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


0 0 INITIATION CEREMONY

the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, swo


1 10 INITIATION CEREMONY

t archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the


18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

fjungom sakrunar bar, s;cm. 165. ininiicitias othinus serit, sa.\o gram. p. 142, as christians say of the devil, that he 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 orsspa

ow, what god or divine liero lies hidden in this erik. i had at one time thought of er (mars, because the form erctag is met with a few times for ertag (p. 124, but the short vowel in er, and the long one in irinc, eirikr, are enough to warn us off. instead of eriksgata we also meet with riksgata, and this points decidedly to hic/r, the earthly name of the god heimdallr, who in the edda walks the green roads (groenar brautir) of earth, to beget the three races of men. in the green earthly roads are mirrored the white and shining paths of heaven^ then the problem started on p. 234, whether the on. form bigr arose out of iringr by aphoeresis and syncope, now finds a solution approaching to certainty. heimdallr dwells in himinbiorg on the quaking roost (bifrost, the rainbow, which is the brid

bold orvandill in a basket on his back, and he is sure to be home soon; he adds by way of token, that as orvandil's toe had stuck out of the basket and got frozen, he broke it off and flung it at the sky, and made a star of it, which is called 6rvandils-td. but groa in her joy at the tidings forgot her spell, so the stone in the god's head never got loose, sn. 110-1. groa, the growing, the grass-green, is equivalent to breide, i.e, berhta (p. 272) the bright, it is only another part of his history that is related here: orvandill must have set out on his travels again, and on this second adventure forfeited the toe which thorr set in the sky, though what he had to do with the god we are not clearly told. beyond a doubt, the name of the glittering star-group is referred to, when as. glosses


3 8 INITIATION CEREMONY

of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross and the crescent, showing that lead is corrosive externally and lunar internally. jupiter is the reverse, mars is solar internally while venus is the opposite, for copper is externally of the nature of gold, but internally corrosive. wherefore, also the name of the sphere


4 7 INITIATION CEREMONY

ach, the 7th path of the sepher yetzirah is referred. it is called the recondite intelligence and it is so called because it is the refulgent splendor of all the intellectual virtues which are perceived by the eyes of the mind and by the contemplation of faith. the distinguishing badge of this grade, which you will now be entitled to wear, is the sash of a practicus, with the addition of a bright green cross above the violet cross and the numbers 4 and 7 within a circle and a square respectively left and right of its summit, and below the number 37, the numbers 27, 28 and 29 in bright green between narrow parallel lines of the same color. this grade is especially referred unto the element of fire and therefore the great watch tower or terrestrial tablet of the south forms one of its princi


A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

are also of strangers or acquaintances who regale you with supposed wiccan practices or offer to do spells for you, usually for money. true wiccans are among the most tolerant of people and would never seek to impose their beliefs on others and are usually incredibly reticent with people they do not know. in the meantime, it is wise to follow an indirect route to find your coven, perhaps through 'green' organisations and reputable new age stores, or by attending workshops and celebrations arranged by pagan federations and healing organisations, and talking to people there. you can also visit healing festivals and buy established pagan magazines. take your time until everything feels right and you have answered all the questions you need to ask. no reputable coven will be in a hurry to sign

eadings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a bird, a crystal, a metal, the wax of an empowered candle or even the earth itself. this principle is central to the potency of talismans and amulets; for example, traditionally, hunters might wear the pelt of a lion to bring them the beast's courage and ferocit

ing the different crystals that you place on your altar and allow impressions to pass through your fingertips, manifest as images, sounds or feelings. this psychic art is called psychometry and is one that will emerge spontaneously. you may, however, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink rose quartz crystals and a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending th

hese deities for rituals involving all aspects of the environment and for healing the planet. gaia gaia is the all-embracing and all-nourishing goddess of the earth. it is said that she supplies in her bounty all the necessary plants to cure any disease and, in spite of human pollution, she constantly heals and renews the planet. she is also a goddess of marriage. she is the natural focus for all green rituals. tellus mater tellus mater was the earth mother of the romans, the alter ego of ceres, the grain mother, and guardian of the fertility of people, animals and crops. however, tellus mater is also the mother who receives the dead in her womb to comfort and restore and so, like gaia, she is a excellent goddess for all green magick and rituals for healing pollution or deforestation. woph

of you, and you of me, and you too are of the same divine fabric as the moon and the fertile earth and the waters, the stars, the sunshine and the life-giving rain 'i do not ask sacrifice or worship, for i come to you in love as a gentle mother, with compassion, understanding and forgiveness of those things in your heart that you fear to look on in yourself. i am fierce, defending my young and my green places and creatures from all who would do them harm, but i would rather teach than avenge, restore and regenerate 'i am the great healer of sorrow, pain, loss and doubt. through me and through my herbs, oils, crystals and sacred waters, you can spread my healing wisdom. as i give life, so in death all return to me to be transformed, renewed and born again. i was with you in the beginning an


ABRAMELIN2

is operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance39 into two parts; that is to say, the interior where the altar and tabernacle will be placed after the manner of a temple; and the part exterior, which with the rest of the place will be as a portico thereunto. now if you commence not this operation in the country, but perform it in a town, or in some dwellingplace, i will show unto ye what shall be


ADDTLS

he kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet of union shall be present whe

f d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. on the other hand, there are alternative methods, the use of which calls into operation other forces than elemental. thus the color of no. 1 may be in the color of the sign itself, as red for a, and blue for i, etc. triangle no. 3 may be also be colored in the color of the planet itself, orange for the a, green for c, etc. if these latter are used, planetary and zodiacal forces would be inferred in lieu of purely elemental ones. the former, however, may be found to be the most practical for most circumstances. the method of applying these rules to the great cross may be seen in the following, consisting of the three left hand squares of the linea spiritus sancti of the a tablet, showing the pyramid


ADEPTUS MINOR INITIATION

ine light descend (all separate wands and cruces, and give the sign of cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give the l.v.x. sign. first point (chief is not seen, the second adept

ors. hnyb is darkness, the absorption of colors. and thus, is the supernal triad completed. in rtk is the root of the golden glory, and thence is the yellow reflected into trapt. in hmkj is the root of blue, and this is reflected into dsj; in hnyb is the root of red, and this is reflected into hrwbg. and thus is the first reflected triad completed. the beams of dsj and trapt meet in jxn and yield green. the beams of hrwbg and trapt meet in dwh and yield a tawny orange. the beams of dsj and hrwbg fall in dwsy and yield purple. and thus is the third triad completed. and from the rays of the third triad are these three colors shown in twklm, together with a fourth which is the synthesis. for from the orange tawny of dwh and the greening nature of jxn is reflected a certain greenish citrine, c

dwsy and yield purple. and thus is the third triad completed. and from the rays of the third triad are these three colors shown in twklm, together with a fourth which is the synthesis. for from the orange tawny of dwh and the greening nature of jxn is reflected a certain greenish citrine, citron; from the orange tawny mixed with the puce of dwsy proceedeth a red russet brown, russet; and from the green and the puce cometh a certain other darkening green, olive, the synthesis of all these is blackness and bordereth on the twpylq "but the colors of the 22 paths are derived from and find their roots in those of the first reflected triad of the sephiroth, the three supernals not otherwise entering into their composition, and thus are their positive colors found. unto the a is ascribed the yell

th, the three supernals not otherwise entering into their composition, and thus are their positive colors found. unto the a is ascribed the yellow color of trapt. unto the c is ascribed the blue color of dsj. unto the d is ascribed the red color of hrwbg. the colors of b are to be found in twklm. those of the planets are in the rainbow scale; thus: l-indigo; k-violet; f-red, a-orange; b-yellow, c-green; 5-blue "unto the signs of the zodiac are ascribed the following: a-scarlet; b-redorange; c-orange; d-amber; e-greenish yellow; f-yellowish green; g-emerald; hgreenish blue; i-blue; j-indigo; k-purple; l-crimson. planets are in the rainbow thus: t l indigo k k violet m f scarlet r a orange d c green b b yellow 28 g y blue unto the signs of the zodiac are ascribed the following: h a scarlet w

wing: a-scarlet; b-redorange; c-orange; d-amber; e-greenish yellow; f-yellowish green; g-emerald; hgreenish blue; i-blue; j-indigo; k-purple; l-crimson. planets are in the rainbow thus: t l indigo k k violet m f scarlet r a orange d c green b b yellow 28 g y blue unto the signs of the zodiac are ascribed the following: h a scarlet w b red orange z c orange j d amber f e greenish-yellow y f yellow-green l g emerald n h greenish-blue p i blue u j indigo x k violet q l crimson further, thou wilt observe that the colors of the paths and the sephiroth form a mutual balance and harmony on the tree. colors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal


ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

re always the same- the principles of scientific study and research. 26. we end where we began 'the wheel has come full circle' we are to use the experience of the past to determine the experience of the future, and as that experience increases in quantity it also improves in quality. and the path is sure. and the end is sure. for the end is the path. love is the law, love under wiioabsinthe: the green goddess by aleister crowley copyright o.t.o. i. keep always this dim corner for me, that i may sit while the green hour glides, a proud pavine of time. for i am no longer in the city accursed, where time is horsed on the white gelding death, his spurs rusted with blood. there is a corner of the united states which he has overlooked. it lies in new orleans, between canal street and esplanade

with all the other phantoms. for the sole reality of this universe is god. the old absinthe house is not a place. it is not bounded by four walls. it is headquarters to an army of philosophies. from this dim corner let me range, wafting thought through every air, salient against every problem of mankind: for it will always return like noah's dove to this ark, this strange little sanctuary of the green goddess which has been set down not upon ararat, but by the banks of the "father of waters" vi. ah! the green goddess! what is the fascination that makes her so adorable and so terrible? do you know that french sonnet "la legende de l'absinthe" he must have loved it well, that poet. here are his witnesses. apollon, qui pleurait le trepas d'hyacinthe, ne voulait pas ceder la victoire a la mor

rporated it as the preparation of his ens melissa vitae, which he expected to be an elixir of life and a cure for all diseases, but which in his hands never came to perfection. then also there are added mint, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of hebrew scripture. and there is even the sacred marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it i

nter reverently the shrine, and drink his absinthe as a stirrup-cup; for in the right conception of this life as an ordeal of chivalry lies the foundation of every perfection of philosophy "whatsoever ye do, whether ye eat or drink, do all to the glory of god" applies with singular force to the absintheur. so may he come victorious from the battle of life to be received with tender kisses by some green-robed archangel, and crowned with mystic vervain in the emerald gateway of the golden city of god. vii. and now the cafe is beginning to fill up. this little room with its dark green woodwork, its boarded ceiling, its sanded floor, its old pictures, its whole air of sympathy with time, is beginning to exert its magic spell. here comes a curious child, short and sturdy, with a long blonde pig

ell. here comes a curious child, short and sturdy, with a long blonde pigtail, with a jolly little old man who looks as if he had stepped straight out of the pages of balzac. handsome and diminutive, with a fierce mustache almost as big as the rest of him, like a regular little spanish fighting cock--frank, the waiter, in his long white apron, struts to them with the glasses of ice-cold pleasure, green as the glaciers themselves. he will stand up bravely with the musicians bye and bye, and sing us a jolly song of old catalonia. the door swings open again. a tall dark girl, exquisitely slim and snaky, with masses of black hair knotted about her head, comes in. on her arm is a plump woman with hungry eyes, and a mass of titian red hair. they seem distracted from the outer world, absorbed in


ALEISTER CROWLEY ACROSS THE GULF

ride like a man, they suffered me not; but the young priestess bore me in her arms. and though i ate meat like a warrior, they suffered me not, but the young priestess fed me at her breast. and they took from me the armour of gilded bronze that my father had made for me, scales like a crocodile s sewn upon crocodile skin that cunning men had cured with salt and spices; but they wrapped me in soft green silk. so strangely we came to a little house in the desert, and that which befell me there is not given me of the gods at this time to tell; but i will sleep; and in the morning by their favour the memory thereof shall arise in me, even in me across these thousands of years of the whirling of the earth in her course. chapter ii so for many years i grew sleek and subtle in my womans attire. a

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

rm by love. yet i dared not repeat the ceremony at midnight. instead i lay prone, my arms outstretched in shame and pain, on the steps at her feet. and lo! the veil flamed. then i knew that she too blamed herself alike for her ardour and for her abstinence. thus seven days i lay, never stirring; and all that time the veil flamed subtly and softly, a steady bluish glow page 15 gulf.txt changing to green as my thought changed from melancholy to desire. then on the eight day i rose and left the shrine and clad myself in new robes, in robes of scarlet and gold, with a crown of vine and bay and laurel and cypress. also i purified myself and proclaimed a banquet. and i made the priests and the citizens, exceeding drunken. then i called the guard, and purged thoroughly the whole temple of all of

f apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty hawk of gold and spake on last word to her, a word to raise her from the dead! but lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise one, with his ibis-head, and his nemyss of indigo, with his

gain i would cut strips of skin and tear them off; but this filed, though it acted well enough upon the slave, for my own skin had become too brittle. then i would take a piece of hard wood, and hammer it with a stone against the bones, hurting the membrane that covers them, and causing it to swell. this too i had to abandon, but the limb of the slave died, and he swelled up and rotted and turned green, and in shocking agony he died. so then i was compelled to cure myself magically, and this was a great loss of force. yet was i "far form the happy ones" although my lips hung on my fleshless face like bean-pods withered and blackened, and although there was not one inch of skin upon all my body that was not scarred. yet my trial was night its end. for the people of memphis, wondering at the


ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

o give the greater honour to the female principle, personified as the goddess. the goddess has also been worshipped all over the world, and under many names, but is still essentially the same goddess. that tiamat was undoubtedly female is to the point; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended

, though i was unarmed. to my surprise what i saw was no priest of ancient horror, no necromancer of that forbidden art, but black robes fallen upon the grass and weeds, with no seeming presence of life or bodies beneath them. i walked cautiously to the first and, picking up a long twig, lifted the robe from the tangle of weeds and thorns. all that remained of the priest was a pool of slime, like green oil, and the smell of a body lain long to rot in the sun. such a stench nearly overpowered me, but i was resolute to find the others, to see if the same fortune had also befallen them. walking back up the slope that i had so fearfully run down only moments ago, i came across yet another of the dark priests, in identical condition to the first. i kept walking, passing more of the robes as i w

ns depart! may they seize one another! may they feed on one another's bones! spirit of the sky, remember! spirit of the earth, remember! the exorcism annakia (a conjuration of heaven and earth and all between against the possessing spirit, to be recited seven times over the body of the possessed person till the spirit issueth forth from his nose and mouth in the form of liquid and fire, like unto green oils. then the person shall be whole, and shall sacrifice to inanna at her temple. and this must not be omitted, lest the spirit return to what inanna has cast off) zi dingir anna kanpa! zi dingir kia kanpa! zi dingir uruki kanpa! zi dingir nebo kanpa! zi dingir ishtar kanpa! zi dingir shammash uddu kanpa! zi dingir nergal kanpa! zi dingir marduk kanpa! zi dingir ninib addar kanpa! zi dingir


ALEISTER CROWLEY BOOK OF LIES

shed (shakespeare. book of lies get any book for free on: www.abika.com 41 in the last paragraph the master urges his pupils to practise samadhi every day [43] 17 kappa-epsilon-phi-alpha-lambda-eta iota-zeta the swan(11) there is a swan whose name is ecstasy: it wingeth from the deserts of the north;it wingeth through the blue; it wingeth over the fields of rice; at its coming they push forth the green. in all the universe this swan alone is motionless; it seems to move, as the sun seems to move; such is the weakness of our sight. o fool! criest thou? amen. motion is relative: there is nothing that is book of lies get any book for free on: www.abika.com 42 still. against this swan i shot an arrow; the white breast poured forth blood. men smote me; then, perceiving that i was but a pure foo

fectly simple and needs no comment. book of lies get any book for free on: www.abika.com 178 [181] 86 kappa-epsilon-phi-alpha-lambda-eta pi-digamma ex nihilo n. i. h. i. l. fit. n. the fire that twisteth itself and burneth like a scorpion. i, the unsullied ever-flowing water. h. the interpenetrating spirit, without and within. is not its name abrahadabra? i. the unsullied ever-flowing air. l. the green fertile earth. fierce are the fires of the universe, and on their daggers they hold aloft the bleeding heart of earth. upon the earth lies water, sensuous and sleepy. above the water hangs air; and above air, but also below fire-and in all-the fabric of all being woven on its invisible design, is alpha-iota-theta-eta-rho [182] book of lies get any book for free on: www.abika.com 179 commenta

othing, and that is now to be analysed. the order of the element is that of jeheshua. the elements are taken rather as in nature; n is easily fire, since mars is the ruler of scorpio: the virginity of i suits air and water, elements which in magick are closely interwoven: h, the letter of of breath, is suitable for spirit; abrahadabra is called the name of spirit, because it is cheth: l is earth, green and fertile, because venus, the greenness, fertility, and earthiness of things is the lady of libra, lamed. in paragraph 7 we turn to the so-called jetziratic attribution of pentagrammaton, that followed by dr. dee, and by the hindus, tibetans, chinese and japanese. fire is the foundation, the central core, of things; above this forms a crust, tormented from below, and upon this condenses th


ALEISTER CROWLEY BOOK OF THE LAW

pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. ii,53: fear not


ALEISTER CROWLEY LIBER 777

hrodiel 25 tarcm mishrath yrhw vehrin ahwba aboha 26 wnsm misnim hysysy yasyasyah laydwrbydgsy yasgedibarodiel 28 mpss saspam wrdba abdaron laydwrg gerodiel 29 ymlhb bihelami wrwa avron [yrfs satrip table of correspondences 27 cxlix. magical images of the decans (ascendant. cl. magical images of the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a girdle of

n human shape. 29 34% rwprwp furfur (1) hart with fiery tail (2) angel. clvii. goetic demons of decans by day (succedent. clviii. magical images of col. clvii. 15 2$ raga agares old man, riding a crocodile and carrying a goshawk. 16 5# bram marbas great lion. 17 8$ cwfbrb barbatos accompanied by 4 noble kings and great troops. 18 11$ wyswg gusion like a xenopilus 19 14 ]yarl leraikha an archer in green 20 17% and# cyfwb botis viper (or) human, with teeth and 2 horns, and with a sword. 22 20! wcrwp purson lion-faced man riding a bear, carrying a viper. trumpeter with him. 24 23 \ya aim man with 3 heads a serpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth h

but he seems unaware of their attacks or caresses. line 12. his attitude suggests the shape of the swastika or thunderbolt, the message of god. line 13. she is reading intently in an open book. line 14. she bears a sceptre and a shield, whereon is figured a dove as a symbol of the male and female forces. line 15. his attitude suggests f, and he is seated upon the cubic stone, whose sides show the green lion and white eagle. line 16. he is crowned, sceptred, and blessing all in a threefold manner. four living creatures adore him, the whole suggesting a pentagram by its shape. line 17. he is inspired by apollo to prophesy concerning things sacred and progane: represented by a boy with his bow and two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinx


