cf. 65& 361) klm ynd) the faithful friend nm)n dwd the beard( gcorrect h (s.d. 2:1 et seq )nqd letters of the cherubic signs c n+ w a seed hnq 156 the number of let

plicity hlpkm a slipping, falling hlypn 176 an advisor, counselling c(wy to eternity mlw(l illegitimate lwsp trial, temptation nwysn 177 lord of lords mynwd)h nwd) the garden of eden nd( ng to cry out for help q(z plenitude of plenitudes ywlmh ywlm 178 the lower part, the loins myclx good pleasure, choice, decision, will cpx quicksilver yx psk constant, fixed (wbq 179 a binding hdq( 180 a spring, fountain (ct. 4:15; see 143) nyy(m 181 vicious; faulty hlwsp 182 a jealous (or, zealous) god (deut. 4:24 )nq l) outcry, clamour hq(z layer of snares; supplanter; jacob bq(y angel of the gods myhl)h k)lm passive (as opposed to lbqxm= active) lybqm 184 ancient time; eastward ldqn to number; to visit; to inspect dqp 186 qoph: the back of the head; an ape pwq a stone of stumbling, a rock to fall over

the inept and the profane (lit. gto idols h, as likenesses of men or animals *mylyspl to gather, draw together *mcmc 822 chambers, rooms *myrdx 823 an image of stone, a shaped stone (lev. 26:1) tyk#m nb) letters [of the alphabet] twytw) 824 gemanations h (lit. gcarvings h; cf. 224 *myqwqx channels, pipes *my+hr 826 trial, temptation *nwysn contraction *mwcmc 827 meditation twddwbth 830 a spring, fountain (ct. 4:15; see 143 *nyy(m 831 aleph: an ox; a thousand *pl) 832 white crystal ryps tnbl the lord is a man of war: hwhy is his name hwhy hmxlm #y) hwhy wm# 833 holy living creatures: the angelic choir of kether #dqh twyx passing over error(#pr l( hbw( 834 paths *mykrd 835 the arms of the world (i.e. the universe, the everlasting arms mlw( tw(wrz 837 the profuse giver: a title of kether lz

ALEISTER CROWLEY TAO TEH KING

eed to refer to the text from the point of view of scholarship. i had merely to paraphrase his translation in the light of actual knowledge of the true significance of the terms employed. anyone who cares to take the trouble to compare the two versions will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate 13 obscurity of prejudice, and let loose a fountain and a flood of living light, to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical flame((weh note: in other words, crowley used meditation and visions to attain a mental unity with the text and lao tzu's mind at the point of the original writing. this may account for crowley's strange way of identifying ko yuen (lao-tzu) as himself in his liber xxi and

eth men and nurtureth them; the small state wisheth the good will of the great, and offereth service; thus each gaineth its advantage. but the great state must keep silence. 67 chapter lxii the workings of the tao. 1. the tao is the most exalted of all things. it is the ornament of the good, and the protection and purification of the evil((cf 'soul of goodness in things evil) 2. its words are the fountain of honour, and its deeds the engine of achievement. it is present even in evil. 3. though the son of heaven were enthroned with his three dukes appointed to serve him, and he were offered a round symbol- of-rank as great as might fill the hands, with a team of horses to follow, this gift were not to be matched against the tao, which might be offered by the humblest of men. 4. why did they

ALEISTER CROWLEY THE HEART OF THE MASTER

thou as artemis to pan! read thou in the "book of the law, and break through the veil of the virgin! iii. this is the harmony of the universe, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not

ALEISTER CROWLEY THE I CHING

istressed; the great man acts. but rhetoric is far removed from facts. bare buttocks- tree stump- valley- hopes decay. embarrassed king, be quiet and sincere! rocks, thorns- come home, and find thy wife astray. even with friends the course is hard to steer. rebellion? honesty has nought to fear. bound? on the brink? repent and take thy way! 48 the zing hexagram moon of air- zing: well; the common fountain of increase. if kept with care, its virtues never cease. muddy or dried, what use? beware decay. leaky: for shame! the worker is disgraced. clear, but unused; how senseless is the waste! well laid and lined, how noble the display. come drink the water- cold, pellucid- chaste. here to the brim it bubbles- go thy way! 49 the ko hexagram water of sun- ko: change; men doubt until their dullne

ALEISTER CROWLEY THE LOST CONTINENT

zro, but in its first state the gesture is a twiddling of the thumbs. in its second, it is a rapid twittering of the fingers, and in its third state of distillation it is a screwing of the hands together. within the spheres it sublimes suddenly in the air as a snaky powder (4) of silver, which immediately turns to an iridescent fluid (5) that is forced up, by its own need of expansion, through a fountain into the temple, on whose floor it lies (6) in a semi-solid condition. expert priests gather this in their hands, and rapidly shape it into its seventh state, when it is a knife of diamond, but alive. an instrument like a mexican machete is used to carve rocks. the edge shears them, the back smooths them. the rock behaves exactly like wax, responsive to the lightest touch. what is not use

ALEISTER CROWLEY THE QABALAH

o kether; the letter y itself to chokmah, the father of microprosopus; the letter h, or the supernal he to binah, the supernal mother; the letter w to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of w; lastly, the letter h, the inferior he to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth s kabbala denudata, and study for themselves.26 it should not prove easy; frater p, after years of study, confessed: i cannot get much out of von rosenroth; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von rosenroth himself never understood in any deeper sense. as a book of reference to

ALEISTER CROWLEY THE SWORD OF SONG

ds not pierced, but grasping! to hoist high children on cross of agony, 115 i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts. but why revile (you urge me) in that vicious style 120 the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul? perhaps you know how mystic doctrines melt the snow of any faith: redeem it to 125 a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing and choose to know instead. but, to that terror vague and dread, 130 external worship; all my life war to the knife! war to the knife! no! on the other hand the buddha says: i m surprised at you! how could a person accept my law and still 135 use hatred, the sole means of ill, in truth s defence? in

, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4 the maiden is blind. our father: she shall be what she doth not. and a second virgin came forth to him and said: the second riddle: detegitur yod. quoth our father: the moon is full. so also a third virgin the third riddle: man and woman: o fountain of the balance! to whom our father answered with a swift flash of his sword, so swift she saw it not. came a fourth virgin, having a fourth riddle: what egg hath no shell? and our father pondered a while and then said: on a wave of the sea: on a shell of the wave: blessed be her name! the fifth virgin issued suddenly and said: i have four arms and six sides: red i am, and gold. to whom ou

ALEISTER CROWLEY EQ I 1

reveal the stars of unutterable and uttermost joy! i am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. i am alone, and stand amongst the ghosts of the dead, and laugh at the shivering of the shades, for the heart of my laughter pulseth as a mighty fountain of blood clothing the shadows of night with the spirit of unutterable and uttermost joy! i am alone, yea alone, one against all; yet in my sword have i all things; for in it lives the strength of my might, and if joy come not at my beckoning, then joy shall be slain as a disobedient slave, and if sorrow depart not at my command, then shall sorrow speed through the valley of death as a foe

ALEISTER CROWLEY EQ I 5

i itself to chokmah, the father of microprosopus; the letter h, or "the supernal he" to binah, the supernal mother; the letter v to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of v, the hebrew vau; lastly, the letter h, the "inferior he" to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth's "kabbala denudata" and study for themselves. it should not prove easy; frater p, after years of study, confessed "i cannot get much out of rosenroth; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von rosenroth himself never understood in any deeper sense. as a book of reference to the h

s! by the river-side thou camest unto me; ho, the secret night when i stared into the water under the moon, singing and tumbling on its way to the sea! the soft stream flowed under the milky stars, and there were poplars by the water-side, gazing upon themselves; but i was blind, blinder than wood, more silent than the moon; and so thou camest to me! oh, my darling, my little rose-lipped darling, fountain-cool thy hands, and thine eyes bright with celestial fire drawn from the world's heart! oh, my little one, come to me here in the great slow silences, in the radiant dimness of the after-glow of the passionate ache of the world; i am pan no more, but the virgin of the starlight of the world. her in the silence, in the great, green woods, lie thou with me! slumber with me to-night under th

ALEISTER CROWLEY EQ I 5

e asp that has stolen into the cradle of the babe. glory unto thee, who art twined about the world as the vine that clingeth to the bare body of a bacchanal. also, though i be planted so firmly upon the earth, yet is my blood wine and my breath fire of madness. with these wings, though they be but little, i lift myself above the crown of the yod, and being without fins i yet swim in the inviolate fountain. i disport myself in the ruins of eden, even as leviathan in the false sea, being whole as the rose at the crown of the cross. come ye unto me, my children, and be glad. at the end of labour is the power of labour. and in my stability is concentrated eternal change. for the whirlings of the universe are but the course of the blood in my heart. and the unspeakable variety thereof is but my

ssence of the ecstasy of stars. 168 yet a third time am i led to him, prostrating myself seven times at every step. there is a perfume in the air, reflected down even to the body of the seer. that perfume thrills his body with an ecstasy that is like love, like sleep. and this is the song: i am the child of all who am the father of all, for from me come forth all things, that i might be. i am the fountain in the snows, and i am the eternal sea. i am the lover, and i am the beloved, and i am the first-fruits of their love. i am the first faint shuddering of the light, and i am the loom wherein night weaveth her impenetrable veil. i am the captain of the hosts of eternity; of the swordsmen and the spearmen and the bowmen and the charioteers. i have led the armies of the east against the armi

ALEISTER CROWLEY EQUINOX EQ I 1 2

ce. certain curious phenomena which i have noticed at odd times "e.g. on thursday night but did not think proper to record must be investigated. it seems quite certain that meditation-practices profoundly affect the sexual process: how and why i do not yet certainly know. 2.45. rubbish! everything perfectly normal. difficult, though, to keep mantram going. 3.0. am sitting on the brink of the big fountain in the luxembourg. this deadness of the whole system continues. to explain. normally, if the thought be energetically directed to almost any point in the body, that point is 26 felt to pulse and even to ache. especially this is the case if one vibrates a mantra or magical name in a nerve-centre. at present i cannot do this at all. the prana seems equilibrated in the whole organism: i am v

all. the prana seems equilibrated in the whole organism: i am very peaceful just as a corpse is. it is terribly annoying, in a sense, because this condition is just the opposite of dharana; yet one knows that it is a stage on the way to samadhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain.(p.s. i now remember that i forgot to rise and give the sign. 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars abounding, revolving, whirling forth, crying aloud for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the s

. i will starve in the street before i pander to the vileness of the men among whom i live oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a slender fountain playing in thy courts of marble and of malachite, of jasper, of topaz, and of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 35 9.0. arrived at panth on, to breakfast on coffee and biroche and a peach

tiphereth, that of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the other involuntary suffering. one is freewill, the other karma; and that in a wider sense than that of suffering. the ritual dclxxi will still be applicable: indeed, it may be considered sufficient; but of course it must be lived as well as performed.(i must here complain of serious trouble with fountain pens, and the waste of priceless time fixing them up. they have been wrong throughout the whole operation, a thing that has not happened to me for near eight years. i hope i've got a good one at last yes, thank god! this one writes decently. 43 4.15. somehow or other i have got off the track; have been fooling about with too many odd things, necessary as they may have been. i had better

e soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will "whirling forth with re-echoing roar, so that it may comprehend with 55 invincible will ideas omniform, which flying forth from that one fountain issued: whose foundation is one, one and alone. as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow of the magic knife, etc. etc. etc. we can regard the western system as the essential one. yet of course pranayama, for one thing, has its own definite magical effect, apart from teaching the pr

ng my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-exte

t bear the brilliance of things. the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-extension 135 of their sum with the all, that transcends the deadly opposites; change which implies decay, stability which spells monotony. i understand all the psalms of benediction; there is spontaneous praise, a fountain in my heart. the authors of the psalms must have known something of this illumination when they wrote them. 9.30. it seems, too, that this operation is transformed. i suppose it must read as a patchwork of most inharmonious colour, a thing without continuity or cohesion. to me, now, it appears from the very start a simple direct progress in one straight line. i can hardly remember that th

ALEISTER CROWLEY EQUINOX EQ I 2

i am inclined to believe that this effect (alpha) is the true effect; and that ludlow's "access of self-consciousness" is but the same operating on the organization of a man evidently nervous and timid. 44 vi "the intelligible is the principle of all section "the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform; which flying forth from that one fountain issued; for from the father alike was the will and the end (by which are they connected with the father according to alternating life, though varying vehicles. but they were divided asunder, being by intellectual fire distributed into other intellectuals. for the king of all previously placed before the polymorphous world a type, intellectual, incorruptible, the imprint of whose form is s

form is sent forth through the world, by which the universe shone forth decked with ideas all-various, of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation "they are intellectual conceptions from the paternal fountain partaking abundantly of the brilliance of fire in the culmination of unresting time "but the primary self-perfect fountain of the father poured forth these primogenial ideas "the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world- zoroaster. the alleged annihilation of time and sp

passes still the secret ways of earth; she kissed will blake beneath the hill, robbed shelley's heart of mirth. but i have stopped with love her lips, and as into my arms she slips, i clip her close, and take my fill of joy to make new birth. iv oh, holloa! holloa! the hills among, and holloa! down the dale: i bear a golden lyre full-strung with heart-strings bright and pale. i've lilies from the fountain-head, and purple flags and roses red, and all the songs of pan have flung their fragrance in my tale. v and but as yesterday it seems she tripped me as i ran, and scattering all my half-fledged dreams, hailed me a foolish man. perchance my dreams shall wing their way to some such other fool, perfay- god stop his mouth to still his screams, and help him if he can! 132 vi under the willows

ALEISTER CROWLEY EQUINOX EQ I 3 3

twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life, and whose breath enkindleth the byss and the abyss. i know thee! o thou fountain-head of fierce aethyr, in the pupil of whose brightness all things lie crouched and wrapped like a babe in the womb of its mother. 12. o thou sovran mother of the breath of being, the milk of whose breasts is as the fountain of love, twin-jets of fire upon the blue bosom of night. i know thee! o thou virgin of the moonlit glades, who fondleth us as a drop of dew in thy lap, ever watchful

nor the warrior shout that rocketh the byss of space! i deny thee by the powers of mine understanding; raise me in the unity of thy might, and suckle me at the swol'n breasts of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 7. o thou god of the nothingness of all things! thou who art neither the golden bull of the heavens; nor the crimsoned fountain of the lusts of men: o thou who reclinest not upon the 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 t

! i adore thee, evoe! i adore thee, iao! o thou dancer with gilded nails, that unbraidest the star-hair of the night! i adore thee, evoe! i adore thee, iao! o thou moonlit pearl of rapture, clasped fast in the silver hand of the dawn! i adore thee, evoe! i adore thee, iao! o thou wanton mother of love, that art mistress of the children of men! i adore thee, evoe! i adore thee, iao! o thou crimson fountain of blood, that spoutest from the heart of creation! i adore thee, evoe! i adore thee, iao! o thou warrior eye of the sun, that shooteth death from the berylline byss! i adore thee, evoe! i adore thee, iao! 63 o thou witch's hell-broth of hate, that boilest in the white cauldron of love! i adore thee, evoe! i adore thee, iao! o thou ribbon of northern lights, that bindest the elfin tresses

e, 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 thee, iao! o thou snow-white chalice of love, thou art filled up with the red lusts of man! i adore thee, evoe! i adore thee, iao! o thou fragrant garden of joy, firm-set betwixt the breasts of the morning! i adore thee, evoe! i adore thee, iao! o thou pearly fountain of life, that spoutest up in the black court of death! i adore thee, evoe! i adore thee, iao! o thou brindle hound of the night, with thy nose to the sleuth of the sunset! i adore thee, evoe! i adore thee, iao! o thou leprous claw of the ghoul, that coaxest the babe from its chaste cradle! i adore thee, evoe! i adore thee, iao! o thou assassin word of law, that art written in ruin of eart

ALEISTER CROWLEY EQUINOX EQ I 3

pp; vol. ii, 396 pp. the turba philosophorum, or assembly of the sages. an ancient alchemical treatise, with the chief readings of the shorter codex, parallels from greek alchemists, and explanations of obscure terms. translated, with introduction and notes, by a.e. waite. crown 8vo, 4s. 6d. net. a great symposium or debate of the adepts assembled in convocation. the work ranks next to gober as a fountain-head of alchemy in western europe. it reflects the earliest byzantine, syrian and arabian writers. this famous work is accorded the highest place among the works of alchemical philosophy which are available for the students in the english language. the new pearl of great price. the treatise of bonus concerning the treasure of the philosopher's stone. translated from the latin. edited by a

ed it, of course. yet the fact seemed to surprise him. important, though, for my thesis. here at least is one part of the body whose absence in nowise diminishes the range of the sensorium_ soul_ what shall we call it "chi" some important glands, of course, rule a man's whole life. others again_ what use is a lymphatic to the soul? to "chi? 123 well, we must deal with the glands in detail, at the fountain-head, in the brain. 11.20. my writing seems to irritate him. daren't give drugs. he flushes and pales too easily. absence of skull? now, a little cut and tie_ and we shall see. n.b_ to keep this record very distinct from the pure surgery of the business. 11.22. a concentrated, sustained yell. it has quite shaken me. i never heard the like "all out" too, as we used to say on the cam; he's

ALEISTER CROWLEY EQUINOX EQ I 4 2

e town. and now that unutterable thirst which characterises hasheesh came upon me. i could have lain me down and lapped dew from the grass. i must drink, wheresoever, howsoever. we soon reached home- soon, because it was not five squares off from where we sat down, yet ages, from the thirst which consumed me and the expansion of time in which i lived. i came into the house as one would approach a fountain in the desert, with a wild bound of exultation, and gazed with miserly eyes at the draught which my friend poured out for me until the glass was brimming. i clutched it- i 252 put it to my lips. ha! a surprise! it was not water, but the most delicious metheglin in which ever bard of the cymri drank the health of howell dda. it danced and sparkled like some liquid metempsychosis of amber;

n the iron floor. the fiends had departed, the cradle was gone. i stood alone, staring into immense and empty spaces. presently i found that i was in a colossal square, as of some european city, alone at the time of evening twilight, and surrounded by houses hundreds of stories high. i was bitterly athirst. i ran to the middle of the square, and reached it after an infinity of travel. there was a fountain carved in iron, every jet inimitably sculptured in mockery of water, yet dry as the ashes of a furnace "i shall perish with thirst" i cried "yet one more trial. there must be people in all these immense houses. doubtless they love the dying traveller, and will give him to drink. good friends! water! water" a horribly deafening din poured down on me from the four sides of the square. every

ALEISTER CROWLEY EQUINOX EQ I 6

lust and life, left the mild maiden a rejoicing wife. 13 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, su

. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globes that drip from lips of cool crevasses, to clothe them with the virgin robes of mosses, flowers, and grasses. o spheres compact of fire and dew, lamps of the hollows of the mountain, what dream angelic fathered you on what celestial fountain? nay! but i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious delight- acclaim the sun across the menaces of sirius! 46 doth not

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ne" who has so many names, and yet whose names and whose very nature are unknown. he is the 'initiator' called the 'great sacrifice' for, sitting at the threshold of light, he looks into it from within the circle of darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. why does the solitary watcher remain at his self-chosen post? why does he sit by the fountain of primeval wisdom, of which he drinks no longer, for he has naught to learn which he does not know aye, neither on this earth, nor in its heaven? because the lonely, sore-footed pilgrims, on their journey back to their home, are never sure, to the last moment, of not losing their way, in this limitless desert of illusion and matter called earth-life. because he would fain show the way to

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

e our being, and with which are identified in consciousness. we know ourselves to be divine. one after another the sons of god have entered into their heritage and found themselves sensitive to the world plan. they have, though steadfastness in contemplation, equipped themselves to act as interpreters of the universal mind and as intermediaries between the non-telepathic multitude and the eternal fountain of wisdom. to the illuminates of the world, to the intuitive thinkers in all fields of knowledge, and to the telepathic and inspired communicators can be traced the best that man now knows, the origin of the great world religions, and the triumphs of science. this telepathic communication must not be confused with mediumship, or with the mass of so-called inspirational writings, which are

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

rt. i had a very good mezzo soprano voice in those days with a wide range and exceedingly well trained. i lost it in singing in smoke filled rooms. i suppose i sold more packages of cigarettes than a tobacco store. i had a grand time leading the hymns at every meeting. soldiers are flippant and it was not long before i learnt that when they shouted for the "chicken hymn" they meant "foul i to the fountain fly" etc, and that the hymn dealing with the "child she-bear" referred to the line "can a woman's tender care cease towards the child she bear" we used moody and sankey's hymn book which, from its really lovely, lilting tunes, has its points but as literature and poetry it is just too awful. i remember one night at chakrata i had announced the hymn "shall we gather at the river" which goe

AN INTRO TO STUDY OF THE KABALAH

alphabet" of rabbi akiba" the gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of the kingdom" the teaching of the kabalah has been considered to be grouped into several schools, each of which was for a time famous. i may mention--the school of gerona, 1190 to 1210, of rabbi isaac the blind, rabbis azariel and ezra, and moses nachmanides. the school of segovia of rabbis jacob, abulafia (died 1305, shem tob (died 1332, and isaac of akko. the s

s, angels, planetary spirits, and the guardians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the insupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe; they endure every stage of existence, of separation from the divine fountain, to be at last once more indrawn to the godhead, the father, whence they emerged upon a pilgrimage; they follow a regular succession of evolution and involution, even as the divine passes ever along in successive periods of outbreathing and inbreathing, of manifestation and of repose. of divine repose, or chaos, the human intellect can form no conception, and only the highly spiritual man

st. jerome says it was a doctrine of the early christian church taught only to a select few believers, and origen was of opinion that without transmigration, the incidents of the struggle between esau and jacob before birth, genesis 25, v. 22, and the reference to jeremiah in the mother's womb could not be explained, jer. i. 5. the kabalah then teaches that the egos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source: zohar i. 145, 168; ii. 97. now what is it that dwells for a time in this 'coat of skin" as genesis in chapter 3, v. 21, calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, an

BASIL VALENTINE TWELVE KEYS

substance from which it was already derived by those ancient sages, to whom the secret of our art was first revealed by god for the health and happiness of earthly life. let me assure you that i fully intend to fulfil my promise, and to be as plain with you as the rules of our art permit, not misleading you by sophistical deceptions, but opening up to you the spring of all blessings even unto the fountain head. i propose to set forth what i have to say in a few simple, straightforward words, for i am no adept in the art of multiplying words; nor do i think that exuberance of language tends to clearness; on the contrary, i am convinced that it is many words that darken council. let me tell you, then, that although many are engaged twelve keys of basil valentine 8 of 95 in the search after t

w and evermore. amen. when the old man had thus spoken, he vanished from their sight. but all who had heard him went each man to his house, and meditated on his words by day and by night. twelve keys of basil valentine 23 of 95 here follow the twelve keys of basilius valentinus, the benedictine, with which we may open the doors of the knowledge of the most ancient stone and unseal the most secret fountain of health. twelve keys of basil valentine 24 of 95 first key let my friend know that no impure or spotted things are useful for our purpose. for there is nothing in their leprous nature capable of advancing the interests of our art there is much more likelihood of that which is in itself good being spoiled by that which is impure. everything that is obtained from the mines has its value

s hunger is appeased, his spirit becomes more powerful than before, and his eyes glitter like the sun. his internal essence is now of inestimable value for the removing of all defects, and the healing of all diseases. he is pursued by the ten lepers, who desire to drink his blood; and all that are tormented with any kind of sickness are refreshed with this blood. for whoever drinks of this golden fountain, experiences a renovation of his whole nature, a vanishing of all unhealthy matter, a fresh supply of blood, a strengthening of the heart and of all the vitals, and a permanent bracing of every limb. for it opens all the pores, and through them bears away all that prevents the perfect health of the body, but allows all that is beneficial to remain therein unmolested. but let my friend be

his whole nature, a vanishing of all unhealthy matter, a fresh supply of blood, a strengthening of the heart and of all the vitals, and a permanent bracing of every limb. for it opens all the pores, and through them bears away all that prevents the perfect health of the body, but allows all that is beneficial to remain therein unmolested. but let my friend be scrupulously careful to preserve the fountain of life limpid and clear. if any strange water be mixed with it, it is spoiled, and becomes positively injurious. if it still retain any of the solvent which has been used for its dissolution, you must carefully purge it off. for no corrosive can be of the least use for the prevention of internal diseases. twelve keys of basil valentine 27 of 95 when a tree is found to bear sour and unwho

ul care, wherein also god the father, son, and holy ghost, shall give unto you whatsoever you need both in soul and body. concerning the first matter of the philosophical stone seek for that stone which has no fleshly nature, but out of which a volatile fire is extracted, whence also this stone is made, being composed of white and red. it is a stone, and no stone; therein nature alone operates. a fountain flows from it. the fixed part submerges its father, absorbing it, body and life, until the soul is returned to it. and the volatile mother like to him, is produced in her own kingdom; and he by his virtue and power receives greater strength. the volatile mother when prepared surpasses the sun in summer. thus the father by means of vulcan was twelve keys of basil valentine 73 of 95 produce

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

heart. samaya. rgya rgya rgya. 3. third stage [summon] by means of secret life stone and life wheel (316.4-317.3 "homage to glorious tamdrin! regarding the key points of the vow-holders lured like children by means of the secret life stone; toward the west of one s practice building, there is the red land which is cultivated from the land where the might demons reside. display the southern-facing fountain, and stir clay with red-colored water; offer the dust of the five precious things443 and the pleasant smell of incense. on the life-tree444 of a fortress which depends on a life-tree of cypress or yellow tree together with an arrow-length red banner on the peak, write the life stone mantra wheel in accordance with the secret tantra on red silk or red birch bark [using] a paste with the li