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

air around him; it disturbs the balance of the entire universe, and its effects continue eternally throughout all space. every thought, however swiftly suppressed, has its effect on the mind. it stands as one of the causes of every subsequent thought, and tends to influence every subsequent action. a golfer may lose a few yards on his drive, a few more with his second and third, he may lie on the green six bare inches too far from the hole; but the net result of these trifling mishaps is the difference of a whole stroke, and so probably between halving and losing the hole (26) every man has a right, the right of self-preservation, to fulfil himself to the utmost<nature" are simply at issue with their true wills. the murderer has the will-to-live; and his will to murder is

nized reluctance to their elimination plunging him into such ordeals that he seems (both to himself and to others) to have turned from a noble and upright man into an unutterable scoundrel; so does the "first matter" blacken and putrefy as the alchemist breaks up its coagulations of impurity. the student may work out for himself the various analogies involved, and discover the "black dragon, the "green lion, the "lunar water, the "raven's head, and so forth. the indications above given should suffice all who possess aptitude for alchemical research. only one further reflection appears necessary; namely, that the eucharist, with which this chapter is properly preoccupied, must be conceived as one case- as the critical case- of the art of the alchemist. the reader will have observed, perhaps

in magick. they may be correct in the main for most men; yet they cannot be wholly true for any save him, even as no two artists can make identical pictures of the same subject. more, even in fundamentals, though these things be truth for all mankind, as we carelessly say, any one particular magician may be the one man for whom they are false. may not the flag that seems red to ten thousand seem green to some one other? then, every man and every woman being a star, that which is green to him is verily green; if he consent to the crowd and call it red, hath he not broken the staff of truth that he leaneth upon? each and every man therefore that will be a magician must explore the universe for himself. this is pre-eminently the case in the matter of the astral plane, because the symbols are

muddled symbols beyond recognition, the more autohypnotic the vision is, the more smoothly it satisfies the seer's standards. there is nothing to puzzle him or oppose him; so he spins out his story with careless contempt of criticism. he can always prove himself right; the qabalah can always be stretched; and red being so nearly orange, which is really a shade of yellow, and yellow a component of green which merges into blue, what harm if a fiend in vermilion appears instead of an angel in azure? the true, the final test, of the truth of one's visions is their value. the most glorious experience on the astral plane, let it dazzle and thrill as it may, is not necessarily in accordance with 254 the true will of the seer; if not, though it be never so true objectively, it is not true for him

is at once a god who is drunken with the wine of earth, and the mammal who quaffs the blood of god to purge him of mortality. he is a woman as he accepts all impulses, are they not his? he is a man to stamp himself upon whatever would hallow itself to him. he wields the wand, 263 with cone of pine and ivy tendrils; the angel creates continually, wreathing his will in clinging beauty, imperishably green. the tiger, the symbol of the brutal passions of man, gambols about its master's heels; and he bestrides the ass of priapus; he makes his sexual force carry him whither he wills to go. let the magician therefore adventure himself upon the astral plane with the declared design to penetrate to a sanctuary of discarnate beings such as are able to instruct and fortify him, also to prove their id


ALEISTER CROWLEY MAGICK WITHOUT TEARS

air around him: it disturbs the balance of the entire universe and its effects continue eternally throughout all space. every thought, however swiftly suppressed, has its effect on the mind. it stands as one of the causes of every subsequent thought, and tends to influence every subsequent action. a golfer may lose a few yards on his drive, a few more with his second and third, he may lie on the green six bare inches too far from the hole; but the net result of these trifling mishaps is the difference of a whole stroke, and so probably between having and losing the hole) 26. every man has a right, the right of selfpreservation, to fulfill himself to the utmost.13 (illustration: a function imperfectly performed injures, not only itself, but everything associated with it. if the heart is af

one of the (arbitrarily composed "elements of nature" the four (or five) elements, the seven (or ten) planets, and the twelve signs of the zodiac. all these are arranged in a geometrical design composed of ten "sephiroth (numbers) and twenty-two "paths" joining them; this is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the earth, the sea, libra, and others. so also abstract ideas; dishonesty means "an afflicted mercury" generosity a good, though not always strong, jupiter; and so on. the tree of life has got to be learnt by heart; you must know it backwards, forwards, sideways, and upside down; it must become the automatic background of all your thin

ttle by little. the rest is only leather and prunella "there is, however, a sense in which the service of humanity is necessary to the completeness of the adept. he is not to fly away too far "some remarks on this course are given in the note to the next verse "the student is also advised to take note of the conditions of membership of the a'.a (equinox iii, supplement pp. 57- 59. so much for the green tree; now for the dry! 66 we come down to the average popular "teacher" the mere humbug. read this "one day quite soon an entirely different kind of electricity will be discovered which will bring as many profound changes into human living as the first type did. this new electricity will move in a finer ether than does our familiar kind, and thus w chapter xvi on concentration cara soror, do

he circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle, and build an altar, of stones; my alpine lantern served admirably for the lamp. it did double duty when required: e.g. in partaking of the sacrament of the four elements, it served for fire. but your conditions are not so restricted as this. magic without tears get any book for free on: www.abik

this country, one must attend to the heating. an electric stove in the east or the south, is best: it must not need attention. one can usually buy stoves with excellent appropriate symbolism (last time i did this- 13 e.v- i got a perfect ferranti at harrods. the circular copper bowl, with the central disk as the source of heat, is unsurpassable) the walls should be "self-coloured" a neutral tint- green, grey or blue-grey? and entirely bare, unless you put up, in the proper quarters, the proper designs, such as the "watch towers- see the equinox i, 7. remember that your "east" your kiblah, is boleskine house, which is as near as possible due north from plymouth. find north by the shadow of a vertical rod and noon, or by the pole-star. work out the angle as usual. the st l of revealing may b


ALEISTER CROWLEY MEDITATION

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

e "tendencies" or "innate ideas" which prevent some ideas from being received as readily as others<child> these "tendencies" must be combated: distasteful facts should be insisted upon until the ego is perfectly indifferent to the nature of its food "even as the diamond shall glow red for the rose, and green for the rose-leaf, so shalt thou abide apart from the impressions" this great task of separating the self from the impressions or "vrittis" 101 is one of the may meanings of the aphorism "solve" corresponding to the "coagula" implied in samadhi, and this pantacle therefore represents all that we are, the resultant of all that we had a tendency to be. in the dhammapada we read: all that we ar

cription of a robe which few dare wear. this robe is of a rich silk of deep pure blue, the blue of the night sky: it is embroidered with golden stars, and with roses and lilies. around the hem, its tail in its mouth, is the great serpent, while upon the front from neck to hem falls the arrow described in the vision of the fifth aethyr. this robe is lined with purple silk on which is embroidered a green serpent coiled from neck to hem. the symbolism of this robe treats of high mysteries which must be studied in liber ccxx and liber cdxviii; but having thus dealt with special robes, let us consider the use of the robe in general. the robe is that which conceals, and which protects the magician from the elements; it is the silence and secrecy with which he works, the hiding of himself in the


ALEISTER CROWLEY SEPHER SEPHIROTH

ate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abide, dwell lbz dew l+ the eternal is one dx) hwhy he cursed; laudanum +l 40 liberator: a title of yesod l)wg to cut off lzg a rope; ruin; to bind lbx milk blx the hand of the eternal hwhy dy to me, to mine yl 41 fecundity blx) ram; force (hence ga hero h; hart, a title of malkuth ly) my god yl) mother m) to fail, cease l+b divine majesty l)w)g terminus lwbg to burn lxg terror lwh

rcy profundities myqm(m uncircumcised lr( separation dwryp the spirit of god (gn. l:2) myhl) xwr cold; quiet rq thin; only; saliva qr 301 my lord, the faithful king: a name of god nm)n klmh ynd) fire) a candlestick hrwnm to call )rq destruction# 302 to cut open, inquire into; dawn rqb hath protected rbq to putrefy bqr 303 did evil; putrefaction#)b and god saw myhl )ryw 304 a species of gold cwrx green #d white rdq teat; demon; idol; violence; ruin d# 305 dazzling white light xc rw) grass; tender herb (gn. 1:11)#d yetzirah: the formative world hrcy a curving, bending h(yrk the end of days, appointed time (dan. 12:14) nymyh cq a lamb; sheep; goat h# foreskin hlr( 306 father of mercy mymxrh b) merciful father nmxrh b) a woman, wife; virago h) honey #bd a matron )nwr+m coldness; pertaining to

: gperson living in the west h, as from the arabic gmaghrabi h> gk. gmauros h, etc) br(m 314 perfect praise (i.e. religious) rwmg llh metatron: the archangel of kether (cf. 224) nwr++m out of the way, remote qwxr shaddai, the almighty: a name of god yd# acacia wood h# 315 ice, hail; crystal, pearl #ybg gullet+#w formation hrycy a vision of splendour hgwnh h)rm cave hr(m 316 bound, imprisoned #wbx green qwry a bundle, handful rmw( punishing iniquity, visiting sin nw( dqwp) perfumed )r+wq to worship, bow down xx# 317 is sown, is scattered (ps. 97:11) m(rz dry, parched; withered h#by iron (ch) lzrp hoariness hby# coronzom (as spelt in dee fs ms; cf. 333) mznrk 318 a wash-basin and stand wnkw rwyk a copse, bush xy# square; the gsquare h hebrew alphabet (bwrm 319 cancer: a crab n+rs 320 boy: na

n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the gods of the living myyx myhl) xwr boils nyx# 369 the world of briah (creation; referred to binah) h)yrbh mlw( 370 a foundation, basis rq( creation( willows of the brook (lev. 23:40) lxn ybr( white lead, tin )r+sq to rend, cut, blame, curse (rq green (see s.d. p. 104) nn(r perfect, whole ml# ligure; jacinth; opal m#l to rule k#ym 371 sinister, left-hand l)m# 372 scorpio: a scorpion brq( spherical water (apparently a latin transliteration )kryps) lambs, sheep my#bk an oven, furnace n#bk herbage, grass b( seven (b# hwhy is his name wm# hwhy 373 god of the hebrews myrb(h yhl) quaking#(g 375 generally and specially +rpw llk to yield; to do;

ne (ct. 5:14) tplw(m nb) 680 prophetic sayings, or decrees: ghis days shall be h (hence gabra- melin h *mylm vermin *mynk 681 joyful noise; battle-cry; the sound [of a trumpet (cf. 585) h(wrt vain idols *mylyl) an end, extremity *mp) of whirling motions *mylglgh ?termination of abr-amelim *mlym) 682 ma faseh merkavah: the work of the chariot (see 1328) hbkrm h#(m of the evening; of the west tybr( green herb b( qry hebrew (the language; see 282) tyrb( revolutions [of souls *mylwglg 683 the world of atziluth: the archetypal world, or the world of nobility (referred to kether-chokmah) twlyc) mlw( a name of god implying kether, chokmah and binah (3, 4& 5 letters *myhl) hwhy hh) an attack upon others, a violation, injury *mgp 688 let us make man in our image (gn. 1:26) wnmlcb md) h#(n 690 the c


ALEISTER CROWLEY THE LOST CONTINENT

hem was confided the conduct of the experiments in which every will was bound up* the colour of the atlanteans was very various, though the hair was invariably of a fiery chestnut with bluish reflections. one might see women whiter than aphrodite, others tawny as cleopatra, others yellow as tu-chi, others of a strange, subtle blue like the tattooed faces of chin women, others again red as copper. green was however a prohibited hue for women, and red was not liked in men. violet was rare, but highly prized, and children born of that colour were specially reared by the high priestesses. however, in one part of the body all the women were perfectly black with a blackness no negro can equal; from this circumstance comes the name atlas. it is absurdly attributed by some authors to the deposit o

any earthly moss and more elastic to the tread. on every darker leaf might glow dew-drops of self-strung diamond formed from the carbon dioxide of the air by the action of the 'seed of light. another grotto would be a monochrome of blue, various copper salts being 'planted' everywhere, and growing in incrustations and festoons of every shade of blue from the faintest tinge of coerulean azure and green and grey, in whose abyss would be seen shapes of anemonies, perhaps of such hues as iron oxide, silver chromate, and cupramonium cyanurate. all this floor would in all respects resemble water but for its greater solidity, and floating on it would be giant lilies, great green leaves of emerald with cups of pearl not less than twelve feet in diameter, with corollae of pure gold, so fine that t

, in whose abyss would be seen shapes of anemonies, perhaps of such hues as iron oxide, silver chromate, and cupramonium cyanurate. all this floor would in all respects resemble water but for its greater solidity, and floating on it would be giant lilies, great green leaves of emerald with cups of pearl not less than twelve feet in diameter, with corollae of pure gold, so fine that they glimmered green, with pistils of platinum on whose tops trembled great pigeon- blooded rubies. another might be wholly of metal, a mere bower of jasmine, with its floor of violets. the law of growth of these creatures of wisdom was not that of plants or animals, or even of crystals; it was that of the earth. constantly growing as the planet approached the sun, they as steadily shrank as she departed to aphe

his view unsupported by testimony of a sort "great and glorious, rays of our father the sun, says one of the poets of atlas "are they within us. let us call them forth by utterance that is not uttered, by the gesture that is not made, by the working that is above all working, for they are great and glorious, rays of our father the sun. then from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; they are peopled with shadows; they take form; they are as serpents, they are as trees, they are as the holy zcrra, they are as all things straight or curved, they a

in up fit children of other races of the earth so that one day another people might be founded to undertake another such task as that now ended. hardly had the pinnacle of atlas melted into the sea behind them, than the 'catastrophe' occurred. the high house and the column beneath it, with all the inhabitants of atlas, shot from the earth with the vehemence of a million lightnings, bound for that green blaze of glory that scintillated in the west above the sunset. instantly the earth, its god departed, gave itself up to anguish. the sea rushed unto the void of the column and in a thousand earthquakes atlas 'houses' and plains together were overwhelmed forever in the ocean. tidal waves rolled round the world; everywhere great floods carried away villages and towns; earthquakes rocked and te


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

iris. thus we see him as the "great fool" of celtic legend, the "pure fool" of act i of "parsifal, and, generally speaking, the insane person whose words have always been taken for oracles. but to be 'saviour' he must be born and grow to manhood; thus parsifal acquires the sacred lance, emblem of virility. he usually wears the 'coat of many colours' like joseph the 'dreamer; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine; he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long

mean? by 0 in the ordinary sense of the term we mean "absence of extension in any of the categories. when i say "no cat has two tails" i do not mean, as the old fallacy runs, that "absense-of-cat possesses two tails; but that "in the category of two-tailed things, there is no extension of cat. nothingness is that about which no positive proposition is valid. we cannot truly affirm "nothingness is green, or heavy, or sweet. let us call time, space, being, heaviness, hunger, the categories. if a man be heavy and hungry, he is extended in all these, besides, of course, many more. but let us suppose these five are all. call the man x; his formula is then t s b h h x. if he now eat he will cease to be extended in hunger; if he be cut off from time and gravitation as well, he will now be represe

w found myself able to retrace the paths of thought which ultimately come together in a platitude. i would start with some few simple ideas and develop them. each stage in the process was like the joy of a young eagle soaring from height to height in ever increasing sunlight as dawn breaks, foaming, over the purple hem of the garment of ocean, and, when the many coloured rays of rose and gold and green gathered themselves together and melted into the orbed glory of the sun, with a rapture that shook the soul with unimaginable ecstasy, that sphere of rushing light was recognized as a common-place idea, accepted unquestioningly and treated with drab indifference because it had so long been assimilated as a natural and necessary part of the order of nature. at first i was shocked and disguste

ll. yod with aleph (note yod, 10+ aleph, 1= 11, abrahadabra, the word of uniting the 5 and the 6) the new comment do not be afraid of 'going the pace. it is better to wear out than to rust out. you are unconquerable, and of indefatigable energy. great men find time for everything, shirk nothing, make reputations in half a dozen different lines, have twenty simultaneous love affairs, and live to a green old age. the milksops and valetudinarians never get anywhere; usually they die early; and even if they lived for ever, what's the use? the body is itself a restriction as well as an instrument. when death is as complete as it should be, the individual expands and fulfils himself in all directions; it is an omniform samadhi. this is of course 'eternal ecstasy' in the sense already explained

and it is he that goeth. now this letter is beth whose numeration is 2, and aleph-mem-nun is 91, which added to 2 makes 93. amoun is of course jupiter in his highest form. to understand this note fully one must have studied "the paris working; also one must be an initiate of the o.t.o. al ii,50 "blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green" the new comment there is here suggested the image of "the star and the snake. al ii,51 "purple beyond purple: it is the light higher than eyesight" the old comment 51. purple- the ultra-violet (v.51, the most positive of the colours. green- the most negative of the colours, half-way in the spectrum. the magical image of hadit is therefore an eye within a coiled serpent, gleaming red- the sp


ALEISTER CROWLEY THE SWORD OF SONG

ht, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. 420 oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, 425 so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. the sword of song 36 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. 430 arise! over the mountains steady stand, o sun of glory, in the s

s of religious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to that mongrol mixture of the worst features of both, the plymouth brother, have scared their illiterate, since hypocrisy was born, with abel, and spiritual tyranny with jehovah! society, in the long run, is eminently sane and practical; under the second empire it ran mad. if these things are done in the green tree of society, what shall be done in the dry tree of bohemianism? art always has a suspicion to fight against; always some poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the intolerable long roll of names, all tainted with glorious madness. baudelaire, the diabolist, debauchee of sadism, whose dreams a

word of song 60 clarendon, ld. history of the great rebellion. de comines, p. chronicle. edwards, bryan. history of the british colonies in the w. indies. elton, c. origins of english history. erdmann. history of philosophy, vol. ii. froude. history of england. fyffe, c. a. history of modern europe. gardiner, s. r. history of the civil war in england. gibbon. decline and fall of the roman empire. green, j.r. a history of the english people. guizot. histoire de la civilisation. hallam, h. state of europe in the middle ages. hugo, v. napol on le petit. innes, prof. c. scotland in the middle ages. kingscote. history of the war in the crimea. levi, e. historie de la magie. macaulay, ld. history of england. mccarthy, j. ahistoryof our own times. maistre, jos. oeuvres. michelet. histoire de la t

d that western, but never eastern, magicians turn their headgear into a cornucopia or pandor s box. but i must submit that the hat question is still sub judice. here s a health to lord ronald gower! 86. swinburne.19 but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light. hertha. 104. my big beauty.20 pink on spot; player green, in hand. but i have starred since i went down in that pocket. 120. my balti coolies.21 see my the higher the fewer* 125. eton.22 a school, noted for its breed of cads. the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23 sir j. maundevill, voiage and travill, ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34

where in nothing! there is no room for worship or for morality in the advaitist system. all the specious pleas of the bhagavad-gita, and the ethical works of western advaitist philosophers, are more or less consciously confusion of thought. but no subtlety can turn the practical argument; the grinning mouths of the dvaitist guns keep the fort of ethics, and warn metaphysics to keep off the rather green grass of religion. that its apologists should have devoted so much time, thought, scholarship and ingenuity to this question is the best proof of the fatuity of the advaita position. there is then a flaw somewhere. i boldly take up the glove against all previous wisdom, 1 or, as the sunday-school boy said: faith is the power of believing what we know to be untrue. i quote deussen with the mo


ALEISTER CROWLEY EQ I 1

od from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild an

e he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before his subtle fence to the starless sea of sense. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the b

by his advice, went into the vine street police court, to pass an hour or two before lunch. inside the court, the atmosphere was comparatively clear, and i took my seat on one of the oak benches with a feeling of vague curiosity. there was a case going on as i entered: an old man, who pretended to be an optician, had been taken up by the police for obstructing the traffic by selling glasses. his green tray, with leathern shoulder-straps, was on the solicitor's table. the charge of obstruction could not be sustained, the old man had moved on as soon as the police told him to, and the inspector had substituted a charge of fraud, on the complaint of a workman and a shopkeeper. a constable had just finished his evidence when i came into the court. he left the box with a self-satisfied air and

by the lion's left paw at the lower horn. the face of the lion is directly at but not touching the center of this crescent. the right paw of the lion touches the lower quarter of this crescent with talon tips only. these two crescents are so aligned that their horn tips could be connected by parallel lines about 45 degrees from the horizontal, upper to the left and lower to the right. the lion is green on white with gold accents, tail arched upward in a crescent and tipped in gold. the eye is red and the tongue extends in red as well. there are black accents about the edges of the mane and below the chin. at the lower left, framed by the serpent to left and below, is an assyrian winged bull, flank view and facing right. the fore quarters stand on a silver sphere, while the hind quarters st

on! a mystery of the fulness of things; a mystery of the emptiness of things! yet, as we go, there grows a sense, an instinct, a premonition- what shall i call it- that being is one, and thought is one, and law is one- until we ask what is that one? then again we spin words- words- words. and we have got no single question answered in any ultimate sense. what is the moon made of? science replies "green cheese" for our one moon we have now two ideas "greenness" and "cheese "greenness" depends on the sunlight, and the eye, and a thousand other things "cheese" depends on bacteria and fermentation and the nature of the cow "deeper, even deeper, into the mire of things" shall we cut the gordian knot? shall we say "there is god? what, in the devil's name, is god? if (with moses) we picture him a


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rpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position

h. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the seer in derision. i would set my lips between those rose-tipped moons, just there where the deciduous green leaves the pearly rapture bare, 21 with its blue veins like rivulets jewelled with gentians and violets, wandering through fields of corn, under the first kiss of the morn in still and shimmering air "the queen of the dancers" no! no! the weird is woe. the law is this, most surely this! that who hath seen may never kiss. the soul is at war with the flesh and the mind. life is dumb, and love

adowy molten sea, where aphrodite sprang to greet the sun, low voices murmur: shadowy under-world in the void of time; light song of erebus on the lips of a courtesan of rome- ah! list! a wandering singer caught the light o' the stars on his lips, and the sun-dawn of the world in his heart. for i that dwelt within the city of time was lost in a cloudy dawn; the silken veil of dew that clothed the green grass of the fields was the veil of olympus; now the shadowy night that sang to me, that sand, that sang to me, sprang from the underworld of eld: the moon that circled in the heavens sang to me, and i that heard the olden monstrous lays of eld, the dreaming wonders of the dawn, died, and still lie imprisoned in the rocks by the salt sea, knowing of the doom of man, but being dumb, as is the

and the lamp is set upon her bier; let be, let her still slumber! oh, my radiant one, thou that art born of the dew and of the stars, 122 come thou to me, while that the soft night sleeps, o thou far inmost and supernal dawn, o thou that bearest the torch for the feast o' the gods! in the core of night i found thee, and a rose was thy heart, and thorns were thy crown, and tiny rosebuds. girt thy green mantle, and thy yellow hair glittered with the dust of the stars! 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

ou 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 the stars, and the yellow drifting moon. we ill love no more as syrinx and pan; diana! come unto me, and i will grant the thing thou cravest! oh! the foaming milk of the stars "i bear the red-tipped lilies under the moon" 123 rosa ignota! ah! the pale moon flowers; the soft shy glances, and the virgin unwon! oh! the sweet burden of the


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ce- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great

not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, an

person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are these falchions of my brothers, invisibly about me, but the might of the aethyrs beneath my feet beareth me 15 down. and they avail not to sever the kamailos. there is one in green armour, with green eyes, whose sword is of vegetable fire. that shall avail me. my son is he- and how shall i bear him that have not known man? all this time intolerable rays are shooting forth to beat me back or destroy me; but i am encased in an egg of blue-violet, and my form is the form of a man with the head of a golden hawk. while i have been observing this, the goddess has kept up a c

are there at once in the same place and time. now a veil of olive and silver is drawn over the stone, only i hear the voice of the angel receding, very sweet and faint and sorrowful, saying: far off and lonely in the secret stone is the unknown, and interpenetrated is the knowledge with the will and the understanding. i am alone. i am lost, because i am all and in all; and my veil is woven of the green earth and the web of stars. i love; and i am denied, for i have denied myself. give me those hands, put them against my heart. is it not cold? sink, sink, the abyss of time remains. it is not possible that one should come to zaa. give me thy face. let me kiss it with my cold kisses. ah! ah! ah! fall back from me. the word, the word of the aeon is makhashanah. and these words shalt thou say b

. i hear the cry nia, ringing again and again from within me. it sounds like infinite music, and behind the sound is the meaning of the aethyr. again there are no words. all this time the whirling sparks of gold go on, and they are like blue sky, with a lot of rather thin white clouds in it, outside. and now i see mountains round, far blue mountains, purple mountains. and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose. and i am lying on that moss with my face upwards, drinking, drinking, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverbe


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images is still with me. 11.40- hanged man posture. will invoke adonai once more 12.0. by pure thought. got into a very curious state indeed; part of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise it seemed somehow like a vast dragon-demon with bronze green wings iridescent that rose up startled and angry. and i saw that 19 2.10. the littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8

g hot, and he has had little. 4.53. one ought to remark that all this sleep is full extravagant dreams; rarely irrational and never (of course) unpleasant, or one would be up and working with a circle every night. but o.m. thinks that they show an excited and unbalanced condition of john st. john's brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at le

verse and has mastered varied metres suitable to her high themes, divides her poems into four series of thirteen each thus providing a song for each week of the year. the songs are all of praise or prayer addressed to the virgin, and, through many have a touch of mysticism, most have a simplicity of expression and earnestness of devotion that will commend them to the author's co-religionists. a green garland by v. b. neuburg green paper cover. 1s. 6d. net "as far as the verse is concerned there is in this volume something more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention and the invention is of a positive kind but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes h


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and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of

ced by the "lesser banishing ritual "slowly the actual temple in which i was standing became wonderfully beautified, and a white shining film floated in feathers over the surface of the floor on which i was standing, and winding itself about me, formed a great column which carried me up through the roof to a great height. then i found, as the cloud fell away from me, that i was standing in a fair green field, and by me in great solemnity stood a shining steel-grey-silver figure, unarmed"'welcome' said the stranger with a cold dignity "then he led me to a blue pool of water, and bade me plunge into it, which i did, half diving and half swimming, sending a million sparkling sapphires of water dancing in the light "the water was deliciously cool and refreshing, and as i struck out in it, i so

ed. before me i saw that all was white and fine within, and that in the temple stood a cubical altar of silver "i knelt before the altar; and as i did so a coldness and moisture seemed to descend upon me, which thrilled me with a delicious freshness like the falling dew. from it a cool stream arose, in the limpid waters of which i bathed my hands. whilst in this position an angel descended with a green garment and gave it me. at first i was unwilling to wear it, but presently i did so, and after i had worn it a little while, i sacrificed it before me, when at once it became a crown of fire "then a voice said to me 'wilt thou be of the guard' and before i could answer yea, or nay, most lovely maidens surrounded me and armed me in silver armour and a red tabard. 313 "from where i had been st

ng of daleth) free from that curse, loosed from that prison; from all that ruin am i risen! pure still, the virgin moon beguiles my azure passage with her smiles. now! o what love divine redeems my death, and bathes it in her beams! what sacring transubstantiates my flesh and blood, and incarnates the quintessential pan? what shore stretches beyond this secret door? hail! o thou sevenfold star of green, thou fourfold glory- all this teen caught up in ecstasy- a boon to pass me singing through the moon! nay! i knew not what glory shone gold from the breathless bliss beyond: but this i know that i am gone to the heart of god's great diamond! i match &c. 329 kether i am passed through the abyss of flame. hear ye that i am that i am! the return behold! i clothe mine awful light in yonder body


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d the air. it was no more the sunny afternoon, but a morning splendid and enchanting. the dew covered the prairie, and it seemed as if the grass were weeping lukewarm tears. at intervals a gentle breeze came, softly caressing the head of each blade of grass, refreshing them with its breath. then father sol moved also with sympathy, showed himself a while before he was due, drying the tears of the green blades. it dried also my coffin, and from the musical compartments came the "roulades" of an invigorated voice. as i heard also the panting breath of the negroes, i looked for them, and saw that, quite unaware of the tune, they were sitting at a little distance, all talking at the same time, carolling and shouting. but they were not, i gather, plotting any serious mischief. they saluted me i

dley bros, i"s. 6"d. net. i dislike brochette de paragraphes, and i dislike second-raters "let the dead bury their dead" but dr. jones apologises prettily enough. may i point out to him that his clients (even) demand the focussing of the attention on something or other, and that this 'tit-bits' method is the contradictory course? the mystery of existence. by charles wicksteed armstrong. longmans, green and co, 2"s. 6"d. net "ne pedagogus ultra flagellum- for mr. armstrong is a schoolmaster. all he does is to rearrange other people's prattle; and anyhow, i can't read him. he write "carlisle" for "carlyle "future" when he means "later" and believes in castrating anybody who disagrees with him. pp. 94, 123, and 114 respectively. kant's philosophy as rectified by schopenhauer. by m. kelly, m.d

shriek'd- is but a termagant "ring out, wild bells" suggests no tocsin (as it might, for they symbolise the stupendous world-tragedy of the atonement) but at most the pastoral summons to a simple worship, at least the dinner-gong- a dinner whose turkey cooed, not gobbled; a plum pudding innocent of brandy. yet these lines are the most forcible one can remember; and if these things are done in the green tree? lady clara vere de vere feels (or is supposed to feel) a ladylike repugnance to the sight of a suicide's scarred throat! she never is conceived of as rising either in joy or horror to the height of tragedy. her atonement? to preside at the dorcas society! this ridiculous monster! let us cover up these bones neatly and tidily and bury them yet deeper in their tumulus of oblivion. bones?


ALEISTER CROWLEY EQUINOX EQ I 2

ding the inessential factors in any one system, however perfect. iv 1. faith, life, philosophy have failed. 2. science is already established. 3. mysticism, being based on pure experience, is always a vital force; but owing to the lack of trained observation, has always been a mass of error. spiritual experience, interpreted in the terms of intellect, is distorted; just as sunrise shows the grass green and the sea blue. both were invisible until sunrise; yet the diversity of colour is not in the sun, but in the objects on which its light falls, and their contradiction does not prove the sun to be an illusion. 4. we shall correct mysticism (or illuminism) by science, and explain science by illuminism. v 1. we have one method, that of science. 2. we have one aim, that of religion. vi there w

l of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infinite sea-green eyes the awful price of her virginity- black madness. even supreme richard burton, who solved nigh every other riddle of the eastern sphinx, passed this one by. he took the drug for months "with no other symptom than increased appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) shows that he regards it as no more than a vice, and seems not to sus

nal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleon, by the towers of iron and the fountains of supernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap forth the terrestrial dog-faced demons, showing no true sign unto mortal man "go not forth when the lictor passeth by "direct not thy mind to the vast surfaces of the earth; for the plant o

dly aware of how his eagle-flights have brushed the sun with their fiery wings) if a dweller upon this plane meditate upon a god, his first experience of that god will be no longer of his appearance or of his effect upon himself, but rather of his nature in some 72 region of pure thought. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scourge; nor will he chant wondrous hymns of the descent into amennti, the death and resurrection of the god; but he will express all this by some pure symbol, such as the cross, the hexagram, or even the number 6. and those upon his plane will understand him. here, too, we must class the revela

r "that" more awful than for "this" xvi vain was the toil. so then i left the wood and came unto the still black sea, that oily monster of beatitude('hath "thee" for "me" and "me" for "thee) there as i stood, a mask of solitude hiding a face wried as a satyr's, rolled that ocean into space. xvii then did i build an altar on the shore of oyster-shells, and ringed it round with star-fish. thither a green flame i bore of phosphor foam, and strewed the ground with dew-drops, children of my wand, whose core was trembling steel electric that made spin the universal wheel. xviii with that a goat came running from the cave that lurked below the tall white cliff. 98 thy name! cried i. the answer that gave was but one tempest-whisper "if" ah, then! his tongue to his black palate clave; for on soul's


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

the absorption of colours; and thus is the supernal triad completed. in kether is the root of golden glory, and thence is the yellow reflected into tiphereth. in chokmah is the root of blue, and this is reflected into chesed. in binah is the root of red, and this is reflected into geburah, and thus is the first reflected triad completed. the beams of chesed and tiphereth meet in netzach and yield green. the beams of geburah and tiphereth meet in hod and yield orange-tawny. the beams of chesed and geburah fall in jesod and yield purple, and thus is the third triad completed. and from the rays of the third triad are these three colours shown in malkuth, together with a fourth, which is their synthesis. for from the orange-tawny of hod and the greening nature of netzach is reflected a certain

urple, and thus is the third triad completed. and from the rays of the third triad are these three colours shown in malkuth, together with a fourth, which is their synthesis. for from the orange-tawny of hod and the greening nature of netzach is reflected a certain greenish citron_ citrine. from the orange-tawny of mixed with the puce of yesod, prodeedeth a red- russet brown--russet. and from the green and the puce there cometh a certain other darkening green--olive. and the synthesis of all these is blackness and bordereth upon the qliphoth. but the colours of the 22 paths are derived from and find their root in those of the first reflected triad of the sephiroth (the three supernals otherwise not entering into their composition, and thus are their positive colours formed. unto air, hb:al

se not entering into their composition, and thus are their positive colours formed. unto air, hb:aleph, is ascribed the yellow colour of tiphereth. unto water, hb:mem, is ascribed the blue colour of chesed. unto fire, hb:shin, is ascribed the red colour of geburah. the colours of earth are to be found in malkuth. those of the planets are in the rainbow thus: hb:taw saturn. indigo. hb:dalet venus. green. hb:koph jupiter. violet. hb:bet mercury. yellow. hb:samekh sic: hb:peh mars. scarlet. hb:gemel luna. blue. hb:resh sol. orange. unto the signs of the zodiac are ascribed the following: hb:heh aries. scarlet. hb:lamed libra. emerald. hb:vau taurus. red-orange. hb:nun scorpio. greenish blue. hb:zain gemini. orange. hb:peh sic: hb:samekh sagittarius. deep blue. hb:chet cancer. amber. hb:ayin c

mel luna. blue. hb:resh sol. orange. unto the signs of the zodiac are ascribed the following: hb:heh aries. scarlet. hb:lamed libra. emerald. hb:vau taurus. red-orange. hb:nun scorpio. greenish blue. hb:zain gemini. orange. hb:peh sic: hb:samekh sagittarius. deep blue. hb:chet cancer. amber. hb:ayin capricornus. indigo. hb:tet leo. greenish yellow. hb:tzaddi aquarius. violet. hb:yod virgo. yellow-green. hb:qof pisces. crimson. 220 further, thou wilt observe that the colours of the paths and the sephiroth form a mutual balance and harmony in the tree [the "chief adept" then greets the newly made adeptus minor with the name of frater hodos chamelionis. the "second adept" then explains the colours of the crook and the scourge, pointing out that the crook is divided into the colours symbolic o


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s, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower his wings; he swirls around in rings; he bears the bloody stains of all the sorrows olden upon his bright gold wings. and scarlet-rimmed and splendid, the wide blue vault is spanned with golden rays wide-bended from the green earth to the skies; the hush of noontide dies, song rises from the land_ and scarlet, naked, splendid, glow out the radiant skies. a cloud of huge hushed laughter shakes all the listening boughs, and a sudden hush comes after, dropped from the silent skies; a myriad laughing eyes flash in a still carouse, and shake with silent laughter the blue vault of the skies. 282 a breeze_ a leaf_ a sha

e' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. still, as before, the best and brightest of the periodicals dealing with transcendental subjects. it hears all sides and has no axe to grind. c. selected poems of francis thompson. fifth thousand. meth

everlasting rapture. 4. o my god, thou mighty one, thou creator of all things, i renounce unto thee the whispers of the desert, and the moan of the simoom, and all the silence of the sea of 13 dust; so that i may be lost in the atoms of thy glory, and be consumed in the unutterable joy of thine everlasting rapture. 5. o my god, thou mighty one, thou creator of all things, i renounce unto thee the green fields of the valleys, and the satyr roses of the hills, and the nymph lilies of the meer; so that i may wander through the gardens of thy splendour, and be consumed in the unutterable joy of thine everlasting rapture. 6. o my god, thou mighty one, thou creator of all things, i renounce unto thee the sorrow of my mother, and the threshold of my home, and all the labour of my father's hands;

ght-pointed arrow of light, who smiteth the regions of the seven rivers until they laugh like maenads with snaky thyrsus. 7. o thou sovran paladin of self-vanquished knights, whose path lieth through the trackless forests of time, winding athrough the byss of unbegotten space. i know thee! o thou despiser of the mountains, thou whose course is as that of a lightning-hoofed steed leaping along the green bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs o

at i may flash forth the wonder of thy brightness, and melt into the perfect poise of thy being: o thou god my god! 3. o thou mighty god, make me as a brown scorpion that creepeth on through a vast desert of silver; i beseech thee, o thou great god! that i may lose myself in the span of thy light, and become one with the glitter of thy shadow: o thou god my god! 4. o thou mighty god, make me as a green arrow of lightning that speedeth through the purple clouds of night; i beseech thee, o thou great god! that i may wake fire from the crown of thy wisdom, and flash into the depths of thine understanding: o thou god my god! 5. o thou mighty god, make me as a flint-black goat that 25 pranceth in a shining wilderness of steel; i beseech thee, o thou great god! that i may paw one flashing spark


ALEISTER CROWLEY EQUINOX EQ I 3

some account of a football match played on some saturday in january, apparently in lancashire. the envelope was addressed in female script, and bears postmark "rock ferry" besides the senseless vulgarity and scurrility of this disgusting stuff, it implies the false and malicious statement that a writ has been served upon us; and we shall proceed according to law, if we can trace the offenders. a green garland by v. b. neuburg green paper cover. 1s. 6d. net "as far as the verse is concerned there is in this volume something more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention_ and the invention is of a positive kind_ but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes h

that supreme blasphemy, my son, remembering that god is one. olympas. god is a thought! marsyas. the "thought" of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane 22 is the condition of success; even as earth lies black to gain spring's green and autumn's fruitfulness. olympas. i dread this midnight of the soul. marsyas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marsyas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marsyas. the reason, like a chime of bells ripped by the lightning, cracks

eas blows! no zephyrs woo, no happy hymns paean the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at th

of about 10 per cent. to obtain this resin the dried plant is reduced to a course powder, which is then washed several times with alcohol; this is afterwards partially distilled and evaporated until it reaches the consistency of an extract; this extract is treated with water, which dissolves the gummy foreign matter, and the resin then remains in a pure condition. this product is soft, of a dark green colour, and possesses to a high degree the characteristic smell of hashish. five, ten, fifteen centigrammes are sufficient to produce surprising results. but the haschischine, which may be administered under the form of chocolate pastilles or small pills mixed with ginger, has, like the "dawamesk" and the "extrait gras" effects more or less vigorous, and of an extremely varied nature, accord

erates will only give their ordinary and individual phenomena, magnified, it is true, both in quantity and quality, but always faithful to their origin. man cannot escape the fatality of his mortal and physical temperament. hashish will be, indeed, for the impressions and familiar thoughts of the man, a mirror which magnifies, yet no more than a mirror. here is the drug before your eyes: a little green sweet-meat, about as big as a nut, with a strange smell; so strange that it arouses a certain revulsion, and inclinations to nausea_ as, indeed, any fine and even agreeable scent, exalted to its maximum strength and (so to say) density, would do. allow me to remark in passing that this proposition can be inverted, and that the most disgusting and revolting perfume would become perhaps a plea