BLAVATSKY H P ANTHROPOGENESIS

ary, when earth is in possession of the three elemental kingdoms, we cannot speak for several reasons, one of which is, that, unless one is a great seer, or naturally intuitional, he will be unable to realise that which can never be expressed in any existing terms* hippocrates said that number seven "by its occult virtues tended to the accomplishment of all things, to be the dispenser of life and fountain of all its changes" the life of man he divided into seven ages (shakespeare, for "as the moon changes her phases every seven days, this number influences all sublunary beings" and even the earth, as we know. with the child, it is the teeth that appear in the seventh month and he sheds them at seven years; at twice seven puberty begins, at three times seven all our mental and vital powers

he caucasian or central asian mountains, it is far beyond these mountains to the north, that legend places the devs and peris; the latter the remote ancestors of the parses or farses. oriental tradition is ever referring to an unknown glacial, gloomy sea, and to a dark region, within which, nevertheless, are situated the fortunate islands, wherein bubbles, from the beginning of life on earth, the fountain of life (herbelot, p. 593; armenian tales, p. 35. but the legend asserts, moreover, that a portion of the first dry island (continent, having detached itself from the main body, has remained, since then, beyond the mountains of koh-kaf "the stony girdle that surrounds the world" a journey of seven months' duration will bring him who is possessed of "soliman's ring" to that "fountain" if h

e know, but ether- the fiery waters of space. fohat is the "son of ether" in its highest aspect, akasa, the mother-father of the primitive seven, and of sound or logos. fohat is the light of the latter. see book i* this "water" is the blood or fluid of life which animates the earth, compared here to a living body* occult teaching corroborates the popular tradition which asserts the existence of a fountain of life in the bowels of the earth and in the north pole. it is the blood of the earth, the electromagnetic current, which circulates through all the arteries; and which is said to be found stored in the "navel" of the earth[[vol. 2, page] 401 the unreachable land. water. it was the belt, the sacred himavat, which stretches around the world* she broke toward the setting sun from her neck*

m from prometheus. melia, decharme thinks, is the personification of the ash-tree, whence[[vol. 2, page] 520 the secret doctrine. according to hesiod, issued the race of the age of bronze (opera et dies, 142-145; and which with the greeks is the celestial tree common to every aryan mythology. this ash is the yggdrasil of the norse antiquity, which the norns sprinkle daily with the waters from the fountain of urd, that it may not wither. it remains verdant till the last days of the golden age. then the norns- the three sisters who gaze respectively into the past, the present, and the future- make known the decree of fate (karma, orlog, but men are conscious only of the present. but when gultweig comes (the golden ore "the bewitching enchantress who, thrice cast into the fire, arises each ti

is, and by many heads of allegorical monsters on the abraxas (gnostic) gems, with the head and beak of an eagle or a hawk (solar birds, denotes garuda's solar and cyclic character. his son is jatabu, the cycle of 60,000 years. as well remarked by c. w. king "whatever the primary meaning (of the gem with the solar lion and vowels) it was probably imported in its present shape from india, that true fountain head of gnostic iconography (gnostics, p. 218. the mysteries of the seven gnostic vowels, uttered by the thunders of st. john, can be unriddled only by the primeval and original occultism of aryavarta, brought into india by the primeval brahmins, who had been initiated in central asia. and this is the occultism we study and try to explain, as much as is possible in these pages. our doctri

akes the hebdomad (the septenary. two multiplied into itself produces four; and retorted into itself makes the first cube. this first cube is a fertile number, the ground of multitude and variety, constituted of two and four (depending on the monad, the seventh. thus the two principles of temporal things, the pyramis and[[vol. 2, page] 600 the secret doctrine. cube, form and matter, flow from one fountain, the tetragon (on earth) the monad (in heaven (see reuchlin "cabala" 1, ii. here reuchlin, the great authority on the kabala, shows the cube to be matter, whereas the pyramid or the triad is "form" with the hermesians the number four becomes the symbol of truth only when amplified into a cube, which, unfolded, makes seven, as symbolizing the male and female elements and the element of lif

was the full number of iao-sabaoth, the ten-lettered god? in lucian's auction, pythagoras asks "how do you reckon" the reply is "one, two, three, four "then, do you see" says pythagoras "in what you conceive four there are ten; then, a perfect triangle and our oath (tetraktis, four" or seven. why does proclus say in timaeus, c. iii "the father of the golden verses celebrates the tetractys as the fountain of perennial nature? simply because those western kabalists who quote the exoteric proofs against us have no idea of the real esoteric meaning. because all the ancient cosmologies- the oldest cosmographies of the two most ancient people of the fifth root race, the hindu aryans and the egyptians, adding to them the early chinese races (the remnants of the fourth or atlantean race- based th

us cycle of 4,320,000 years* the hebrew word for "week" is seven; and any length of time divided by seven would have been a "week" in their day, even 49,000,000 years, as it is seven times seven millions. but their calculation is throughout septiform[[vol. 2, page] 625 the hairy symbol. of macroprosopus, the ancient one (sanat, an appellation of brahma, that in every one of his hairs is a "hidden fountain issuing from the concealed brain "and it shineth and goeth forth through that hair unto the hair of microprosopus, and from it (which is the manifest quaternary, the tetragrammaton) his brain is formed; and thence that brain goeth into thirty and two paths (or the triad and the duad, or again 432. and again (v. 80 "thirteen curls of hair exist on the one side and on the other of the skull

analysis become positively overwhelming. that the belief of the author differs from ours can hardly invalidate the facts. he views the symbol from a purely natural standpoint, one perhaps a trifle too materialistic, because too much that of an ardent evolutionist and follower of the modern darwinian dogmas. thus he shows that "the student of bohme's books finds much in them concerning these seven fountain spirits and primary powers, treated as seven properties of nature in the alchemistic and astrological phase of the mediaeval mysteries* and adds "the followers of bohme look on such matter as divine revelation of his inspired seership. they know nothing of the natural genesis, the history and persistence of the wisdom* of the past (or of the broken links, and are unable to recognise the p

lower in his own mystic way "whatever the six forms are spiritually, that the seventh, the body (or substantiality, is essentially" these are the seven forms of the mother of all beings from whence all that is in this world is generated* and again in aurora xxiv. p. 27 (quoted in natural genesis "the creator hath in the body of this world generated himself as it were creaturely in his qualifying fountain spirits, and all the stars are. god's powers, and the whole body of the world consisteth in the seven qualifying or fountain spirits" this is rendering in mystical language our theosophical doctrine. but how can we agree with mr. g. massey when he states that "the seven races of men that have been sublimated and made planetary) by esoteric buddhism* may be met with in the bundahish as (1)

nted seven properties (or principles, in man, viz (1) the divine golden man (2) the inward holy body from fire and light, like pure silver[[vol. 2, page] 641 hypnotism is- satanism (3) the elemental man (4) the mercurial paradisiacal man (5) the martial soul-like man (6) the passionate man of desires (7) the solar man; a witness to and inspector of the wonders of the universe. they had also seven fountain spirits, or powers of nature" compare this jumbled account and distribution of western theosophic philosophy with the latest theosophic explanations by the eastern school of theosophy, and then decide which is the more correct. verily "wisdom hath builded her house, she hath hewn out her seven pillars (prov. ix, 1) as to the charge that our school has not adopted the seven-fold classifica

formed into niobe-atlantis, over which her son apollo, or the sun, reigns- with an iron rod, truly, since herodotus makes the atlantes curse his too great heat. this allegory is reproduced in its other mystic meaning (another of the seven keys) in the[[footnote continued on next page[[vol. 2, page] 772 the secret doctrine. never-ceasing tears of niobe, whose grief causes zeus to change her into a fountain- atlantis covered with water- is no less graphic as a symbol. niobe, let it be remembered, is the daughter of one of the pleiades (or atlantides) the granddaughter of atlas therefore (see "metamorphoses of ovid" book vi, because she represents the last generations of the doomed continent. a true remark, that of bailly, which says that atlantis had an enormous influence on antiquity "if th

BLAVATSKY H P COSMOGENESIS

f their sacred canon (lectures on the "science of religion" p. 185. max muller) but they have not fathomed it- and this is the complaint of the confucianists, as a very learned member of that body, in paris, complained in 1881[[vol. 1, page] xxvi introductory. if one turns to the ancient literature of the semitic religions, to the chaldean scriptures, the elder sister and instructress, if not the fountain-head of the mosaic bible, the basis and starting-point of christianity, what do the scholars find? to perpetuate the memory of the ancient religions of babylon; to record the vast cycle of astronomical observations of the chaldean magi; to justify the tradition of their splendid and eminently occult literature, what now remains- only a few fragments, said to be by berosus. these, however

s could be laid upon, destroyed. yet there remains enough, even among such mutilated records, to warrant us in saying that there is in them every possible evidence of the actual existence of a parent doctrine. fragments have survived geological and political cataclysms to tell the story; and every survival shows evidence that the now secret wisdom was once the[[vol. 1, page] xlv introductory. one fountain head, the ever-flowing perennial source, at which were fed all its streamlets- the later religions of all nations- from the first down to the last. this period, beginning with buddha and pythagoras at the one end and the neo-platonists and gnostics at the other, is the only focus left in history wherein converge for the last time the bright rays of light streaming from the aeons of time g

of occult science and symbolism, as it is the most complicated of glyphs. herein are enshrined more than a dozen symbols. to begin with, the whole pantheon of mysterious objects* every one of them having some definite occult meaning, extracted from the allegorical "churning of the ocean" by the hindu gods. besides amrita, the water of life or immortality "surabhi" the "cow of plenty" called "the fountain of milk and curds" was extracted from this "sea of milk" hence the universal adoration of the cow and bull, one the productive, the other the generative power in nature: symbols connected with both the solar and the cosmic deities. the specific properties, for occult purposes, of the "fourteen precious things" being explained only at the fourth initiation, cannot be given here; but the fo

generates light. see in the puranas brahma's "will" or desire to create; and in the phoenician cosmogony of sanchoniathon the doctrine that desire[[pothos, is the principle of creation. fohat is closely related to the "one life" from the unknown one, the infinite totality, the manifested one, or the periodical, manvantaric deity, emanates; and this is the universal mind, which, separated from its fountain-source, is the demiurgos or the creative logos of the western kabalists, and the four-faced brahma of the hindu religion. in its totality, viewed from the standpoint of manifested divine thought in the esoteric doctrine, it represents the hosts of the higher creative dhyan chohans. simultaneously with the evolution of the universal mind, the concealed wisdom of adi-buddha- the one supreme

ne" who has so many names, and yet whose names and whose very nature are unknown. he is the "initiator" called the "great sacrifice" for, sitting at the threshold of light, he looks into it from within the circle of darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. why does the solitary watcher remain at his self-chosen post? why does he sit by the fountain of primeval wisdom, of which he drinks no longer, as he has naught to learn which he does not know- aye, neither on this earth, nor in its heaven? because the lonely, sore-footed pilgrims on their way back to their home are never sure to the last moment of not losing their way in this limitless desert of illusion and matter called earth-life. because he would fain show the way to that reg

will) sketched the forms of all things that had been concealed but now came into view. and there went forth as a sealed secret from the head of ain soph, a nebulous spark of matter, without shape or form. life is drawn from below, and from above the source renews itself, the sea is always full and spreads its waters everywhere" thus the deity is compared to a shoreless sea, to water which is "the fountain of life (zohar iii, 290 "the seventh palace, the fountain of life, is the first in the order from above (ii. 261. hence the kabalistic tenet on the lips of the very kabalistic solomon, who says in proverbs ix, 1 "wisdom hath builded her house; it hath hewn out its seven pillars" whence then, all this identity of ideas, if there was no primeval universal revelation? the few points shown ar

oroastrians- is a natural consequence of its birth and origin. the adoption by the latin church of such symbols as the water, fire, sun, moon and stars, and a good many other things, is simply a continuation by the early christians of the old worship of pagan nations. thus odin got his wisdom, power, and knowledge, by sitting at the feet of mimir, the thrice-wise jotun, who passed his life by the fountain of primeval wisdom, the crystalline waters of which increased his knowledge daily. mimir "drew the highest knowledge from the fountain, because the world was born of water; hence primeval wisdom was to be found in that mysterious element("asgard and the gods" 86. the eye which odin had to pledge to acquire that knowledge may be "the sun, which enlightens and penetrates all things; his oth

trees, rivers, mounts or stars. the genius loci- a very late after-thought of the last sub-races of the fifth rootrace, when the primitive and grandiose meaning had become nearly lost- was ever the representative in his accumulated titles of all his colleagues. it was the god of fire, symbolised by thunder, as jove or agni; the god of water, symbolised by the fluvial bull or some sacred river or fountain, as varuna, neptune, etc; the god of air, manifesting in the hurricane and tempest, as vayu and indra; and the god or spirit[[vol. 1, page] 463 the cosmic gods. of the earth, who appeared in earthquakes, like pluto, yama, and so many others. these were the cosmic gods, ever synthesizing all in one, as found in every cosmogony or mythology. thus, the greeks had their dodonean jupiter, who

BLUE EQUINOX

notice that in his early meditations, all his thoughts will be under the tamo-guna, the principle of inertia and darkness. when he has destroyed all those, he will be under the dominion of an entirely new set of the type of rajo-guna, the principle of activity, and so on. to the advanced student a simple ordinary thought, which seems little or nothing to the beginner, becomes a great and terrible fountain of iniquity, and the higher he goes, up to a certain point, the point of definitive victory, the more that is the case. the beginner can think .it is ten o.clock. and dismiss the thought. to the mind of the adept this sentence will awaken all its possible correspondences, all the reflections he has ever made on time, as also the equinox 8 accidental sympathetics like mr. whistler.s essay;

BOOK T

and flaming torch. it symbolizes force- strength, rush, vigour, energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii. the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds

al. chesed of hb:v (convalescence, recovery from sickness; change for the better. herein do hb:lavyh and hb:klyal bear rule. xxx. the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or water-lilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of mars and scorpio for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; char

ected sources. geburah of hb:h (disappointment in love, marriage broken off, unkindness of a friend; loss of friendship. herein rule hb:lvvyh and hb:phlyh. xxxi. the lord of pleasure six of chalices an angelic hand, as before, holds a group of stems of water-lilies or lotuses, from which six flowers bend, one over each cup. from these flowers a white glistening water flows into the cups as from a fountain, but they are not yet full. above and below are sun and scorpio referring to the decan. commencement of steady increase, gain and pleasure; but commencement only. also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usu

gels hb:dmbyh and hb:mnqal reign. liv. the lord of love two of chalices a white radiant hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card. venus and cancer above and below. book t page 22 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 harmony of masculine and feminine un

CASE PAUL F THE BOOK OF TOKENS

by side. from the mixture of light and darkness do all things proceed, and i am prince of darkness as well as king of light. shall there be anything wherein i, the lord of all, have no dominion? 4 they see crookedly who know this not, and in their deluded minds they divide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power

f that achievement. then shall all things pass away for that man. and he shall behold all things anew. and the prince of darkness shall be cast into the lake of fire. for then shall that enlightened one see that the demon is but the shadow of the lord [150] comment on ayin* a y i n, pronounced ahyin. transcribed as" o. the number 70. meaning: eye. the renewing intelligence. 4 "the darkness is the fountain of existence" is based on a secondary meaning of ayin, o i n, which is "well, fountain, or spring. 5 "five-score and thirty, 130, is the numeration of ayin, o i n, which is here called" the wellspring of outward appearance" because ayin, o i n, means also "look, face, appearance, color. 130 is 13 multiplied by 10. 13 is a qabalistic number signifying unity, because achad "one, is written

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

n and cosmic wisdom. this brings about a state of mind in which energies can flow between the dimensions. you are in your most relaxed state when your brain is generating alpha waves. they oscillate about ten times per second (the range is eight to 13 cycles per second) and are less common in our modern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rose-scented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important [insert pic p053- invoking your protective angels to stand at the four corners of your magical circle, performing the

at any time for adaptability, versatility, innovation and originality. deities of the moon invoke these for gentle increase, power and banishing energies, fertility, intuition, magick and dreams. arianrhod arianrhod is a welsh goddess of the full moon and also of time, karma and destiny. she ruled over the realm of the celtic otherworld, called caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as we

uiet, safe place for meditation where you will not be disturbed and can fall asleep without coming to any harm, if you naturally drift from a meditative to a sleep state. choose a time when you are not too tired and before you begin, have a bath to which a few drops of sandalwood or ylang ylang oil are added for heightened psychic awareness. for the meditation, use a focus, for example a bubbling fountain or water feature, seite 48 wicca01.txt fragrant herbs or flowers, such as lavender or roses, or a scented candle of jasmine, apple blossom, lilac or neroli (you can easily make a water feature by setting up a very small electric pump in a deep container in which you place crystals, greenery, perhaps a tiny statue and some plants) you can work either alone or as a group, sitting in a circl

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

r in mcdonough, georgia, maintained that she was blessed by god with healing knowledge "she always said the lord told her what root to get" explained one of her patients "old aunt darkas said the lord gave her power and wisdom, and she used to fast for a week at a time"[15] some african americans acknowledged the supernatural sources that enabled them to perform healing works. mrs. emma dupree of fountain, north carolina, had been known since in her youth as "that little medicine thing" mrs. dupree ascribed her skills with healing plants to the "power of christ" who she believed was the source of all healing, and to the special events that accompanied her birth. her words recall folk traditions that can identify a healer according to a supernatural lineage\ 98\ when i was born, i was the s

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ept the goblet, which the virgin committed to the pages keeping) and went forth in our robes, upon the throne, which moved by itself as gently as if we passed through the air, till in this manner we came into the garden, where we all arose together. this garden was not extraordinarily curious, but it pleased me that the trees were planted in such good order. besides, there ran in it a most costly fountain, adorned with wonderful figures and inscriptions and strange charpage 31 acters (which, god willing, i shall mention in a future book. in this garden was raised a wooden scaffold, hung about with curiously painted figured coverlets. now there were four galleries made one over another; the first was more glorious than any of the rest, and therefore covered with a white taffeta curtain, so

o that besides the soldiers there was not a man left. now as soon as this was done, and silence had been kept for the space of five minutes, there came forth a beautiful snow-white unicorn with a golden collar (having on it certain letters) about his neck. in the same place he bowed himself down upon both his forefeet, as if hereby he had shown honour to the lion, who stood so immoveably upon the fountain, that i had taken him to be of stone or brass. the lion immediately took the naked sword which he had in his paw, and broke it in two in the middle, and the pieces of it, it seemed to me, sunk into the fountain; after which he roared for so long, until a white dove brought a branch of olive in her bill, which the lion devoured in an instant, and so was quieted. and so the unicorn returned

into the fountain; after which he roared for so long, until a white dove brought a branch of olive in her bill, which the lion devoured in an instant, and so was quieted. and so the unicorn returned to his place with joy. hereupon our virgin led us down again by the winding stairs from the scaffold, and so we again made our reverence towards the curtain. we were to wash our hands and heads in the fountain, and there to wait a little while in our order, till the king was again returned into his hall through a certain secret gallery, and then we were also conducted into our former lodging with choice music, pomp, state, and pleasant discourse. and this was done about four in the afternoon. but so that in the meantime the time might not seem too long to us, the virgin bestowed on each of us a

outright and curse my own slothfulness; yet i dressed myself, but my page was ready long before me, and ran out of the chamber to see how affairs might yet stand. but he soon returned, and brought with him this joyful news, that indeed the time was not yet, but i had only overslept my breakfast, they being unwilling to awaken me because of my age. but now it was time for me to go with him to the fountain where most of them were assembled. with this consolation my spirit returned again, so i was soon ready with my habit, and went after the page to the fountain in the aforementioned garden, where i found that the lion, instead of his sword, had a pretty large tablet by him. now having looked well at it, i found that it was taken out of the ancient monuments, and placed here for some special

many wounds inflicted on humankind, here by god s counsel and the help of the art flow i, a healing medicine. let him drink me who can: let him wash who will: let him trouble me who dare: drink, brethren and live) this writing might well be read and understood, and may therefore suitably be placed here, because it is easier than any of the rest. now after we had first washed ourselves out of the fountain, and every man had taken a draught out of an entirely golden cup, we were once again to follow the virgin into the hall, and there put on new apparel, which was all of cloth of gold gloriously set out with flowers. there was also given to everyone another golden fleece, which was set about with precious stones, and various workmanship according to the utmost skill of each artificer. on it

y this stood a small taper in an ivory candlestick. now although it was very small, yet it burnt continually, and was such that had not cupid, in sport, now and then puffed upon it, we could not have conceived it to be fire. by this page 48 stood a sphere or celestial globe, which turned clearly about by itself. next to this, a small striking-watch, and by that was a little crystal pipe or syphon-fountain, out of which perpetually ran a clear blood-red liquor. and last of all there was a skull, or death s head; in this was a white serpent, who was of such a length that though she wound about the rest of it in a circle, her tail still remained in one of the eyeholes until her head again entered the other; so she never stirred from her skull, unless it happened that cupid twitched a little a

unded to us by an old man, whether we resolved to abide by him in prosperity and adversity; which we having consented to with trembling, he further had us asked, whether we would give him our hands on it, which, when we could find no evasion, had to be so. hereupon one after another arose, and with his own hand wrote himself down in this book. when this also had been performed, the little crystal fountain, together with a very small crystal glass, was brought near, out of which all the royal persons drank one after another. afterwards it was held out to us too, and so to all persons; and this was called the draught of silence. hereupon all the royal persons presented us their hands, declaring that if we did not now stick to them, we should nevermore from now on see them; which truly made o

that i scarcely had enough time to find the stairs ended with such fear that i scarcely had enough time to find the stairs again, and take myself to the tower again. now whether the flames tarried any longer, or passed away again, i cannot say, for in this obscurity i did not dare venture abroad more. so i lay down on my mattress, and there being in the laboratory a pleasant and gently murmuring fountain, i fell asleep so much the sooner. and thus the fifth day too was concluded with wonders. page 67 the sixth day ext morning, after we had awakened one another, we sat together a while to discuss what might yet be the events to occur. for some were of the opinion that they should all be brought back to life again together. others contradicted this, because the decease of the ancients was n

imagined themselves to have the best of it, but i chanced to get a ladder, which afflicted me greatly, for it was twelve feet long, and pretty weighty, and i was forced to carry it, whereas the others could handsomely coil their ropes about them. and as for the wings, the old man joined them so closely onto the third group, as if they had grown upon them. hereupon he turned the cock, and then the fountain no longer ran, and we had to remove it from the middle out of the way. after all things were carried off, he took leave, taking with him the casket with the glasses, and locked the door fast after him, so that we imagined nothing other but that we had been imprisoned in this tower. but it was hardly a quarter of an hour before a round hole at the very top was uncovered, where we saw our v

these vestries we were placed, there to pray for the life of the king and queen. meanwhile the virgin went in and out of the little door a, till we were ready. for as soon as our process was absolved, there was brought in by twelve persons (who were formerly our musicians, through the little door, and placed in the middle, a wonderful thing of longish shape, which my companions took only to be a fountain. but i well observed that the corpses lay in it, for the inner chest was of an oval figure, so large that six persons might well lie in it one by another. after which they again went forth, fetched their instruments, and conducted in our virgin, together with her female attendants, with a most delicate sound of music. the virgin carried a little casket, but the rest only branches and smal

rsons might well lie in it one by another. after which they again went forth, fetched their instruments, and conducted in our virgin, together with her female attendants, with a most delicate sound of music. the virgin carried a little casket, but the rest only branches and small lamps, and some lighted torches too. the torches were immediately given into our hands, and we were to stand about the fountain in this order. first stood the virgin a with her attendants in a ring round about with the lamps and branches c. next stood we with our torches b, then the musicians a in a long rank; last of all the rest of the virgins d in another long rank too. now where the virgins came from, whether they lived in the castle, or whether they had been brought in by night, i do not know, for all their f

icate white linen, so that i could not recognise any of them. hereupon the virgin opened the casket, in which there was a round thing wrapped up in a piece of green double taffeta. this she laid in the uppermost vessel, and then covered it with the lid, which was full of holes, and which had besides a rim through which she poured in some of the water which we had prepared the day before. then the fountain began immediately to run, and to flow into the little vessel through four small pipes. beneath the underneath vessel there were many sharp points, on which the virgins stuck their lamps, so that the heat might reach the vessel, and make the water boil. now the water beginning to simmer, it fell in upon the bodies by many little holes at a, and was so hot that it dissolved page 69 them all

above-mentioned round wrapped-up thing was, my companions did not know, but i understood that it was the moor s head, from which the water drew so great a heat. at a, round about the great vessel, there were again many holes, in which they stuck their branches. now whether this was done of necessity, or only for ceremony, i do not know. however, these branches were continually besprinkled by the fountain, and from them it afterwards dropped into the vessel something of a deeper yellow. this lasted for nearly two hours, the fountain still constantly running by itself; but the longer it ran, the fainter it was. meantime the musicians went their way, and we walked up and down in the room, and truly the room was made in such a way that we had opportunity enough to pass away our time. there we

ain still constantly running by itself; but the longer it ran, the fainter it was. meantime the musicians went their way, and we walked up and down in the room, and truly the room was made in such a way that we had opportunity enough to pass away our time. there were, for images, paintings, clockworks, organs, springing fountains, and the like, nothing forgotten. now it was near the time when the fountain ceased, and would run no longer, when the virgin commanded a round golden globe to be brought. but at the bottom of the fountain there was a tap, by which she let out all the matter that was dissolved by those hot drops (of which certain parts were then very red) into the globe. the rest of the water which remained above in the kettle was poured out. and so this fountain (which had now be

s emptied into the globe was much heavier than six, or even more of us, were well able to bear, although going by its bulk it should have seemed not too heavy for one man. now this globe having been got out of doors with much ado, we again sat alone, but i perceiving a trampling overhead, had an eye to my ladder. here one might take notice of the strange opinions my companions had concerning this fountain, for they, imagining that the bodies lay in the garden of the castle, did not know what to make of this kind of working, but i thanked god that i had awakened at so opportune a time, and that i had seen that which helped me the better in all the virgin s business. after one quarter of an hour the cover above was again lifted off, and we were commanded to come up, which was done as before

is storey was performed, and we (after the virgin with her blue bird was departed from us) were called up through the hole to the sixth storey, where we were greatly troubled. for in the middle was placed a little altar, in every way like that in the king s hall above described. upon this stood the six aforementioned particulars, and he himself (the bird) made the seventh. first of all the little fountain was set before him, out of which he drunk a good draught. afterwards he pecked the white serpent until she bled a great deal. this blood we had to receive into a golden cup, and pour it down the bird s throat, who was greatly averse to it. then we dipped the serpent s head in the fountain, upon which she revived again, and crept into her death s-head, so that i saw her no more for a long

4 finally, while we were observing the third conjunction, and this was indicated by the watch, the poor bird submissively laid down his neck upon the book of his own accord, and willingly allowed his head to be smitten off (by one of us chosen for this by lot. however, he yielded not a drop of blood until his breast was opened, and then the blood spurted out so fresh and clear as if it had been a fountain of rubies. his death went to our hearts, and yet we could well judge that a naked bird would stand us in little stead. so we let it be, and moved the little altar away and assisted the virgin to burn the body to ashes (together with the little tablet hanging by) with fire kindled by the little taper; and afterwards to cleanse the same several times, and to lay them in a box of cypress woo

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

lit: a prayer shawl used by male jews during prayer. talmud: a huge commentary on the jewish law, or torah (q.v. tantra: sanskrit for "warp and woof of all creation" or "that which extends knowledge" a mystical philosophy from ancient india (and later tibet) which sees the physical world as spiritual. also, several books about tantrik philosophy. tantra centers on the great mother, shakti, as the fountain of all life. in the west, it is understood in a narrow sense to be the yogic practices and rituals involve piercing the seven major chakras (q.v) of the body with awakened kundalini (q.v) energy. tantra of the "left hand" advocates sexual practices that have been traditionally condemned by ascetic christian and buddhist priests, yet their ultimate goal is an exalted one- no less than the

DION FORTUNE MYSTICAL QABALA

i. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that th

heritage he has received is to be of any practical value to him. 7. i do not clairn that the modern qabalistic teachings as i have learnt them are identical with those of the pre-christian rabbis, but i claim that they are the legitimate descendants thereof and the natural development therefrom. 8. the nearer the source the purer the stream. in order to discover first principles we must go to the fountain-head. but a river receives many tributaries in the course of its flow, and these need not necessarily be polluted. if we want to discover whether they are pure or not, we compare them with the pristine stream, and if they pass this test they may well be permitted to mingle with the main body of waters and swell their strength. so it is with a tradition: that which is not antagonistic will

w in order that the student may have enough background to see his picture in perspective. 13. the student will find it very helpful to refer to the chapters in the ancient wisdom, by annie besant, which deal with the phases of evolution. these throw much light upon the subject with which we are dealing, though the system of classification is not the same. 14. let us conceive of kether, then, as a fountain which fills its basin, and the overflow therefrom feeds another fountain, which in its turn fills its basin and overflows. the unmanifest for ever flows under pressure into kether, and there comes a time when evolution has gone as far as it can in the extreme simplicity of the form of existence of the first manifest. all possible combinations have been formed, and they have undergone all

ratic world, are the chaioth ha qadesh, holy living creatures, and their name carries the mind to the chariot vision of ezekiel and the four holy creatures before the throne. the fact that the four aces of the tarot, assigned to kether, are regarded as representing the roots of the four elements of earth, air, fire, and water further bears out this association. we may look, then, to kether as the fountain-head of the elements. this concept clears up many occult and metaphysical difficulties that occur if we limit their operation to the astral plane and regard elementals as little better than devils, as some schools of transcendental thought appear to do. 22. the whole question of the angels,archons,and elementals is a very vexed and very important one in occultism, because its practical ap