ALEISTER CROWLEY EQUINOX EQ I 4 2

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

sing, darling! carr. i'm not teething! that's what i complain of; you always treat me as a baby! euphemia. come to him mummy, then! carr. you're not my mummy! that's what i complain of; you always treat me as a cheops, ever since that night on the great pyramid! euphemia["hides her head in his bosom] oh shame, shame! carr. not a bit of it! think of the infinite clearness of the night "the magical green of the sunset, the magical blue of the nile" the rising of the great globed moon- the stars starting from their fastnesses like sentries on the alarm- the isolation of our stance upon the summit- the faery distance of cairo and its spear-sharp minarets- and we- and we- euphemia. oh me! oh me! carr. shall i remind you- 221 euphemia. must "i" remind "you" carr. no; my memory is excellent. euph

tern-light is over the fells when the sun has sunken low; lantern-light and the moorland smells, the rain on the good brown soil. over the moorland we go, we go, through the wet earth we toil. sunken, sunken was the sun ere ever the moon uprose, and the tall dark trees cast shadows dun over the lonely way; over the moorland the long path goes we trod at the close of day. we sped to reach the dark green hill. the hill of the bloody bowl, and the shadows were watching, watching us still as we crept in the shadowless path, over the moor to the mother troll with the heart that was pierced in wrath. 236 stumbling over the fallen leaves, sliding over the dew, staring up at the barley sheaves that nod in the autumn wind, we pushed and jostled the twilight thro, shrilling to those behind. and ere

at vault is a coffin. in the coffin is the corpse of a very beautiful woman. the vault is deep under the ground and very still. above its bricks is a layer of earth, and if any sound at all percolates into this chamber of death, it is only the delicate tremor and rustle of things growing, of the grass seed pushing its tiny way through the mould, to break at the last into its narrow slip of bright green flame. this, and the weak whisper of trailing rose-roots in whose brown and ugly stems glow such a tender sap and noiseless fervour of exquisite perfume. at intervals, maybe, this dark blue silence is wounded by strange creakings and indescribably tremors: noises that are really the wastings and settlings of decaying bone and flesh, just as if death were feasting his lips at last with murder

e dreams and pale blue shimmering fantasies that love drew like mists out of the hearts of all her lovers to expire in the stained fervour of an instant's rapture "i am- forgive it to me- all the lies which floated from her lips as sweetly as caresses, all those lies which fled like arrows barbed with gall into the ravished brains of her adorers. one i sent to america, and another to pick out the green glint of death's eye in the lustre of a glass of poison. i tore husband from wife with my wing d scented words, redolent of the very nudity and flesh of love, yellow, crocus-tinted, opalescent, murderously sweet "i pricked the souls of little children with the crystal toys of speech that fell from the melting coral of my curv d lips "i was east and west, and north and south, and sun and moon


ALEISTER CROWLEY EQUINOX EQ I 4 3

r palamede is confronted by a stranger knight, whose arms are his own, as also his features. this knight mocketh sir opalamede for an impudent pretender, and impersonator of the chosen knight. sir palamede in all humility alloweth that there is no proof possible, and offereth ordeal of battle, in which the stranger is slain. sir palamede heweth him into the smallest dust without pity. xxxix. in a green valley he obtaineth the vision of pan. thereby he regaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to cam

of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music's mellowing artifice may bid the breast of nature burn and call the gods from star and shrine. so now his sounding courses turn to find an instrument divine whereon he may pursue his quest. how glitter green his gleeful eyne 53 when, where the mice and lice infest a filthy hovel, lies a wench bearing a baby at her breast, drunk and debauched, one solid stench, but carrying a silver lute 'boardeth her, nor doth baulk nor blench, and long abideth brute by brute amid the unsavoury denzens, until his melodies uproot the oaks, lure lions from their dens, turn rivers back,and still the spleen of serpe

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

h him awhile, lest by disdain his mention torsion slip back, or miss the serene smile should crown his quest; for (as onesaith) the unknown may lurk within the vile. so he who sought the beauteous breath, desired the goodly gift of grace, went equal into life and death. but oh! the foulness of his face! not here was anything of worth; he turned his back upon the place, sought the blue sky and the green earth, ay! and the lustral sea to cleanse that filth that stank about his girth, 82 the sores and scabs, the warts and wens, the nameless vermin he had gathered in those insufferable dens, the foul diseases he had fathered. so now the quest slips from his brain "first (christ) let me be clean again" 83 xxxii "ha" cries the knight "may patient toil of brain dissolve this cruel coil! in afric

sen knight to slay the questing beast for men; i am the loyal son of light, sir palamede the saracen! thou wast the subtlest fiend that yet hath crossed my path. to say thee nay i dare not, but my sword is wet with thy knave's blood, and with thy clay fouled! dost thou think to resurrect? o sweet lord christ that savest men! from all such fiends do thou protect me, palamede the saracen" 101 xxxix green and grecian is the valley, shepherd lads and shepherd lasses dancing in a ring merrily and musically. how their happiness surpasses the mere thrill of spring "come (they cry "sir knight, put by all that weight of shining armour! here's a posy, here's a garland, there's a chain of daisies! here's a charmer! there's a charmer! praise the god that crazes men, the god that raises all our lives t


ALEISTER CROWLEY EQUINOX EQ I 4

orn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeus crown and purple nemmes, in the latter a silver nemmes should be worn. the practicus' robe is fitted for all rituals involving i i, and for the rites of mercury. in the former case an uraeus crown and green nemmes, in the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the r

hly original study of morals and religion by a new writer, who is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist- a green garland by v. b. neuburg green paper cover. 1s. 6d. net "as far as the verse is concerned there is in this volume something more than mere promise; the performance is at times remarkable; there is beauty not only of thought and invention- and the invention is of a positive kind- but also of expression and rhythm. there is a lilt in mr. neuburg's poems; he has the impulse to sing, and makes h

ilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green "the dagger" let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, and polish it, according to the art of the swordsmith. let him further take a piece of oak wood, and carve a hilt. the length shall be eight inches. 17 let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same

the winds to pass by me and slay me, slay me with light in the heat of the summer; but the winds had no answer for one who was fallen asleep by the wayside, with no lyre to charm them, no voice of the lyre, and no song to charm them. late as i lay there asleep by the wayside, i heard a voice call to me, low in the silence, there in the darkness the summer called to me "thou who art hidden in the green silence, let a time of quietness come now upon thee. lay thine head on the earth and slumber on her bosom: time and the gods shall pass darkling before thee" there in the silence i lay, and i heeded the slow voice that called me, the grave hand that beckoned, that beckoned me on through the hall of the silence. there in the silence there was a green goddess, folden her wings, and her hands d

speaking? how shall i behold thee, who art hidden in the darkness? lo! i bend mine eyes before thee, and no sign dost thou vouchsafe me; i whisper love-words before thee, and i know not if thou hear me, thou who art the darling of the night and of the silence; yellow art thou as the sunlight through the corn-fields, bright as the sun-dawn on the snow-clad mountains, slow as the voice of the great green gliding river. calmly in thy silence am i come to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is


ALEISTER CROWLEY EQUINOX EQ I 6 2

s "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west

bis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the veil" 43 the rite of mars officers brother sol in aries "white robe, white and gold nemmes, sceptre (mars) brother mars "red robe, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in the east is also a veil, behind which is sol in aries. in the north is capricornus, crouching, kept from the altar by the guard" 47 the rite of mars "charcoal in cens

et us depart in love. mars. let us depart in peace["the officers leave the temple" mars "and" scorpio "escorting" sol "in" aries, aries "and" capricornus "following at the head of the guard of" probationers] 62 the rite of sol 63 officers sol "leopard skin. nemyss white-gold over white-sleeved robe. spear" aries "white robe, spear" leo "red robe, spear" satan-typhon "violet robe" scorpio-apophis "green robe" bez "black-robe" four probationers "sol is enthroned in the east; behind him is a black veil which conceals a great scarlet cross. before him is a second veil. he is supported by aries on the right, and leo on the left. the other officers are without the temple, in waiting. in presentation in public, a third veil divides the temple from the congregation" 65 the rite of sol leo "parts t

e coffin" 73 "exeunt" omnis "exc" sol "this ends in complete darkness. silence. there is a flash of light, and the stage is shewn empty. only a glimmer remains. now" scorpio-apophis "steals on to the stage, and plays a low secret melody< the red lights increase. she uncovers and embraces the corpse. then covers it again, goes to the throne, and instals herself thereon. the green light dawns and glows brighter and brighter, as the red light dwindles and goes out] scorpio-apophis. 7777777["the" probationers "and other officers enter, erect" scorpio-apophis. children, array yourselves before me, and worship at my feet. aries. our lord is slain. and who art thou that hast assumed his throne? leo. our lord is slain. and who art thou that hast assumed his throne? scorpio

t is the hour? leo. the evening star is arisen. aries. the sacrifice is accomplished. leo. what is the sacrifice? aries. man. leo. who is the priestess? aries. woman. leo. unto what god? aries. it is hidden from me. leo. let every man depart unto his house. aries. 1-333-1-1. leo. 1-333-1-1. scorpio-apophis. 1-1-333-1. 78 the rite of venus the officers venus "blue robe" taurus "orange robe" libra "green robe" pisces "crimson robe" luna in taurus "silver robe" saturn in libra "black robe "no officer has any weapon. venus is throned, and on her right are libra and saturn in libra, on her left taurus and luna in taurus, while at her feet lies pisces. her throne is an oyster-shell, as in the picture by botticelli. before it a veil. without, an altar; and without the temple, a further veil" 81 t


ALEISTER CROWLEY EQUINOX EQ I 6

discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi vel hamvs hermeticvs svb figvra xc 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal: i will spread a feast before you in the house of happiness. 6. i am not come to rebuke you, or to enslave you. 7. i bid you not turn from your voluptuous ways, from you

nd loud "ave soror" 128 the girl, as it seemed mechanically, murmured the words "rosae rubeae "et aureae crucis" he rejoined. then together, very slowly and distinctly "benedictus sit dominus deus noster qui nobis dedit signum" it seemed hardly possible that her voice joined his. the lips hardly moved; it was as if an interior voice spoke in her heart. yet the room was suddenly filled with a pale green light- or was it rosy- or was it golden- or was it like the moon? that was the strange thing about it. to every name one put to it an inward voice answered: no, not that; like that, but not quite that. luminous, spectral, cloudy, shimmering- it was all these, and something more. he placed his hand upon the girl's forehead "are you perfectly awake "i am awake, frater "can you give me the sign

d on the hearth of day. gray dreams again! and all my hope is fled. gray dreams, gray dreams, and the day is tired and dead. the bitter aftermath of summer brings time's memory back to the world: there are no stings, in the world's pain, but only bitterness of the memory of time; no sore distress, save for the thought of summer waned and dead, and faded with the gold skies overhead, and the young green beneath; ah! secret rose, here in the heart of the woods i pluck thee forth, fraught with the swell of summer, crimson-bright! and for the world under the stars to-night- it shall be thine, and thine the star that draws the world to worship thee: the days are fled under the heavens; there is no more sun, and no more love; the world is hushed and dead. slim-passing dryad through the lonely wo


ALEX SANDERS THE KING OF THE WITCHES

es of all who had heard the evidence. but for him, ruth would not have given up her job. but for him she would not have been in a drunken stupor. but for him, she would be alive. even his armour of selfishness could not shield him from the blame he knew he deserved. from time to time alex visited his sister joan but their old sense of comradeship had gone. she had married eric, an ex-major in the green howards; who was now working for. manchester corporation. between them they were struggling to set up house. alex offered to help; a few thousand pounds would have made all the difference to his sister's comfort and it. was nothing to him, but she would not hear of it. she urged him to give up his loose living 'i don't believe in all that witchcraft nonsense but i do believe you're-in league

enceth this operation in solitude can elect a place according to his pleasure where there is a small wood in the midst of which you shall make a small altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, however, so he simulated one in his room, having read in the statement 'we shall rule and govern ourselves according to the means at our disposal 'the

six feet apart. in the far comer of the room a paraffin stove gave off a faint blue light. some time during the night alex awoke suddenly. there was no noise, but he was aware of a movement from his companion. now wide awake, alex saw the boy slither, reptile fashion, from the sleeping-bag, seemingly without using his hands or arms. his bare arms and shoulders were glistening and glowing faintly green, and as he inched across the floor, his entire body seemed to swell. as he reached the bed, his mouth inclined towards alex's neck. alex waited no longer; lie remembered he 'was still inside the circle and therefore under the protection of any god he cared to invoke. he called out the invocation to banish the danger, and, as he fertilit y rites: the witches, in pairs, leap over the cauldron/

ell about her shoulders. her face. seemed to glow with well-being. one by one the dancing couples drew to one side and watched in amazement 'do you know what is happening?'alex asked her 'oh, yes' she said, but was unable to put it into words. afterwards she compared the feeling to when she was a child lying irra field of long grass one hot summer day. as she lay there, her horizon bounded by the green about her and the blue above, she felt part of the earth, the grass and the sky. it was exactly the feeling she had when she first felt the 80 power of witchcraft that winter .evening. it never left her again. as a child maxi11e had been educated at st joseph's convent in blackley, manchester. she was a devout catholic, her religion having. been the one stable feature in a somewhat chequered

his body be used by the spirit of a dead person. he thought he had put all that behind him when he gave up spiritualism. he had discovered that acting as a. receptacle for the dead was exhausting, and offered none of the stimulation of playing host to one's own created familiars 'we've got it' the shout echoed through the hills. alex: rushed over to have a look. it was a miserable weapon, mottled green and pitted with corrosion; the handle disintegrated as soon as they touched it. he scraped away some of the fungus with his nail and revealed a symbol, more secret than the pentacle, deeply engraved in the metal. there was no doubt but that this was a witch's athame, shaken by the discovery and .by the potentiality of having a genuine seventeenth-century witch as .an informant, they drove ba


ALEXANDRIAN BOOK OF SHADOWS OCCULT

red the tomb. be thus as of yore, the shrine we adore [kiss] the feast without fail, the life-giving grail [kiss] before it uprear the miraculous spear [touches own phallus] and invoke in this sign the goddess divine [kiss] thou who at noon of night doth reign queen of the starry realms above, not unto thee may we attain unless thine image be of love [kiss] by moon-ray's silver shaft of power, by green leaf breaking from the bud, by seed that springeth into flower, by life that courseth in the blood [kiss] by rushing wind and leaping fire, by flowing water and green earth, pour us the wine of our desire from out thy cauldron of rebirth [kiss] here may we see in vision clear thy secret strange unveiled at length, thy wondrous twin pillars rear erect in beauty and in strength [kisses on the

f the spirit eternal; and beyond death, i give peace and freedom and reunion with those who have gone before. nor do i demand aught in sacrifice; for behold, i am the mother of all living, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the

withe tied with thongs of willow bark in running stream at moonset dark. with a pentagram indighted as the ritual fire is lighted; sweep ye circle, deosil, sweep out evil, sweep out ill, make the round of the ground where we do the lady's will. besom, besom, lady's broom sweep out darkness, sweep out doom rid ye lady's hallowed ground of demons, imps and hell's red hound; then set ye down on her green earth by running stream or mistress' hearth 'till called once more on sabbath night to cleans once more the dancing site. notes i understand that this chant was written by lady tamara of the wcc (however, i have no evidence for this except hearsay, and the fact that the wcc appears to use it, so i may be wrong) l there is absolutely no reason to think of it as traditional gardnerian or alexa

ve one wand (of course some have more) this version of this ritual requires two. the hp is carrying his wand, when the hps hands him her wand and the scourge, for no obvious reason. he has to just put down the lot (or hand them to someone, as the next thing he does is light the cauldron. l beltane preparation: two white candles are on the altar with a wreath of spring flowers. quarter candles are green. hps leads the coven, riding poles if possible, about the covenstead with a quick, trotting step, singing: all: o do not tell the priests of our art, for they would call it sin; but we will be in the woods all night, a-conjuring summer in. and we bring you good news by word of mouth, for woman, cattle and corn, for the sun is coming up from the south with oak and ash and thorn. a ring dance

and upraised. hp stands in north behind the altar; coven is in a circle, facing inwards, alternately man and woman. hps says: hps: great one of heaven, power of the sun, we invoke thee in thy ancient names- michael, balin, arthur, lugh, herne; come again as of old into this thy land. lift up thy shining spear of light to protect us. put to flight the powers of darkness. give us fair woodlands and green fields, blooming orchards and ripening corn. bring us to stand upon thy hill of vision, and show us the lovely realms of the gods. hps traces an invoking pentagram upon the hp with her wand. he comes desoil about the altar picking up his own wand and the scourge. he plunges the wand into the cauldron and holds it up, saying: hp: the spear to the cauldron, the lance to the grail, spirit to fl


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he sevenfold display. within the ring-pass-not the word of love sounds forth. the sevenfold lords proceed with just vibration to carry out the work. they sound forth each a note of the deep logoic chord. each to his greater lord makes record due. in the solemn breathing forth the forms are built, the colour just apportioned, and the flame within reveals itself with ever growing light. blue to the green is added and completion quick is seen. the vibration of the third is added to the one. blue to the orange blends, and in their wise admixture is seen the stable scheme. to the yellow and the red, to the purple and the ultimate is the vibration of the seventh adjusted as the primary. each of the seven lords, within their seven schemes, adjusted to the second karmic circle, merge their migrati

merged into the rose, and the path again is traversed. three the great colours in the cycle that counteth as the fourth, violet, blue and rose, with the basic purple in revolution. four are the colours secondary in the cycle of discrimination in which the revolution taketh place. it is circled to the midmost point and somewhat passed. yellow the band that cometh, orange the cloud that hideth, and green for vivification. yet the time is not yet. many the circling fires; many the revolving rounds, but only when the complementary colours recognise their source, and the whole adjusteth itself to the seven will be seen completion. then will be seen each colour in adjustment right, and the cessation of revolution. section one fire by friction the fire of matter introductory remarks i. fire in th

ibe these centres in greater detail, dealing with them as seen in etheric matter, and basing what i say upon a similar statement by mr. c. w. leadbeater in "inner life" vol. 1, page 447-460. we will note the colours and petals: 1. the base of the spine, four petals. these petals are in the shape of a cross, and radiate with orange fire. 2. the solar plexus, ten petals rosy color with admixture of green. 3. the heart centre, twelve petals glowing golden. 4. the throat centre, sixteen petals of a silvery blue, with blue predominating. 5. the head centre in its twofold divisions: a. between the eyebrows, consisting of ninety-six petals, one-half of the lotus being rose and yellow, and the other half blue and purple. b. the very top of the head. a centre consisting of twelve major petals of wh

r him as a concrete thought-form, for he is learning to manipulate the matter of the cosmic mental plane on concrete levels, in the same way that man is working on the laws of thought, and on the building of thought-forms. it is impossible to do more than sense the symbols of the systems past and present. perhaps if we could visualise a swastika of ten arms revolving at right angles, of a radiant green colour, all the ten arms emanating from a central blazing sun, we might have some idea of the thought-form that formed the basis of system i, the activity system. the basic thought-form for the second system embodies the green swastika of the first manifestation, and adds to it concentric and interlaced circles in blue, in groups of three, linked by one large circle. both symbols are, of cou

especial scale of vibrations. for the sake of clarity, we might tabulate the various petals- 485- a treatise on cosmic fire copyright 1998 lucis trust so that the student may get a clearer comprehension of the conformation of his own causal vehicle, and some idea of the various triangular relationships: i. the outer "knowledge" triad: a. petal 1..knowledge on the physical plane. colours: orange, green and violet. b. petal 2..love on the physical plane. colours: orange, rose and blue. c. petal 3..sacrifice on the physical plane. colours: orange, yellow and indigo. these three petals are organised and vitalised in the hall of ignorance, but remain unopened and only begin to unfold as the second circle is organised. ii. the middle "love" triad: a. petal 1..higher knowledge applied through lo


ALICE A BAILEY07 FROM INTELLECT TO INTUITION

the mind. on the emotional nature, or, in the language of the esotericist, in the desire or feeling body, we have the registering of joy, of happiness, and the experience of ecstasy. there is a sense of completion, of satisfaction and a joyous expectancy, so that the world is seen in a new light and circumstances take on a happier coloring "heaven above is brighter blue, earth beneath is sweeter green, something lives in every hue christless eyes have never seen" in the physical body there are certain most interesting reactions. these fall into two main groups: first, a stimulation to an intense activity, which has a definite effect upon the nervous system, and secondly, there is frequently the appearance of a light within the head, which can be seen even when the eyes are closed, or in t


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

he means of a few symbols and a cryptic text. these old scriptures are not read in the way modern students read books. they are seen, touched and realized. the meaning is disclosed in a flash. let me illustrate: the words "the one enunciates the word which drowns the triple sound" are depicted by a shaft of light ending in a symbolic word in gold superimposed over three symbols in black, rose and green. thus are the secrets guarded with care. i felt it might be of interest to students to know this much about this ancient test book of the adepts- 46- a treatise on white magic copyright 1998 lucis trust our consideration of this rule will fall into two parts: the relation between the soul and the personality. this will be handled particularly with reference to meditation in the daily life, m

roups, and that therefore we are all the time working in the bodies of lives and hence- 225- a treatise on white magic copyright 1998 lucis trust influencing them. some of you therefore who have made a study of a treatise on cosmic fire may find it of value to note the following items of information: 1. the lowest types of devas or builders on the evolutionary path are violet devas; next come the green, and, last of all, the white devas. these are all dominated by a fourth and special group. these control the exoteric processes of physical plane existence. 2. it must not be forgotten, however, that, on a lower scale of the evolutionary ladder, are other groups of lives, wrongly entitled devas, which work in obedience to the law, and are controlled by the higher entities. there are, for ins

of life. the tiny rose of living life is seen in bud; not yet the full blown flower. stage ii- 270- a treatise on white magic copyright 1998 lucis trust the picture changes form. another voice, coming from close at hand utters another phrase. the life continues on its way "enter the field where children play and join their game" awakened to the game of life, the soul passes the gate. the field is green and on its broad expanse the many forms of the one moving life disport themselves; they weave the dance of life, the many patterned forms god takes. the soul enters "the playground of the lord" and plays thereon until he sees the star with five bright points, and says "my star" the star is but a point of light, not yet a radiant sun. stage iii the way of red desire fails. it loses its allure

on white magic copyright 1998 lucis trust clarity until the last minute and can make due preparation. later, when more anent color is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. orange aids the focussing in the head, just as red stimulates the solar plexus and green has a definite effect upon the heart and life streams. certain types of music will be used when more in connection with sound is understood, but there is no music as yet which will facilitate the work of the soul in abstracting itself from the body, though certain notes on the organ will be found effective. at the exact moment of death, if a person's own note is sounded, it will coordinate t


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

cation will have been accomplished. then what else will occur, and what will be the method of approach to these devas? more and more, during the next fifteen years, will men receive definite teaching, often subconsciously, from devas to whom they are linked. this will be done telepathically at first. doctors today get much information from certain devas. there are two great devas belonging to the green group on mental levels who assist in this work, and some physicians get much knowledge subjectively from a violet deva working on the atomic subplane of the physical plane, aided by a deva of the causal level who works with, or through, their egos. as men learn to sense and recognise these devas, more and more teaching will be given. they teach in three ways: a. by means of intuitional telep

wn. every unit of the human race is on some one of the seven rays; therefore some one colour predominates, and some one tone sounds forth; infinite are the gradations and many the shades of colour and tone. each ray has its subsidiary rays which it dominates, acting as the synthetic ray. these seven rays are linked with the colours of the spectrum. there are the rays of red, blue, yellow, orange, green and violet. there is the ray that synthesises them all, that of indigo. there are the three major rays red, blue and yellow and the four subsidiary colours which, in the evolving monad, find their correspondence in the spiritual triad and the lower quaternary. the logos of our system is concentrating on the love or blue aspect. this as the synthesis manifests as indigo. this matter of the ra

to act as the meeting ground, to the mutual benefit of the parties concerned. of the colours, red, blue and yellow are primary and irreducible. they are the colours of the- 86- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust major rays. a. will or power. red b. love-wisdom. blue c. active intelligence. yellow we have then the subsidiary rays: d. orange. e. green. f. violet. and the synthesising ray, indigo. 4. it is of course to the human interest that a study of the rays makes its main appeal. it is this study that will vivify and awaken psychologists to the true understanding of man. every human being finds himself upon one of the seven rays. his personality is found, in every life, upon one of them, in varying rotation, according to the ray of th

ent (according to besant) i. will or power. raja yoga. uranus. flame. representing sun. ii. wisdom. balance. intuition. raja yoga .m ercury .y ellow. rose. iii. higher mind .e xactitude in thought .v enus. indigo- 104- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust higher mathematics. blue. philosophy. bronze. iv. conflict .i ntensity of struggle. saturn. green. birth of horus hatha yoga, the most dangerous method of psychic growth. v .l ower mind. exactitude in action. the moon. violet practical science. vi. devotion .b hakti yoga. mars. rose. necessity for an blue. object. vii. ceremonial order. ceremonial observances. jupiter. bright. control over clear. forces of nature. blue. it will be clear that each of the kingdoms elemental, mineral, veget

of colour, but will rarely be an artist; he will delight in great orchestral effects and crashing choruses, and if modified by the fourth, sixth or seventh rays, may be a great composer, but not otherwise; and there is a type of this ray which is tone-deaf, and another which is colour-blind to the more delicate colours. such a man will distinguish red and yellow, but will hopelessly confuse blue, green and violet. the literary work of a first ray man will be strong and trenchant, but he will care little for style or finish in his writings. perhaps examples of this type would be luther, carlyle, and walt whitman. it is said that in attempting the cure of disease the best method for the first ray man would be to draw health and strength from the great fount of universal life by his will powe


ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

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


ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

as high in the head as possible, sound the sacred word. 3. then do the following brief and intensive visualisation exercise: a. imagine a path of golden light, leading from where you stand to a vast two-leaved door. b. then see, rolling along this path a disk or wheel of rose, which you send forth and which eventually disappears through the door. c. then send along the same track a disk of vivid green, and follow it by a disk of golden yellow, both of which disappear the same way. d. then send a disk or wheel of a radiant, electric blue, which rolls along the golden path but which does not enter through the door but remains there, hiding the door from sight. e. picture then yourself as standing before the electric blue disk, having traversed the golden path- 230- discipleship in the new a

et not this, but relax and rest back on the strength which is in you and which surrounds you. i seek not to change your meditation, except to substitute a different visualisation exercise for the- 293- discipleship in the new age- volume i copyright 1998 lucis trust one now being followed. a. visualise yourself as standing to one side of a vast field of closed lotus buds which rest on their broad green leaves. above you is the blue of heaven and ahead of you across the field of buds and leaves and on the far horizon is a golden gate, with the two halves of its door closed. b. then picture yourself as watching the slow opening of the buds, until little by little, the field changes from green to gold, and all that can be seen is a mass of golden flowers, wide open in the sun. c. then imagine

scipleship in the new age- volume i copyright 1998 lucis trust than square. when one approaches the gate from outside, one sees written over it the words peace, rest, service. it is an arched gate set into the thickness of the wall. a bell-rope leads to a bell hung in the arch. there is also a light, which shines at dusk, on the three words. on being admitted, one steps inside, onto a path in the green lawn which slopes a very little towards the stream. twenty feet down this path, on either side of it, is a flowering apple tree, the branches touching. a border of red peonies extends east and west from the apple tree, for about fifteen feet, ending, each in a red rose bush, a most fragrant rose. the path continues down the slightly sloping green lawn to the stream, which is about fifteen fe

ed stone bridge (at either end of which are feathery clumps of waving pampas grasses, looks down on seraphs' wings of glorious roses, shaded from faintest rose to golden yellow. at the western end of the garden the seraphs' wings are of lilies, from the purple of the iris to the radiant white of the madonna lily. the shrubbery at the ends of the western bridge are "yellow bush" and lilacs. a fine green vine runs all over the wall here, where, at the other end, it is rambling roses. these seraph-wing rose and lily beds, though large, do not extend into the corners of the two ends of the garden; trees are there, spruce, pine and japanese yews; more plentiful in the southwest corner, as they form the beginning of the woods. in the northwest corner there are three tall yews, only and the same

and pink to white. forth flowers then the pure white rose of life. the tiny rose of living life is seen in bud; not yet the full blown flower. stage ii. the picture changes form. another voice, coming from close at hand utters another phrase. the life continues on its way "enter the field where children play and join their game" awakened to the game of life, the soul passes the gate. the field is green and on its broad expanse the many forms of the one moving life disport themselves; they weave the dance of life, the many patterned forms god takes. the soul enters "the playground of the lord" and plays thereon until he sees the star with five bright points, and says "my star" stage iii. the way of red desire fails. it loses its allure. the playground of the sons of god no longer holds appe


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

ess of matter. this is the blue of midnight- 94- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the bull leads into the places of desire in search of "wrathful satisfaction" this is the red of greed and anger, changing eventually into the golden light of illumination. 3. the goat leads us into arid ways in search of food and water. this is the "need for green" but the goat is equal also to climbing to the mountain top. this is the experience of the mutable cross in connection with these three signs. upon the fixed cross: 1. eventually the ram becomes the scapegoat and the will of god in love and salvage is demonstrated. 2. the bull becomes the bestower of light, and the darkness of the earlier cycle is lightened by the bull. 3. the goat becomes t

overnor or ruler of the hierarchy which is that of the crocodiles. a reference to the tabulation heretofore given will show this. it is only when a man is upon the cardinal cross that the significance, purpose and potencies of the creative hierarchies become clear to him and the "doors of entrance" into all of them stand wide open. on the mutable cross and on the fixed cross we have the so-called green ray, controlling not only the daily life of karmic liability upon the path of evolution, but also controlling the experiences and processes of evolution. the reason for this is that capricorn is an earth sign and because the third and fifth rays work pre-eminently through this sign, embodying the third major aspect of divinity, active intelligence plus that of its subsidiary power, the fifth


ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

vasive or pompous have much to learn. an audience loves a lecturer who can look at them and say "goodness, i haven't the least idea" to return to belfast. it was discovered by my superiors that i had quite a flair for saving souls and i made such a good record that miss sandes sent for me to join her at the artillery practice camp in central ireland and there get some real training. it was lovely green country and i shall never forget the day i arrived there. in spite, however, of the beauty, my major impression was eggs. nothing but eggs everywhere. there were eggs in the bath tub; there were eggs in every pan; there were eggs in the drawers of my dressing table; there were eggs in boxes under my bed. if i remember rightly, there were one hundred thousand eggs in the house and they had to


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

hold possession of its instrument with clarity until the last minute, and can make due preparation. later, when more anent colour is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. orange aids the focussing in the head, just as red stimulates the solar plexus and green has a definite effect upon the heart and life streams. certain types of music will be used when more in connection with sound is understood, but there is no music as yet which will facilitate the work of the soul in abstracting itself from the body, though certain notes on the organ will be found effective. at the exact moment of death, if a person's own note is sounded, it will coordinate t


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

c electricity" these seven paths are not concerned with nature or the balancing of the pairs of opposites. they are concerned only with unity, with that which utilises the pairs of opposites as factors in the production of light. path i. earth service attributes..wise compassion. source..constellation of the dragon, via libra. method..twelve cosmic identifications. hierarchy..the sixth. symbol..a green dragon issuing from the centre of a blazing sun. behind the sun and overtopping it can be seen two pillars on either side of a closed door. quality gained. luminosity. path ii. path of magnetic work attributes..responsiveness to heat and knowledge of rhythm. source..an unknown constellation, via gemini. method..the entering of the burning-ground. hierarchy..the third and fourth. symbol..a fu

n immense cone of fire is seen in the midst of an arid desert. a man stands in front of the scene in an attitude of indecision. the cone stands between the man and a fruitful country. rises the cone from out the arid waste. naught but its heat is felt, naught but its glare is seen. its flames have swept the country and left the desert bare. it radiates forth a fire that devours all before it. all green things die and the dwellers on the sphere recede before its flame, scorching and burning, cruel and superb. white is its inner heart, red the surrounding flame, and yellow the spreading fire. like a mantle of fierce heat it shuts out the vision and obscures the beyond. like a pall of rosy red tinged with an orange deep it veils all the distance. from out the country full and green, across th

g the line, and the line becoming the cross is evolution. in the cross swinging to the horizontal lies salvation and pralayic peace. the chalice the lower chalice rises like a flower of colour dark or somber. dull it appears to the outer vision, but within a light will sometime shine and shatter the illusion. chalice the second rises from out the lower sheath as does the flower from out the calix green. of colour rose it is, and many shades thereof; and to the onlooker it seems as if the colour might transcend the inner shining light. but this is but illusion which time itself dispels. chalice the third surmounts all and opens wide in time its outspread petals. blue does it appear and blends with the rose, forming at first a deep impenetrable shade which shuts out the light. within the thr


ARADIA GOSPEL OF THE WITCHES

her, or by some desper-ate trick to master and bear her away.but here his plans were defeated, because the lady had ever by her a great cat which seemed to beof more than human intelligence, and, whenever gianni approached her or her home, it alwaysespied him and gave the alarm with a terrible noise. and there was indeed something so unearthlyin its appearance, and something so awful in its great green eyes which shone like torches, that theboldest man might have been appalled by them.but one evening gianni reflected that it was foolish to be afraid of a mere cat, which need only scarea boy, and so he boldly ventured on an attack. so going forth, he took a ladder, which he carriedand placed against the ladys window. but while he stood at the foot, he found by him an oldwoman, who earnestly

lly equal to the following by the bard i am a goddess of the ambrosial courts,and save by here, queen of pride, surpassedby none whose temples whiten this the world:through heaven i roll my lucid moon along,i shed in hell oer my pale people peace,on earth, i, caring for the creatures, guardeach pregnant yellow wolf and fox-bitch sleek,and every feathered mothers callow brood,and all the(sic) love green haunts and loneliness. page 52 fair goddess of the rainbow,of the stars and of the moon!the queen most powerfulof hunters and the night!we beg of thee thy aid,that thou mayst give to usthe best of fortune ever!then he added the conclusion: se la nostra scongiurazioneascolterai,e buona fortuna ci darei,un segnale a noi lo darei!if thou heedst our evocationand wilt give good fortune to us,then


BASIL VALENTINE TWELVE KEYS

e of the sun. she fell on her knees, and with outspread hands, and flowing tears, besought them to liberate her husband v v the sun v v from the prison in which, through the crafty wiles of mercury, he was being detained by the planets. but vulcan refused to listen to her request; nor was he softened by the moving prayers of lady venus, who appeared in a crimson robe, intertissued with threads of green, and charmed all by the beauty of her countenance and the fragrance of the flowers which she bore in her hand. she interceded with vulcan, the judge, in the chaldee tongue, and reminded him that a woman was to effect the deliverance of the prisoner. but even to her pleading he turned a deaf ear. twelve keys of basil valentine 19 of 95 while they were still speaking the heaven was opened, and

arieties of colour, and may be said to change twelve keys of basil valentine 61 of 95 its appearance as often as a new gate of entrance is opened to the fire. the king shares his royal dignity with noble venus, and appears in splendid state, surrounded by all the dignitaries of his court. before him is borne a beautiful crimson banner, in which there is an embroidered representation of charity in green garments. saturn is the prefect of the royal household, and in front of him astronomy bears a black standard, with a representation of faith in yellow and red garments. jupiter is the grand marshal, and is preceded by a banner of grey colour, borne by rhetoric, and adorned with a variegated representation of hope. mars is at the head of military affairs, and executes his office with a certai

the metal from its body by purification, the destruction of the first mars, and reverberation, without the use of any corrosive (the method of doing which i have indicated in my third key) v v you must dissolve that mercury in its own blood out of which it was made before it became fixed (as indicated in the sixth key; and you have then nourished and dissolved the true lion with the blood of the green lion. for the fixed blood of the red twelve keys of basil valentine 77 of 95 lion has been made out of the volatile blood of the green lion; hence, they are of one nature, and the unfixed blood again renders that which is volatile fixed, and the fixed blood in its turn fixes that which is volatile, as it was before its solution. then foster it in gentle heat, until the whole of the mercury i


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

emon has a terrifying red body color and wears fur-lined red robes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he brandishes a red leather spear in his right hand and a lasso of might demon intestines in his left. he rides a red donkey with a white upper belly. he plagues his enemies with magical delusions [5] the obstructive might demon has a terrifying blue-green body color. he wears a big robe of black silk on his body and the black silk turban of obstruction demons on his head. he rides a tan horse with a black middle and brandishes a black silk banner in his right hand. he throws a lasso of rosaries from his left hand. he plagues his enemies with magical delusions [6] the knife might demon has the red body color of blood and wears red copper armor

ries many common elements found among protector deities. he resides in a ma..ala abode with his retinue and is considered the head of a group of five deities called "the five body kings (rgyal po sku lnga. this structure is similar to tsiu marpo and his connection to the seven attendant riders.230 de nebesky-wojkowitz describes pehar as such: in the northern quarter [of the ma..ala, in a blue (or green) heavenly palace made of turquoise, comes forth from the syllable tri231 the "king of the karma( phrin las rgyal po, zhal gsum stod kyi mi bo che [zhelsum t kyi miwoche "the three-faced, high-ranking, great man, with three heads and six arms. he has a white, a sky-blue, and a red face, in his three right hands he holds an iron hook, an arrow, and a sword. his three left hands lift a knife, a

case on the left. he brandishes a red leather spear in his right hand. he brandishes a lasso of might demon intestines in his left hand. he rides a red donkey with a white upper belly as a mount. he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons [326] the obstacle might demon, the black-headed heron [has] a completely terrifying blue-green body color. he wears a big robe of black silk on his body. he has bound on his head the black silk of obstacle demons. he rides a tan horse with a black midsection as a mount. he brandishes a black silk banner in his right hand. he later throws the lasso of rosaries from his left hand. he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might

et, an iron rake, an iron poker (5b) and radiant fire arrows which fall [like] thunderbolts. i offer a collection of rain clouds of unbearable radiant color, a series of hail which destroys the crops of the enemies and hindering demons, an assembly of dragons that call out roars which destroy the sky and the earth, and a great ocean on the ground. i offer the good pathways of the exceedingly good green meadows, the fountains with the eight [auspicious signs] on top, and the thick forests filled with savage beasts together with the deer that roam carefree. i collect the ocean of tormas which bless the nectar and the ocean of the drinks of immortality nectar. i pile up the food and drink of flesh, blood, and bone like a mountain. i offer all the piles of jewels (6a) i will offer the hundred