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the sahu is clear from a passage in the book of respirations, where it is said "hail osiris, thy name endureth, thy body is stablished, thy sahu germinateth;[7] in other texts the word "germinate" is applied only to the natural body. the ab or heart. in close connection with the natural and spiritual bodies stood the heart, or rather that part of it which was the seat of the power of life and the fountain of good and evil thoughts. and in addition to the natural and spiritual bodies, man also bad an abstract individuality or personality endowed with all his characteristic attributes. this abstract personality had an absolutely independent existence. it could move the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (5 of 21 [8/10/2001 11:23:20 am] freely from place

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

s from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning and the end, by the alpha and omega, which are in spirit azoth. amen. 6. in the salt of eternal wisdom in the water of regeneration, and in the ashes which generate the new earth, let all things be established

as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord command thee by adam jol-havah! wandering eagle, the lord command thee by the wings of the bull. serpent, the lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the ea

ELLIS LOW TWELVE 1907

great britain. the admirable character of the order was attested in 1799, when in the act passed in england for the suppression of secret societies, free masonry was the only one excepted from the operation of the law. a grand lodge was formed in london in 1717, with power to grant charters to other lodges, and the constitutions of the fraternity were first published under its sanction. from this fountain free masonry has spread to every quarter of the globe. now and then we masons are amused by statements concerning female members of our order. some years ago it was claimed by a number of newspapers that a certain famous woman sculptor of washington was a free mason. the writer of this asked for the name of the lodge in which she was initiated and a few other particulars. the reply was gi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

fied with amaimon (or amaymon. asmodeus is his lieutenant and first prince of his dominions. amphiaraus a famous soothsayer of classical mythology, son of oicles and hypermnestra. he hid himself so that he might not have to go to the war of thebes, because he had foreseen that he should die there. this indeed happened, but he came to life again. a temple was raised to him in attica, near a sacred fountain by which he had left hades. he healed the sick by showing them in a dream the remedies they must use. he also founded many oracles. after they sacrificed, those who consulted the oracle slept under a sheep skin and dreamed a dream, which usually found plenty of interpreters after the event. amphiaraus was an adept in the art of explaining dreams. some prophecies in verse, which are no lon

eated him in any way. in rainy weather they would often give him shelter when they denied it to his driver. one old fable shows the ass in an unfavorable light. jupiter had just taken possession of olympus. on his coming, men asked of him an eternal springtime, which he accordingly granted, charging the ass of silenus to bear the precious treasure to earth. the ass became thirsty and approached a fountain guarded by a snake, who refused to let the ass drink unless he parted with the treasure. the stupid animal thereupon bartered the gift of heaven for a skin of water, and since that time snakes, when they grow old, can change their skin and become young again, for they have the gift of perpetual springtime. another fable endows the creature with greater intelligence. in a village a few mil

nd at northwestern university, evanston, illinois. he authored several books on haitian folklore and articles on divination in voudou. sources: aubourg, michel. haiti prehistorique. port-au-prince, haiti: editiones panorama, n.d [1966. le mouvement folklorique en haiti. port-au-prince, haiti: imprimerie de l etat, 1952. aubrey, john (1626.1697) john aubrey, an antiquarian whose work stands as the fountain of the modern revival of druidism, was born into a well-todo family in easton pierse, wiltshire, england, on march 12, 1626. he entered trinity college oxford in 1642 but his stay was cut short the following year due to an outbreak of smallpox and the beginning of the civil war that would eventually lead to the execution of the king. through the rest of the decade he studied the megaliths

tically received message is yet no proof for its extraneous origin. as myers suggested, two separate strata of intelligences may be concerned. besides, automatic writing is often obtained by the collaboration of two people who touch the planchette simultaneously or one touches the wrist of the other during the process of writing. the source of the messages in such cases may be found in a combined fountain of subconsciousness. the identity of communicators eugene rochas recorded a case where the communicator of the automatic script was found to be a fictional being, a character from a novel. extreme spiritualists would attribute such messages to lying spirits, the occultist to thoughtforms, endowed with temporary intelligence. it is very likely, however, that nothing more than a dream of th

doing illustrations for virgil and also a series of designs for blair s grave; but later his financial horizon was brightened by help from john linnell, the landscape painter. shortly afterward blake did some of his finest work, including his spiritual portraits and his drawings for the book of job, after which he began illustrating the divine comedy of dante. in 1821 he again changed his home to fountain court in strand and continued to work at the dante drawings, but only seven of them were ever published, for blake s health was beginning to fail, his energies were waning, and he died august 12, 1827. sixteen years before his death, blake held a public exhibition of his drawings, engravings, illustrations, and the like, and only one paper saw fit to print a criticism of it.the examiner

rk: harper and bros, 1888. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. wakefield, walter, and austin p. evans. heresies of the high middle ages. new york, 1969. catoptromancy (or enoptromancy) a type of divination using a mirror, described thus by the second-century greek traveler pausanius: before the temple of ceres at patras, there was a fountain, separated from the temple by a wall, and there was an oracle, very truthful, not for all events, but for the sick only. the sick person let down a mirror, suspended by a thread, till its base touched the surface of the water, having first prayed to the goddess and offered incense. then looking in the mirror, he saw the presage of death or recovery, according as the face appeared fresh an

and with wings proceeding from the shoulders. the first mention of these beings was in connection with the expulsion of adam and eve from the garden of eden, and they are frequently spoken of in later biblical history. sometimes the cherubim have two or more faces, and sometimes are of composite animal form. chesed the jewish kabalist name for mercy (see also kabala) chesme a cat-shaped well (or fountain) spirit or nymph of the turks. she was said to lure youths to death much in the same manner as the germanic lorelei. chevalier, marie george (1889) a retired engineer and director of experiments for the association francaise d etudes metapsychiques. chevalier was born september 30, 1889, in bar-le-duc (meuse, france, and studied at dijon academy, receiving bachelor s degree in science (19

ascendancy in ufo circles in the 1990s. he believed them to be winged garudas, a birdlike demon of buddhist mythology. his book agharta (1951) is a romance of subterranean races. dickhoff founded the american buddhist society and fellowship in 1947 and headed the small organization for many years. sources: dickhoff, robert ernest. behold. the venus garuda. new york: the author, 1968. the eternal fountain. boston: bruce humphries, 1947. dickinson, edmund (1624.1707) physician to king charles ii, a seeker of the hermetic knowledge, and professed rosicrucian, who published a text on alchemy entitled epistola ad t. mundanum de quintessentia philosophorum, which was printed at oxford in 1686, and a second time in 1705. a third edition was printed in germany in 1721. he was born on september 26

earth and magnet seem to be, have their emanations and their poles, living forms must also have them. william maxwell, a seventeenth-century scottish physician, wrote: there is a linking together of spirits, an incessant outpouring of the rays of our body into another. the philosopher descartes asserted that all space is filled with a fluid matter that he held to be elementary, the foundation and fountain of all life, enclosing all globes and keeping them in motion. the idea of emanation and magnetism is also found in newton s doctrine of attraction, which he called the elvis encyclopedia of occultism& parapsychology. 5th ed. 496 divine sensorium. as he suggests in his principles of natural philosophy, here the question is of a very subtle spirit which penetrates through all, even the hard

nd the opening of the nineteenth century, largely through sheer exhaustion of their stereotyped characters and plots. meanwhile the gothic impulse had also passed into serious literature in the romantic movement, which in britain included poets like shelley, byron, wordsworth, and coleridge and novelists like sir walter scott. for example, in scott s the monastery, a mysterious sylph rises from a fountain; astrology is introduced into guy mannering, the fortunes of nigel and quentin durward; a ghost story is told in redgauntlet; and ghosts figure in woodstock. in the bride of lammermoor, scott deals with the scottish belief in prophecy, and in waverley a highland chief is awestruck by a peculiar omen. perhaps the most influential expression of the gothic impulse in english literature was f

emy written on leaves made from the bark of trees and with a cover made of brass. the book cost two florins. the calligraphy was as admirable as the language was cryptical. each seventh leaf was free from writing but emblazoned with a picture; the first representing a serpent swallowing rods, the second, a serpent crucified on a cross, and the third, the arid expanse of a desert in whose depths a fountain bubbled, with serpents trailing their slimy folds from side to side. the author of this mysterious book purported to be abraham, the patriarch, jew, prince, philosopher, levite, priest, and astrologer. he had included a complete exposition of the art of transmuting metals.describing every process, explaining the different vessels, and pointing out the proper seasons for making experiments

ature of india. the foundation was a membership organization that drew most of its members from india but coordinated its research with that of other like organizations around the world. last known address: 109 rami mundi, allahabad 211003, uttar pradeshm, india. foundation for research on the nature of man (frnm) see rhine research center founding church of scientology see scientology, church of fountain of the world fellowship see wflk fountain of the world fountain spirits according to german mystic jakob boehme (1575.1624) there were in nature seven active principles, the fountain spirits or mothers of existence: the astringent quality, the sweet quality, the bitter quality, the quality of fire, the quality of love, the quality of sound, and the quality of essential substance. the reci

and found that guinefort was a dog! it was the dog in the well-known fable of the dog and the serpent, wherein a dog is killed under the suspicion that it has slain a child, when in reality it has saved the child from the attack of a serpent. it was this dog-martyr to whose shrine the women brought their children. a similar story was told of a dog named ganelon whose tomb was in auvergne, near a fountain. the dog was buried during the reign of louis le debonnaire. two or three centuries later it was found that the waters of the fountain possessed medicinal virtues. cures were attributed to the unknown occupant of the tomb.until a certain bishop found among the archives of the chateau the anecdote of the dog ganelon. guirdham, arthur (1905) british physician, psychiatrist, novelist, and wr

d had thereby renewed his youth. consequently, when he died march 23, 1906, his disciples refused to believe in his death and only acknowledged the fact three months later. sources: cuthbert, arthur a. the life and world work of thomas lake harris, written from direct personal knowledge. glasgow, scotland, 1908. harris, thomas lake. brotherhood of the new life: its fact, law, method, and purpose. fountain grove, calif: fountain grove press, 1891. an epic of the starry heaven. new york: partridge& britten, 1854. a lyric of the golden age. new york: partridge& britten, 1856. the new republic. santa rosa, calif: fountain grove press, 1891. hine, robert v. california s utopian colonies. new haven, conn: yale university press, 1966. kagan, paul. new world utopias. baltimore, md: penguin, 1975

argue, or defend his faith. home slowly broke with nearly all of his friends and spent most of his time on the continent. in 1876 his death was falsely reported in the french press. he lived in declining health for ten more years and died on june 21, 1886. his grave is at st. germain, paris, and his tombstone is inscribed to another discerning of spirits. in the canongate of edinburgh there is a fountain erected to his memory. it is not known who erected it nor why it was placed opposite the canongate parish church. evaluating home s work home demonstrated every known physical phenomenon of spiritualism except apports and direct voice. he even possessed a latent faculty of direct voice. faint whisperings were sometimes heard in his seances, but only of single words. he was mostly in a nor

ains, since these were the waters most frequently consulted. among the most celebrated fountains for this purpose were those of palicorus in sicily, which invariably destroyed the criminal who ventured to adjure them falsely in testimony of his innocence. a full account of their use and virtue is given by the roman philosopher macrobius (ca. 345.423 c.e. pausanias (second century c.e) described a fountain near epidaurus, dedicated to ino. on her festival certain loaves were thrown into the fountain. it was a favorable omen to the applicant if these offerings were retained; unlucky if they were washed up again. so, also, tiberius cast golden dice into the fountain of apomus, near padua, where they long remained as a proof of the imperial monster s good fortune in making the highest throw. s

ed with magnetic water, etc. it was a focus within which the magnetism was concentrated, and out of which proceeded a number of conductors. these being bent pointed iron wands, one end was retained in the baquet, whilst the other was connected with the patient and applied to the seat of the disease. this arrangement might be made use of by any number of persons seated round the baquet, and thus a fountain, or encyclopedia of occultism& parapsychology. 5th ed. hypnotism 763 any receptacle in a garden, as in a room, would answer for the purpose desired. for the establishment of a school of animal magnetism mesmer was offered 20,000 livres by the french government, with an annual sum of 10,000 livres for its upkeep; he refused. later, however, the sum of 340,000 livres was subscribed by prosp

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

collection, the section entitled the four branches of the mabinogi derives from a manuscript ca. 1060 c.e, dealing with pre-christian myths that have affinities with traditional irish folklore. kilhwch and olwen is from a manuscript ca. 1100 c.e. and is an early arthurian romance. the dream of rhonabwy is another arthurian story, related to the french recension of didot perceval. the lady of the fountain, geraint, and peredur are also arthurian, ca. 1200 c.e, colored by breton and french culture, although celtic in origin. the dream of maxen, dating from the twelfth century, is a literary work rather than folk tale, the plot resembling the irish dream of oengus. taliesin dates from a sixteenth-century manuscript; it concerns a famous bard of the sixth century and has affinities with irish

om apollo, the slayer of python, to whom delphi was consecrated. a wooden structure of laurel branches was erected over the spot and the pythoness sat on throne to receive apollo s dictation. as the oracle became better known, the structure was constructed of more costly materials. the tripod was made of gold but the lid continued to be made of brass. the pythoness began by drinking from a sacred fountain (castalia) adjoining the crypt (the waters were reserved for her only, chewing a laurel leaf, and placing a laurel crown on her head. the person making an inquiry from the oracle first offered a victim and then, having written his question in a notebook, handed it to the pythoness before she ascended the tripod. the inquisitor and the priestess wore laurel crowns. originally the oracle sp

us. incense was burned beneath it. according to the legend, sacred doves continually inhabited the tree, like the marsoor oracle at tiora mattiene, where a sacred hawk predicted the future from the top of a wooden pillar. at the foot of the oak, a cold spring gushed and supposedly the inspired priestesses prophesied from this murmur. according to legend, when lighted torches were thrust into this fountain they would be extinguished and would rekindle without assistance. ernst von lasaulx in das pelasgische orakel d. zeus zu dodona speculated: that extinction and rekindling has, perhaps, the mystical signification that the usual sober life of the senses must be extinguished, that the prophetic spirit dormant in the soul may be aroused. the torch of human existence must expire, that a divine

cy disassociated from the ecstatic condition, as among the priests of the maya indians of central america, known as chilan balam, who, at stated intervals in the year, made certain statements regarding the period which lay immediately before them. prophecy may be regarded as a direct utterance of the deity, taking a human being as mouthpiece, or the statement of one who seeks inspiration from the fountain of wisdom. in the biblical writings, yahweh desired to communicate with human beings and chose certain persons as mouthpieces. again individuals (often the same as those chosen by god) applied to the deity for inspiration in critical moments. prophecy then may be the utterances of the deity(ies) through the instrument of an entranced shaman or seer, or the inspired utterance of a seer who

in which the impression is borne out by effect. archdeacon thomas colley, in a slate-writing experiment with the medium francis w. monck, placed his foot on the slate and felt a sensation of throbbing in the enclosed space.a heaving as when the confined steam lifts the lid of a kettle.and in a moment, an explosion took place that scattered the slate in fragments over the carpet, like spray from a fountain. such explosions and encyclopedia of occultism& parapsychology. 5th ed. raps 1287 shatterings of the slate were frequently reported in seances with the medium henry slade. helena petrovna blavatsky, the co-founder of the theosophical society, was a powerful rapping medium in her teens. while later accused of reproducing spiritualist tricks, she was said to have caused raps inside the spec

of the race that conceived it. there are prehistoric nature deities, borrowed from indigenous tribes; gods of the sabines, from whom the young colony stole its wives; gods of the etruscans, and of the egyptians, greeks, and persians. the temple of jupiter on the capitol contained the altar of an ancient deity, a stone-god, terminus, the spirit of boundaries. in the temple of diana of the grove, a fountain nymph was worshiped. additional instances of this kind abound. belief in spirits in addition to the gods, the spirits needed to be propitiated. indeed the objects offered to the roman for veneration were seemingly numberless. apuleius gave a description of popular supernaturalism when he told of a country road where one might meet an altar wreathed with flowers, a cave hung with garlands

c. materials toward a history of witchcraft. edited by arthur c. howland. 3 vols. philadelphia, university of pennsylvania press, 1939. reprint, new york: t. yoseloff, 1957. weyer, johannes. witches, devils and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval& renaissance texts& studies, 1991. weza burmese sorcerers (see also myanmar) wflk fountain of the world hindu-based religious community centered in the san fernando valley of southern california. the wflk fountain of the world was founded by francis h. pencovic (1911.58. he grew up in utah but became known in 1932 under his religious name, krishna venta. as krishna venta he claimed that he had been sent from heaven to work among the american indians. he was believed to be the l

d the medium, who sometimes report excessive perspiration. one the other hand, celestine sanders, a new york medium, used to feel so unnaturally cold during her seances that she enveloped herself in many coverings and shawls to counteract the effect. it is difficult to allot the parts that the sitters and the medium play in the phenomenon. sometimes the source seems to be the medium. the spouting fountain of air that psychical researcher cesare lombroso discussed in his account of seances with eusapia palladino issued from a depression on the medium s forehead. hereward carrington noticed that after a good seance the breeze was strong, and after a poor one it was altogether lacking. yet the breeze was not generally an after-seance effect. it usually preceded and heralded strong physical ph

FAUST

. then now one thought and now another thought you start; each sees what he has carried in his heart. as yet they are prepared for weeping and for laughter; they still revere the flight, illusion they adore. a mind once formed finds naught made right thereafter; a growing mind will thank you evermore. poet then give me back the time of growing when i myself was growing too, when crowding songs, a fountain flowing, gushed forth unceasing, ever new; when still the mists my world were veiling, the bud its miracle bespoke; when i the thousand blossoms broke, profusely through the valleys trailing. naught, yet enough had i when but a youth, joy in illusion, yearning toward the truth. give impulse its unfettered dower, the bliss so deep tis full of pain, the strength of hate, love s mighty power

refreshing as the misty wind, through withered leaves in autumn whispering. wagner ah, god! how long is art! and soon it is we die. oft when my critical pursuits i ply, i truly grow uneasy both in head and heart. how hard to gain the means whereby a man mounts upward to the source! and ere man s ended barely half the course, poor devil! i suppose he has to die. faust parchment! is that the sacred fountain whence alone there springs a draught that thirst for ever quells? refreshment? it you never will have won if from that soul of yours it never wells. wagner excuse me! but it is a great delight to enter in the spirit of the ages and to see how once a sage before us thought and then how we have brought things on at last to such a splendid height. faust oh, yes! up to the stars afar! my frie

ed and plugged. mephistopheles [with strange gestures. clustered grapes the vine bears! and horns the he-goat wears! the wine is juicy, wood the vine; the wooden table too can give forth wine. a view of nature, deep and clear! only believe! a miracle s here! now draw the stoppers and enjoy your fill! all [while they pull out the stoppers and the wine desired runsinto each one s glass. o beauteous fountain flowing at our will! mephistopheles but watch, i say, that not a drop you spill! they drink repeatedly. all [sing. we re just as happy as cannibals, as if we were five hundred swine! mephistopheles behold how happy is this folk- it s free! faust i think now i would like to go away. mephistopheles but first give heed to a display of glorious bestiality. siebel [drinks carelessly; the wine

ere nightly man, astounded, sees and knows how in the mountain mammon glows. faust how strangely glimmers through the gorges, like morning s red, a turbid glow! down the abyss itself it forges, cleaving its way through gulfs far, far below. vapour floats yonder, there is steam up-leaping, here shines a glow through mist and haze, then like a slender thread it s creeping, then forth it breaks like fountain-sprays. here for a long way it goes winding along the vale in a hundred veins and here- a corner crowding, bindingin sudden isolation wanes. there sparks are sprinkling like a shower of widely scattered golden sand. and see the rocky walls! they tower, they kindle and like ramparts stand. mephistopheles does not sir mammon splendidly light up the palace for his revelry? you see all this!

our s due, hail him who led us here to you! deputation of gnomes [to great pan. when the treasure rich and shining, winds through clefts its thread-like way and naught but the rod s divining can its labyrinths display, troglodytes in caverns spacious, under vaulted roofs we bide, while in day s pure air thou, gracious, all the treasures dost divide. we discover here quite near us treasure rich, a fountain vein, aptly promising to bear us more than one could hope to gain. this thou mayst achieve at pleasure, take it, sire, into thy care! in thy hands doth every treasure yield the whole world blessings rare. plutus [to the herald. we must possess ourselves, serene in spirit, and come what may must confidently bear it. still hast thou shown indeed a valiant soul, but soon a thing most horribl

r his honour s gain, to throw some light in the physicians brain that from rash slaughter may their hands refrain. i love her most of all the guild of sybils, gentle and kind, nor prone to shifty quibbles. if but a while you stay, her art secure by powerful roots will work your perfect cure. faust i m sound in mind. a cure is not my aim; else, like to others, i d be base and tame chiron the noble fountain s cure, neglect it not! be quick, dismount! we ve reached the spot. faust say, whither have you in this gruesome night borne me through pebbly waters in our flight? chiron here rome and greece each bearded each in fight, olympus on the left, peneus on the right. the greatest realm that ever was lost in sand; the monarch flees, the conquering burghers stand. look up! here stands, significa

vies with gold and with pearls and with jewels of price. helena thereafter followed further mandate from my lord: now when thou hast reviewed in order everything, then take as many tripods as thou thinkst to need and vessels manifold which for the sacrifice the priest desires when he performs the sacred rite, the cauldrons and the bowls, the round and shallow plate; the purest water from the holy fountain be at hand in ewers high, and ready keep dry wood as well, that rapidly accepts and feeds the flame; and be not wanting finally a sharpened knife. but to thy care alone i now resign the rest" so spake he, urging me be gone, but not a thing that breathes with life did he, the orderer, appoint which he, to honour the olympians, wishes slain. dubious it is, but further worry i dismiss, and l

reeting, beg them their torrents semblance to prepare. through women s arts, beyond our seeing, they can part semblance from real being, and that it is real being, each will swear. pause. faust those water-maidens, look! them must our ravens have quite enveigled from their havens, for yonder is a trickling you can see. from many a barren, dry place in the mountain arises now a full, swift-flowing fountain. it s over with our enemy s victory. mephistopheles to sucli strange greeting they re not used. the boldest climbers are confused. faust with might now brook to brook is downward rushing; from many a gorge redoubled they come gushing. one cascades in an arch adown the trail, soon spreading outward on a rocky level, foaming and rushing to and fro in revel, leaping down step by step into th

FOCUS OF LIFE

self-love! leave this hour of cow-dust, i am all things to pleasure. too long have i lived the nightmares of others in my sleep. arise! get forth and feed from the mighty udder of life. thou art not a cow-herd, nor grass, neither cows no kine! but once again, a creator of cows-who loves their breasts! are not all things cows to thy pleasure-whether they would or not? and what is cow? is it not a fountain? didst thou not create god, teach nature all secrets and crowd the spaces with cows of desire, unknown and manifesting? didst thou not create and destroy woman "once again to earth" again aaos spoke, but unto his lidless eye "behold thou hoary, white headed, thou silent watcher of night and day: thou death-clutch on the smallnesses of time! this neitherneither i, shall transvalue ennui, f

sts the morning. moon turbulent waters am i: the frightening black albatross of unashamed women-where men are. i am the over mature breasts of a child: the virgin womb, hidden by nightmares. constant in metamorphosis, permeating creation without compassion. the unexcelled impulse that has never failed. yea, i am all these-yet never known. my kiss is a sword thrust! for whom, am i, this insatiable fountain in the hot deserts? only for thee, o, l.c.o'cs" thus sang aaos, the blasphemer, throwing off his grave shroud. going again among men [for he pleasured in all men, he gave unto them his magic book, named "life and death, the jest called love, wherein every man is a god, in whatsoever he will his belief" and aaos passed his way, muttering to his goatish beard "what now is left all hope is d

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the renaissance magus, and which he believed to be of profound antiquity, were really written in the second to the third centuries a.d. he was not returning to an egyptian wisdom, not much later than the wisdom of the hebrew patriarchs and prophets, and much earlier than plato and the other philosophers of greek antiquity, who had all so the renaissance magus firmly believed drunk from its sacred fountain. he is returning to the pagan background of early christianity, to that religion of the world, strongly tinged with magic and oriental influences, which was the gnostic version of greek philosophy, and the refuge of weary pagans seeking an answer to life's problems other than that offered by their contemporaries, the early christians. the egyptian god, thoth, the scribe of the gods and th

rtues, fortunes and impressions to certain parts of certain animals, beasts, and plants. hence the divinity in the sea was called neptune, in the sun, apollo, in the earth ceres, in the deserts, diana, and diversely in all other species which, like diverse ideas, were diverse divinities in nature, all of 213 giordano bruno in england: the hermetic reform which referred to one deity of deities and fountain of the ideas above nature.1 what is giordano bruno doing here? it is quite simple. he is taking renaissance magic back to its pagan source, abandoning the feeble efforts of ficino to do a little harmless magic whilst disguising its main source in the asclepius, utterly flouting the religious hermetists who tried to have a christian hermetism without the asclepius, proclaiming himself a fu

agic. the stupid and senseless idolaters had no reason to laugh at the magical and divine worship of the egyptians, who contemplated the divinity in all things. and knew, by means of the species in the womb of nature, how to receive those benefits which they desired of her. which (species) like diverse ideas, were diverse divinities in nature, who all centered at last in one deity of deities, and fountain of ideas above nature. from hence i believe is derived that cabala of the jews, the wisdom of which (of whatsoever kind it be) hath proceeded from the egyptians, among whom moses was educated. in the first place it gives an ineffable name to the first principle, from whence secondarily proceed four, which are afterwards resolved into twelve, and these never rest till they come to seventy

e line till they come to a hundred and forty-four, and so on by fours and twelves till they become innumerable, 268 giordano bruno and the cabala according to the innumerable species of things. and in this manner they name, according to their proper idioms, by fit names, a god, an angel, an intelligence, a power that presides over one species; so that in the end, the whole deity is reduced to one fountain, as all fight to the first and of itself lucid principle; and the images which are in diverse and numerous mirrors, as in so many particular subjects, all centre in one formal and ideal principle, the fountain of them. it is so. so that god, considered absolutely, has nothing to do with us, but only as he communicates himself by the effects of nature, to which he is more nearly allied tha

in which shine the splendour of the divine beauty."2 there are theologians who have taught how to seek the truth of nature in all her specific natural forms in which they contemplate the eternal essence, the specific substantial perpetuator of the eternal generation and vicissitude of things which are called after their founders and fabricators, and above them all presides the form of forms, the fountain of light, the truth of truths, the god of gods, for all is full of divinity, truth, being, and goodness.3 the sun, the universal apollo, the absolute light, is reflected in its shadow, its moon, its diana which is the world of universal nature in which the enthusiast hunts for the vestiges of the divine, the reflections of the divine light in nature, and the hunter becomes converted into

divinity proceeds this monad which is the world.4 the religion which is cultivated under the marvellously complex and beautiful imagery of the eroici furori is the same as the egyptian religion of the spaccio delta bestia trionfante which contemplated the divine in all things and knew how to rise through the innumerable species, in their astral groupings, to the unity of the divinity, and to the fountain of ideas above nature. 1 eroici furori, dedication dial, ital, p. 937. 2 ibid, pt. ii, dial. i (dial, ital, p. 1107. 3 ibid, pt. ii, dial. 2 (dial, ital, p. 1123; williams, ii, pp. 65-6* ibid (dial, ital, pp. 1123-6; williams, ii, pp. 66-9. on monas general monadem, see above, p. 150, note 2. 278 giordano bruno: heroic enthusiast and elizabethan we have also, in the eroici furori again th

only britain and ireland but some new world, as vast as the universal frame, where her all-powerful hand should have full scope to raise a united monarchy.1 the use of the name "amphitrite" of elizabeth as the one, in the sense of an imperial or universal ruler, might associate her mystical empire with the amphitrite seen in the vision of "natural" divinity in the eroicifurori as the ocean of the fountain of ideas, the all as one. the eroicifurori is, indeed, bound up with the elizabethan cult in most curious and subtle ways. in the dedication to sidney, the queen appears as "that unique diana" and the vision of the nine blind men is described as having taken place in a country "penitus toto divisus ab orbe" that is in the british isles, described as situated "in the bosom of ocean, of amp

FRATER ELIJAH ANGELS OF CHAOS

hy bible- king james version. zondervan publishing house. book 4- aleister crowley. samuel weiser, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- frater nigris liber null& psychonaut- peter j. carroll. samuel weiser, inc. 1987. maat magick a g

FREEMASON BLUEBOOK

fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the moumers go about the streets; or ever the silver cord be loosed, or the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (27 of 76 [11/22/1999 11:51:55 am] golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. then shall the dust return to the earth as it was; and the spirit shall return unto god who gave it. the following hymn may be used instead of the lesson: musicsinai, or windham. i. let us remember in our youth, before the evil days draw nigh, our great creator, and his truth! ere memory fail and pleasure fly; or sun, or moon, or planet's light grow da

FULLER J F C SECRET WISDOM OF THE QABALAH

pear, and by degrees the qabalah emerged into daylight. this word is a curious one: its value is 70, which is, as we have seen, the numerical value of sod (dvs= 4+6+60) and gwine h (oyy= 50+ 10+ 10) and also of gnight h (lyl= 30+ 10+ 30) and gbe silent h (hsh= 5+ 6o+ 5. therefore it may be said to mean: gthe secret which intoxicates, which is as dark as night and which must not be divulged. h the fountain-head of this doctrine is the zohar, or book of splendour, a vast jumbled commentary on the pentateuch, written partly in aramaic and partly in hebrew. tradition asserts that its author was rabbi simeon ben yohai, who lived in the second century a.d; of it ginsburg says: it was first taught by god himself to a select company of angels, who formed a theosophic school in paradise. after the

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

delphi, on the site of which was built the village of kastri, and at which place excavations are now being made under the direction of the american school of archaeology, has ever been a place of peculiar interest to the mystic. here are to be found all the natural features and objects which gladden the heart and stimulate the imagination of a solo-phallic worshipper. the holy mt. parnassus, the fountain of kastali, the deep cave said to be pythian, and the remnants of huge sepulchres hewn in the rocks all conspire to make of this spot a perfect abode for the god, or goddess, of fertility. here, too, is a beautiful lake and near it a sacred fig-tree which has been struck by lightning, or "touched by holy fire" of this sacred place forlong writes "christianity has never neglected this so-c

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.therea

GILBERT THE MAGICAL MASON

oteness of dwelling of the custodians of the similar, but more or less divergent, systems will explain at once the similarity and the differences, especially if we suppose that the descent of the divergent system has been marred by the failure, at some period, of the possessors to attain such a stage of moral, mental and spiritual purity, as to enable them to continue to draw inspiration from the fountain head. the connection with the true source once broken, the gradual decadence of a philosophy is easy of conception. whether there ever existed such a nexus between the primary kabalah and the wisdom religion may never be known, but a study of kabalistic books does show that a gradual degradation has been going on in the philosophy since medieval times. some of the writings of the latest r

archangels, angels, planetary spirits, and guard255 ians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the unsupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe, in every stage of existence, of separation from the divine fountain, to be at last once more in-drawn to the godhead, the father, whence they emerged upon a pilgrimage, following a regular succession of evolution and devolution, as even the divine passes ever along in successive periods of inbreathing and outbreathing, of mani255 festation and of repose.ofrepose, or pralaya, human intellect can form no concept255 ion, and only the highly spiritual man can

i am about to send thee into is needed for thee, it is to pass down through it that i formed thee from myself; and so god forces him to incarnate into the world where matter is known.this is a parallel doctrine to the theosophic scheme of reincarnation-karma as god relentlessly compelling the individual ego to a new earth-life. the kabalah then teaches that the egos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source. now what is it that dwells for a time in this 'coat of skin' as genesis calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and those are seated in the

ieve rotated was deemed to be the thief. see the idylls of theocritus, 3, v. 28. ceromanteia in this method wax was melted in a metal vessel and was poured into a bowl of water, and a judgment arrived at from the shapes into which the wax had fallen and solidified.theetruscan priests divined by the appearances of drops of oil allowed to fall into water in a vase. pegomanteia a greek divination by fountain water: observations were made of its changes, colours and reflections: a mirror was dipped into the water of a fountain to discover the result of an illness. dactylomancy sometimes water was placed in a vase, and a finger ring suspended by a thread was held over the vase, prayers were said, and a judgment arrived at by the number of times the ring struck the sides of the vase. this procee

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ht in a cosmic battle of frightening proportions. another modern link with this myth is the work of occultist kenneth grant, a enigmatic figure who originally carried on the research of aleister crowley. his published works seem to be obsessed with attempting to manifest the old ones, indeed many occultists believe he is perhaps possessed by the very forces he evoked. in his later works, hecate's fountain and the mauve zone there is little to save his reputation. descriptions of alien sexual encounters and the death of students through possession by the old ones certainly suggest that grant and many others are under the influence of the demiurgic kingdom. while we may think some of these occult occurrences are just madness, if we correlate the tales with the biblical story of fallen angels

GOETIA LUCIFERIAN

s upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed indepe

nt of stretching the barriers of time. this may involve but is not limited to total environments, advanced sorcery techniques which crystallize areas of ones surroundings to give a stronger appearance of time slowing. foras is a spirit to invoke in areas of one stimulating a discipline to exercise and physically challenge the self towards improvement. 51 f asmoday asmoday is a great king, being a fountain source of sabbatic/luciferian witchcraft and primal sorcery. asmodai appears as a demon with three heads bull, a man and a ram, also a tail of a serpent and spits flames. his feet are webbed as a goose and sits upon an infernal dragon. asmoday appears with a lance and spear, the color of the flag on the banner is crimson with a black dragon upon it. he is the choice power under amaymon. t

GOLDEN DAWN RITUALS ZAM19

tincture of metals sooner than to the observation of nature. he must need be insatiable to whom neither poverty, disease, nor danger can any longer reach, who, as one raised above all men, hath rule over that which doth anguish, afflict, and pain others, yet will give himself again to idle things, will build, make wars, and domineer, because he hath gold sufficient, and of silver an inexhaustible fountain. god judgeth far otherwise, who exalteth the lowly, and casteth the proud into obscurity; to the silent he sendeth his angels to hold speech with them, but the babblers he driveth into the wilderness, which is the judgment due to the roman impostor who now poureth forth his blasphemies with open mouth against christ, nor yet in the full light, by which germany hath detected his caves and

GOLDEN DAWN RITUALS ZAM5

re to sphere, taking the power and energy of each sphere higher until it reaches the divine white brilliance above your head. the divine white brilliance above your head is a combination of all of the colors generated so far. concentrate now on the power rather than the color; the power and energy that you are circulating should now remain brilliant white. step 2 in the circulation of this geyser fountain of white light, the power and energy should, by force of will, be drawn up through center of your body, and then with an exhalation, the energy should be directed down the left side and so on until all areas of your aura have been expanded to its maximum potential. as the aura expands, begin forming it into the god form of osiris. step 3 when the god form becomes extremely strong, make th

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

g. wunder-butc' ich sunge ouch wie der (trache) lit, der manigen in der wunderhurc verslunden hat dur sinen git' ms. 2, 177^ similar to removal into mountains or banishment into the ground, and proceeding from like causes, there is also a shiking into the waters. what the elves get hold of in one case, nixes and sea-sprites do in the other. holla dwells not only in the hollow mountain, but in the fountain and the lake. accordingly, to spirits of heroes and to treasures we shall see a residence assigned in water as well as in a mountain. king charles sits in i\\q fountain at niirnberg, with his beard grown into the table (deut. sag. no. 22^ the nibelungs' hoard lies sunk in the rhine^ ein skal ra^a rogmalmi, i veltanda vatui l^saz valbaugar' saem. 248. in the siegfried's lay 167, 4 the hero

c figures can also be baked of dough or lime, and 1 the lapps have a magic vessel quohdas (leem p. 421 spells govdes, cut out of fir, pine or birch with the grain running from right to left; it is open underneath, but covered with a skin at the top. the lapl. adepts drum on this skin with a hammer" couf. daemonomanie, fischart's transl, strasb. 1591 fol. p.143-4. 3 i.e. tauche es, dip it into the fountain; if we took it as taufe, baptize, we should have to read' in dem brunnen' schimpf und crust cap. 272 tells the following story: a certain man went to rome, for to seek s. peter and s. paul; and when he was gone, his wife loved another, that was what men call a scholar-errant, and did covet her to wife. the woman saith' my good man is departed unto rome, were he dead, or couldst thou take

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

out of whose bosom all things rose. how the covering and concealing hel was likewise conceived of as nifl-hep with yawning gaping jaws, has been shewn above, pp. 312-314. yet this void of space had two extremities opposed to one another, muspell (fire) the southern, and nifl (fog) the northern; from muspellsheim proceed light and warmth, from niflheim darkness and deadly cold. in the middle was a fountain hvergelmir, out of which flowed twelve rivers named elivdgar. when they got so far from their source, that the drop of fire contained 1 xctos, from xaivt^ohg. ginan, on. gina= lat. hiare; conf. ohg. ginunga, hiatus. but we need not therefore read gap ginunga, for the on. ginna, which has now only the sense of allicere, must formerly have had that of findere, secare, which is still found i

as evolved an informing and creative mind. to men belongs a less full, yet a fair, measure of both qualities, while dwarfs, as the end of creation, form the antithesis to giants, for mind in them outweighs the puny body. our heldenbuch on the contrary makes the dwarfs come into being first, the giants next, and men last of all. as the giants originated in the ice of streams that poured out of the fountain hv&rgelmir, we may fairly assume some connexion between it and the names orgelmi/r, thru&gelmir, bergelmir. i derive gelmir from gialla (stridere, and connect it with the ohg. galm (stridor, sonitus. hvergelmir will therefore mean a roaring cauldron; and the same notion of uproar and din is likely to be present in the giants names, which would support the derivation of ymir from ymja, p

ut of plants. but the edda calls them askr and embla: embla, emla, signifies a busy woman, ohg. emila, as in fiur-emila (focaria, a cinderella (graff 1, 252, from amr, ambr, ami, ambl (labor assiduus, whence also the hero s name amala (p. 370. as regards askr however, it seems worthy of notice, that legend makes the first king of the saxons, aschanes (askanius, grow up out of the harz rocks, by a fountain-head in the midst of the forest. see ing that the saxons themselves take their name from sahs (saxum, stone, that a divine hero bears the name of sahsnot (p. 203, that other traditions derive the word germani from germinare, beca/use the germans are said to have grown on trees; l we have here the possibility of a complex chain of relationships. the geogr. of eavenna says, the saxons remov

can be acquitted. some have tried to make out from agathias, that our forefathers had a mere nature-worship, and no gods. it would be about as uncritical to do what is to some extent the reverse, and suspect agathias and gregory of having adopted their assertions out of church-prohibitions that were never meant for germany at vol. ii. l 584 elements. the people prayed on the river s bank; at the fountain s brink they lighted candles and laid down sacrificial gifts. it is called 1 fontibus venerationem exhibere, ad fontanas adorare (conf. legg. liutpr. 6, 30, ad fontes votum facere, reddere, exsolvere, orare ad fontes, offerre ad fontes, munus deferre, ad fontes luminaria facere, candelam deferred this last no doubt was done only or chiefly at night, when the flame reflected from the wave

lucorum et fontium ceterarutnque superstitionurn multiplex error apud eos habetur (see suppl. above all was the place honoured, where the wondrous element leaps up from the lap of earth; a spring is in our older speech ursprinc(-ges, and also prunno. 2 often enough the first appearing of a spring is ascribed to divine agency or a miracle: wuotan, balder, charles the great, each made the reviving fountain flow out of earth for his fainting host (p. 226. other springs are charmed out of the rock when struck by a staff or a liorse s hoof; 3 a saint plants a bough in all. into secular codes such prohibitions seem to have found their way first through the capitularies; the older codes had no penalties for idolatry, only the as. donias of wihtrsed cap. 13 impose them on deofolgild in general. 1

ohmer s keg. karolor. nr. 740 (an. 841; ecc. fr. orient. 2, 893; der necker vliuzet fur heilicbrunnen (flows past holy-well, ms. 2, 68b. 588 elements. aquae calidae near luxeuil (p. 83. when the wetterau people begin a new jug of chalybeate, they always spill the first drop or two on the ground, they say( to clear the dust away/ for the jugs stand open, but it may have been once a libation to the fountain- sprite. 1 not only medicinal, but salt springs were esteemed holy: ancient accounts of these will be presented in a later chapter. the mid. ages cherished the notion of a jungbrunnen: 2 whoever bathes in it is both cured of diseases and guarded from them; in it eauchels shed her shaggy skin, and became the beauteous sigeminne (p. 433-4; such a spring has sometimes the power even to chang

l. 33; holberg s comedy of kilde-reisen is founded on the copenhagen people s practice of pil griming to a neighbouring spring on 8. hans often, to heal and invigorate themselves in its waters. on midsummer eve the people of ostergotland journeyed according to ancient custom to lagman s bergekiilla near skeninge, and drank of the well (broocman 1, 187. 2, 676. in many parts of germany some clear fountain is 1 where the heathens ascribed the miraculous power of a spring to their wood or water sprites, the christians afterwards transferred it to their saints. i take an instance from the miracula s. agili, written in the 12th century: marvellous cures were wrought at the brook of st. agilus. sed interim quorundam vesaniae occurrere libet, qui in digito dei nequaquam haec fieri aestimantes, d

oth the greek and the servian names have the reduplication so characteristic of folk-words [slav, dozhd is rain, and zhd represents either gd or dd; if this be the root, dodo-la may be a dimin] bain-making. ducking. 595 future illnesses. celtic tradition, without bringing in girl or child; makes the pouring out of water in seasons of great drought evoke the wished-for rain. the huntsmen go to the fountain of barenton in the forest of breziliande, scoop up the water in their horns, and spill it on the stones; immediately the rain-clouds rise and refresh the land: the custom, with an addition of church ceremonial, is kept up to this day. led by the clergy, amid chanting and pealing of bells, with five great banners borne in front, the parish walks in procession to the spring, and the head of

iande, scoop up the water in their horns, and spill it on the stones; immediately the rain-clouds rise and refresh the land: the custom, with an addition of church ceremonial, is kept up to this day. led by the clergy, amid chanting and pealing of bells, with five great banners borne in front, the parish walks in procession to the spring, and the head of the commune dips his foot crosswise in the fountain of bar enton; they are then sure of its raining before the procession arrives home again. 2 the mayor s foot alone is wetted instead of the child, or a little water only is poured out as a beginning of that which is to fall in masses from the sky. the scanty offering brings the great bounty to our door. in spain, when hot weather lasts long, an image of the virgin arrayed in mourning (ima

is horse into the water (schm. 1, 320. in austria too the village lads elect a whitsun king, dress him up in green boughs, blacken his face and pitch him into the brook (denis, lesefr. 1, 130. in these two cases the l votis vocare 1 boman de bon, v. 11514 (the passage extracted in the notes to iwein, pp. 262-3. 2 bevue de paris, tome 41, pp. 47-58. villemar adds, that children throw pins into the fountain, while they call out: ris done, fontaine de berendon, et je te donnerai une epingle! and the fay of the fountain is supposed to be made friendly by the gift. conf. libamina lacui exhibere, p. 596. 3 don quixote 1, 52 (ideler 2, 435. and in other places it was the custom in* time of drought, to carry the bodies of saints about, flodoard. rem. 4, 41. 4 as the girl who oversleeps herself on

o cross a river by ferry or by bridge have to dread the power of the daemon that dwells in it (p. 497, so vulgar opinion in sweden (sup. k, 40) holds it advisable, in crossing any water in the dark, to spit three times, as a safeguard against evil influences. 2 precautions are also taken in drawing water from a well: before drawing any, the greeks at mykono salute three times in honour of teloni (fountain-sprite. 3 for a thief to throw in the water a little of what he has stolen (sup. i, 836, means sacrificing to the water-sprite. the vita s. sulpicii biturig (died 644) relates (acta bened. sec. 2, p. 172: f gurges quidam erat in yirisionensium situs agello (vierzon, in biturigibus) aquarum mole copiosus, utpote daemonibus consecratus; et si aliquis causa qualibet ingrederetur eundem, repe

eems particularly given to worshipping water. there is a detailed account of the holy wohhanda, a rivulet of livonia. it rises near ilmegerve, a village of odenpa district in esthonia, and after its junction with the medda, falls into l. peipus. the source is in a sacred grove, within whose bounds no one dares to cut a tree or break a twig: whoever does it is sure to die that year. both brook and fountain are kept clean, and are put to rights once a year; if anything is thrown into the spring or the little lake through which it flows, the weather turns to storm (see suppl. now in 1641 hans ohm of sommerpahl, a large landowner who had come into the country in the wake of the swedes, built a mill on the brook, and when bad harvests followed for several years, the ehsts laid it all to the des

th the sun and other luminaries seems after all to be thab of the eye. ancient cosmogonies represent them as created out of eyes. to persians the sun was the eye of ahummazdao (orniuzd, to egyptians the right eye of the demiurge, to the greeks the eye of zeus, to our forefathers that of wuotan; and a fable in the edda says 0$inn had to leave one of his eyes in pledge with mimir, or hide it in his fountain, and therefore he is pic tured as one-eyed. in the one-eyed cyclopes mouth ovid puts the words (met. 13, 851: unum est in media lumen mihi fronte, sed instar ingentis clypei; quid, non haec omnia magno sol videt e coelo? soli tamen unicus orbis* 1 the norse initial h is occasionally dropt: in- icel. both, hiula and jula stand for the babbling of infants. the dialect of the saterland frisi

et ze reste, j ms. 2, 66b. and, as other goddesses after making the round of the country are bathed in the lake, it is an additional proof of the sun s divinity that she takes a lath, a notion universally preva- 1 pausan. 1, 42. philostr. vita apoll. 6, 4. heroic. 4. pliny 36, 11. tac. ann. 2, 61. juven. 15, 5. 2 setting in the lake is at the same time depositing the divine eye as a pledge in the fountain. i will add a neat phrase from wolfram, parz. 32, 24: d6 hete diu miiede sunne ir liehten blic hinz ir gelesen. daybkeak. 743 lent among the slavs also: at eve she sinks into her bath to cleanse herself, at morn she emerges clean with renewed grandeur. the sea was thought to be the sun s mother, into whose arms she sank at night. 1 to inhabitants of the inland, the horizon was blocked by

gates) that is meant in ssem. 226 a and fornald. sog. 1, 204, where brynhildr wishes to follow sigurd in death, lest the door fall upon his heel: a formula often used on entering a closed cavern.1 but heps kingdom bears the name of nifllieimr or niflhel, mist- world, mist-hell, 2 it is the ninth world (as to position, and was created many ages before the earth (p. 558; in the middle of it is that fountain hvergelmir, out of which twelve rivers flow, gioll being the one that comes nearest the dwelling of the goddess, sn. 4. from this follows plainly what i have said: if hvergelmir forms the centre of niflheimr, if gioll and the other streams pertain exclusively to hell, the goddess hel s dominion cannot begin at the hel-grindr/ but must extend to those f dank dales and deep/ the dense fores

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

rosicrucian. newton, a genius in the worlds of physics and mathematics, put forth concepts which had a revolutionary impact on science [14] jacob boehme jacob boehme (1575-1624).german mystical philosopher and rosicrucian. boehme was the author of aurora, a book which inspired ecclesiastical opposition, but provided a profound influence on later philosophical thought [15 [16] above- the plaza and fountain, this view was taken from the promenade of the rose-croix university building and reveals the attractive plaza and the fountain, which at night may be magnificently illuminated. the plaza is the center for pleasant chats. right the rose-croix university building. this beautiful edifice of egyptian architecture is the rose- croix university building, located in rosicrucian park. it houses

HAMIL THE ROSICRUCIAN SEER

their volumi255 nous writings, must doubtless prove most loquacious fellows, and who, having indulged when on this dull earth so copiously in dark and mystical enigmas, will now throw an unerring light upon the first matter, will trulygiveus an open entrance to the shut palace of the king, a lucid explanation of the tabula smaragdina of hermes, the sophie fire of pontanus, the doves of diana, the fountain of count turisan, and the green lion, and all other monsters ofparacelsus, ripley, flamel, andco,-notomitting the assistance to be derived from those thrice learned ladies, miriam the prophetess, perrenelle, and quercitan's daughter. let them do this, m. alphonse cahagnet, and your revived art of projection will make more converts to animal magnetism than anthony mesmer and the whole of h

of their body and soul and to the good of others they can never arrive at any perfection in divining-they can never place reliance upon it or arrive at the truth, if anyone wishes to begin this study i would give him a few directions.excerptsfrom thecrystalmssi i iraphael, sachiel, anael, cassiel, michael] be ye my co255 adjusters and helpers in the name and by the power of the most high god, the fountain of wisdom who knoweth our necessities before we ask and our ignorance in asking things in our blindness. we dare not ask, yet we beg to have these things through the virtue ofthyblessed son the christos and his mother. amen. and by alpha and omega and them that shall come to judge the quick and the dead at the latter day of judgement; that when two or three of us are gathered together wha

HELENA BLAVATSKY NIGHTMARE TALES

of a direct personal psychic development, the fiendish creatures only taking care that i shouldsee nothing of an agreeable or elevating nature. thus, now, not an unconscious pang in my dying sister'semaciated body, not a thrill of horror in my niece's restless sleep at the recollection of the crime perpetratedupon her, an innocent child, but found a responsive echo in my bleeding heart. the deep fountain ofsympathetic love and sorrow had gushed out from the physical heart, and was now loudly echoed by theawakened soul separated from the body. thus had i to drain the cup of misery to the very dregs! woe is me, nightmare talesviii- a tale of woe47 it was a daily and nightly torture! oh, how i mourned over my proud folly; how i was punished for havingneglected to avail myself at moto of the

s, of melody and sunlight, and he had never felt any otheraspirations. how useless, but oh, how glorious those dreams! how vivid! and why should he desire any better fate? washe not all that he wanted to be, transformed in a second of thought into one or another hero; from orpheus,who held all nature breathless, to the urchin who piped away under the plane tree to the naiads of calirrhoe'scrystal fountain? did not the swift-footed nymphs frolic at his beck and call to the sound of the magic fluteof the arcadian shepherd- who was himself? behold, the goddess of love and beauty herself descendingfrom on high, attracted by the sweet-voiced notes of his violin. yet there came a time when he preferredsyrinx to aphrodite- not as the fair nymph pursued by pan, but after her transformation by the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ionists called him salomon, the sephardi, or the spaniard, and the arabs, abu ayyub suleiman-ben ya'hya ibn dgebirol, whilst the scholastics named him avicebron (see myers' quabbalah. ibn gebirol was certainly one of the greatest philosophers and scholars of his age. he wrote much in arabic, and most of his manuscript have been preserved. his greatest work appears to be the meg r hayyim, i.e, the fountain of life "one of the earliest exposures of the secrets of the speculative cabala" as his biographer informs us. gnosis (gr) lit "knowledge" the technical term used by the schools of religious philosophy, both before and during the first centuries of so-called christianity, to denote the object of their enquiry. this spiritual and sacred knowledge, the gupta-vidya of the hindus, could only

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ublishing] slociety] would still be in just the same difficulties. i always saw that luciftr, conducted as it was, and at such a price, was [ayton's record of his wife's 'vision] broad iron gateway with high pillars and such lovely sunshine apparently entrance to a park. beautiful garden in front of a side-entrance to the house broad gravel walks- irregular- large stone urn- looks a little like a fountain, not in play. very quiet and isolated. supposing the first facing w, then n. of that, at right angles, a collonade of great length, with an urn or cupola in the front centre of the roof. small summer house, which cannot connect with the other buildings and a dark straight path, leading from it about 5 ft. wide. in front of that summer house a small oblong table, rather massive in structur

HP LOVECRAFT A DARK LORE

t totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelievable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian lore which might help them to place the frightful symbol, and through it track down the cult to its fountain-head. inspector legrasse was scarcely prepared for the sensation which his offering created. one sight of the thing had been enough to throw the assembled men of science into a state of tense excitement, and they lost no time in crowding around him to gaze at the diminutive figure whose utter strangeness and air of genuinely abysmal antiquity hinted so potently at unopened and archaic vis

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

en turned back by the unexpectedly choked way to the abyss. let me be plain. the scattered objects were, so far as substance was concerned, all from lake s camp; and consisted of tin cans as queerly opened as those we had seen at that ravaged place, many spent matches, three illustrated books more or less curiously smudged, an empty ink bottle with its pictorial and instructional carton, a broken fountain pen, some oddly snipped fragments of fur and tent cloth, a used electric battery with circular of directions, a folder that came with our type of tent heater, and a sprinkling of crumpled papers. it was all bad enough but when we smoothed out the papers and looked at what was on them, we felt we had come to the worst. we had found certain inexplicably blotted papers at the camp which migh

HP LOVECRAFT THE CALL OF CTHULHU

totally unknown to them, and infinitely more diabolic than even the blackest of the african voodoo circles. of its origin, apart from the erratic and unbelieveable tales extorted from the captured members, absolutely nothing was to be discovered; hence the anxiety of the police for any antiquarian lore which might help them to place the frightful symbol, and through it track down the cult to its fountain-head. inspector legrasse was scarcely prepared for the sensation which his offering created. one sight of the thing had been enough to throw the assembled men of science into a state of tense excitement, and they lost no time in crowding around him to gaze at the diminutive figure whose utter strangeness and air of genuinely abysmal antiquity hinted so potently at unopened and archaic vis

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

the world? around the table in that strange room in the old french quarter sat the men who claimed an interest in the proceedings. there had been the usual legal advertisements of the conference in papers wherever carter's heirs were thought to live; yet only four now sat listening to the abnormal ticking of that coffinshaped clock which told no earthly time, and to the bubbling of the courtyard fountain beyond half-curtained, fan-lighted windows. as the hours wore on, the faces of the four were half shrouded in the curling fumes from the tripods, which, piled recklessly with fuel, seemed to need less and less attention from the silently gliding and increasingly nervous old negro. there was etienne de marigny himself slim, dark, handsome, mustached, and still young. aspinwall, representin