BLAVATSKY H P ANTHROPOGENESIS

t and summer; and to know of this, their tradition must have descended to the greeks from some people more ancient than themselves, who were acquainted with those climatic details of which the greeks themselves could know nothing. even in our day, science suspects beyond the polar seas, at the very circle of the arctic pole, the existence of a sea which never freezes and a continent which is ever green. the archaic teachings, and likewise the puranas- for one who understands the allegories of the latter- contain the same statements. suffice, then, to us the strong probability that a people, now unknown to history, lived during the miocene period of modern science, at a time when greenland was an almost tropical land- note. the reader is requested to bear in mind that the first and the foll

our "fabulous" indian makara, and the crocodile-headed god in egypt* the crocodiles in the celestial nile are five, and the god toum, the primordial deity creating the heavenly bodies and the living beings, calls forth these crocodiles in his fifth creation. when osiris "the defunct sun" is buried and enters into amenti, the sacred crocodiles plunge into the abyss of primordial waters "the great green one" when the sun of life rises, they reemerge out of the sacred river. all this is highly symbolical, and shows how primeval esoteric truths found their expression in identical symbols. but, as mr. t. subba row truly declares "the veil, that was dexterously thrown over certain portions of the mystery connected with the (zodiacal) signs by the ancient philosophers, will never be fully lifted

and yoni of siva-worship stand too high philosophically, its modern degeneration notwithstanding, to be called a simple phallic worship. but the tree or cross-worship* of the jews, as denounced by their own prophets, can hardly escape the charge. the "sons of sorcerers "the seed of the adulterer" as isaiah calls them (lvii, never lost an opportunity of "enflaming themselves with idols under every green tree" which denotes no metaphysical recreation. it is from these monotheistic jews that the christian nations have derived their religion, their "god of gods, the one living god" while despising and deriding the worship of the deity of the ancient philosophers. let such believe in and worship the physical form of the cross, by all means. but to the follower of the true eastern archaic wisdom

ayce that even the archaic statues at tel-loh, in lower babylonia, have suddenly been assigned a date contemporary with the fourth dynasty in egypt. unfortunately, dynasties and pyramids have the fate of geological periods; their dates are arbitrary, and depend on the respective whims of the men of science. archaeologists know now, it is said, that the afore-mentioned statues are fashioned out of green diorite, that can only be got in the peninsula of sinai; and "they accord in the style of art, and in the standard of measurement employed, with the similar diorite statues of the pyramid builders of the third and fourth egyptian dynasties. moreover, the only possible period for a babylonian occupation of the sinaitic quarries must be placed shortly after the close of the epoch at which the


BLAVATSKY H P COSMOGENESIS

of the christians and the seven dark evil spirits (4) he is the law of existence and being (v. 10, the bennoo (or phoenix, the bird of resurrection in eternity, in whom night follows the day, and day the night- an allusion to the periodical cycles of cosmic resurrection and human re-incarnation; for what can this mean "the wayfarer who crosses millions of years, in the name of one, and the great green (primordial water or chaos) the name of the other (v. 17, one begetting millions of years in succession, the other engulfing them, to restore them back (5) he speaks of the seven luminous ones who follow their lord, who confers justice (osiris in amenti. all this is now shown to have been the source and origin of christian dogmas. that which the jews had from egypt, through moses and other i

self- kala- it fell into the space and time evolved out of human speculation. these forms were cosmic and astronomical, theistic and pantheistic, abstract and concrete. they became in turn the polar dragon and the southern cross, the alpha draconis of the pyramid, and the hindu-buddhist dragon, which ever threatens, yet never swallows the sun during its eclipses. till then, the tree remained ever green, for it was sprinkled by the waters of life; the great dragon, ever divine, so long as it was kept within the precincts of the sidereal fields. but the tree grew and its lower boughs touched at last the infernal regions- our earth. then the great serpent nidhogg- he who devours the corpses of the evil-doers in the "hall of misery (human life, so soon as they are plunged into "hwergelmir" the

and vach, as from adam kadmon and sephira, that the real manifested theogony has to start. beyond, all is darkness and abstract speculation. with the dhyan chohans, or the gods, the seers, the prophets and the adepts in general are on firm ground. whether as aditi, or the divine sophia of the greek gnostics, she is the mother of the seven sons: the "angels of the face" of the "deep" or the "great green one" of the "book of the dead" says the book of dzyan (knowledge through meditation "the great mother lay with[[diagram, and the, and the[[diagram, the second and the[[diagram* in her bosom, ready to bring them forth, the valiant sons of the[[diagram[[diagram (or 4,320,000, the cycle) whose two elders are the[[diagram] and the (point" at the beginning of every cycle of 4,320,000, the seven (

forming itself into a planetary nebula. as told in the observatory (vol. i, p. 185, the temporary star which appeared in the constellation cygnus, in november, 1876, discovered by j. f. j. schmidt, exhibited a spectrum broken by very brilliant lines. gradually, the continuous spectrum and most of the lines disappeared, leaving finally one single brilliant line, which appeared to coincide with the green line of the nebula. though this metamorphosis is not irreconcileable with the hypothesis of the nebular origin of the stars, nevertheless this single solitary case rests on no observation whatever, least of all on direct observation. the occurrence may have been due to several other causes. since astronomers are inclined to think our planets are tending toward precipitation on the sun, why s


BLUE EQUINOX

torm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i cam

lead me to the sight of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure the equinox 86 consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. 34. on the

and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the ons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart form the impressions. liber lxv 93 23. i am thou, and the pillar is .stablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is .stablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a s

ll develop skill in him or her that practiseth, so that new ideas and plans will be evolved continually. furthermore, it is right that each and every one bind himself with an oath magical that he may thus make freedom liber ccc 181 perfect, even by a bond, as in liber iii it is duly written. amen. now, son, note, pray thee, in what house we write these words. for it is a little cottage of red and green, by the western side of a great lake, and it is hidden in the woods. man, therefore, is at odds with wood and water; and being a magician bethinketh himself to take one of these enemies, wood, which is both the effect and cause of that excess of water, and compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and a wedge

water from wood by an invocation of the fire of the sun our father. that is to say, without the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that the equinox 182 blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, the fire of our father the sun. the inspiration is ours, and ours is the law of thelema that shall set the world ablaze. and we have many small dry sticks, that kindl


BOOK OF ENOCH

stripped, which remain with the old leaves until the new come after two or three years. 4.1] and, again, contemplate the days of summer; how at its beginning the sun is above it. you seek shelter and shade because of the heat of the sun and the earth burns with scorching heat, and you cannot tread upon the earth or upon a rock, because of its heat. 5.1] contemplate how the trees are covered with green leaves and bear fruit. and understand, in respect of everything, and perceive how he who lives forever made all these things for you. 5.2] and how his works are before him in each succeeding year, and all his works serve him and do not change; but as god has decreed- so everything is done. 5.3] and consider how the seas and rivers together complete their tasks. 5.4] but you have not persever


BOOK OF JASHAR

with ishtar and cleared the bottom land to the south. then ham and dravidia cleared a farm to the east, and jafet and juropa settled land to the west. they raised many children on the bounty of their fields, while noah prayed each day for the safekeeping of the world. noah lived long into the years of her great-grandchildren. once, after a day of rain, she walked up her mountain and surveyed the green fields which stretched in all directions. then she understood that the laws that god gave at the beginning would never be forsaken. for noah saw, under the rainbow, that the forest was being destroyed by her own family, which was spreading as a flood over the land. 5. nimrod was the mightiest hunter in the age after noah. he shared his booty with other landless men, and he taught them loyalt


BOOK T

lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. also generosity, disinterestedness and self-sacrifice, when well dignified. malkuth of hb:v (cruelty, malice, revenge, injustice. therein rule hb:ryyal and hb:avmal. xxxvi. the lord of harmonious change two of disks or pentacles two wheels, disks or pentacles, similar to that of the ace. they are united by a green-and-gold serpent, bound about them like a figure of 8. it holds its tail in its mouth. a white radiant angelic hand holds the centre of the whole. no roses enter into this card. above and below are the symbols of jupiter and capricorn. it is a revolving symbol. the harmony of change, alternation of gain and loss; weakness and strength; everchanging occupation; wandering, discontented with an

s has a dot in the center and is marked "red on white" the ring just about this circle is divided by radial segments into three chambers, with one centered at top; clockwise from top, the chambers are marked "bright pale yellow "glowing orange scarlet "deep blue. the next ring outward is divided into seven chambers, one to bottom, and marked clockwise from 1 o'clock "violet "indigo "blue "emerald green "yellow "orange "red. the next ring outward is divided into twelve chambers, division at top and bottom with six to either side; clockwise from 1 o'clock "crimson "violet "indigo "blue "green blue "emerald green "green yellowish "yellow greenish "amber "orange "red orange "scarlet. the outer ring is interrupted at the bottom by a segment to match the continuation of the sloping lower sides o

"white merging into grey. in the top of this outermost ring are these letters in the "theban alphabet: u r h- signifying the "angel" or "god of tarot, hru. the left arm of the ankh has from left to right: the symbol of scorpio (the "m" style, not the eagle as noted in text, a cup, the words "deep blue; symbols in yellow. the right arm of the ankh has from left to right "the words "red; symbols in green, a lotus wand, the symbol of leo. the basal upright of the ankh has these in the lower half only, from bottom upward: the symbol of aquarius, an upright sword in style of the solomonic key, the words "yellow; symbols in violet. there are markings and symbols outside the shape of the ankh: upper left corner "l-i-f-e" above a large "t. upper right corner "v-i-t-a" above a large "a. to left of


BOOK OF BLACK SERPENT

ers of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy counten


BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ll worship their own gods there. there are many of these figures still in existence today. the goddess is usually depicted as very much a fertility deity, with legs spread wide and with greatly enlarged genitalia. such figures are usually referred to as shiela-na-gigs. the god is shown as a horned head surrounded by foliage; known as a "foliate mask, and also sometimes referred to as "jack of the green" or "robin o' the woods. incidentally, these carvings of the old god should not be confused with gargoyles. the latter are the hideous faces and figures carved on the four corners of church towers to frighten away demons. in those early days, when christianity was slowly growing in strength, the old religion the wiccans and other pagans was one of its rivals. it is only natural to want to ge

r, to vivid realistic murals being painted. there are temples varying from those that look like prehistoric caves complete with reproductions of the early cave paintings to those that look like a clearing in a forest, with trees all around and stars on the ceiling above. others (usually those oriented exactly north-south, east-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in i

wards, into the tepid water or oil, moving it up and down in the liquid. clean it with wet and dry paper, then heat it up again. watch the blade carefully this time as it changes color. it will go to a bright, light, straw color, then to a medium straw color. immediately plunge the blade into water and let it cool off (don't let it get past the straw color; it would go on to blue, then purple and green. watch the point as that will change color first. at the first sign or "blueing" on the point, plunge the blade into the water. note: the colors appear quickly. keep the point the furthest from the heat. once the blade is cold take it outside and plunge it into the ground a couple of times. now you have moved the blade through the heated it with plunged it into and showed it to the for the h

or working magick, not for holding your robe (things were different during the persecutions, when it was necessary to hide one's magical tools. it is not necessary now. think carefully about the color of your robe. it used to be that most witches wore white robes, but i'm glad to see more and more color appearing at festivals. in saxon witchcraft, the priest/ess wears either white, purple or deep green and the others wear greens, browns, yellows and blues, though this is not a hard and fast rule. combinations of colors can be attractive, of course, as can a basic color trimmed with silver or gold, or with a second color. some few witches do wear black but, while acknowledging it to be a very "powerful" color (in fact a non-color, i personally think that it plays up the misconception of equ

to signify rank. for example, in gardnerian witchcraft female witches of all degrees wear a necklace (signifying the circle of rebirth; the third degree high priestess wears a wide silver bracelet, with certain specific inscriptions; the high priest wears a torque-like gold or brass bracelet (again with certain signs on it; and the queen wears a crescent-moon crown of silver and a silver-buckled green garter. in other traditions different customs rule. generally many witches though females especially wear a headband. necklaces and pendants are very popular, including 'not a "garter-belt, as one writer once reported! b* cut\ figure 3.6 figure 3.7 lesson three: tools, clothing and names/ 35 necklaces of acorns, beans, wooden beads or similar. rings, often bearing inscriptions or depictions


BUDGE E

f the gods in the lower register read- p. 36"[those who are in this picture give unto this great god the seasons] and the years which are in their hands. when this great god hath made speech with them, they answer him, and they have life through the voice of this great god, and their throats draw in breath, for when he crieth to them he ordereth them what they are to do, and he appointeth to them green herbs in abundance in their field. and they supply with the green herbs of urnes the gods who are in the following of ra, and they make offerings of water to the spirits by the command of this great god, and they kindle flames of fire in order to burn up the enemies of ra, and there is wailing to them, and they lament after this great god hath passed them by. am-nebaui is the guardian of thi

hands and arms; the title of thoth is uthesu, i.e "the raiser" and that of horus is au-au or "the wide of hands" the utchat is called sekri. 5. the god sethen-hat, wearing the crown of the south. 6. the god her-tebat-f, i.e "he who is over his place of burial" having in the place of a head two curved objects, which m. maspero identifies with mummy bandages (see, p. 79. 7. the god uatch-hra, i.e "green face (see p. 79. 8. the god hetep, who carries the crook of osiris mentioned above (no. 2 (see p. 79. 9-11. three gods, each of whom carries an ankh in his p. 70 left hand, whose names are sem-ankh, an-her, and ut-met (see pp. 79, 83. 12. the goddess nebt-ankh (see p. 80. the text which refers to these beings reads "those who are in this picture, in their forms of their bodies, are the hidde


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

or acquaintances who regale you with supposed wiccan practices or offer to do spells for you, usually for money. true wiccans are among the most tolerant of people and would never seek to impose their beliefs on others seite 14 wicca01.txt and are usually incredibly reticent with people they do not know. in the meantime, it is wise to follow an indirect route to find your coven, perhaps through 'green' organisations and reputable new age stores, or by attending workshops and celebrations arranged by pagan federations and healing organisations, and talking to people there. you can also visit healing festivals and buy established pagan magazines. take your time until everything feels right and you have answered all the questions you need to ask. no reputable coven will be in a hurry to sign

eadings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle (see page 96. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a bird, a crystal, a metal, the wax of an empowered candle or even the earth itself. this principle is central to the potency of talismans and amulets; for example, traditionally, hunters might wear the pelt of a lion to bring them the beast's courag

ing the different crystals that you place on your altar and allow impressions to pass through your fingertips, manifest as images, sounds or feelings. this psychic art is called psychometry and is one that will emerge spontaneously. you may, however, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink seite 25 wicca01.txt rose quartz crystals and a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candl

rituals involving all aspects of the environment and for healing the planet [insert pic p073- gaia gaia is the all-embracing and all-nourishing goddess of the earth. it is said that she supplies in her bounty all the necessary plants to cure any disease and, in spite of human pollution, she constantly heals and renews the planet. she is also a goddess of marriage. she is the natural focus for all green rituals. tellus mater seite 40 wicca01.txt tellus mater was the earth mother of the romans, the alter ego of ceres, the grain mother, and guardian of the fertility of people, animals and crops. however, tellus mater is also the mother who receives the dead in her womb to comfort and restore and so, like gaia, she is a excellent goddess for all green magick and rituals for healing pollution o

of you, and you of me, and you too are of the same divine fabric as the moon and the fertile earth and the waters, the stars, the sunshine and the life-giving rain 'i do not ask sacrifice or worship, for i come to you in love as a gentle mother, with compassion, understanding and forgiveness of those things in your heart that you fear to look on in yourself. i am fierce, defending my young and my green places and creatures from all who would do them harm, but i would rather teach than avenge, restore and regenerate 'i am the great healer of sorrow, pain, loss and doubt. through me and through my herbs, oils, crystals and sacred waters, you can spread my healing wisdom. as i give life, so in death all return to me to be transformed, renewed and born again. i was with you in the beginning an


CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

d eyes, or eyes of different colors, have been noted by observers during the nineteenth and twentieth centuries. the folklorist ruth bass recalled in the 1930s that a "distinguishing physical characteristic" set apart most of the conjurers she had known in her childhood in mississippi "one was tall and dark with grave eyes" she wrote "one was an undersized, dwarfed mulatto, almost an albino, with green eyes and a cunning little face. i remember one who had a twisted back and walked with a sickening, onesided limp" similarly, the african american schoolteacher mamie garvin fields described an elderly practitioner she encountered while she was living in rural john's island, south carolina, in 1909\ 22\ the old man was very short.a runt.and his head was tied with an old red bandanna. they say

rp "folk medicine" in encyclopedia of southern culture, ed. charles reagan wilson and william ferris (chapel hill: university of north carolina press, 1989, p. 508 "remedies to cure conjuration" southern workman 28, no. 3 (1899: 112; david conway, the magic of herbs (london: cape publishing, 1973. 28. increase mather, an essay for the recording of illustrious providences (place: printed by samuel green, 1684, pp. 260.61; richard godbeer, the devil's dominion: magic and religion in early new england (cambridge: cambridge university press, 1992, pp. 38.39; chadwick hansen, witchcraft at salem (new york: g. braziller, 1969. 29. see, for example, atkins, voyage to guinea, p. 101; adam jones, ed, german sources for west african history (wiesbaden: franz steiner verlag, 1983, p. 118; and de mare

new york: w. w. norton, 1981. 37. mintz and price, birth of african-american culture; berlin "time space and evolution" 38. alan kulikoff, tobacco and slaves: the development of southern cultures in the chesapeake, 1680.1800 (chapel hill: university of north carolina press, 1986, see esp. ch. 8; philip d. morgan "slave life in piedmont virginia, 1720.1800" in colonial chesapeake society, ed. lois green carr, philip d. morgan\ 174\ and jean russo (chapel hill: university of north carolina press, 1988; marvin l. michael kay and lorin lee cary, slavery in north carolina, 1748.1775 (chapel hill: university of north carolina press, 1995, pp. 24.25. 39. edward warren, a doctor's experiences on three continents (baltimore: cushings and bailey press, 1885, p. 200. 40. georgia writers' project, dru

ntion of the "secret poisonings and bloody insurrections" by christian slaves in colonial south carolina, in peter wood, black majority: negroes in colonial south carolina from 1670 through the stono rebellion (new york: w. w. norton, 1974, p. 299; and in carroll, slave insurrections, p. 70. 24. philip d. morgan "slave life in piedmont virginia, 1720.1800" in colonial chesapeake society, ed. lois green black magic page 108 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 carr, philip d. morgan, and jean russo (chapel hill: university of north carolina press, 1988, p. 454; see also philip j. schwartz, twice condemned: slaves and the criminal laws of virginia, 1705.1865 (baton rouge: louisiana state university press, 1988, pp. 92.113; petition of s

plantation negro as a freeman: observations on his character, condition, and prospects in virginia (new york: g. p. putnam, 1889, pp. 119.22; charles c. jones, jr. negro myths from the georgia coast, told in the vernacular (boston: houghton mifflin, 1888, p. 171. 53. b. a. botkin, lay my burden down: a folk history of slavery (chicago: university of chicago press, 1945, pp. 33.34; john patterson green, recollections of the inhabitants, localities, superstitions, and kuklux outrages of the carolinas (cleveland: library of american civilization, 1880, p. 45; steiner "practice of conjuring in georgia" p. 174. 54. rawick, american slave, indiana narratives vol. 6, pt. 2, pp. 193.94; richmond county folklore folder, n.d, records of the federal writers' project, wpa interviews, manuscripts divi


CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

he hath made thee not the king and take it not amiss, perchance hadst thou despised his name, that were a sorry matter: for god hath clearer eyes that that he looks into thy heart, thou canst not god deceive. i page 10 this i sang now from the bottom of my heart throughout the whole forest, so that it resounded from all parts, and the hills repeated my last words, until at length i saw a curious green heath, to which i betook myself out of the forest. upon this heath stood three lovely tall cedars, which by reason of their breadth afforded excellent and desired shade, at which i greatly rejoiced. for although i had not hitherto gone far, yet my earnest longing made me very faint, whereupon i hastened to the trees to rest a little under them. but as soon as i came somewhat closer, i saw a

o come. at length everyone being assembled again, the trumpets began again to sound and the kettle drums to beat as formerly, and we then imagined nothing other but that the bridegroom was ready to present himself; which nevertheless was a huge mistake. for it was again the virgin of yesterday, who had arrayed herself all in red velvet, and girded herself with a white scarf. on her head she had a green wreath of laurel, which greatly suited her. her train was now no more of small tapers, but consisted of two hundred men in armour, who were all (like her) clothed in red and white. now as soon as they were alighted from the throne, she came straight to us prisoners, and after she had saluted us, she said in few words: that some of you have been aware of your wretched condition is hugely plea

first? we all laughed sufficiently at this riddle, and though some of them muttered to one another about it, yet none would undertake to unfold it. hereupon the fourth began: in a certain city there dwelt an honourable lady, who was beloved of all, but especially by a young nobleman, who was too importunate with her. at length she gave him this determination, that if he could lead her into a fair green garden of roses in a cold winter, then he should obtain what he desired, but if not, he must resolve never to see her again. the nobleman traveled to all countries to find such a man as might perform this, till at length he found a little old man that promised to do it for him, if he would assure him of half his estate; which he having consented to the other, was as good as his word. whereup

e never to see her again. the nobleman traveled to all countries to find such a man as might perform this, till at length he found a little old man that promised to do it for him, if he would assure him of half his estate; which he having consented to the other, was as good as his word. whereupon he invited the aforesaid lady to his garden, where, contrary to her expectation, she found all things green, pleasant and warm, and remembering her promise, she only requested that she might once more return to her lord, to whom with sighs and tears she bewailed her lamentable condition. but because he sufficiently perceived her faithfulness, he dispatched her back to her lover who had so dearly purchased her, so that she might give him satisfaction. this husband s integrity did so mightily affect

ered the room, seemed amazed at something, and as i understood, she cannot easily abide where there is too much mirth. the fourth brought with her certain small wreaths, thereby to manifest her kindness and liberality. after these four came two who were somewhat more gloriously appareled; they saluted us courteously. one of them had a gown of sky colour spangled with golden stars. the other s was green, beautified with red and white stripes. on their heads they had thin flying tiffaties, which adorned them most becomingly. at last came one on her own, who had a coronet on her head, but looked up rather towards heaven than towards earth. we all thought it was the bride, but were much mistaken, although otherwise in honour, riches and state she much surpassed the bride; and she afterwards ru


COLLIER IRENE CHINESE MYTHOLOGY

ew on the soft fertile earth. the tangled hair on his head and beard became the stiff branches of trees and bushes. the hair on his arms turned into tiny leaves, trailing vines, and delicate flowers. his teeth and bones broke into bits of shiny metals gold, silver, and copper which embedded themselves deep in the earth. his bone marrow hardened into creamy, translucent jade in colors of lavender, green, and white. his blood trickled over the land to create large pools and swift rivers. his voice, even in its weakness, produced rolling thunder and crackling lightning. his dying breath formed blowing winds and puffy clouds. finally, released from his suffering, panku sobbed tears of gratitude which fell and created glittering, vast bodies of water that became the oceans. finally his work was

powerful female goddess in early mythology. she creates mankind and is responsible for repairing the earth. 24 the world was indeed a sparkling jewel. sturdy pine trees dotted the mountains, and weeping willows lined the streams. apple, quince, and plum blossoms burst into bloom and later yielded ripe, heavy fruit. birds flitted about in the azure sky, leaving their black, crimson, and iridescent green feathers drifting in the wind. silverfish and carp splashed gleefully in the waterways. fierce beasts like tigers and gentle creatures like deer roamed with equal abandon across the rocky hills. nuwa, a goddess, stumbled accidentally upon this vibrant world during her travels. the earth was humming and teeming with life. she marveled at its many wondrous creatures. everywhere she looked, she

the budding world. the goddess found it to be enchanting, but empty. it felt 25 nuwa creates people lonely to nuwa, who sat by a river to ponder her feelings. she gazed at her reflection in the water, and suddenly she knew what was missing: she wanted the world to be filled with thinking, laughing creatures like herself. the river stretched out before her, its waves slapping the shore. the cloudy green waters left a rim of thick yellow earth along its banks. nuwa felt its slippery texture with her fingertips and scooped out a ball of clay. the cool, sticky earth deposited by the river was perfect for her task, and she rolled the damp clay into a doll, giving it a head, shoulders, chest, and arms like her own. for the doll s lower body, she hesitated. nuwa considered giving it scales and cl

y earth rocked and lurched, forest fires raged, and mountain lakes burst their containing walls, sending more debris to the shattered villages below. all the gods, including zurong, were stunned. but they were powerless to save their collapsing world. as nuwa watched the destruction taking place on earth, the goddess became furious. she raced to find rocks of five sacred colors black, white, red, green, and yellow and smelted them together in a huge bonfire. using this sacred mixture, she began bit by bit to mend the hole in the sky. all the while, she cursed at the carelessness of the gods who had caused this devastation. next, nuwa scooped up miles and miles of river rushes and stuffed up every burning crack she could find. as their ashes settled in the crevices, the earth subsided. nuwa

forget about the horrible things they saw. q: what happened to the geography of china as a result of gong s actions? a: china is tilted so that it is high at the northwest corner where the stars and moon pass through, and low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails over earth; metal prevails over wood; fire over metal; water over fire; and earth over wate


COSIMANO CHARLES ELEMENTARY PSIONICS

ate rocket fuel) and my telescope and i still have my microscopes packed away in this apartment somewhere. i was going to be a good little nuclear physicist, because that was the glamour job back then, much more respectable than the corner bookie, and when i was twelve i got this really interesting present, a lie detector. well, actually it was a very simple galvanic skin response meter in a big, green cabinet and i discovered that by doing some mental stuff i could make the needle stay on the truth setting no matter what whoppers i made up. i also discovered some interesting things that very few people knew about in early 1962, such as biofeedback. i hated school. what kid in his or her right mind does not? so i learned to give myself a fever. it was actually really quite simple. i would

the most important things to know about having a power is knowing when not to use it. it is at this point that i can some of you grumbling that this is a waste of your time. i can hear somebody thinking "i'm happily married" or someone else is saying "i've got four girlfriends now. what do i need with another one" well, there is something everyone, especially writers, need and that is more of the green, folding paper, without which life is just not worth the bother of living. money may be considered by some who can afford it to be the root of all evil, but the evil that money is the root of is benevolence itself compared the evils that come from the lack of it. let us be honest and realize that more sleep is lost and more dinners ruined by a lack of money than by any other cause. after all

your own mind which will ultimately bring those things to you and transforms money from an abstract concept to a concrete reality. you should avoid the mistake i made of visualizing a large check, and stick to the objects. at this point it is time to begin to charge the etheric body to bring money to you. as you meditate, see the light that fills your body make your etheric body radiate a gold or green light. these are the colors most associated with wealth, so these are the colors you must use. see the colored light fill your body and bring with it the capacity to make money come to you seemingly out of thin air. this works. you cannot imagine the number of times i have done this and sources of money have just appeared, out of nowhere and my friends sort of stare at me and say that they c


DANCE OF THE WITCHES

g a circle on the ground, with an equilateral triangle in it, pointing east. you should have an arthame or a double-edged knife, a cord, and a cup and bowl. make an altar to the two-horned king, outside of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground or a low table of dark wood or a tree stump, covered with greenery, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle an


DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

bability- that extraterrestrials are at the heart of human history and the events that have shaped that history. there are so many themes which link the ancient texts with descriptions of ufo sightings and extraterrestrials of today. ufo investigators tracked down the alleged author of a report known as the memorandum. bill english was a former captain in the veil of tears 7 intelligence with the green berets in vietnam involved in the retrieval of a b-52 bomber forced down in the jungle by a ufo. he claims to have spent three months in a psychiatric unit after the experience, before being assigned to an raf listening post in england by us army intelligence. in his office there, he says, he found a sealed diplomatic pouch waiting for him which contained a 624-page report on ufos, known as

concern for the environment and humanity a little more seriously if he had not been one of the democrats who voted with george bush's republicans in favour of the war in the gulf in 1991, and had his environmental policies not come straight off the pages of club of rome and global 2000 reports. i was an environmental campaigner throughout the 1980s and became a national spokesman for the british green party, so i can see how many of the responses of the environmental movement resulted from the club of rome, global 2000, approach to both problems and solutions. i am still an environmental campaigner, but now from a much, much, wider perspective and i can appreciate how the 'green movement' is being manipulated to promote the new world order. when, for instance, the green movement presents

ilderberger. in 1992 came the much-heralded united nations earth summit in rio de janeiro, brazil, which brought together the heads of world governments and the best known environmentalists, such as britain's jonathan porritt, the former head of uk friends of the earth and now advisor to prince charles. the secretary general of the rio summit was, well i never .maurice strong, david rockefeller's green friend. strong was advised by rockefeller's other green buddy. jim macneill. beyond interdependence, the trilateral commission's environmental offering, was published in preparation for rio, as was global economics and the environment by the council on foreign relations. the theme was .centralisation of control to protect the world. maurice strong is president of the world federation of unit

council on foreign relations. the theme was .centralisation of control to protect the world. maurice strong is president of the world federation of united nations associations, co-chairman of the world economic forum, and a member of the club of rome, among countless other bodies steeped in the new world order. strong is using the environment to justify centralisation of power. another well-known green face behind the rio summit was lester r. brown, the 'anti-establishment' head of the worldwatch institute in washington. his dislike for the establishment does not, however, prevent him being a member of the cfr. his institute publishes the annual state of the world reports detailing the demise of the global environment. the 1989 version on my own bookshelf tells me that "the rockefeller bro

da of the environmental centralisers. it's your mind they are after. i would suggest that it is very much worth someone looking into the major funders of environmental organisations and the background to their front people to see if any links with the elite network exist. the club of rome and population control another sinister aspect of the club of rome and the super dupers planning the elite's 'green' campaign is their use of the environment to promote population control- eugenics. it is plainly true, as the new world order promoters say, that there is a limit to the number of human beings who can live on this planet. you can't argue with that because when there is a human being for every square foot of the earth, there will be clearly too many. so there are limits. but again we need to


DAVID ICKE CHILDREN OF THE MATRIX

tal was found in the centre of a block of coal in austria in 1885 and, based on the age of that coal seam, it must have been made some 300,000 years ago!7 a piece of gold thread was found embedded in eight feet of rock in rutherford mills, england, in 1844, and that rock was estimated to go back 60 million years!!8 electric batteries have been found in ancient egyptian tombs and a massive slab of green glass weighing many tons was found in israel.9 the prehistoric bones of animals have been discovered with bullets in them.10 as the brilliant author and researcher of far ancient history, colonel james churchward, wrote: 14 children of the matrix "civilisations have been born and completed and then forgotten again and again. there is nothing new under the sun. what is, has been. all that we

s churchward also documents the carians in the americas. the taureg people of north africa today, descendants of the tuarkes, have allowed some visitors to see their ancient cavern system in the ahaggar mountains where they have murals of their atlantean ancestors holding snakes and swords with tridents on the blades.46 people invited into the underground temples of the tuaregs claim to have seen green reptile "monsters" called ourans, which the tuaregs worship as the physical representations of their serpent goddess or "grandmother".47 the tuaregs also perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established colonies in egypt, then known as khem or "land of the fire serpent. the letter "k, the sound used so often by these reptilian blo

effects of the sun, and the whole planet was moist and humid and had a constant temperature. it was a place of enormous abundance and vast forests. this is a common description of the golden age- the lemurian "garden of eden. but, he says, that when the chitauri destroyed this canopy (symbolised by the biblical 40 days and 40 nights of rain) the whole climate changed as the sun's rays baked once green and abundant lands like egypt and began to form the deserts. scientists agree that egypt, now part of the sahara desert, was once a green and pleasant land. this could explain the water erosion found on the sphinx. to divide and rule the people, credo continues, the chitauri scattered them across the earth and gave them different languages so they could not communicate with each other. this

everal "former births" as a serpent. the indian brahmans adopted the moon and serpent cult. so too, according to waddell, did the "semitic priests of the nile valley".31 he says that they replaced the original sun worship of asar or osiris and deliberately introduced the serpent and sacrificial cult to egyptian culture. balder, who is el and wodan's malicious son in the edda, corresponds with the green man of the king arthur legend and loki, the original of lucifer, according to waddell. he says that balder is also lancelot in the arthur stories from his title in the edda of "the lancebearer. like his mother, el, balder has been depicted with wings. th dragon queens 157 the mother-son cult of the serpent scene one in the edda portrays a world awash with the violence, human sacrifice, and b

his "brother" abel and bringing the first death into the world. the new testament has st michael defeating satan, lucifer, or the "great dragon. in egypt we have the wolf-headed set or seth killed by horus, the son of asar or osiris. in india, cain is lord gan who fought "the great deva" or "the bull, one of the balder (abel) titles in the edda. the king arthur legends have sir gawain slaying the green man. as i have said, the chaldeans called the balder/abel character tammuz. he was their "established son" and the "son of god" who died for humanity. tammuz was also closely associated with the theme of the serpent and the bloodline of the "dragon kings. hecate, another version of el or hel, was symbolised as the mother of dionysus, another classic son of god figure. both 168 children of th


DAVID ICKE THE BIGGEST SECRET

a fallen angel. the winged draco are also known as the dragon raceand some of the ancient gods were described and depicted as birdmen. this could be oneof the origins of the phoenix and eagle in brotherhood symbolism, as well as the moreesoteric meanings. the biblical satan is depicted as a reptilian, too.some of the draco reptilian hierarchy are apparently white or albino white and notthe usual green or brown, and this connects with the description of the strange albinolizard humanoid in the building in aurora, near denver. the draco are the royalty ofthe reptilians and the highest caste are the albino whites, who apparently have conicalhorns midway between the brow and the top of the skull. this struck me immediatelybecause the ancient gods and royalty were depicted as wearing a horned

mportant to them. particularly sacred was the night of the new moon, the sixth day,and the full moon.as with the blue degrees of modern freemasonry, the druid initiates were dividedinto three groups. the teachings given to each level in the forest groves of ancient timesand the freemasonic temples of today are virtually the same. the first level of the druidschool was the ovate who was dressed in green, the druidic colour for learning. thesecond was the bard, who wore sky blue representing harmony and truth. they had thetask of memorising some of the 20,000 verses of druidic poetry within which themysteries were hidden. the third, the druid, would be dressed in a white robe, theirsymbolic colour for purity and the sun. to become an arch-druid, a spiritual leader,you had to pass six levels

e undergroundnetworks in france, lorraine and guise, and with scandinavia, denmark and the one-time brotherhood financial centre in v enice. they were steeped in the reptiliannetwork. a sinclair went ashore in north america with the black nobility v enetian,nicolo zeno, a century before christopher columbus would do so officially. one of thesymbols at rosslyn chapel is the pagan vegetation god or green man. tim wallace-murphy wrote in his official history of rosslyn chapel that the green man can be168identifiedwith tammuz, the dying and resurrecting god of babylon and an aspect ofnimrod. tammuz, and other names for the same deity, was often depicted to have a greenface. this includes osiris, the husband-brother of isis. the story of robin hood in hislincoln green originated with this green

an be168identifiedwith tammuz, the dying and resurrecting god of babylon and an aspect ofnimrod. tammuz, and other names for the same deity, was often depicted to have a greenface. this includes osiris, the husband-brother of isis. the story of robin hood in hislincoln green originated with this green man deity. robin hood began in the originallegend as a species of fairy and he was also known as green robin, robin ofgreenwood and robin goodfellow.31 his shakespearean version, puck, in amidsummer night s dream, presided over fertility and sexual rites at the summer solstice.on may 1st, may day, they had the may pole ceremonies. the may pole is a phallicsymbol dedicated to the goddess of sexuality and fertility and on that day every villagevirgin would be a queen of the may (queen semiramis

nvan helsing, and many others, have detailed some of the technology which wasproduced after 1934, including the vril-1 fighter, vril-7 (see picture section, and thehaunebu 1, 2 and 3.20 these and others were known collectively by the allies as thefoo fighters. wendelle c. stevens, a us airforce pilot in the second world war andnow a ufo investigator, says that the foo fighters were sometimes grey-green,sometimes red-orange. they approached his aircraft as close as five metres and thenjust stayed there, he said. they could not be shaken off or shot down and caused manysquadrons to either turn back or land.21 helsing includes photographs of these craft andother researchers support this information. i am always very wary of photographs ofthis kind because they can easily be faked and circulat


DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

r washington d.c. freemasonry is satan's religion. it is the root of their control system. more on the great seal many companies use the pyramid within their logos. james walker, a 32 mason, shares some facts with us about the above symbols: 13 leaves in the olive branch 13 bars and stripes in the shield 13 arrows in the right claw 13 letters in the "e pluribus unum" on the ribbon 13 stars in the green crest above 32 long feathers on its right wing representing the 32 in freemasonry 13 granite stones in the pyramid (the 13 layers represent the 13 illuminati bloodlines) 13 letters in annuit coeptis it should also be noted that the eagle has 32 feathers right wing, but 33 in its left wing. the 32 feathers representing the number of ordinary degrees of the scottish rite, and the 33 feathers r

design proposed by charles thompson, secretary of the continental congress. to the right of george washington's portrait on the front of the american dollar bill you will see the seal of the department of the treasury. it comprises of a key, the scales of justice and a square which is a very important symbol in freemasonry. if you look at the square you will see 13 holes in it. there are also 39 green dots which surround the square, key and scale. remember 39? thirty nine divided by two is 19.5. the number 19.5 can be seen within the design of cydonia, mars, avebury, england and washington d.c. there is a small owl just to the left of the "1" which appears on the upper right hand corner of the dollar bill. from time to time politicians like bill clinton and george w. bush jr. have been ca


DAVIDSON DAN SHAPE POWER

such as china, united states, peru, england. the gothic cathedral at chartres has a labyrinth inlaid in the floor of the nave. 3.5 earth energy experience in the summer of 1995, i decided that i needed to know more about how to personally manipulate aetheric energy. a few days later, in a very vivid spiritual experience, i found myself in an open area with three beings. it was a beautiful place, green grass, a few nice trees, and peaceful but with a feeling of great energies. the beings had very intense energy fields or auras, which i could both see and feel. their auras radiated great power, strength, and control. the beings were masters or adepts of aetheric energy who had first totally mastered themselves. the master in charge showed me an energy movement to build up my own energy fiel

e of various aspects of universal energy (these movements are described in detail in appendix a) during the first experience, the head man of the team imparted to me that there was an intense energy field close to the ground. i could sense/feel this energy above the surface of the ground during the experience, and have since proved that i can also sense its level while awake. this energy field is green, 6-18 inches high, and flows in waves from south to north. the waves have tremendous amounts of energy. 3.5.1 initial tests with clairvoyants in august of 1995, i conducted tests with clairvoyants and clairsentients (sensitives) to get more information to corroborate my experience; namely, is there some type of energy field near the earth and what are it characteristics? these first tests we

e; namely, is there some type of energy field near the earth and what are it characteristics? these first tests were conducted without telling the sensitives of my experience or of the energy field. they were asked to examine the higher/finer energy levels near the earth's surface and determine what they could sense/see. results from the tests with the sensitives are as follows: there is an apple green colored energy field at the surface of the earth with waves going through this energy field. the energy color was close to the color of a granny smith apple. clairvoyants said the green energy was difficult to see in bright light but oasy to feel. the energy varies from 6 to 36 inches in height above the surface of the earth. the waves move from south to north. the wave crests are 15- 18 inc

en the larger and smaller waves but this was not verified. visual detection was most easy in early morning at dawn or just before sunset in the evening. clairsentients experienced no difficulty in feeling the level of the energy. there is a huge amount of energy in the waves and the energy is actually moving like the energy moves in an ocean wave. weather conditions such as wind do not affect the green energy flow. the green energy field is not the same as the earth grids. after the tests with sensitives to sense the green energy field, i then informed them of the scooping movement which i had been shown. visual (i.e, clairvoyant) tests after demonstrating the scoop movement showed my aura going from a normal energy level to a brilliant white light radiating all through my auric field and

he scooping movement which i had been shown. visual (i.e, clairvoyant) tests after demonstrating the scoop movement showed my aura going from a normal energy level to a brilliant white light radiating all through my auric field and forming an ovoid of white light around me about 4 feet thick around my physical body. in all my research, i have never run across any description of a flowing field of green energy at the surface of the earth. the green energy goes from a minimum of 6 inches to a maximum of three feet above the earth's surface depending on time of day and local environmental conditions. the fact that the field goes from south to north indicates a possible magnetic or polar connection with the green energy. 3.5.2 substance transmissibility tests to green energy i was interested i