JASMUHEEN THE FOOD OF GODS

amrita. the nectar of gods the dow and its nourishment via amrita: apart from the pineal gland and the hypothalamus, the dow can utilize another of our master glands to nourish us via a tool well known to the ancient yogis of india. when our pituitary gland is activated and flooded with violet light, it begins to increase its production of a sweet-tasting nectar. which is also known as the inner fountain of youth. this liquid is known in the ancient vedic scriptures as amrita and is produced in very small quantities in a sleeping mind yet when the mind is awakened. the spirit mind that dwells in the hypothalamus. and when the master glands of the pineal and pituitary are activated to a higher potential, then the production of amrita increases and is said to be powerful enough to feed and

m. it is particularly in its function as an antioxidant that melatonin has this effect. melatonin also influences the production of t- cells which counteracts stress and is one of the immune systems most active substances. melatonin decreases with age: according to two scientists at the macquarie university in australia, professor keith cairncross and professor arthur everitt this gland is a pure fountain of youth. after divine nutrition: the madonna frequency& the food of gods with jasmuheen 135 three years of research they are convinced that the hormones secreted by the pineal gland plays a central role in the mechanisms controlling stress in primates. they presume that the reduction of melatonin with age is a central cause for many of the diseases occurring in the elderly. they therefor

tion often experienced in a busy western culture. energy levels are fantastic particularly when you expect them to be. remember this is a journey of mind over matter. one of the most obvious proofs that our dow is feeding us is that we experience increased levels of creativity, we need and desire much less sleep and our energy levels are much higher. q: how does it affect life expectancy? is it a fountain of youth or does it age one? how does it affect physical beauty? i cannot speak for all pranic nourishers, only of my personal journey, where in my reality physical immortality can go hand in hand with the pranic nourishment issue. giri bala of india, and therese neumann (who bore the stigmata of christ, were both pranic nourishers who aged gracefully and died. being a pranic nourisher do

fe-sustaining hormones. in order to be physically immortal one needs to let go of the belief system that one has to die, and release from the energy fields of the bodies all toxicity of thought, emotion and dietary substance. it is a path of purification and being the most sublimely tuned instrument in the orchestra of the divine and manifesting that into physical reality. therefore accessing the fountain of youth depends on one s mind set, beliefs and desire. personally i am the master of my vehicle (the physical body) and not slave to it and it is my intention to fulfill my life purpose and then take the body up into light or drop it when i have completed my work rather than have it die from neglect or abuse. again, a small number of people have the shamanic shape-shifting ability and ca

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

amlets to the monks, to defray the charges of yearly obits, and of gifts to the poor, in lasting commemoration of his beloved consort. some writers have stated the number of crosses raised as above at thirteen. these were, lincoln, newark, grantham, leicester, stamford, geddington, northampton, stoney- stratford, woburn, dunstable, st. alban's, waltham, westcheape (cheapside, not far from where a fountain for a long time took the place of another erection, and where the statue of sir robert peel now stands. the last place where the body rested, whence the memorial-cross sprung, and which the famous equestrian statue of king charles the first now occupies, is the present noisy highway of charing cross; and, as then, it opens to the royal old abbey of westminster. what a changed street is th

e author of the troy-book, tale of troy; and he also invited raymond lully into his kingdom. raymond lully is affirmed to have supplied to edward six millions of money, to enable him to carry on war against the turks. the origin of the rose-nobles is from the rosicrucians. no. 1. catherine-wheel window 12 columns. query, the 12 signs, with the rose, disc, or lotus, in the centre? from a saracenic fountain near the council-house, jerusalem. this fountain seems to be built of fragments; the 262 the rosicrucians. proof of which is that this inscribed stone (no. 2) is placed over half the discus. the whole structure, though oriental or saracenic abounds with gothic or pointed features. such are the frets, the spandrel-work, the hood-moulding &c. no. 3. query, aquarii? the aquarii always indica

l signs. regulating the seasons, and the hours of the day and night) man s side (sun) dexter. wine. bread. twin westerntowers, or spires. galilee, west porch for the people. west. sun sets. night. northtransept (chief nail) right hand. male: sacred pillar jachin. female: sacred pillar boaz. southtransept (second nail) left hand. nave, from navel, body ship, or ark. place of fons. twonails, in the fountain, or font. latin rite, in the feet; one nail in the greekrite. woman s side (moon) sinister. axis inclined (ecliptic (chapter-house) cor or choir (equatorial (as deliberative judgement seat) the blessed lady st. john. aries, head and face taurus, neck andthroat gemini, arms and shoulders cancer, breast and stomach leo, heart and back virgo, venter libra,reins and loins scorpio, genitalia s

LAITMAN M THE KABBALAH EXPERIENCE

am is, and whether one can drink from it. is this reality or a legend? a: any spiritual source spreads through all the spiritual worlds and must materialize (appear in our physical world. there is a certain force called the bina, the superior mother, and in the physical world it reveals in fountains and springs. however, it is forbidden to relate anything spiritual to water. one who drinks from a fountain does not get anything spiritual from it. the question is, who give that person the water? water, like anything else, can be linked with its spiritual origin with the messenger of a spiritual force (a kabbalist, and thus convey spiritual energy to a person. my rav did that many times. he gave a person a peace of bread, or a sip of wine, and in this way conveyed spiritual energy within that

LIBER ALEPH

the book of wisdom or folly 137 ez de arte amoris et deliciarum mystici (of the art of love and of the pleasure of the mystic) he path therefore unto this beatific vision of beauty, o my son, is that practice of bhakti yoga which is written in the book called eight score and fifteen, or .astarte. by this mine hand when i was in gaul the beloved, at montigny that is hard by the forest of the blue fountain, with agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the cross austral that she might seek me, to inspire and comfort me, and this was my reward from the masters, and consolation in the years of my sorrow. but the way that leadeth to the other form of this vision of beatitude, to wit, science is gnana yoga or raja yoga, of which i have wri

LIBER CCCXXXV ADONIS

fold steel and sevenfold brass resists his touch; no sword, no spear but shivers before his glance. eternally life quivers and reels before him; death itself, the hound of god, slinks at his heel, and licks the dust that he hath trod [they follow their lord, singing. psyche. i am a dewdrop focussing the sun that fires the forest to the horizon. i am a cloud on whom the sun begets the iris arch, a fountain in whose jets throbs inner fire of the earth fs heart, a flower slain by the sweetness of the summer shower. adonis. i am myself, knowing i am thou. forgetfulness forgotten now! truth, truth primeval, truth eternal, unconditioned, sempiternal, sets the god within the shrine and my mouth on thine, on thine [the lady astarte wakes. in her arms is the corpse of the lord esarhaddon] astarte

LIBER DCCCLX JOHN ST

ace.2 certain curious phenomena which i have noticed at odd times.e.g, on thursday night.but did not think proper to record must be investigated. it seems quite certain that meditationpractices profoundly affect the sexual process: how and why i do not yet certainly know. 2.45. rubbish! everything perfectly normal. difficult, though, to keep mantram going. 3.00. am sitting on the brink of the big fountain in the luxembourg. this deadness of the whole system continues. 1[.for the good that i would i do not: but the evil which i would not, that i do] 2 brothel in rue des 4 vents [ms. note by ac in equinox i (1, transcribed by yorke] john st. john 23 to explain. normally, if the thought be energetically directed to almost any point in the body, that point is felt to pulse and even to ache. es

all. the prana seems equilibrated in the whole organism: i am very peaceful. just as a corpse is. it is terribly annoying, in a sense, because this condition is just the opposite of dh.rana; yet one knows that it is a stage on the way to sam.dhi. so i rise and give confidently the sign of apophis and typhon, and will then regard the reflection of the sweet october sun in the kissing waters of the fountain (p.s..i now remember that i forgot to rise and give the sign) 3.15. in vain do i regard the sun, broken up by the lips of the water into countless glittering stars.abounding, revolving, whirling forth, crying aloud1.for he whom my soul seeketh is not in these. nor is he in the fountain, eternally as it jets and falls in brilliance of dew; for i desire the dew supernal. nor is he in the st

n. i will starve in the street before i pander to the vileness of the men among whom i live.oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wilt keep me veiled, cherished, guarded in thine harem a pure and perfect spouse, like a slender fountain playing in thy courts of marble and of malachite, of jasper, of topaz, and of lapis lazuli. and by my magick power i summon all the inhabitants of the ten thousand worlds to witness this mine oath. 8.15. i will rise, and break my fast. i think it as well to go on with the mantra, as it started of its own accord. 9.00. arrived at pantheon, to breakfast on coffee and biroche and a peach. i

of justice, both equilibrated aspects of severity, the one implying self-sacrifice, the other involuntary john st. john 37 suffering. one is free-will, the other karma; and that in a wider sense than that of suffering. the ritual 671 will still be applicable: indeed, it may be considered sufficient; but of course it must be lived as well as performed (i must here complain of serious trouble with fountain pens, and the waste of priceless time fixing them up. they have been wrong throughout the whole operation, a thing that has not happened to me for near eight years. i hope i fve got a good one at last.yes, thank god! this one writes decently) 4.15. somehow or other i have got off the track; have been fooling about with too many odd things, necessary as they may have been. i had better tak

the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when the real work should be done, to fling forth flying that concentrated will .whirling forth with re-echoing roar, so that it may comprehend with invincible will ideas omniform, which flying forth from that one fountain 1 [published in equinox i (2) as .the psychology of hashish] john st. john 47 issued: whose foundation is one, one and alone..1 as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow of the magic knife, etc. etc. etc, we can regard the western system as the essential one. yet of course pr.n..y.m

ng my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. 1 [part of crowley.s poetic paraphrase of the writing on the reverse of the stele of ankh-f-n-khonsu, a version of cap.ii of the book of the dead] liber dcc

e book of the dead] liber dccclx 114 the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior movement of things, secured by the co-extension of their sum with the all, that transcends the deadly opposites; change which implies decay, stability which spells monotony. i understand all the psalms of benediction; there is spontaneous praise, a fountain in my heart. the authors of the psalms must have known something of this illumination when they wrote them. 9.30. it seems, too, that this operation is transformed. i suppose it must read as a patchwork of most inharmonious colour, a thing without continuity or cohesion. to me, now, it appears from the very start a simple direct progress in one straight line. i can hardly remember that th

LIBER LVII

along the lines of .you can prove anything with gematria if you try hard enough. t.s] on the qabalah 17 binah, the supernal mother; the letter w to the next six sephiroth, which are called the six members of microprosopus (and six is the numerical value of w; lastly, the letter h, the .inferior he. to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth.s .kabbala denudata. and study for themselves.26 it should not prove easy; frater p, after years of study, confessed .i cannot get much out of von rosenroth; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von rosenroth himself never understood in any deeper sense. as a book of reference to

LIBER LXVII THE SWORD OF SONG

n bloody hands not pierced, but grasping! to hoist high children on cross of agony, i find him real for english lives. up with my pretty pair of fives !34 i fight no ghosts .but why revile (you urge me .in that vicious style the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul. perhaps you know how mystic doctrines melt the snow of any faith: redeem it to a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing.and choose to know instead. but, to that terror vague and dread, external worship; all my life. war to the knife! war to the knife! no! on the other hand the buddha says .i.m surprised at you! how could a person accept my law and still use hatred, the sole means of ill, in truth.s defence? in praise

, and evil, and above them is the ninefold lotus, and a virgin came forth unto him in the hour of his rejoicing and propounded her riddle. the first riddle :4 the maiden is blind. our father: she shall be what she doth not. and a second virgin came forth to him and said: the second riddle: detegitur yod. quoth our father: the moon is full. so also a third virgin the third riddle: man and woman: o fountain of the balance! to whom our father answered with a swift flash of his sword, so swift she saw it not. came a fourth virgin, having a fourth riddle: what egg hath no shell? and our father pondered a while and then said: on a wave of the sea: on a shell of the wave: blessed be her name! the fifth virgin issued suddenly and said: i have four arms and six sides: red i am, and gold. to whom ou

LIBER LXXVIII

strength, rush, vigour, a description of the cards of the taro 9 energy, and it governs, according to its nature, various works and questions. it implies natural, as opposed to invoked, force. ii the root of the powers of the waters ace of cups or chalices a white radiant angelic hand, issuing from clouds, and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds

y as is usual. chesed of w (convalescence, recovery from sickness; change for the better. herein do hywal and laylk bear rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or waterlilies, of which the flowers are falling right and left. leaves only, and no buds, surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom; neither is there water in any of the cups, which are somewhat of the shape of the magical instrument of the zelator adeptus minor. above and below are the symbols of% and h for the decan. death, or end of pleasure: disappointment, sorrow and loss in those things from which pleasure is expected. sadness, treachery, deceit; ill-will, detraction; charity and ki

sources. geburah of h (disappointment in love, marriage broken off, unkindness of a friend; loss of friendship. herein rule hywwl and hylhp. xxxi the lord of pleasure six of chalices an angelic hand, as before, holds a group of stems of waterlilies or lotuses, from which six flowers bend, one over each cup. 34 liber lxxviii from these flowers a white glistening water flows into the cups as from a fountain, but they are not yet full. above and below are! and h referring to the decan. commencement of steady increase, gain and pleasure; but commencement only. also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tipha

the angels hybmd and laqnm reign. liv the lord of love two of chalices a white radiant hand, issuant from the lower part of the card from a cloud, holds lotuses. a lotus flower rises above water, which occupies the lower part of the card rising above the hand. from this flower rises a stem, terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card$ and d above and below. harmony of masculine and feminine united. harmony, a description of the cards of the taro 47 pleasure, mirth, subtlety:

LIBER TURRIS

of lust and life, left the mild maiden a rejoicing wife. 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see th

LIBER XCV THE WAKE WORLD

e at last in the next house of the palace. it was a great dome of violet, and in the centre the moon shone. she was a full moon, and yet she looked like a woman quite, quite young. yet her hair was silver, and finer than spiders. webs, and it rayed about her, like one can.t say what; it was all too beautiful. in the middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the colour of blood, and it was like a green universe full of flowers, and little children playing among them. so i said .shall we be married in this domus x. v. regnum v. porta 4 loci secundum elementa. qliphoth. via t vel crux. cherubim domus ix v. fundamentum yod v. membrum sancti f.deris the wake world 7 house

LUCIFERIAN SORCERY AND SET TYPHON

h is a further and refined development of primal sorcery with a defined path towards the sethian becoming, and the ongoing process of self-transformation. luciferian witchcraft presents a gateway to gnosis of what our culture has called satan, specifically reaching into the roots of the adversary to discover the various cultural traits of the luciferian spirit. ahriman is a primary source of this fountain of gnosis, however set or sutekh as the god of darkness is equally as fascinating if one may find a semblance of interest there. consider the ideals of the luciferian path. in luciferian witchcraft, by michael w. ford, the very foundation of the adversary is presented as a multicultural force, thus existing within the universe and not a creation of mankind. while man had created anthropom

escribed in ancient texts as a spirit of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming. lilith-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeification. through babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of us all. any with

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d condition? this alone may be depended on, from general assent, that there formerly lived a person named orpheus, who was the founder of theology among the greeks; the institutor of their lives and morals; the first of prophets, and the prince of poets; himself the offspring of a muse; who taught the greeks their sacred rites and mysteries, and from whose wisdom, as from a perennial and abundant fountain, the divine muse of homer and the sublime theology of pythagoras and plato flowed (see the mystical hymns of orpheus) orpheus was founder of the grecian mythological system which he used as the medium for the promulgation of his philosophical doctrines. the origin of his philosophy is uncertain. he may have got it from the brahmins, there being legends to the effect that he got it was a h

d the south, and the holy temple in the center sustaining them all. is not the holy temple in the center the great throne of the many-formed spirit of nature which is shown in the middle of the tablet? what are the seven triads but the seven powers that rule over the world? psellus writes 'the egyptians worshipped the triad of faith, truth, and love; and the seven fountains: the sun as ruler--the fountain of matter; then the fountain of the archangels; the fountain of the senses; of judgment; of lightning; of reflections; and of characters of unknown composition. they say that the highest material fountains are those of apollo, osiris, and mercury--the fountains of the centers of the elements 'thus, they understood by the sun as ruler the solar world; by the material archangelic, the lunar

ter; then the fountain of the archangels; the fountain of the senses; of judgment; of lightning; of reflections; and of characters of unknown composition. they say that the highest material fountains are those of apollo, osiris, and mercury--the fountains of the centers of the elements 'thus, they understood by the sun as ruler the solar world; by the material archangelic, the lunar world; by the fountain of the senses, the world of saturn; by judgment, jupiter; by lightning, mars; by that of the reflections, or mirrors, the world of venus; by the fountain of characters, the world of mercury. all these are shown by the figures in the center pane of the tablet" the upper panel contains the twelve figures of the zodiac arranged in four triads. the center figure in each group represents one o

y princes and kings who came from all parts of the civilized world to consult the spirit of apollo dwelling in this sanctuary. p. 63 more quickly and completely to "the fumes of enthusiasm" three days before the time set to receive the communications from apollo, the virgin priestess began the ceremony of purification. she bathed in the castalian well, abstained from all food, drank only from the fountain of cassotis, which was brought into the temple through concealed pipes, and just before mounting the tripod, she chewed a few leaves of the sacred bay tree. it has been said that the water was drugged to bring on distorted visions, or the priests of delphi were able to manufacture an exhilarating and intoxicating gas, which they conducted by subterranean ducts and released into the shaft

as forcibly ejected from the cave, feet foremost. near the cave of the oracle two fountains bubbled out of the earth within a few feet of each other. those about to enter the cave drank first from these fountains, the waters of which seemed to possess peculiar occult properties. the first contained the water of forgetfulness, and all who drank thereof forgot their earthly sorrows. from the second fountain flowed the sacred water of mnemosyne, or remembrance, for later it enabled those who partook of it to recall their experiences while in the cave. though its entrance was marked by two brass obelisks, the cave, surrounded by a wall of white stones and concealed in the heart of a grove of sacred trees, did not present an imposing appearance. there is no doubt that those entering it passed t

nce of "shadows" philosophical astronomy the science of "realities" click to enlarge the tetractys. theon of smyrna declares that the ten dots, or tetractys of pythagoras, was a symbol of the greatest importance, for to the discerning mind it revealed the mystery of universal nature. the pythagoreans bound themselves by the following oath "by him who gave to our soul the tetractys, which hath the fountain and root of ever-springing nature" click to enlarge the cube and the star. by connecting the ten dots of the tetractys, nine triangles are formed. six of these are involved in the forming of the cube. the same triangles, when lines are properly drawn between them, also reveal the six-pointed star with a dot in the center. only seven dots are used in forming the cube and the star. qabbalis

mbolic names were given to the duad--2--because it has been divided, and is two rather than one; and when there are two, each is opposed to the other: genius, evil, darkness, inequality, instability, movability, boldness, fortitude, contention, matter, dissimilarity, partition between multitude and monad, defect, shapelessness, indefiniteness, indeterminate ness, harmony, tolerance, root, feet of fountain-abounding idea, top, phanes, opinion, fallacy, alterity, diffidence, impulse, death, motion, generation, mutation, division, longitude, augmentation, composition, communion, misfortune, sustentation, imposition, marriage, soul, and science. in his book, numbers, w. wynn westcott says of the duad "it was called 'audacity' from its being the earliest number to separate itself from the divin

h to his worlds out of himself, who in his creative aspect is always symbolized by the triangle. the monad passing into the duad was thus capable of becoming the parent of progeny, for the duad was the womb of meru, within which the world was incubated and within which it still exists in embryo. the tetrad--4--was esteemed by the pythagoreans as the primogenial number, the root of all things, the fountain of nature and the most perfect number. all tetrads are intellectual; they have an emergent order and encircle the world as the empyreum passes through it. why the pythagoreans expressed god as a tetrad is explained in a sacred discourse ascribed to pythagoras, wherein god is called the number of numbers. this is because the decad, or 10, is composed of 1, 2, 3, and 4. the number 4 is symb

these three universal centers--the one above, the one below, and the link uniting them-represent three suns or three aspects of one sun--centers of effulgence. these also have their analogues in the three grand centers of the human body, which, like the physical universe, is a demiurgic fabrication "the first of these [suns" says thomas taylor "is analogous to light when viewed subsisting in its fountain the sun; the second to the light immediately proceeding from the sun; and the third to the splendour communicated to other natures by this light" since the superior (or spiritual) center is in the midst of the other two, its analogue in the physical body is the heart--the most spiritual and mysterious organ in the human body. the second center (or the link between the superior and inferio

e famous zikkurat or astronomical tower of the god nebo at borsippa ascended in seven great steps or stages, each step being painted in the key color of one of the planetary bodies (see lenormant's chaldean magic) it is thus evident that the babylonians were familiar with the concept of the spectrum in its relation to the seven creative gods or powers. in india, one of the mogul emperors caused a fountain to be made with seven levels. the water pouring down the sides through specially arranged channels changed color as it descended, passing sequentially through all shades of the spectrum. in tibet, color is employed by the native artists to express various moods. l. austine waddell, writing of northern buddhist art, notes that in tibetan mythology "white and yellow complexions usually typi

a crescent. after its sanctification the apis was kept in a stable adjacent to the temple and led in processionals through the streets of the city upon certain solemn occasions. it was a popular belief among the egyptians that any child upon whom the bull breathed would become illustrious. after reaching a certain age (twenty-five years) the apis was taken either to the river nile or to a sacred fountain (authorities differ on this point) and drowned, amidst the lamentations of the populace. the mourning and wailing for his death continued until the new apis was found, when it was declared that osiris had reincarnated, whereupon rejoicing took the place of grief. the worship of the bull was not confined to egypt, but was prevalent in many nations of the ancient world. in india, nandi--the

minine symbol--it is natural that the water spirits should most often be symbolized as female. there are many groups of undines. some inhabit waterfalls, where they can be seen in the spray; others are indigenous to swiftly moving rivers; some have their habitat in dripping, oozing fens or marshes; while other groups dwell in clear mountain lakes. according to the philosophers of antiquity, every fountain had its nymph; every ocean wave its oceanid. the water spirits were known under such names as oreades, nereides, limoniades, naiades, water sprites, sea maids, mermaids, and potamides. often the water nymphs derived their names from the streams, lakes, or seas in which they dwelt. in describing them, the ancients agreed on certain salient features. in general, nearly all the undines close

wer on the top of a very high mountain which was sore shaken with the north wind; it had the foot blue, the flowers white and red, the leaves shining like fine gold: and round about it the dragons and griffons of the north made their nests and abode "on the fifth leaf there was a fair rose tree flowered in the midst of a sweet garden, climbing up against a hollow oak; at the foot whereof boiled a fountain of most white water, which ran headlong down into the depths, notwithstanding it first passed among the hands of infinite people, who digged in the earth seeking for it; but because they were blind, none of them knew it, except here and there one who considered the weight. on the last side of the fifth leaf there was a king with a great fauchion, who made to be killed in his presence by s

s follows, the actual text being reproduced in capital letters "the emerald table, the most ancient monument of the chaldeans concerning the lapis philosophorum (the stone of the philosophers "the emerald table furnishes the origin of the allegorical history of king hiram (rather chiram. the chaldeans, egyptians, and hebrews in what concerns chiram have taken their knowledge from one and the same fountain; homerus, who relates this history in a different manner, followed that original, and virgil followed click to enlarge the key to alchemy according to the egyptians. from kircher's oedipus gyptiacus. the priests of egypt not only used the scarab as a symbol of regeneration but also discovered in its habits many analogies to the secret process whereby base metals could be transmuted into g

heavens and all the stars with their powers are working in thee. all knowledge and secret arts will be opened to thee as in a dream, but the most excellent of all is, you will perfectly learn rightly to know all creatures in their nature, and by means thereof, the true understanding of god, the creator of us, heaven and earth, like david and moses and all the saints of god, for the wisdom of our fountain of living water will instruct thee as it did solomon and the brethren of our fraternity" in his rare treatise on salt, sulphur and mercury, von welling discloses a secret: not generally revealed in alchemical writings, namely, that the alchemists were concerned not only with the transmutation of metals but had a complete cosmological and philosophical system based upon the qabbalah. accor

growth of the sacred metals, for the alchemists affirmed that the metals are like plants and grow in the rocks, spreading their branches (veins) through the interstices. p. a4 click to enlarge leaf 11. the fount is described as that from which the two mercuries of the philosophers are extracted. at the upper left is described the white mercury and at the right the red mercury. the text about the fountain declares that saturn collects the white mercury, which is called the water of earth; and the earth collects the red mercury, which is called the water of heaven. the text to the left of the frog reads "through him who created the heavens and the earth i am the philosopher's stone, and in my body i carry something the wise seek. if such a charm be extracted from me, it will be a sweet refr

ony; thus they proceeded from room to room until the weights had been disposed of. the duchess then presented her hand to c. r. c. and his companions and, followed by her virgins, withdrew. pages then conducted the guests to their sleeping chambers. the one assigned to c.r.c. was hung with rare tapestries and with beautiful paintings. the fourth day after washing and drinking in the garden from a fountain which bore several inscriptions--among them one reading "drink, brothers, and live--the guests, led by virgo lucifera, ascended the 365 steps of the royal winding stairs. the guests were given wreaths of laurel and, a curtain being raised, found themselves in the presence of the king and queen. c.r.c. was awestruck by the glory of the throne room and especially by the magnificence of the

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

er what they ca' me, my faes hae made me ill to ken 'there's some will ca' me parcy reed, and speak my praise in tower and town; it's little matter what they do now, my life-blood rudds the heather brown 'there's some will ca' me parcy reed, and a' my virtues say and sing; i would much rather have just now a draught o' water frae the spring' the herd flung off his clouted shoon and to the nearest fountain ran; he made his bonnet serve a cup, and wan the blessing o' the dying man 'now, honest herd, ye maun do mair, ye maun do mair, as i you tell; ye maun bear tidings to troughend, and bear likewise my last farewell 'a farewell to my wedded wife, a farewell to my brother john, wha sits into the troughend tower wi' heart as black as any stone 'a farewell to my daughter jean, a farewell to my

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ed a light ecru or tan color. benjamin rowe march 23, 1999 book one page 1 preface to book one. the key of solomon, save for a curtailed and incomplete copy published in france in the seventeenth century, has never yet been printed, but has for centuries remained in manuscript form inaccessible to all but the few fortunate scholars to whom the inmost recesses of the great libraries were open. the fountain-head and storehouse of qabalistical magic, and the origin of much of the ceremonial magic of mediaeval times, the key has been ever valued by occult writers as a work of the highest authority; and notably in our own day eliphaz levi has taken it for the model on which his celebrated dogme et rituel de la haute magie was based. it must be evident to the initiated reader of levi, that the k

e their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in book ii, chapter 2. note that the three last days should be calm weather, without wind. and without clouds rushing hither and thither over the face of the sky. on the last day let the master go with his disciples unto a secret fountain of running water, or unto a flowing stream, and there 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

who has committed a theft. take a sieve, after burning one-half teaspoonful of incense, and suspend it by a piece of cord wherewith a man has been hung, which should be fastened round the circumference of the rim. within the rim write with blood in the four divisions thereof the characters given in figure 4. after this take a basin of brass perfectly clean which thou shalt fill with water from a fountain, and having pronounced these words: dies mies yes-chet bene done fet donnima metemauz, make the sieve spin round with thy left hand, and at the same time turn with thy right hand the water in the basin in a contrary direction, by stirring it with a twig of green laurel. when the water becometh still and the sieve no longer whirls, gaze fixedly into the water, and thou shalt see the form o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

hou serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible. i conjure thee anew by the holy and indivisible name of el strong and wonderful; by the name shaddai almighty; and by these names qadosch, qdaosch, qadosch, adonai elohim tzabaoth, emanuel, the first and the last, wisdom, way, life, truth, chief, speech, word, splendour, light, sun, fountain, glory, the stone of the wise, virtue, shepherd, priest, messiach immortal; by these names then, and by the other names, i conjure thee, o sword, that thou servest me for a protection in all adversities. amen. this being finished thou shalt wrap it also in silk like all the other instruments, being duly purified and consecrated by the ceremonies requisite for the perfection of all magical

ink, everything necessary should be prepared without the circle, and the meats should be covered with some fine clean cloth, and have also a clean white cloth spread beneath them; with new bread and good and sparkling wine, but in all things those which refer to the nature of the planet. animals, such as fowls or pigeons, should be roasted. especially shouldst thou have a vessel of clear and pure fountain water, and before thou enterest into the circle, thou shalt summon the spirits by their proper names, or at least those chief among them, saying: in whatsoever place ye may be, ye spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations. first perfume the room by burning incens

MEANING OF MASONRY

illage school are t aught such things; or to enforce such simple principles of morals as brotherly love, which every church and every religion teaches; or as relief, which is practised quite as much by non-masons as by us; or of truth, which every infant learns upon its mother's knee. there is surely, too, no need for us to join a secret society to be taught that the volume of the sacred law is a fountain of truth and instruction; or to go through the great and elaborate ceremony of the third degree merely to learn that we have each to die. the craft whose work we are taught to honour with the name of a" science" a" royal art" has surely some larger end in view than merely inculcating the practice of social virtues common to all the world and by no means the monopoly of freemasons. surely

MICHAEL FORD BOOK OF CAIN

rn of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and the harlot goddess, mother of witch blood. spirit and lord of the blackened fires of the forge, who tasted the blood mark as an x upon the brow. o cain, who was awakened

MICHAEL FORD WITCHMOON

nse of luciferian light and beauty, to dispel that which is of ill intent. to understand the essence of the morning star, one must break down the perverse myth created by the writers of the bible for its devil created of such a light symbol. 80 80 "to the east, o morning star of wisdom and light! unto lilith of night black, i invoke the power of shadow and light of which all that passes from each fountain shall know the balance of life, come forth, the wheel spins and many are born, death is null and life is ecstasy. let thy star guide us in passion and focus, let that which should harm be cast away! so mote it be" such recitals of "hymn to pan" by aleister crowley is suggested, the beauty and power associated with this invocation/poem is legendary. an associated coven maleficia /coven nac

, or returns backwards, to experience the cycle of death and birth, so does the self enter into the more subconscious regions. as mentioned before da ath is the offspring of binah and chokmah, wisdom and understanding. da ath is knowledge, in which the self is stripped, and the entire subconscious is mapped out during an intense and ecstatic state of self introspection. this is therefore the very fountain head of self power, by means of which a vast and arcane library is made available. be cautious however of the many elementals, vampires and other bestial haunters of the abyss which will be within reaching distance. know well what you call! the witch cult in relation to the witches sabbat craft opens the da athian vampiric current thus becoming aligned with the black or 'hidden' essence o

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

serpent: the midgard serpent blows so much poison that the whole sky and sea are splattered with it. strange flying craft bringing destruction are described: the mighty flood frees the ship known as naglfar, a vessel that the giants were so long inbuildingloki steers the ship of hel with the fenris wolf aboard.they also speak specifically of ragnarok, the war between the gods: the head of mimir (fountain of all wisdom, counsels odin to meet on the field of vigrid, andto wage there such a war that the power of evil would be destroyed forever, even though hisown world would be destroyed with them. now death is the portion of doomed men, red with blood the buildings of gods, the sun turnsblack in the summer after, winds whine.in northern sweden, the laplanders preserve their accounts. their

olm in 1958 (tooth formation in the light of plant nutrition) that indi-cates that food supplementation with bone meal has a most profound decay protective effect in children. atlantis, alien visitation, and genetic manipulation383 appendix f: general chronology of events 1958 world literature now contains 107 cases of severe reaction to pertussis vaccine (93 of those caseswere in the u.s. at the fountain hospital in london, dr. j.m. berg analyzed the 107 cases and foundthat 31 of them showed signs of permanent brain damage. berg calls attention to the danger of mentalretardation as an effect of the pertussis vaccine and emphasizes that any suggestion of a neurologicalreaction to a pertussis vaccination should be an absolute contraindication to further inoculation. theunited states medical

ns convenes two full congres-sional hearings on the subject of fluorides. during the hearing, it was proven that (1) the scientificefforts of those promoting fluoridation were fraudulent, and (2) that other existing studies provedbeyond a doubt that approximately 10,000 excess cancer deaths per year could be attributed to fluorida-tion in the united states. 1977 congressional representative l. h. fountain, chairman of the 1977 sub-committee hearings onfluoride, states that the carcinogenic nature of fluoride remains unanswered and orders the u. s. pub-lic health service (u.s.phs- who is in on the fluoride conspiracy anyway) to conduct animal studiesto see if fluoride causes cancer. dr. herman kraybill, from the national cancer institute (who in 1972had been chosen by nci to write a memo sa

tween vaccinations and neurological disease. 1977 russia deployed charged particle beam weapon in space, upsetting u. s. control of planetaryspace. cosmos 929 destroys u. s. satellite. 1977 in 1977, congressional hearings were held in which dr. yiamouyiannis and dr. burk were able toshow that the increase in deaths were due to water fluoridation. at the conclusion of the hearings, rep-resentative fountain and his committee instructed the united states public health service (well knownby now for questionable and dangerous medical advisory practices which benefit the medical and phar-maceutical industries) to conduct animal studies to determine whether or not fluoride causes cancer.as a result, the u.s.phs retained battelle memorial institute (also well known for nwo technicalactivities and

MICHAEL W FORD THE VAMPIRE GATE

yet decaying corpses and 58 zombie like ghouls. these are the corrupted spirits of the shades of the dead. drink from these corpses in the dream and gain the power of sight. evoke tzephariron in evocation workings. obiriron libra (september 23rd october 22nd -active air gray and bloated goblins whose are air spirits. in using the spirits of lucifuge the vampyre magickian may drink from their own fountain of life, consuming their instincts and spiritual detachment from the physical world. these spirits aid in astral projection. necheshethiron scorpio (october 23 nov 21 -fixed water a copper dark brown, bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius

MICHAEL WYNN THE SOUL TRAVELERS

ay have the sensation of energy flowing around you. this is normal. now begin to take slow and deep breaths. as you inhale, imagine the energy around you collecting in the chakra in your feet. as you hold your breath imagine that collected energy racing up your spine and into the chakra just above your head. while exhaling imagine that energy bursting out and falling around you, like water from a fountain. reconcentrate the energy at the 5th chakra (at your feet) and repeat this exercise 5 times. there was once an age where i would have declared this a buncha new age crap. i m here to inform you that there is something very real about this ritual. for hours after the ritual, i have this sensation that energy is flowing around me and that i can reach into objects. the effects of this ritual

MICHAEL W FORD NOX UMBRA

lf through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of the dragon known as tiamat or leviathan is also ahriman, the coiled beast that is of serpent wisdom. the dragon has fueled the myths of dracula, the dragon race from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel, the prince of vampyres is transformed not by another vampyre. but rather his own self-iniliatory work and black magic. dracula itself was based from two historical figures, vlad dracul, whom was of a family of the order of the dragon, and elizabeth bathory, whose family crest depict

en, the black eyed goddess who wakes me from this sleep- cain-baphomet, horned black one of the infernal sabbat, unveil the cloak of shades to seek the knowledge of your consort, hecate-luith, whom holds the skull cup of blood, that of her children given unto the offering of death in life. i drink now the elixir ofundeath "o vampyric king and queen of the circle, who has tasted the blood from the fountain of god, o' shade ofahriman, toad- worn skin emerging from the sepulcher, o' hundred armed goddess of the ashen cremation grounds, i summon thee forth, gather now the manes of our many forms we shall taste the blood of the night "o' blood drinking whore, whom by the essence from the crossroads, who has survived beyond the grave, take now your throne upon the great dragon arimanius, offer u

MORALS AND DOGMA

ently, the duty of every wise man to gather it from the several quarters where it lay dispersed, and to employ it, thus reunited, in destroying the dominion of impiety and vice. the great festivals of the solstices were observed in a distinguished manner by the essenes; as would naturally be supposed, from the fact that they reverenced the sun, not as a god, but as a symbol of light and fire; the fountain of which, the orientals supposed god to be. they lived in continence and abstinence, and had establishments similar to the monasteries of the early christians. the writings of the essenes were full of mysticism, parables, enigmas, and allegories. they believed in the esoteric and exoteric meanings of the scriptures; and, as we have already said, they had a warrant for that in the scriptur

re i have not appeared, to bestow my benefits and make known my discoveries" the rest was illegible. to aid her in the search for the body of osiris, and to nurse her infant child horus, isis sought out and took with her anubis, son of osiris, and his sister nephte. he, as we have said, was sirius, the brightest star in the heavens. after finding him, she went to byblos, and seated herself near a fountain, where she had learned that the sacred chest had stopped which contained the body of osiris. there she sat, sad and silent, shedding a torrent of tears. thither came the women of the court of queen astarte, and she spoke to them, and dressed their hair, pouring upon it deliciously perfumed ambrosia. this known to the queen, isis was engaged as nurse for her child, in the palace, one of th

restoration, was one of the many symbols of the _palingenesia_ or second birth of man. man descended from the elemental forces or titans [elohim, who fed on the body of the pantheistic deity creating the universe by self-sacrifice, commemorates in sacramental observance this mysterious passion; and while partaking of the raw flesh of the victim, seems to be invigorated by a fresh draught from the fountain of universal life, to receive a new pledge of regenerated existence. death is the inseparable antecedent of life; the seed dies in order to produce the plant, and earth itself is rent asunder and dies at the birth of dionusos. hence the significancy of the _phallus, or of its inoffensive substitute, the obelisk, rising as an emblem of resurrection by the tomb of buried deity at lerna or a

by the name of anubis, her faithful guardian. the third full moon occurs in cancer, domicile of the moon. the paranatellons of that sign are, the crown of ariadne or proserpine, made of leaves of the melilot, procyon and canis major, one star of which was called the star of isis, while sirius himself was honored in egypt under the name of anubis. isis repaired to byblos, and seated herself near a fountain, where she was found by the women of the court of a king. she was induced to visit his court, and became the nurse of his son. the fourth full moon was in leo, domicile of the sun, or of adonis, king of byblos. the paranatellons of this sign are the flowing water of aquarius, and cepheus, king of ethiopia, called regulus, or simply the king. behind him rise cassiopeia his wife, queen of e

ved his doctrines from zoroasterism, christianity, and gnosticism. he claimed to be the ?a??t [parakletos] or comforter, in the sense of a teacher, organ of the deity, but not in that of the holy spirit or holy ghost: and commenced his _epistola fundamenti_ in these words "manes, apostle of jesus christ, elect of god the father; behold the words of salvation, emanating from the living and eternal fountain" the dominant idea of his doctrine was pantheism, derived by him from its source in the regions of india and on the confines of china: that the cause of all that exists is in god; and at last, god is all in all. all souls are equal--god is in all, in men, animals, and plants. there are two gods, one of good and the other of evil, each independent, eternal, chief of a distinct empire; nece

om all eternity. everything we behold and we ourselves are portions of him. the soul, mind or intellect, of gods and men, and of all sentient creatures, are detached portions of the universal soul, to which at stated periods they are destined to return. but the mind of finite beings is impressed by one uninterrupted series of illusions, which they consider as real, until again united to the great fountain of truth. of these illusions, the first and most essential is individuality. by its influence, when detached from its source, the soul becomes ignorant of its own nature, origin, and destiny. it considers itself as a separate existence, and no longer a spark of the divinity, a link of one immeasurable chain, an infinitely small but indispensable portion of one great whole" their love of i

exist, and before all beginnings, there is one god, prior even to the first god and king, remaining unmoved in the singleness of his own unity: for neither is anything conceived by intellect inwoven with him, nor anything else; but he is established as the exemplar of the god who is good, who is his own father, self-begotten, and has only parent. for he is something greater and prior to, and the fountain of all things, and the foundation of things conceived by the intellect, which are the first species. and from this one, the self-originated god caused himself to shine forth; for which reason he is his own father, and self-originated. for he is both a beginning and god of gods, a monad from the one, prior to substance and the beginning of substance; for from him is substantiality and subs

m and fashion, which issued out, flowing forth from the one source. for deity, impersonated as dominion, before fabricating the manifold universe, posited an intellected and unchangeable universal, the impression of the form whereof goes forth through the universe; and that universe, formed and fashioned accordingly, becomes visibly beautified in infinitely varying types and forms, the source and fountain whereof is one. intellectual conceptions and forms from the generative source, succeeding each other, considered in relation to ever-progressing time, and intimately partaking of the primal ether or fire; but yet all these universals and primal types and ideas flowed forth from, and are part of, the first source of the generative power, perfect in itself" the chaldeans termed the supreme

tribute, conception, or ideal of him. he is comparable only to the sea, filling some great reservoir, its bed in the earth, for example; wherein it fashions for itself a certain concavity, so that thereby we may begin to compute the dimensions of the sea itself. for example, the spring and source of the ocean is a somewhat, which is _one. if from this source or spring there issues forth a certain fountain, proportioned to the space occupied by the sea in that hemispherical reservoir, such as is the letter yod, there the source of spring is the first somewhat, and the fountain that flows forth from it is the second. then let there be made a great reservoir, as by excavation, and let this be called the ocean, and we have the third thing, a vessel[_vas. now let this great reservoir be divided

first somewhat, and the fountain that flows forth from it is the second. then let there be made a great reservoir, as by excavation, and let this be called the ocean, and we have the third thing, a vessel[_vas. now let this great reservoir be divided into seven beds of rivers, that is, into seven oblong reservoirs, so that from this ocean the waters may flow forth in seven rivers; and the source, fountain, and ocean thus make _ten_ in all. the cause of causes made ten numerations, and called the source of spring kether _corona, the crown, in which the idea of circularity is involved, for there is no _end_ to the out-flow of light; and therefore he called this, like himself _endless; for this also, like him, has no similitude or configuration, nor hath it any vessel or receptacle wherein it

of light; and therefore he called this, like himself _endless; for this also, like him, has no similitude or configuration, nor hath it any vessel or receptacle wherein it may be contained, or by means whereof any possible cognizance can be had of it. after thus forming the crown, he constituted a certain smaller receptacle, the letter yod, and filled it from that source; and this is called "the fountain gushing with wisdom" and, manifested in this, he called himself wise, and the vessel he called hakemah _wisdom, sapientia. then he also constituted a great reservoir, which he called the ocean; and to it he gave the name of binah, understanding _intelligentia. in this he characterized himself as intelligent or _conceiver. he is indeed the absolutely wise and intelligent, but hakemah is no

d and made existent by the outflow of himself. in the view of the kabalah, god and the universe were one, and in the one general, as the type or source, were included and involved, and from it have been evolved and issued forth, the manifold and all particulars. where, indeed, does individuality begin? is it the hidden source and spring alone that is the individual, the unit, or is it the flowing fountain that fills the ocean, or the ocean itself, or its waves, or the drops, or the vaporous particles, that are the individuals? the sea and the river--these are each one; but the drops of each are many. the tree is one; but its leaves are a multitude: they drop with the frosts, and fall upon his roots; but the tree still continues to grow, and new leaves come again in the spring. is the human

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

rth. erebus reigned in that mysterious world below where no ray of sunshine, no gleam of daylight, nor vestige of health-giving terrestrial life ever appeared. nyx, the sister of erebus, represented night, and was worshipped by the ancients with the greatest solemnity. uranus was also supposed to have been united to nyx, but only in his capacity as god of light, he being considered the source and fountain of all light, and their children were eos (aurora, the dawn, and hemera, the daylight. nyx again, on her side was also doubly united, having been married at some indefinite period to erebus. in addition to those children of heaven and earth already enumerated, uranus and gaa produced two distinctly different races of beings called giants and titans. the giants personified brute strength a

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 her countenance assumed during these musical efforts, she hastily ran to a fountain in order to convince herself whether she deserved their ridicule. finding to her intense disgust that such was indeed the fact, she threw the flute away, and never raised it to her lips again. page 46 page 47 athene is usually represented fully draped; she has a serious and thoughtful aspect, as though replete with earnestness and wisdom; the beautiful oval contour of her countenance is a

egasus as being at the service of the muses, and for this reason he is more celebrated in modern times than in antiquity. he would appear to represent that poetical inspiration, which tends to develop man's higher nature, and causes the mind to soar heavenwards. the only mention by the ancients of pegasus in connection with the muses, is the story of his having produced with his hoofs, the famous fountain hippocrene. it is said that during their contest with the pierides, the muses played and sang on the summit of mount helicon with such extraordinary power and sweetness, that heaven and earth stood still to listen, whilst the mountain raised itself in joyous ecstasy towards the abode of the celestial gods. poseidon, seeing his special function thus interfered with, sent pegasus to check t

s always treasured with peculiar fondness. thus among the early greeks, each tribe came to regard the rivers and springs of its individual state as beneficent powers, which brought blessing and prosperity to the country. it is probable also that the charm which ever accompanies the sound of running water exercised its power over their imagination. they heard with delight the gentle whisper of the fountain, lulling the senses with its low, rippling tones; the soft purling of the brook as it rushes over the pebbles, or the mighty voice of the waterfall as it dashes on in its headlong course; and the beings which they pictured to themselves as presiding over all these charming sights and sounds of nature, corresponded, in their graceful appearance, with the scenes with which they were associa

she gradually pined away, becoming a mere shadow of her former self, till, at length, nothing remained of her except her voice, which henceforth gave back, with unerring fidelity, every sound that was uttered in the hills and dales. narcissus himself [170]also met with an unhappy fate, for aphrodite punished him by causing him to fall in love with his own image, which he beheld in a neighbouring fountain, whereupon, consumed with unrequited love, he wasted away, and was changed into the flower which bears his name. page 197 the limoniades, or meadow nymphs, resemble the naiades, and are usually represented dancing hand in hand in a circle. the hyades, who in appearance are somewhat similar to the oceanides, are cloudy divinities, and, from the fact of their being invariably accompanied by

ved by the inhabitants, who spread before them plentiful banquets and sumptuously regaled them. while his friends were feasting, heracles, who had declined to join them, went into the forest to seek a fir-tree which he required for an oar, and was missed by his adopted son hylas, who set out to seek him. when the youth arrived at a spring, in the most secluded part of the forest, the nymph of the fountain was so struck by his beauty that she drew him down beneath the waters, and he was seen no more. polyphemus, one of the heroes, who happened to be also in the forest, heard his cry for help, and on meeting heracles informed him of the circumstance. they at once set out in search of the missing youth, no traces of whom were to be found, and whilst they were engaged looking for him, the argo

ruitless exertions, bellerophon fell into a deep sleep beside the sacred spring pirene. here pallas-athene appeared to him in a dream, and presented him with a magic bridle for the purpose of capturing the divine steed. on awaking bellerophon instinctively put out his hand to grasp it, when, to his amazement, there lay beside him the bridle of his dream, whilst pegasus was quietly drinking at the fountain close by. seizing him by the mane bellerophon threw the bridle over his head, and succeeded in mounting him without page 290 further difficulty; then rising with him into the air he slew the chimara with his arrows. iobates next sent him on an expedition against the solymans, a fierce neighbouring tribe with whom he was at enmity. bellerophon succeeded in vanquishing them, and was then de

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ons and all sorts of animals. he looked at them, and told them to go and eat, and they bowed their heads, and did him homage as vassals to their lord. the mabinogion, 14th century wild animals these two sparring animals are not usually identified, but their paws and manes suggest that they may be lions. these animals incongruously appear in some celtic stories, such as the early welsh lady of the fountain, in which they are associated with a divine herdsman. the stag s horns worn by cernunnos may have a lingering echo in the horns worn by the dancers in the horn dance, held for centuries each september in the staffordshire village of abbots bromley. one set of the reindeer horns worn by the dancers has been carbon dated to around 1000 ce. boar boars had cult significance for the celts from

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

e and the depths of the sea. leviathan along with the other fallen angels became an ideal, a focus of strength whose power still remains within all of us. awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the fountain head of astral magick (i.e, astral projection, dream control, ect) lucifer is balance in the instance of both shadow and light, blood red and jet black. lucifer is the colour of an awakened and enlightened mind. the psyche which is open for magical inspiration. blavatsky understood the significance of balance within the individual, to ascend the individual from the beast like qualities so

ficance of balance within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "light bearer" is in us; it is our mind-our temptor and redeemer, our intelligent liberator and saviour from pure animalism" asmodeus/ahriman is the fountain head of sorcery and earth based black magic. asmodeus is the god of black witchcraft, sorcery, necromancy and diabolism. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in the destruction of the self. black magic is the focus of making the psyche immortal, surviving earth bound after dea

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e primum mobile acting through the moon on the sun. 3. empress=the wisdom of understanding, the union of the powers of origination and production; the sphere of the zodiac acting through venus upon saturn. 4. emperor=the wisdom of sovereignty and beauty, and the originator of them; the sphere of the zodiac acting through aries upon the sun, and initiating spring <142> 5. hierophant=the wisdom and fountain of mercy, the sphere of the zodiac acting through taurus upon jupiter. 6. the lovers=the understanding of beauty and production of beauty and sovereignty. saturn acting through gemini upon sol. 7. chariot=understanding acting upon severity. saturn acting through cancer upon mars. 8. strength=fortitude. mercy tempering severity. the glory of strength. jupiter acting through leo upon mars

this assembly, to keep the secrets and mysteries of our order inviolate? heg (prompts candidate to say) i am. hiem there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary lie in the wicked and foolish hearts, they cannot reign in any heart that has not the natural virtues to be their throne. he who is the fountain of the spirit of man and of things, came not to break, but to fulfill the law. are you ready to take this oath. cand (prompted by hepon) i am ready. him then you will kneel on both your knees. hierophant comes to the east of the altar with his sceptre. hegemon assists <22> candidate to kneel, and stands right of candidate. hiereus stands to left. kerux, stolistesanddadouchosc omplete theh

e pyramid of flame. i am the solar fire pouring forth its beams upon the lower world- life-giving, lightproducing. by what symbol dost thou seek to pass by" heg by the symbol of the pyramid of flame. hiero hear thou the voice of axieros, the first kabir "the mind of the father whirled forth in reechoing roar- comprehending by in <98> vincible will, ideas omniform, which flying forth from that one fountain issued. for, from the father alike were the will and the end, by which yet they are connected with the father, according to alternating life through varying vehicles. but as they were divided asunder, being by intellectual fire distributed into other intellectuals. for the king of all previously placed before the polymorphous world, by which the universe shines forth decked with ideas all

sly placed before the polymorphous world, by which the universe shines forth decked with ideas all various, of which the foundation is one and alone. from this: the others rush forth distributed and separated through the various bodies of the universe and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. they are intellectual conceptions from the paternal fountain, partaking abundantly of the brilliance of fire in the culmination of unresting time. but the primary, self-perfect fountain of the father pours forth these primogenial ideas. these being many, ascend flashingly into the shining world and in them are contained the three supernals- because it is the operator- because it is the giver of the lifebearing fire- because it filleth the life-prod

by mind. and there appeared in it the triad, virtue, wisdom and multicient truth. thus floweth forth the form of the triad, being pre-existent, not the first essence, but that whereby all things are measured. heg for thou must know that all things bow before the three supernals. the first course is sacred- but in the midst thereof another, the third aerial, which cherisheth earth in fire, and the fountain of <134> fountains and of all fountains- the matrix containing all. thence springeth forth abundantly the generation of multifarious matter. hegemon conducts practicus to the foot of hiero's throne and hands to hiero the solid pyramid of the elements. hiero this pyramid is attributed to the four elements. on the four triangles are their hebrew names: asch- fire; mayirn- water; ruach- air;

mind should carefully consider the question proposed (note: a common practice is to repeat audibly the name of the ruler as though to invoke him, followed by a short sentence concerning the matter of divination.-i. r) the hand should not be moved from the paper until the 16 lines of points are complete. a pencil is therefore preferable to a pen for this purpose-unless, of course, a very reliable fountain pen is employed. it is practically more convenient to draw or rule four lines aaoss the paper beforehand to mark off the space for such four lines composing a geomantic figure as shown on the previous page. the first four geomantic figures formed directly from the 16 lines of points are called the four mothers. it is from them that the remaining figures necessary to complete the geomantic

and flaming torch. it symbolises force, strength, rush, vigour, enerp, and it governs according to its nature various works and questions. it implies natural as opposed to invoked force <143> 11. the root of the powers of the waters. ace of cups or chalices a radiant white angelic hand issuing from clouds and supporting on the palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water; and spray falling on all sides into clear calm water below, in which grow lotus and water lilies. the reat letter heh of the productiveness, beauty, pleasure, happiness, etc. supernal mother is traced in the spray of the fountain. ft symbolises fertility, 111. the root of the powers of air. ace of swords a white radiatini ?a ngelic hand, issuing from clouds

ness, change for the better) herein rule laviah and kelial. 556 the golden dawn: volume iv book eight mars in scorpio, 1"-10. xxx lord of loss in pleasure. 5 of cups or chalices a white radiating angelic hand as before holding lotuses or water lilies of which the flowers are falling right and left. leaves only and no buds surmount them. these lotus stems ascend between the cups in the manner of a fountain, but no water flows therefrom, neither is there water in any <163> of the cups, which are somewhat of the shape of the magical implement of the z. a. m. above and below are the symbols of mars and scorpio, representing the decan. death or end of pleasures. disappointment. sorrow and loss in those things from which pleasure is expected. sadness, deceit, treachery, ill-will, detraction, cha

geburah of heh (disappointments in love, marriage broken off, unkindness from a friend, loss of friendship) therein rule livoyah and pehilyah. sun in scorpio, 10"-20. xxxl. lord of pleasure. 6 of cups an angelic hand as before, holds a group of stems of lotuses or water lilies from which six flowers bend, one over each cup. from these flowers a white glistening water flows into the cup as from a fountain, but they are not yet full. above and below are the symbols of sun and scorpio, representing the decanate. commencement of steady increase, gain and pleasure, but commencement only. also affront, defective knowledge, and in some instances, contention and strife, arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous. sometimes amiable and patient, accordi

cer, 1"-10. ln. lord of love. 2 of cws hand at lower part from cloud holds lotuses. a lotus flower rises above 564 the golden dawn: volume n book eight water, which occupies the lowest part of card, and rises above the hand holding the lotus. from this lotus flower a stem rises, terminating nearly at the top of the card in another lotus or water-lily flower, from which a white water gushes like a fountain. crossed on the stem just beneath are two dolphins, gold and silver; on to which the water falls and from which it pours in full streams, like jets of gold and silver, into two cups, which in their turn overflow, flooding the lower part of the card. above and below venus and cancer. harmony of masculine and feminine united. harmony, pleasure, mirth, subtlety, sometimes folly, dissipation

ely in the british isles to study witchcraft. now the witches stud his order in the learning of their craft. f; eele mental arrangements and attributions employed by the modern witches often have their roots in the g.d. the very concept of the circle and the guardians at the four quarters was not extant in the older family traditions at least until after the demise of the g.d. the g.d. has been a fountain head of inspiration for the new pagans. one beautiful example of use of g.d. technology in a new and creative manner is a variant on the lotus wand seen at an east coast festival. that pagan had formed a staff topped by a crystal ball. the shaft was painted in the traditional rainbow attributed by the golden dawn to the zodiac and the sigils of the signs were painted in their flashing col

REGARDIE TALISMANS

arly appropriate symbol would be the ace of cups from, let us say, the waite or golden dawn pack of the tarot cards, using as many of the colours on my talismans as are found on the card. it also sets the tone for the entire project, its formal meaning and description being given in the golden dawn documents as a radiant white angelic hand issuing from clouds and supporting a cup. from it rises a fountain of clear calm water below, in which grow lotus and water lilies. the great letter heh of the supernal mother is traced in the spray of the fountain, symbolizing fertility, productiveness, beauty, pleasure, happiness, etc. the next step is to assemble the divine names pertaining to this element, and a sentence or so which will express and formalize my basic intention. instead of selecting

RELIGIOUS TENANTS OF THE YEZIDI

like stone. and i am he to whom the serpent came, fr. 1 and by my will i made him like dust. and i am he that shook the rock and made it tremble, and sweet water flowed therefrom on every side. and i am he that brought down an authentic verity- a book whereby i will guide the prudent ones. and i am he that enacted a powerful law, and its promulgation was my gift. and i am he that brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are und

ees as symbols of the good deity. they never spit into a fire, and will frequently pass their hands through the flames, and make as though they would kiss and wash their faces with them, just as the christians do with the incense in their churches. water, also, is held by them to be a symbol of yezd, it being a most powerful agent in communicating temporal blessings to mankind. hence almost every fountain and spring is considered sacred, and when in their power, as those at sheikh adi, ba-sheaka, ba -haz ni, and others, they leave a lamp burning nightly in some adjacent niche or cave, in token of their adoration. on this account bathing is looked upon by them more in the light of a sacred duty than as an ordinary purification; and their objection to frequent the mohammedan baths of the cou

18th, 1850--we took a walk through the village this morning, and noticed a small enclosure which was erected by a yezeedee last year, and who is said to have been incited thereto by the evil principle in a dream. the promise made to him if he obeyed was, that all persons suffering from cutaneous diseases should be cured on rubbing themselves with the dust taken from that spot. after visiting the fountain, where we saw a number of females performing their ablutions in preparation for the coming feast, we went to the shrine of sheikh mohammed, situated in a pretty grove of olive-trees. part of the court of this building serves as a kitchen, in which were a number of yezeedees engaged in slaughtering ten sheep destined to be eaten this evening by the community. there was also a large stock o

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

of their time: to the elect of science, the things of science; to the faithful, the things of faith. in his hymn to the royal sun, the emperor julian gives a theory of the triad which is almost identical with that of the illuminated swedenborg. the sun of the divine world is the infinite, spiritual and uncreated light, which is verbalized, so to speak, in the philosophical world, and becomes the fountain of souls and of truth; then it incorporates and becomes visible light in the sun of the third world, the central sun of our suns, of which the fixed stars are the ever-living sparks. the kabalists compare the spirit to a substance which remains fluid in the divine medium and under the influence of the essential light, its exterior, however, becoming solidified, like wax when exposed to ai

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

us now to complete the revelation of this arcanum and to expose its practice. death is a phantom of ignorance; it does not exist; everything in nature is living, and it is because it is alive that everything is in motion and undergoes incessant change of form. old age is the beginning of regeneration; it is the labour of renewing life; and the ancients represented the mystery we term death by the fountain of youth, which was entered in decrepitude and left in new childhood. the body is a garment of the soul. when this garment is worn out completely, or seriously and irreparably rent, it is abandoned and never rejoined. but when it is removed by some accident without being worn out or destroyed, it can, in certain cases, be reassumed, either by our own efforts or by the assistance of a stro

ROBERT KIRK WALKER BETWEEN WORLDS

n the spacious the secret commonwealth 37 [fairy] house she lodged in, until she anointed one of her eyes with a certain unction [that is, ointment] that was by her, which they [the fairies] perceiving [this anointing] to have acquainted her with their actions, they fanned her blind of that eye with a puff of their breath [but before they blinded her] she found the place full of light without any fountain or lamp from whence it did spring. this person lived in the country [region] next to that of my last residence, and might furnish matter of dispute among casuists, whether, if her husband had been [re]married in the interim of her two years' absence [in fairyland] he would have been obliged to divorce the second spouse at the return of the first. there is an art apparently without superst

ce of otherworldly beings] such as pythagoras' doctrine of transmigration; socrates' daemone that gave him precautions of future dangers; plato's classing them into various vehiculated species of spirits; dionysius areopagita's marshalling [of] nine orders of spirits [from] superior [to] subordinate; the [classical] poets [in] their borrowing from the philosophers, and adding their own fancies of fountain, river, and sea nymphs, wood, hill and mountain inhabitants, and worldwide copyright 1990, 1998-2001 ,rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_40.htm (9 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 50-59) flip to page# the secret commonwealth 50 that every place and thing in cities and countries had special invisible regu

RUBY TABLET OF SET

a of the 18-year working. is the lesson of i-xviii ultimately that there is no way out- that all initiation is merely russian roulette in fancy dress? but here the understanding that had so far come so powerfully and clearly failed me. it was as though the wewelsburg, having discharged a "battery" that had remained charged for 40 years, had no more current to provide. having drunk at this magical fountain of youth, however, i myself felt energized as i had not since the north solstices of v and x. the hall of the dead now seemed an insulation against random discharge of this energy. action must now give way to reaction; how should i direct this reaction? in considering this, my attention came to rest on the concept of the order of the trapezoid. as will be recalled, this concept as employe

ome the hidden star. i am the gate of self coming into being, the gate of the west at twilight; i shall be the mediator of the two lands, the known and the unknown i am. i am the ancient knower and that which is known, ever apart from all that i am not. that i shall become, folly and wisdom are mine; and the depths of understanding in no- man. i shall be the man-god. i am the word of my soul, the fountain of eternal youth; the lad transformed in the philosopher's stone. away from myself i am naught in the void of chaos; child of pure darkness i am that i shall be. knowledge and power i am, i shall be the awaking of the god in the dream of eternity. i am the fool in the holy quest, an ancient one thrice great of the black earth. i am without parent or mortal lineage; i shall become the cont

also understanding. binah is potential, inert, passive, but powerful. this card reflects not a lack of activity, a negative quality, but rather a positive inactivity, a period devoted to purely mental creation.(43) card sephirah titles and symbols 1 kether the primal glory. the primordial point. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the son. the man. 7 netzach victory. occult intelligence. firmness. 8 hod glory. splendour. 9 yesod the foundation. 10 malkut

he deacon presents the chamber pot to the nun as the visiting bishop says [visiting bishop] she maketh the font resound with the waters of her mortification. the waters of her shame become a shower of blessing in the tabernacle of satan, for that which hath been withheld pourest forth, and with it, her piety. the great demon who is in the midst of the throne shall sustain her, for she is a living fountain of water [as the nun completes her urination, the visiting bishop continues [visiting bishop] and the dark lord shall wipe all tears from her eyes, for he said unto me: it is done. i am alpha and omega, the beginning and the end. i will give freely unto him that is athirst of the fountain of the water of life [the deacon holds the chamber pot and says [deacon] behold the symbol of the naz

SALMANRUSHDIE THESATANICVERSES

st pragmatic of prophets, had agreed to a period of transition. so, in the prophet's absence, the men of jahilia flocked to the curtain, which experienced a three hundred per cent increase in business. for obvious reasons it was not politic to form a queue in the street, and so on many days a line of men curled around the innermost courtyard of the brothel, rotating about its centrally positioned fountain of love much as pilgrims rotated for other reasons around the ancient black stone. all customers of the curtain were issued with masks, and baal, watching the circling masked figures from a high balcony, was satisfied. there were more ways than one of refusing to submit. in the months that followed, the staff of the curtain warmed to the new task. the fifteen-year-old whore "ayesha" was t

e away. baal, more myopic and deafer by the month, saw the shapes of the girls moving past him, their edges blurred, their images somehow doubled, like shadows superimposed on shadows. the girls began to entertain new notions about baal, too. in that age it was customary for a whore, on entering her profession, to take the kind of husband who wouldn't give her any trouble- a mountain, maybe, or a fountain, or a bush- so that she could adopt, for form's sake, the title of a married woman. at the curtain, the rule was that all the girls married the love spout in the central courtyard, but now a kind of rebellion was brewing, and the day came when the prostitutes went together to the madam to announce that now that they had begun to think of themselves as the wives of the prophet they require

genitals and squeezed "because you can't be" he said "husbands, eh. not bad" when the pain subsided, baal saw that the women had gone. umar gave the eunuchs a word of advice on his way out "get lost" he suggested "tomorrow i may have orders about you. not many people get lucky two days running" when the girls of the curtain had been taken away, the eunuchs sat down and wept uncontrollably by the fountain of love. but baal, full of shame, did not cry. o o o gibreel dreamed the death of baal: the twelve whores realized, soon after their arrest, that they had grown so accustomed to their new names that they couldn't remember the old ones. they "were too frightened to give their jailers their assumed titles, and as a result were unable to give any names at all. after a good deal of shouting a

SATANGEL

nk, everything necessary should be prepared without the circle, and the meats should be covered with some fine clean cloth, and have also a clean white cloth spread beneath them; with new bread and good and sparkling wine, but in all things those which refer to the nature of the planet. animals, such as fowls or pigeons, should be roasted. especially shouldest thou have a vessel of clear and pure fountain water, and before thou enterest into the circle, thou should summon the spirits by their proper names, or at least those chief among them saying- in whatsoever place ye may be, ye spirits, who are invited to this feast, come ye and be ready to receive our offerings, presents, and sacrifices, and ye shall have hereafter yet more agreeable oblations. perfume the viands with sweet incense an

SATANIC RITUALS

ates into the font. as she passes water, the deacon addresses the congregation] deacon: she maketh the font resound with the tears of her mortification. the waters of her shame become a shower of blessing in the tabernacle of satan, for that which hath been withheld pourest forth, and with it, her piety. the great baphomet, who is in the midst of the throne, shall sustain her, for she is a living fountain of water [as the nun completes her urination, the deacon continues] deacon: and the dark lord shall wipe all tears from her eyes, for he said unto me: it is done. i am alpha and omega, the beginning and the end. i will give freely unto him that is athirst of the fountain of the water of life [the subdeacon removes the font from the nun and holds it before the deacon, who dips the aspergea

SCHEM HA MEPHORESH

-15 meaning: rejoicing psalm 100:2: serve tetragrammaton with joy, enter those who fear him, unto those who hope in his mercy. 64th angel name: mochaiel sign: gemini planet: mars degree: 15-20 meaning: vivifying 25 psalm 33:18: behold, the eyes of tetragrammaton is unto those who fear him, unto those who hope in his mercy. 65th angel name: damabaiah sign: gemini planet: sun degree: 20-25 meaning: fountain of wisdom. psalm 90:13: return 0 tetragrammaton how long! and repent thee concerning thy servants. 66th angel name: menqel sign: gemini planet: sun degree: 25-30 meaning: nourishing all. psalm 38:21: forsake me not 0 tetragrammaton, my god be not thou far from me. 67th angel name: aiael sign: cancer planet: venus degree: 0-5 meaning: delights of the sons of men. psalm 37:4: delight in tet

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

elers, and women who are nursing children are allowed to combine the two afternoon and the two evening prayers. salat requires seven preconditions: it must be time for prayer. prayer is not to begin early, and late prayers are recorded by the angels in the person s book of deeds. the hands, face, and feet must be washed to achieve ritual purity. the process is called wudu, and it can be done in a fountain in a mosque or in a sink, wherever there is clean water. a cleansing lasts until the worshiper must use the toilet, after which wudu must be conducted again; otherwise, a wudu can potentially last for several prayer times. clean clothing must be worn. however, no shoes are worn in the prayer area of a mosque. prayer must be conducted in a clean place. to ensure cleanliness, muslims typica

are the jotnar, or giants that are in constant conflict with the aesir and represent destruction and chaos. within these classes are a number of specific gods and goddesses: thor, the thunderer, who races across the sky in his chariot to create thunder. thor wields the divine hammer, called mjollnir. he is the god of weather and crops. odin, the one-eyed god, who gave up an eye to drink from the fountain of wisdom. odin is the wise one, the magician, who acquired the secrets of the northern european runic alphabet (also called runes) by hanging for nine nights from the tree yggdrasil. the celtic goddess bridgit, or brigit, was made a saint by the catholic church. as older religions in europe encountered newer ones like christianity, they each would change and adapt to one another. christi

SEPHER HA BAHIR

rt of heaven. they include male and female. they are given over to the axis, the sphere and the heart, and they are the wellsprings of wisdom. 113. rabbi rahumai sat and expounded: what are the twelve tribes or israel? but this teaches us that the blessed holy one has twelve rods [on high. the word shevet is the same for both tribe and rod] what are they? what is this like? a king had a beautiful fountain. all his brothers has no water other than this fountain, and could not endure thirst. what did he do? he made twelve pipes for the fountain, and named them afters his brothers children. he then said to them, if the sons are as good as their fathers, they will be worthy, and i will let water flow through the pipes. the fathers will then drink all they wish, and so will the sons. but if the

the letter shin is like the root of a tree. 119. what is this tree that you mentioned? he said: it represents the powers of the blessed holy one, one above the other. just like a tree brings forth fruit through water, so the blessed holy one increases the powers of the tree through water. what is the water of the blessed holy one? it is wisdom. it is the souls of the righteous. they fly from the fountain to the great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. how do we know that the divine presence is called tzedek (righteous? it is written (deuteronomy 33:26

maintains its activities. the seventh day therefore comes and does its task, making them all rejoice. not only that, but it also causes their souls to grow, as it is written, on the seventh day he rested and souled. 159. what is this rest? it is the absence of work. it is a cessation which is called shabbat (meaning rest. what is this like? a king had seven gardens, and the middle one contained a fountain, welling up from a living source. three [of his gardens] are at its right, and three are at its left. when it performed its function and overflowed, they all rejoiced, saying, it overflowed for our sake. it waters them and makes them grow, while they wait and rest. do we then say that it waters the seven? but it is written (isaiah 43:5, from the east i will the bahir 40 bring your seed. t

ab, but mayav from a father. this is the father regarding which it is written (genesis 26:5) because abraham hearkened to my voice, kept my trust, my commandments and my decrees what is this field? it is the one that is at the head of the cliff, and which also looks down on the face of the yeshimon [yeshimon] is interpreted to mean heaven. regarding that pipe, it is written (song of songs 4:15, a fountain of gardens, a well of living waters, flowing from lebanon. what is lebanon? we say that this is wisdom. what are the willows of the brook (nachal? we say that this is that which gives inheritance (nachalah) to israel. it refers to the two wheels of the chariot. the bahir 47 179. we learned that there are ten spheres and ten sayings. each sphere has its saying. it is not surrounded by it

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

holds in persia the ruins of palaces and temples, the ignorant inhabitants inform him they were the work of magicians. what is beyond their own power, the vulgar cannot comprehend to be lawfully in the power of others. but if by magic you mean a perpetual research amongst all that is more latent and obscure in nature, i answer, i profess that magic, and that he who does so comes but nearer to the fountain of all belief. knowest thou not that magic was taught in the schools of old? but how, and by whom? as the last and most solemn lesson, by the priests who ministered to the temple (psellus de daemon (ms) and you, who would be a painter, is not there a magic also in that art you would advance? must you not, after long study of the beautiful that has been, seize upon new and airy combination

as so sweet to sit apart and gaze my whole being into the distant heavens. my nature is not formed for this life, happy though that life seem to others. it is its very want to have ever before it some image loftier than itself! stranger, in what realm above, when the grave is past, shall my soul, hour after hour, worship at the same source as thine "in the gardens of my neighbour there is a small fountain. i stood by it this morning after sunrise. how it sprung up, with its eager spray, to the sunbeams! and then i thought that i should see thee again this day, and so sprung my heart to the new morning which thou bringest me from the skies "i have seen, i have listened to thee again. how bold i have become! i ran on with my childlike thoughts and stories, my recollections of the past, as if

a schoolboy released; and the laughter of the northern tourists sounded oft and merrily along the melancholy domains of buried cities. hesperus had lighted his lamp amidst the rosy skies as they arrived at resina. here they quitted their horses, and took mules and a guide. as the sky grew darker and more dark, the mountain fire burned with an intense lustre. in various streaks and streamlets, the fountain of flame rolled down the dark summit, and the englishmen began to feel increase upon them, as they ascended, that sensation of solemnity and awe which makes the very atmosphere that surrounds the giant of the plains of the antique hades. it was night, when, leaving the mules, they ascended on foot, accompanied by their guide, and a peasant who bore a rude torch. the guide was a conversabl

iosity may learn and her courage brave? but enough of this, you are bent on your pursuit "the fiat has gone forth "and to-morrow "to-morrow, at this hour, our bark will be bounding over yonder ocean, and the weight of ages will have fallen from my heart! i compassionate thee, o foolish sage, thou hast given up thy youth" chapter 3.xvii. alch: thou always speakest riddles. tell me if thou art that fountain of which bernard lord trevizan writ? merc: i am not that fountain, but i am the water. the fountain compasseth me about. sandivogius "new light of alchymy" the prince di was not a man whom naples could suppose to be addicted to superstitious fancies. still, in the south of italy, there was then, and there still lingers a certain spirit of credulity, which may, ever and anon, be visible am

sprang, and its divine and primal longings are not all effaced by the sordid passions and petty cares that are begot in time, who is there in youth that has not nourished the belief that the universe has secrets not known to the common herd, and panted, as the hart for the water-springs, for the fountains that lie hid and far away amidst the broad wilderness of trackless science? the music of the fountain is heard in the soul within, till the steps, deceived and erring, rove away from its waters, and the wanderer dies in the mighty desert. think you that none who have cherished the hope have found the truth, or that the yearning after the ineffable knowledge was given to us utterly in vain? no! every desire in human hearts is but a glimpse of things that exist, alike distant and divine. no

nd rank weeds, conducted to the outer court of the castle hard by; the gates were open, and half the building in this part was dismantled; the ruins partially hid by ivy that was the growth of centuries. but on entering the inner court, glyndon was not sorry to notice that there was less appearance of neglect and decay; some wild roses gave a smile to the grey walls, and in the centre there was a fountain in which the waters still trickled coolly, and with a pleasing murmur, from the jaws of a gigantic triton. here he was met by mejnour with a smile "welcome, my friend and pupil" said he "he who seeks for truth can find in these solitudes an immortal academe" chapter 4.ii. and abaris, so far from esteeming pythagoras, who taught these things, a necromancer or wizard, rather revered and adm

d, deserting the order of things with which it was connected, links and mingles itself with another. iamblichus "adon-ai! adon-ai! appear, appear" and in the lonely cave, whence once had gone forth the oracles of a heathen god, there emerged from the shadows of fantastic rocks a luminous and gigantic column, glittering and shifting. it resembled the shining but misty spray which, seen afar off, a fountain seems to send up on a starry night. the radiance lit the stalactites, the crags, the arches of the cave, and shed a pale and tremulous splendour on the features of zanoni "son of eternal light" said the invoker "thou to whose knowledge, grade after grade, race after race, i attained at last, on the broad chaldean plains; thou from whom i have drawn so largely of the unutterable knowledge

ounsels and guides upon their errand the champions of the holy land? his, not the charms wrought by the aid of the stygian rebels (see this remarkable passage, which does indeed not unfaithfully represent the doctrine of the pythagorean and the platonist, in tasso, cant. xiv. stanzas xli. to xlvii("ger. lib) they are beautifully translated by wiffen, but the perception of the secret powers of the fountain and the herb, the arcana of the unknown nature and the various motions of the stars. his, the holy haunts of lebanon and carmel, beneath his feet he saw the clouds, the snows, the hues of iris, the generations of the rains and dews. did the christian hermit who converted that enchanter (no fabulous being, but the type of all spirit that would aspire through nature up to god) command him t

SIR WALLIS BUDGE EGYPTIAN MAGIC

e supposed to possess. the greek travellers who visited egypt brought back to their own country much information concerning its religion and civilization, and, though they misunderstood many things which they saw and heard there, some of the greatest of thinkers among the greeks regarded that country not only as the home of knowledge and the source of civilization and of the arts, but also as the fountain head of what has been called "white magic" and the "black art" in some respects they exaggerated the powers of the, egyptians, but frequently when the classical writers were well informed they only ascribed to them the magical knowledge which the egyptian magicians themselves claimed to possess. a striking instance of this is given in the second book of the metamorphoses of apuleius where

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

eve, a golem. this conjunction of opposites is part of the science of alchemy, or hermeticism, and is especially beloved by occult magicians. in witchcraft, it is known as the joining of sun and moon, and sacred sex rituals are common. janus, roman two-faced "god of the sun" was said to be the "keeper of the keys" to the invisible spirit world. hislop (the two babylons) called him "the source and fountain of all the pagan gods" is the masonic doubleheaded eagle symbolic of his predecessor, janus? thirteen the riddle of the great seal of the united states, and the all-seeing eye of the illuminati's serpent of wisdom and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world -revelation 12:9 the great serpent of the garden of eden and th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

possible. she said, this is what death means. those men and women of a judeo-christian belief construct who have undergone the near-death experience (nde) sometimes quote ecclesiastes 12:5 7 as scriptural testimony to the reality of the spiritual body and its ability to separate itself from the flesh: or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel be broken at the cistern: then shall the dust return to the earth as it was; and the spirit shall return to god who gave it. one frequently observed quality of the silver cord which appears to connect the soul body to the physical body is its elasticity. numerous persons who have undergone neardeath experiences have remarked upon this quality in their descriptions of the exp

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

hyde park, n.y: university books, 1960. count allesandro cagliostro (1743.1795) count allesandro cagliostro was widely known as the man who held the secret of the philosopher fs stone, the alchemist who turned lowly metals into gold and in strasburg produced alchemically a diamond which he presented to cardinal louis de rohan. cagliostro was said to have invented the gwater of beauty, h a virtual fountain of youth, and when the best doctors in europe admitted their defeat in difficult cases, they summoned the count and his curative powers. although most students of sorcery and magic regard cagliostro as a charlatan, certain scholars of the occult still regard him as one of the greatest magi of all time. by the time he was 14, cagliostro (peter basalmo) was an assistant to an apothecary in

THE GOD OF THE WITCHES

ndid military services which themarshal had rendered at orleans and lagny. ten years after the execution gilles' estates were restored to hisdaughter. no slur appears to have rested on the family of gilles, his daughter was twice married, both timesto men of high rank. as she died without children the estates reverted to gilles' younger brother.not long after gilles' death, his daughter erected a fountain on the spot where her father had been executed.the fountain was dedicated to sainte marie de cr351e lait and was much frequented by nursing mothers. onevery anniversary of the execution the mothers of nantes and its neighbourhood beat their children inremembrance of gilles. these two facts have never yet been explained, yet the first suggests some specialpower of fertility ascribed to the

THE KEY TO THE MYSTERIES

seems to wish to break itself; then a marvellous bird shoots out from the bank, and skims, singing, upon the joyous waves; the child wishes to follow it, he puts his hand upon the chain, he detaches the ring. antiquity divined the mystery of the attraction of death, and represented it in the fable of hylas. weary with a long voyage, hylas has arrived in a flowered, enamelled isle; he approaches a fountain to draw water; a gracious mirage smiles at him; he sees a nymph stretch out her arms to him, his own lose nerve, and cannot draw back the heavy jar; the fresh fragrance of the spring put him to sleep; the perfumes 120 of the bank intoxicate him. there he is, bent over the water like a narcissus whose stalk has been broken by a child at play; the full jar falls to the bottom, and hylas fol

is "in the beginning (iod the unity of being) elohim, the equilibrated forces (jakin and boaz, created the heaven (spirit) and the earth (matter, or in other words, good and evil, affirmation and negation" thus begins the mosaic account of creation. then, when it comes to giving a place to man, and a sanctuary to his alliance with divinity, moses speaks of a garden, in the midst of which a single fountain branched into four rivers (the iod and the tetragram, and then of two trees, one of life, and the other of death, planted near the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bull-headed sphinx "vide" the hieroglyphs

THE MAGICIAN S KABBALAH

as blake puts it in "auguries of innocence "to see a world in a grain of sand, and a heaven in a wild flower, hold infinity in the palm of your hand, and eternity in an hour" such is the promise that the tree of sapphires (another translation of the word sephirah) holds, as each facet of each sapphire reflects eternally upon each other in a labyrinth of light. the tree as an emanative system (the fountain of light) one of the earliest exponents of an emanative system was the neoplatonist plotinus (c.205- 70 ad, for whom reality could be visualised as a set of increasingly fragmented reflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate d

THE MARTINIST OPERATIVE GENERAL RITUAL

to end, operator recites psalm 1339, for unity of all brothers: behold, how good and how pleasant it is for brethren to dwell together in unity it is like the precious ointment upon the head; that run down upon the beard, even aaron's beard; that went down to the skirts of his garments; as the dew of hermon, and as the dew that descended upon the mountains of 8 in philosophy: principle beginning, fountain-head, original or initial state, likewise, the initial archetype. accident an attribute which is not part of the essence and hence non-essential accompaniment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different

THE MIDDLE PILLAR

he rose of sharon, and the lily of the valley. 0 thou who hidest beneath the earth, in the valley of gems, the marvellous seed of the stars. live, reign, and be thou the eternal dispenser of thy treasures, whereof thou hast made us the wardens. amen. part vi: circumambulation 1. circumambulate7 the light. see all the power in the feet center. see it rush up like water powerfully pushed up as in a fountain. 2. as it rushes up, it takes all the power from each of the spheres on its ascent. so imagine as it goes from ball to ball, it takes all the power out of each sphere in turn until it gets to the white light. so this power will be a combination of all the colors, but "see" the sense of power rather than the color. the power remains a white power. 3. make sure the power is circulating away

l the power out of each sphere in turn until it gets to the white light. so this power will be a combination of all the colors, but "see" the sense of power rather than the color. the power remains a white power. 3. make sure the power is circulating away from the centers and the result will be that you have formed around you an aura by the power issuing up the shaft. 4. in the circulation of the fountain, the power goes up the centers. then with the exhalation down the left side, and the nhalation up the right side, exhale down the front of the body, inhale up the back of the body. ths will cause the aura to be in a subtle state of great activity, the light pouring through and making it a great and dynamic power. 5. close with the osiris godform. keep that as long as you like. 6. perform

rate. then vibrate the archangelic name: auriel (5 711a nd) the angelic name: phorlakh (7 5115)t.ha t will be followed by the pfayer of the gnomes. part vi: circumambulation here you have five balls on the central sphere. when you get down to the feet, stop and see this shaft with the five balls all glowing, then start what i call the fovmula of civcumambulation; but the first method is to be the fountain. see all the power in the feet center and then see it rush up from the feet center like the water in a fountain. as this power rushes up see it take away all the power from all the other spheres on its ascent to the top, so that you can imagine as it goes from ball to ball, it takes all the power out from each sphere in turn until it gets to the white light; then visualize it drawing up t

op, so that you can imagine as it goes from ball to ball, it takes all the power out from each sphere in turn until it gets to the white light; then visualize it drawing up the power of the different centers so it will be a combination of all the colors from indigo up. see the sense of power rather than the literal sense of color. see it. you circulate power from the different balls until it is a fountain. make sure the power is circulating away from the centers. the result will be that you will have formed around you an aura by the circulation of power issuing up through the shaft. then follow with the other two methods. the circulation down the left side and up the right, and the circulation from the head down the front of the body, under the feet and up the back. use the inhalation and

THE MOTHMAN PROPHECIES

l off the walls. small objects disappeared from shelves and reappeared in unlikely places. the manifestations lasted about two weeks. iv during her news-gathering rounds, mary hyre was approached by a professional woman in gallipolis, ohio, the town directly across the river from gallipolis ferry, west virginia. she said she heard i was in the area and she wanted to talk to me. my motel, the blue fountain, was on the outskirts of gallipolis so i arranged a meeting with the lady. she held a very responsible job and insisted on anonymity, as so many witnesses do, so i will call her mrs. bryant. we met in a private office in a major company in gallipolis. mrs. bryant was a reserved, well-spoken middle-aged woman who looked slightly fatigued from overwork. she was very secretive and suspicious

e would only grunt. obviously he wanted to be left alone. i never saw him again. my days were spent tracking down witnesses and in early evening i would cruise through the tnt area before going to five mile creek road for skywatches that usually lasted until 3 or 4 a.m. then i would drive back to point pleasant, cross the rickety old silver bridge into ohio, and grab a few hours sleep at the blue fountain. three or four miles south of my secret hilltop there was a heavily forested ridge. the object with the reddish "window" which mary and i had seen on our first night seemed to have come from there. each night at exactly 10 p.m. a bright red glow would appear on that ridge, as if someone had just turned on a powerful light. thinking there might be a house there, or a road (and we were watc

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

o the foulest lust. he is passionately in love with her, lustfully in love; all the exuberance of his youth runs fire in his veins; he sees in the object of his adoration. as percy saw in angela. the only waters that would quench his flaming desire. he knows not cora to be his mother; cora vavasour of the halls, and himself her bastard son. my wife! o cora, i have loved you so! my heart is like a fountain of the sea. i burn, i tremble; in my veins there swims a torrid ecstasy of madness. ah! ah, god! i kiss you, kiss you! o you faint! sweetheart, my passion overwhelms your soul! your virginal sweet spirit cannot reach my fury c *the mother fs tragedy, vol. i, p. 159. thus in the intoxication of his desire he raves, in her silence he sees her affection, and in the terror of her eyes her lov

alt encrusted heads,*2. of those who have failed *1. songs of the spirit, vol. i, p. 42 *2. the temple of the holy ghost, vol. i, p. 190. so i press on. fresh strength from day to day girds up my loins and beckons me on high. so i depart upon the desert way, so i strive ever toward the copper sky, with lips burnt black and blind in either eye. i move for ever to my mystic goal where i may drain a fountain never dry, and of life fs guerdon gather in the whole, and on celestial manna satisfy my soul *songs of the spirit, vol. i, p. 42. all the gunholy phantom faces h*1. of self, and of sin, will be lost, and all the misty distortions that crowd the brain*2. will fade and wither *1. songs of the spirit, vol. i, p. 50 *2. ibid. vol. i, p. 42. so shalt thou conquer space, and lastly climb the w

THE WITCH CULT OF ZOS VEL THANATOS

ciferian gnosis, not only with the vision of toph but the botd as well. the face is the independent genius, the spirit which rises from flesh, the angelick daemon which is both beast and spirit, the independent consciousness which goes forth to the luciferian/celestial sabbat. the sleeping offer their veins to the mouths of the black adept, who then drinks in turn from the wound of lilith az, the fountain of trshna, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch with her familiars and servitors, sexual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this i

THE SECRET RITUALS OF THE OTO

n of the master? w (gives candle) light. s: how shall he use it? e: to find truth. s: where shall he seek it? w: in the well. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (2 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (they go together, s. bearing candle, w. and e. with arms crossed over his back, to the well) s: a spring shut up, a fountain sealed! brethren, let the well be opened (w. and e. remove the ark, and bear it to the altar walking in front of s. s. places the candle upon it. they form a triangle about the altar. s. takes the dagger, and gives it to w, the disk, and gives it to e, and takes the book himself. e. lays disk on altar, to west of candle; s. places book open, upon disk; w. places dagger upon book) s: fello

r of god and the grace of our lord jesus christ, and the abiding of the holy spirit be with you now and forever more amen. here now the secret of secrets, the key of all magick, revealed unto me for your instruction and behoof by the loving kindness of the o.h.o. lege judica tace of the nature of the arcanum i am alpha and omega, the first and the last, i will give unto him that is athirst of the fountain of the water of life freely. he that overcometh shall inherit all things; and i will be his god and he shall be my son (apocalypse) come unto me, that i may declare unto ye the wonder ineffable! know that our beginning is in god, and our end in god; wherefore this is the great work, to attain unto the godhead. pitiful and of tender love, hath he revealed unto the wise men of old time, the

THE HOLY BIBLE KING JAMES VERSION

and sarai said unto abram, my wrong [be] upon thee: i have given my maid into thy bosom; and when she saw that she had conceived, i was despised in her eyes: the lord judge between me and thee. 16:6 but abram said unto sarai, behold, thy maid [is] in thy hand; do to her as it pleaseth thee. and when sarai dealt hardly with her, she fled from her face. 16:7 and the angel of the lord found her by a fountain of water in the wilderness, by the fountain in the way to shur. 16:8 and he said, hagar, sarai s maid, whence camest thou? and whither wilt thou go? and she said, i flee from the face of my mistress sarai. 16:9 and the angel of the lord said unto her, return to thy mistress, and submit thyself under her hands. 16:10 and the angel of the lord said unto her, i will multiply thy seed exceedi

t. 11:34 of all meat which may be eaten [that] on which [such] water cometh shall be unclean: and all drink that may be drunk in every [such] vessel shall be unclean. 11:35 and every [thing] whereupon [any part] of their carcase falleth shall be unclean [whether it be] oven, or ranges for pots, they shall be broken down [for] they [are] unclean, and shall be unclean unto you. 11:36 nevertheless a fountain or pit [wherein there is] plenty of water, shall be clean: but that which toucheth their carcase shall be unclean. 11:37 and if [any part] of their carcase fall upon any sowing seed which is to be sown, it [shall be] clean. 11:38 but if [any] water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you. 11:39 and if any beast, of which ye may ea

if a man shall take his sister, his father s daughter, or his mother s daughter, and see her nakedness, and she see his nakedness; it [is] a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister s nakedness; he shall bear his iniquity. 20:18 and if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. 20:19 and thou shalt not uncover the nakedness of thy mother s sister, nor of thy father s sister: for he uncovereth his near kin: they shall bear their iniquity. 20:20 and if a man shall lie with his uncle s wife, he hath uncovered his uncle s nakedness: they shall bear their sin

and brass; and as thy days [so shall] thy strength [be] 33:26 [there is] none like unto the god of jeshurun [who] rideth upon the heaven in thy help, and in his excellency on the sky. 33:27 the eternal god [is thy] refuge, and underneath [are] the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, destroy [them] 33:28 israel then shall dwell in safety alone: the fountain of jacob [shall be] upon a land of corn and wine; also his heavens shall drop down dew. 33:29 happy [art] thou, o israel: who [is] like unto thee, o people saved by the lord, the shield of thy help, and who [is] the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places. 34:1 and moses went up from the plains of moab unto the

sh, and the goings out thereof were at en-rogel: 15:8 and the border went up by the valley of the son of hinnom unto the south side of the jebusite; the same [is] jerusalem: and the border went up to the top of the mountain that [lieth] before the valley of hinnom westward, which [is] at the end of the valley of the giants northward: 15:9 and the border was drawn from the top of the hill unto the fountain of the water of nephtoah, and went out to the cities of mount ephron; and the border was drawn to baalah, which [is] kirjathjearim: 15:10 and the border compassed from baalah westward unto mount seir, and passed along unto the side of mount jearim, which [is] chesalon, on the north side, and went down to beth- shemesh, and passed on to timnah: 15:11 and the border went out unto the side o

sat upon the bed. 28:24 and the woman had a fat calf in the house; and she hasted, and killed it, and took flour, and kneaded [it] and did bake unleavened bread thereof: 28:25 and she brought [it] before saul, and before his servants; and they did eat. then they rose up, and went away that night. 29:1 now the philistines gathered together all their armies to aphek: and the israelites pitched by a fountain which [is] in jezreel. 29:2 and the lords of the philistines passed on by hundreds, and by thousands: but david and his men passed on in the rereward with achish. 29:3 then said the princes of the philistines, what [do] these hebrews [here] and achish said unto the princes of the philistines [is] not this david, the servant of saul the king of israel, which hath been with me these days, o

either told i [any] man what my god had put in my heart to do at jerusalem: neither [was there any] beast with me, save the beast that i rode upon. 2:13 and i went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of jerusalem, which were broken down, and the gates thereof were consumed with fire. 2:14 then i went on to the gate of the fountain, and to the king s pool: but [there was] no place for the beast [that was] under me to pass. 2:15 then went i up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and [so] returned. 2:16 and the rulers knew not whither i went, or what i did; neither had i as yet told [it] to the jews, nor to the priests, nor to the nobles, nor to the r

ey gate repaired hanun, and the inhabitants of zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof, and a thousand cubits on the wall unto the dung gate. 3:14 but the dung gate repaired malchiah the son of rechab, the ruler of part of beth-haccerem; he build it, and set up the doors thereof, the locks thereof, and the bars thereof. 3:15 but the gate of the fountain repaired shallun the son of colhozeh, the ruler of part of mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of siloah by the king s garden, and unto the stairs that go down from the city of david. 3:16 after him repaired nehemiah the son of azbuk, the ruler of the half part of beth-zur, unto [the place] ov

12:35 and [certain] of the priests sons with trumpets [namely] zechariah the son of jonathan, the son of shemaiah, the son of mattaniah, the son of michaiah, the son of zaccur, the son of asaph: 12:36 and his brethren, shemaiah, and azarael, milalai, gilalai, maai, nethaneel, and judah, hanani, with the musical instruments of david the man of god, and ezra the scribe before them. 12:37 and at the fountain gate, which was over against them, they went up by the stairs of the city of david, at the going up of the wall, above the house of david, even unto the water gate eastward. 12:38 and the other [company of them that gave] thanks went over against [them] and i after them, and the half of the people upon the wall, from beyond the tower of the furnaces even unto the broad wall; 12:39 and fro

usness [is] like the great mountains; thy judgments [are] a great deep: o lord, thou preservest man and beast. 36:7 how excellent [is] thy lovingkindness, o god! therefore the children of men put their trust under the shadow of thy wings. 36:8 they shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. 36:9 for with thee [is] the fountain of life: in thy light shall we see light. 36:10 o continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart. 36:11 let not the foot of pride come against me, and let not the hand of the wicked remove me. 36:12 there are the workers of iniquity fallen: they are cast down, and shall not be able to rise. psalm 37 a [psalm] of david. 37:1 fret not thy

: 68:23 that thy foot may be dipped in the blood of [thine] enemies [and] the tongue of thy dogs in the same. 68:24 they have seen thy goings, o god [even] the goings of my god, my king, in the sanctuary. 68:25 the singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels. 68:26 bless ye god in the congregations [even] the lord, from the fountain of israel. 68:27 there [is] little benjamin [with] their ruler, the princes of judah [and] their council, the princes of zebulun [and] the princes of naphtali. 68:28 thy god hath commanded thy strength: strengthen, o god, that which thou hast wrought for us. 68:29 because of thy temple at jerusalem shall kings bring presents unto thee. 68:30 rebuke the company of spearmen, the multitude o

t thou thy hand, even thy right hand? pluck [it] out of thy bosom. 74:12 for god [is] my king of old, working salvation in the midst of the earth. 74:13 thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters. 74:14 thou brakest the heads of leviathan in pieces [and] gavest him [to be] meat to the people inhabiting the wilderness. 74:15 thou didst cleave the fountain and the flood: thou driedst up mighty rivers. 74:16 the day [is] thine, the night also [is] thine: thou hast prepared the light and the sun. 74:17 thou hast set all the borders of the earth: thou hast made summer and winter. 74:18 remember this [that] the enemy hath reproached, o lord, and [that] the foolish people have blasphemed thy name. 74:19 o deliver not the soul of thy turtledove u

ns skipped like rams [and] the little hills like lambs. 114:5 what [ailed] thee, o thou sea, that thou fleddest? thou jordan [that] thou wast driven back? 114:6 ye mountains [that] ye skipped like rams [and] ye little hills, like lambs? 114:7 tremble, thou earth, at the presence of the lord, at the presence of the god of jacob; 114:8 which turned the rock [into] a standing water, the flint into a fountain of waters. psalm 115 115:1 not unto us, o lord, not unto us, but unto thy name give glory, for thy mercy [and] for thy truth s sake. 115:2 wherefore should the heathen say, where [is] now their god? 115:3 but our god [is] in the heavens: he hath done whatsoever he hath pleased. 115:4 their idols [are] silver and gold, the work of men s hands. 115:5 they have mouths, but they speak not: ey

yed the voice of my teachers, nor inclined mine ear to them that instructed me! 5:14 i was almost in all evil in the midst of the congregation and assembly. 5:15 drink waters out of thine own cistern, and running waters out of thine own well. 5:16 let thy fountains be dispersed abroad [and] rivers of waters in the streets. 5:17 let them be only thine own, and not strangers with thee. 5:18 let thy fountain be blessed: and rejoice with the wife of thy youth. 5:19 [let her be as] the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love. 5:20 and why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger? 5:21 for the ways of man [are] before the eyes of the lord, and he pondereth all his goings. 5:

pride cometh contention: but with the well advised [is] wisdom. 13:11 wealth [gotten] by vanity shall be diminished: but he that gathereth by labour shall increase. 13:12 hope deferred maketh the heart sick: but [when] the desire cometh [it is] a tree of life. 13:13 whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded. 13:14 the law of the wise [is] a fountain of life, to depart from the snares of death. 13:15 good understanding giveth favour: but the way of transgressors [is] hard. 13:16 every prudent [man] dealeth with knowledge: but a fool layeth open [his] folly. 13:17 a wicked messenger falleth into mischief: but a faithful ambassador [is] health. 13:18 poverty and shame [shall be to] him that refuseth instruction: but he that regardeth re

all labour there is profit: but the talk of the lips [tendeth] only to penury. 14:24 the proverbs page 400 crown of the wise is their riches [but] the foolishness of fools [is] folly. 14:25 a true witness delivereth souls: but a deceitful [witness] speaketh lies. 14:26 in the fear of the lord [is] strong confidence: and his children shall have a place of refuge. 14:27 the fear of the lord [is] a fountain of life, to depart from the snares of death. 14:28 in the multitude of people [is] the king s honour: but in the want of people [is] the destruction of the prince. 14:29 [he that is] slow to wrath [is] of great understanding: but [he that is] hasty of spirit exalteth folly. 14:30 a sound heart [is] the life of the flesh: but envy the rottenness of the bones. 14:31 he that oppresseth the p

upon his head, and the lord shall reward thee. 25:23 the north wind driveth away rain: so [doth] an angry countenance a backbiting tongue. 25:24 [it is] better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. 25:25 [as] cold waters to a thirsty soul, so [is] good news from a far country. 25:26 a righteous man falling down before the wicked [is as] a troubled fountain, and a corrupt spring. 25:27 [it is ]not good to eat much honey: so [for men ]to search their own glory [is not ]glory. 25:28 he that [hath] no rule over his own spirit [is like] a city [that is] broken down [and] without walls. 26:1 as snow in summer, and as rain in harvest, so honour is not seemly for a fool. 26:2 as the bird by wandering, as the swallow by flying, so the curse causeles

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

rejected, with many others of the same kind. the egyptians certainly could not have taught orpheus the plurality of worlds, and true solar system, which appear to have been the fundamental principles of his philosophy and religion (plutarch. de placit. philos, lib. ii, c. 13. 20 on the worship greeks.1 he is called the father of night, because by attracting the light to himself, and becoming the fountain which distributed it to the world, he produced night, which is called eternally-begotten, because it had eternally existed, although mixed and lost in the general mass. he is said to pervade the world with the motion of his wings, bringing pure light; and thence to be called the splendid, the ruling priapus, and self-illumined (autaughk2. it is to be observed that the word prihpoj, afterw

.2 the areas of the 1 plate xix, fig 3, from the ionian antiquities, ch. ii. pl. xiii. 2 see plate v, fig. 1. of priapus 55 greek temples were, in like manner, in some instances, floated with water; of which i shall soon give an example. we also find, not unfrequently, little portable temples, nearly of the same form, and of greek workmanship: the areas of which were equally floated by means of a fountain in the middle, and which, by the figures in relief that adorn the sides, appear evidently to have been dedicated to the same worship of priapus, or the lingam.1 the square area is likewise impressed upon many ancient greek medals, sometimes divided into four, and sometimes into a greater number of compartments. 2 antiquarians have supposed this to be merely the impression of something put

s which the sun exhaled from the earth; and hence her warmth was reckoned to be moistening, as that of the sun was drying.3 the egyptians called her the mother of the world, because she sowed and scattered into the air the prolific principles with which she had been impregnated by the sun.4 these principles, as well as the light by which she was illumined, being supposed to emanate from the great fountain of all life and motion, partook of the nature of the being from which they were derived. hence the egyptians attributed to the moon, as well is to the sun, the active and passive powers of generation,5 which were both, to use the language of the scholastics, essentially the same, though formally different. this union is represented on a medal of demetrius the second, king of syria,6 where

y the same signification as that before described of the bull in the lap of ceres, diana being equally a personification of the productive power of the earth. it may seem extraordinary, that after this adventure with the dove, she should still remain a virgin; but mysteries of this kind are to be found in all religions. juno is said to have renewed her virginity every year by bathing in a certain fountain;5 a miracle which i believe even modern legends cannot parallel. 1 the active and passive powers of creation are called male and female by the ammonian platonists. see proclus in theol. platon. lib. i, c. 28. 2 lucian, de dea syri. 3 matth. ch. iii, ver. 17. 4 see plate iii, fig. 5. kalousi de thn artemin qrakej bendeian, krhtej de diktunnan. pal ph. de incred. tab. xxxi. see also diodor

variance with each other and wrangling about the little intrigues and passions of men. hence too, as the symbols were multiplied, particular ones lost their dignity; and that venerable one which is the subject of this discourse, became degraded from the representative of the god of nature to a subordinate rural deity, a supposed son of the asiatic conqueror bacchus, standing among the nymphs by a fountain,1 and expressing the fertility of a garden, instead of the general creative power of the great active principle of the universe. his degradation did not stop even here; for we find him, in times still more prophane and corrupt, made a subject of raillery and insult, as answering no better purpose than holding up his rubicund snout to frighten the birds and thieves.2 his talents were also

mitted to prison in consequence. in the sequel a certain number of them were burnt, 208 on the worship of the after they had been induced to unite in a statement to the following effect. at this time, in this part of france at least, the term vauderie, or, as it was then written, vaulderie, was applied to the practice or profession of witchcraft. they said that the place of meeting was commonly a fountain in the wood of mofflaines, about a league distant from arras, and that they sometimes went thither on foot. the more usual way of proceeding, however, according to their own account, was this they took an ointment given to them by the devil, with which they annointed a wooden rod, at the same time rubbing the palms of their hands with it, and then, placing the rod between their legs, they

TYSON DONALD NEW MILLENNIUM MAGIC

s. it is assumed that most readers will already have some background in magic, or at least will be eager to broaden their understanding of ritual techniques. this work should prove most useful when it is studied in conjunction with more conservative books on magic that adhere to the golden dawn pattern. most of the living magical currents that flow through english-speaking nations sprang from the fountain of the golden dawn. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teac

elves above the petty, material life. only when they seek to be a receptacle for the light will these forces interest themselves actively in their physical welfare. this seems harsh but it is true. of course, different persons serve the light in different ways. if the service is through magic, the guardian will speak of magical things. if through poetry, the guardian will play the muse and open a fountain of beautiful words. if through mathematics, it will speak in numbers. to obtain the conversa- tion of the guardian angel, the magus need only make his or her self a pure vessel. purity in magic signifies complete dedication to a single purpose. purity in life is devotion to the achievement of the personal destiny, which is the highest possi- ble fulfillment for any living thing, the best

TYSON DONALD SOUL FLIGHT

awareness that shifts from one mental state to another, from physical to astral. muldoon and carrington were obsessed by the silver cord. they believed it was the same as the silver cord described in the bible. muldoon probably derived the expression, and perhaps the concept, from the biblical verse "or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern (ecclesiastes 12:6. carrington wrote: the astral and the physical bodies are invariably connected by means of a sort of cord, or cable, along which vital currents pass. should this cord be severed, death instantly results. the only difference between astral projection and death is that the cord is intact in the former case, and severed in the latter. th

TYSON DONALD THE MAGICAL WORKBOOK

s up the hollow interior of the white ray above it. this silver-gray pulse enters the brilliant white sphere above the top of your head, causing it to vibrate more strongly. after a minute or so, the sphere above figure 28-1. middle pillar, from israel regardie's golden dam 116 standing exercises your head begins to emit a continuing eruption of colors from its top. these colors spread out like a fountain of water and flow down the outsides of your aura in sheets of green, violet, yellow, silver, and white. as these bands of energy cascade down the sides of your aura all around you, they shimmer and glow. observe that when the bands reach the bottom of your aura under the soles of your feet, they are absorbed into the underside of the green sphere that surrounds your feet as though sucked

o. expand your awareness to take in your physical body, but keep its main focus on your heart-center. press your left palm over your chest just above the end of your sternum, and extend your right arm directly in front of you. point with your right index finger to the east at the level of your heart. use the force of our will to make the golden-white energy filling the sphere of your heart-center fountain through your chest into the palm of your left hand. guide it in an expanding spiral up your left arm, across your shoulders and down your right arm. project this spiritual energy in the form of white fire in a stream from the tip of your right index finger. as you begin projecting the fire, rotate clockwise on your own body axis and trace a circle of brilliant white flame around you at th

name yeheshuah. contract your aura strongly as you vibrate the name. the sounds expanding outward from your heart-center reflect from your shrinking aura and rebound upon their source, greatly magnified in strength. the compressed power of the name releases itself into the palm of your left hand and is driven in an expanding spiral up your left arm, across your shoulders, down your right arm, to fountain out through the shaft of the incense stick upon the astral cross, which glows with intense whiteness. contemplate the cross for ten seconds or so. n.e. e. s.e- n.w. w. s.w. figure 34-1. ritual of the rose cross, from israel regardie's golden dawn 170 moving exercises continue pointing with the incense stick at the center of the cross as you turn to face the south. walk straight toward the

ng your physical body, but direct your main focus to your heart-center. press your left palm over your chest just above the end of your sternum, and extend your right arm directly in front of you in the gesture of projection. point with your right index finger to the east at the level of your heart. use the force of your will to make the golden-white energy filling the sphere of your heart-center fountain through your chest into the palm of your left hand. guide it in an expanding spiral up your left arm, across your shoulders, and down your right arm. project this spiritual energy in the form of white fire in a stream from the tip of your right index finger to the boundary of the circle of pennies surrounding your physical form. at the same time, in the astral temple project the stream of

TYSON DONALD THE POWER OF THE WORD

great name of the divine trinity in god is written with four letters, viz. lod, he, and vau, he, where it is the aspiration he, signifies the proceeding of the spirit from both: for he being duplicated, terrninates both syllables, and the whole name, but is pronounced jove as some will, whence that jovis of the heathen, which the ancients did picture with four ears, whence the number four is the fountain, and head of the whole divinity (three books of occult philosophy [1531-31, bk. 2, ch. 7, english translation of 1651, p. 183) but the true name of god is known neither to men nor to angels, but to god alone, neither shall it be manifested (as the holy scriptures testifie) before the will of god be fulfilled; notwithstanding god hath other names amongst the angels, others amongst us men;

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

s not to be seen. moreover, the king of the country, amazed at its unusual size, had cut the tree down, and made that part of the trunk wherein the chest was concealed into a pillar to support the roof of his house. these things, they say, having been made known to isis in an extraordinary manner by the report of demons, she immediately went to byblos, where, setting herself down by the side of a fountain, she refused to speak to anybody except the queen's women who chanced to be there. these, however, she saluted and caressed in the kindest manner possible, plaiting their hair for them, and transmitting into them part of that wonderful odour which issued from her own body. this raised a great desire in the queen their mistress to see the stranger who had this admirable faculty of transfus

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

pon the wheel appears the mystery of the sphinx grasping the flaming sword between its lion s paws. this is the wheel of antithesis. the serpent of brass that healed the israelites in the wilderness and the terrible tempting serpent of eden are mutually combating each other. the entire secret of the tree of knowledge is enclosed within this wheel; the four rivers of paradise flow from this unique fountain, one of them runs through the thick jungle of the sun watering the philosophical earth of gold and light and the other circulates tenebrously and turbulently into the kingdom of the abyss. light and darkness, white magic and black magic are mutually combating each other. eros and anteros, cain and abel live within us in an intense battle, until by discovering the mystery of the sphinx, we

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

s we an image in the dyad of arithmetic, for, as proclus observes, the dyad is the medium between unity and number, for unity by addition produces more than by multiplication, but number by addition numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott produces less than by multiplication; whilst the dyad, whether added to itself or multiplied by itself, produces the same. 4. fountain of symphony, and harmony. 5. erato, because it attracts the monad, like love, and another is formed. 37. 6. patience, because it is the first number that endures separation from the monad. 7. phanes, or intelligible intellect. 8. it is the fountain of all female divinities, and hence nature, rhea and isis. 9. cupid, just as erato, from desiring its opposite for a partner. in astronomy, we

also, the scattering of the holy people as mentioned in daniel xii. 7 is for three times and a half, by which we were to understand a period of suffering. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 50. chapter eight the tetrad, four, 4. he pythagoreans, said nicomachus, call the number four the greatest miracle, a god after another manner, a manifold divinity, the fountain of nature, and its key bearer. it is the introducer and cause of the permanency of the mathematical discipline. it is most masculine and robust; it is hercules and aeolus. it is mercury, vulcan, and bacchus. among the muses, urania. they also called it feminine, effective of virility, and an exciter of bacchic fury. in harmony, it was said to form by the quadruple numbers--th eir occu lt

hus 4+3+2+1=10 and thus ten gains splendor from its parentage. also spoken of as eternity, which is infinite life, because it contains every number in itself, and number is infinite. it is also called kosmos, that is the universe, proclus says: the decad is mundane also, it is the world, which receives the images of all the divine numbers, which are supernaturally imparted to it. it is called the fountain of eternal nature, because if we take the half, five as the middle number and add together the next above and the next below, viz, 6 and 4, we make 10 and the next two in a similar manner 7 and 3 are 10; and so on 8 and 2 and 9 and 1 give the same result. all nations reckon by the decimal scale of notation, to which they were no doubt led from the convenience of counting the ten digits of

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

em is discernible in the greek letter mu, and, in an orphic verse describing zeus, mu is combined with alpha and omega to signify beginning, middle (meson, and end. see barry, greek qabbalah, pp. 77 78, 181. consider the reworking of isaiah 44:6 in revelation 1:8. the passage is discussed in chapter 5. in revelation 21:6, the depiction of god as alpha and omega is associated with the image of the fountain of the water of life (based on the expression meqor mayyim hayyim in jer 2:13. on the role of water to mark both the beginning and end of the ministry of jesus, see jones, symbol of water, pp. 36 88, 178 218. 4. literally, the abdomen. in bahir, 87, p. 173, it is stated that all of the twenty-two hebrew letters with the exception of teit are comprised in the ten sefirot. the reason given

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

y soul, my very being, to emerge in my consciousness as life and solar force! do manifest and hear my words, which are meant as an invocation of sorath, the beast 666 which is your secret name. samael, satan do manifest unto me. let me guide the union of opposites! begin masturbation, envisioning the solar force building from the base of your spine up to your head, the fire force spreading like a fountain throughout your entire body. remember, you are controlling this force, do not orgasm yet. hold the fire vision as you feel saturn or samael take consciousness. allow the force to immolate your consciousness; share the ecstasy with this angel of fire and light. take now the cup from the altar, drinking deeply of its cold and refreshing elixir. envision now lilith and recite: lunar force of

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