DEMONIC BIBLE

love that may be, both of men and of women, until the master exorcist hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth spirit is called leraje (or leraie. he is a marquis great in power, showing himself in the likeness of an archer clad in green, and carrying a bow and quiver. he causeth all great battles and contests; and maketh wounds to putrefy that are made with arrows by archers. this belongeth unto sagittary. he governeth 30 legions of spirits, and this is his seal, etc (15) eligos- the fifteenth spirit in order is eligos, a great duke, and appeareth in the form of a goodly knight, carrying a lance, an ensign, and a serpent. h


DIABOLUS

cerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both dark and light. many luciferian rites involve the symbolism of black21, red22 white23 and green24 as being different points of the adversary. it must be understood that working with the deific power of iblis or shaitan is not a safe route. it matters not if you are looking at the aforementioned force as an actual spirit or as a symbol of the dark recesses of the mind. what must be carefully adhered to is that which is unseen, that when the imagination can adapt consciousness (through t

s just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the fire of azazel, the light from his crown. 21 satanic or luciferian magick is a dual or opposing system of self-realization. the first area is that of inverse magical practice, working with repulsive and shunned imagery which takes the initiate into their own self-invoked

recognize what azazel is. 25 iblis, the the black light satanism in islam, published in gnosis magazine 23 then the lord descended to the holy land and commanded gabriel to take earth from the four corners of the world: earth, air, fire and water. he made it man, and endowed it with a soul by his power. then he commanded gabriel to place adam in paradise, where he might eat of the fruit of every green herb, only of wheat should he not eat. after a hundred years ta'us melek said to god "how shall adam increase and multiply, and where is his offspring" god said to him "into thy hand have i surrendered authority and administration. then he came and said to adam "hast thou eaten of the wheat" he answered "no, for god hath forbidden me so to do, and hath said 'thou shalt not eat of it. melek t


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

lly applied to the suspension of a human being. christian saints, hindu yogis, and victorian spirit mediums were sometimes credited with this ability. libra "the scales" in astrology (q.v, the seventh sign of the zodiac (q.v) having the qualities of cardinal (q.v) and air (q.v) and is ruled by the planet venus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color green. keywords include: relate, balance, complement, expressive, diplomatically, socially, discontentedly, harmoniously, impartially. license to depart: granting an entity permission to leave an area to which it has been called. little nasties: a term used by donald michael kraig to denote non-physical dwellers on the astral plane that can be shocking when first seen. this happens when the practi

has a specific magickal teaching or philosophy. it may or may not have an actual physical center or headquarters were students are instructed. scorpio "the scorpion" in astrology (q.v, the eighth sign of the zodiac (q.v) having the qualities of fixed (q.v) and water (q.v) and is ruled by the planet pluto (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color blue-green. keywords include: emotionally, intensely, penetratingly, cruelly, secretively, vindictively, compulsively, curiously, guardedly. scrying: divination by allowing the eyes to rest on a plain surface so that the mind becomes stilled, and receptive to imagery which arises from the unconscious. a method of utilizing the psionic discipline of clairvoyance, via means of a crystal ball, black mirro

practitioner, but all of space around the practitioner and all of the very existence of space before one to vibrate or resonate to the sound. virgo "the virgin" in astrology (q.v, the sixth sign of the zodiac (q.v) having the qualities of mutable (q.v) and earth (q.v) and is ruled by the planet mercury (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow-green. keywords include: picky, overly critical, practicality, with detail, industriously, modestly, analytically, discriminatingly, critically. virtues, occult: the magickal potency of efficacy of herbs, stones, beasts, and other things impressed upon them through the stars at the time of their creation by the heavenly intelligences (q.v. visualize: the process of forming a visualization (q.v. to


DION FORTUNE MYSTICAL QABALA

rah should be placed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative breaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemental force, the initiation of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that each sephirah is negative, that is to say feminine, in relation to its predecessor, whence it emanates and whenc

e godhead. chokmah, the zodiac, represents kinetic force; and chesed, jupiter, the benign king, represents organised force; and the two are synthesised in tiphareth, the christ-centre, the redeemer and equilibrator. 24. the next trinity, of netzach, hod, and yesod, represents the magical and astral side of things. netzach (venus [page 84] represents the higher aspects of the elemental forces, the green ray; and hod (mercury) represents the mind side of magic. the one is the mystic and the other the occult, and they synthesise in the elemental yesod. this pair of sephiroth should never be considered apart, any more than the upper pair of geburah and gedulah, which is another name for chesed. this is indicated by the fact that the qabalah attributes thern respectively to the right and left a

line substances, metals, and certain liquids are the best media for conveying or storing subtle forces. colour plays an important part in the visions induced by meditation on the various sephiroth, and it is found by experience that a crystal of the appropriate colour is the best material out of which to make a talisman: a blood-red ruby for the fiery martian forces of geburah; an emerald for the green ray nature forces of netzach. 33. perfumes, especially incense, are also associated with the different sephiroth. as has already been noted, certain spiritual experiences and certain modes of consciousness are mystical qabala page 68 assigned to each sphere on the tree; it is well known that nothing induces states of mind or stimulates psychic consciousness more effectually than odours "scen

h, or the sphere of the sun; and it is interesting to note that all sun-gods are healing gods, and all healing gods are sun-gods, a fact which affords us food for thought. 41. the sun is the central point of our existence. without the sun there would be no solar system. sunlight plays a very important part in the metabolism, the life-process, of living creatures, and the whole of the nutrition of green plants depends upon it. its influence is mystical qabala page 136 closely allied to that of vitamins, as is proved by the fact that certain vitamins can be used to supplement its activities. we see, therefore, that sunlight is a very important factor in our well-being; we might go even further and say that it is essential to our very existence and that our association with the sun is far mor

of nations as hormones act in the human body, and there are cosmic laws governing their tidal and epochal movements which economists do not suspect. 46. kether, space, the source of all existence, reflects into tiphareth, which acts as a transformer and distributor of the primal, spiritual energy. we receive this energy directly by means of sunlight, and indirectly by means of the chlorophyll in green plants, which mystical qabala page 137 enables them to utilise sunlight, and which we eat at first hand in vegetable foods, and at second hand in the tissues of herbivorous creatures 47. but the sun-god is more than the source of life. he is also the healer when life goes wrong. for it is life, plus, minus, or misdirected, which is the activity in disease processes; disease has no energy sav


DION FORTUNE PSYCHIC SELF DEFENSE

l only can i add to the brief but comprehensive report of the occult review. the body bore marks of scratches. i knew miss fornario intimately, and at one time we did a good deal of work together, but some three years before her death we went our separate ways and lost sight of each other. she was half italian and half english, of unusual intellectual calibre, and was especially interested in the green ray elemental contacts; too much interested in them for my peace of mind, and i became nervous and refused to co-operate with her. i do not object to reasonable risks, in fact one cannot expect to achieve anything worth while in life if one will not take risks, but it appeared to me that "mac" as we called her, was going into very deep waters, even when i knew her, and that there was certain


DONALDTYSON CORONZON

hat he had invoked to protect him; which, if he had doubted but for an instant, he had leapt upon him, and gnawed through his spine at the neck. choronzon succeed not in his design) in this aethyr is neither beginning nor end, for it is all hotch-potch, because it is of the wicked on earth and the damned in hell. and so long as it be hotch-potch, it mattereth little what may be written by the sea-green incorruptible scribe. the horror of it will be given in another place and time, and through another seer, and that seer shall be slain as a result of his revealing. but the present seer, who is not p, seeth not the horror, because he is shut up, and hath no name (now was there some further parleying betwixt the demon and the scribe, concerning the departure and the writing of the word, the s


DONALDTYSON SIGIL

x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician w


EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

and rubbish, the result of repeated attempts to open it, and with the casing stones, which consisted of compact limestone from the quarries of tura.[1] in february, 1881, m. maspero began to clear the pyramid, and soon after he succeeded in making an entrance into the innermost chambers, the walls of which were covered with hieroglyphic inscriptions, arranged in perpendicular lines and painted in green.[2] the condition of the interior showed that at some time or other thieves had already succeeded in making an entrance, for the cover of the black basalt sarcophagus of unas had been wrenched off and moved near the door of the sarcophagus chamber; the paving stones had been pulled up in the vain attempt to find buried treasure; the mummy had been broken to pieces, and nothing remained of it

d son of horus. he is always represented as a mummy holding in his hands the sceptre# crook# and flail. see lanzone, dizionario, p. 690 ff; wiedemann, religion, p. 123 ff; brugsch, religion und mythologie, p. 611 ff] p. 254 in the mountain of amenta be content, for thy son horus is stablished upon thy throne (4) thou art crowned lord of tattu[1] and ruler in abtu.[2] through thee the world waxeth green (5) in triumph before the might of neb-er-tcher.[3] he leadeth in his train that which is and that which is not yet, in his name (6) ta-her-seta-nef;[4] he toweth along the earth in triumph in his name seker.[6] he is (7) exceeding mighty and most terrible in his name osiris. he endureth for ever and for ever in his name un-nefer.[6 (8) homage to thee, king of kings, lord of lords, prince of

, a scene which often accompanies chapter cxxv. interesting variants of the vignettes of chapter xxxb. are given by naville (todtenbuch, bd. i, bl. 43, where we find the deceased addressing either his heart placed on a stand, or a beetle, or a heart to which are attached the antenn of a beetle. in certain papyri this chapter is followed by a rubric"[this chapter is] to be said over a scarab[2] of green stone encircled with smu metal, and [having] a ring of silver, which is to be placed upon the neck of the dead. this chapter was found in khemennu.[3 [1# 2. chapter xxxa. is never found inscribed upon scarabs. 3. i.e, hermopolis magna, the metropolis of un, the 15th nome of upper egypt, the city called# by the copts, and eshm n n# by the arabs. it was the abode of the "eight (xemennu) great

of the south, triumphant, by the royal son heru-tata-f[2] who found it while he was journeying to inspect the temples"[3] the scarabs which are found in the mummies, or lying upon the breast just above the position of the heart, form an interesting section of every large egyptian collection. in the british museum series every important type of the funereal scarab is represented. they are made of green basalt, green granite (nos. 7894 and 15,497, white limestone (nos. 7917, 7927, 15,508, light green marble (no. 7905, black stone (nos. 7907, 7909, 7913, blue paste (nos. 7904, 14,549, blue glass (no. 22,872, and purple, blue, or green glazed fa ence (nos. 7868, 7869. they vary in size from 5 inches to 2 inches in length. on the hard stone examples the text of the chapter of the heart, more o

, isis, and nephthys occupy the place of the usual inscription (nos. 15,500, 15,507. the backs of scarabs are generally quite plain, but we find examples inscribed with figures of the boat of the sun osiris, with flail and crook the bennu bird, and the u'tat (no. 7883, ra and osiris (no. 15,507, and the bennu bird with the inscription neteri ab en ra "the mighty heart of ra (no. 7878. a finehard, green stone scarab of the greek or roman period has upon the back the figures of four greek deities (no. 7966. in rare instances, the beetles have a human face (nos. 7876, 15,516) or head (no. 7999. carefully made scarabs have usually a band of gold across and down the back where the wings join: an example of the late period (no. 7977) has the whole of the back gilded. the scarab was set in a gold


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

thought that there is no such night in all the year for obtaining insight into the future. his satanic majesty is supposed to have great latitude allowed him on this anniversary, in common with witches, who are believed to fly on broomsticks. others less aerially disposed ride over by-road and heath, seated on the back of cats that have been transformed into coal-black steeds for the journey. the green-robed fairies are also said to hold special festive meetings at their favorite haunts. there are many folk customs relating to this eve of mystic ceremonies: the youths, who engage in the ceremony of pulling the green kail, go hand-in-hand, with closed eyes, into a bachelor s or spinster s garden, and pull up the first kail stalks that come in their way. should the stalks prove to be straigh

4. amaimon (or amaymon) one of the four spirits who preside over the four parts of the universe. amaimon is the governor of the eastern part, according to the grimoire, or magic manual, of the lemegeton of solomon, also known as the lesser key or little key. sources: the lesser key of solomon. chicago: de laurence, scott, 1916. amalgamated flying saucer clubs of america founded in 1959 by gabriel green (b. 1924, amalgamated flying saucer clubs of america (afsca) grew out of the los angeles interplanetary study groups, which green had started in 1956. that same year green also began issuing a magazine, thy kingdom come. a photographer, green became interested in flying saucers after his own sighting of a ufo. he also claimed to have made telepathic contact with the space masters and the gre

mated flying saucer clubs of america (afsca) grew out of the los angeles interplanetary study groups, which green had started in 1956. that same year green also began issuing a magazine, thy kingdom come. a photographer, green became interested in flying saucers after his own sighting of a ufo. he also claimed to have made telepathic contact with the space masters and the great white brotherhood. green intended the afsca to create public acceptance of flying saucers, and to further his aims he planned petitions to congress and held national conventions. at its peak in the early 1960s the afsca had 5,000 members in 24 countries. in 1959 thy kingdom come was renamed world report (1959.61, then ufo international (1962.65. a second periodical, flying saucers international, began in 1962 and co

fsca to create public acceptance of flying saucers, and to further his aims he planned petitions to congress and held national conventions. at its peak in the early 1960s the afsca had 5,000 members in 24 countries. in 1959 thy kingdom come was renamed world report (1959.61, then ufo international (1962.65. a second periodical, flying saucers international, began in 1962 and continued until 1969. green assumed that the flying saucers were manned by friendly extraterrestrials and had a plan for imparting their advanced knowledge to the people of the earth in order to resolve present world problems. afsca was quite active through the 1960s, encyclopedia of occultism& parapsychology. 5th ed. amalgamated flying saucer clubs of america 35 but after 1969 became a paper organization and for all p

ials and had a plan for imparting their advanced knowledge to the people of the earth in order to resolve present world problems. afsca was quite active through the 1960s, encyclopedia of occultism& parapsychology. 5th ed. amalgamated flying saucer clubs of america 35 but after 1969 became a paper organization and for all practical purposes ceased to exist. sources: biographical sketch of gabriel green. northridge, calif: amalgamated flying saucer clubs of america, 1974. clark, jerome. the emergence of a phenomenon: ufos from the beginning through 1959; the ufo encyclopedia. vol. 2. detroit: omnigraphics, 1992. green, gabriel, and warren smith. let s face the facts about flying saucers. new york: popular library, 1967. amandinus a variously colored stone, said to enable the wearer of it to


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the moon, then the robe must be of white embroidered with silver and the tiara of yellow silk emblazoned with silver characters, while the wreaths were to be woven of moonwort and yellow ranunculi. the jewels appropriate to the occasion were pearls, crystals, and selenite; the perfumes, camphor, amber, aloes, white sandalwood, and seed of cucumber. in evocations concerning transcendent knowledge, green was the color chosen for the vestment, or it might be green shot with various colors. the chief ornament was a necklace of encyclopedia of occultism& parapsychology. 5th ed. magical vestments and appurtenances 961 pearls and hollow glass beads enclosing mercury. agate was the symbolic jewel; narcissus, lily, herb mercury, fumitory, and marjoram the flowers; while the perfumes must be benzoin

s materialized in homes, other objects disappeared, and watches and clocks went haywire. manning has also predicted that his own death will occur at an early date. on august 7, 1977, he took part in an esp test organized by the british newspaper sunday mirror. manning was stationed in london s post office tower (580 ft. high. between 6 and 6:15 p.m. he mentally transmitted three images: the color green, the number 123, and the shape of a house. readers of the sunday mirror were asked to tune in to these images and send their results on a postcard. of the 2,500 readers who responded, 575 scored the right color, 1 in 44 got the threefigure number right, and about 1 in 30 identified a house-like shape. there were some 30 interesting near-misses in which readers reported the color green, the f

mirror were asked to tune in to these images and send their results on a postcard. of the 2,500 readers who responded, 575 scored the right color, 1 in 44 got the threefigure number right, and about 1 in 30 identified a house-like shape. there were some 30 interesting near-misses in which readers reported the color green, the figure 123, and a shape of a triangle on top of a square, or the color green, the number 132, and a house. michael haslam, deputy honorary secretary of the institute of statisticians in london, confirmed that the results were significantly higher than chance expectation. manning was also the subject of a canadian documentary movie, a study of a psychic, made by the bruce a. raymond company between 1974 and 1977. president bruce a. raymond was formerly controller of p

a tiny man and woman, between 12 and 18 inches high, standing between his knees. they were holding hands and looking up into my husband s face, as if they were thinking what on earth is that? they seemed to be interested, if not more so, in him, and the details of his appearance, as he was in theirs. he was too astonished to call anybody s attention to the tiny people, who were dressed in bright green, like the pictures of elves and fairies, and who wore little pointed caps. a slight glow surrounded them, or emanated from them, he wasn t sure which, but it was strong enough for him to see their little faces and forms clearly. after a moment or two they disappeared, apparently melting into the floor. in a sitting with countess castelwitch in lisbon, a communicator who called himself m. fur

roceeded to climb slowly up on her lap. resting there quietly for about half a minute it then attempted to return, but in doing so caught one of its legs in the lace with which the lady s skirt was covered. it struggled violently, and at last got itself free, but not until it had torn the lace for nearly three inches. at the conclusion of the experiment a medical man reported that there were five green-coloured hairs hanging in the torn lace, which had evidently become detached from the little animal s legs during its struggles. the lady at once identified the colour and the texture of the hairs, and this was confirmed by the other sitter. himself a naturalist.who had frequently seen and handled the animal during its earth life. the five hairs were carefully collected, placed in tissue pap


EVIL AND UNCLEAN SPIRITS

e waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou, therefore, the evil and seek the good, thou who wouldst know the life of ages, thou who would follow in the footsteps of our master, o brother of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, throu


EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

er to read other people s minds and to practice paranormal healing. before long stalnaker was channeling the alien woman, who called herself antron. antron reported that she was from a star galaxy. she had come to prepare earthlings for a great cataclysm. we want to take the good people with us to recolonize elsewhere, she said (beckley, 1989. see also: channeling further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. gansberg, judith m, and alan l. gansberg, 1980. direct encounters: the personal histories of ufo abductees. new york: walker and company. anunnaki ancient-astronaut theorist zecharia sitchin, author of a series of books under the rubric the earth chronicles, argues that a race of humanlike being

be left on the surface for a time as they help suffering earth people. eventually, spiritually unenlightened but otherwise harmless persons will be taken up and resettled on uninhabited planets, while the truly evil will be left on earth. most, though not all, will perish. all of this, artemis said in 1981, will happen sooner than most people think (beckley, 1989. further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. ascended masters ascended masters are human beings who achieved pure spiritual enlightenment before their deaths. along with that enlightenment, they attained mystical powers that set them apart from their fellows. when their physical bodies died( ascended, they continued to oversee the affairs

estar ga l a c- t i c a, which aired on abc in 1978 and 1979. according to the late thelma b. turrell (who was also known as tuella, a name given her by the ashtar command, athena is the twin flame of ashtar. he has said to me that he could turn over the whole command to her and no one would even miss him (beckley, 1989. see also: ashtar; contactees; korton; monka further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. tuieta, 1986. project alert. fort wayne, in: portals of light. 30 athena maren jensen as space commander athena in the 1978 1979 abc tv series battlestar galactica (photofest) atlantis atlantis, the fabled lost continent, almost certainly never existed in the real world, but it has long captured

ir chests. they and he floated into the craft, which eventually took off. ferreira passed out. later he vaguely recalled a mother ship. under hypnosis his memories grew sharper, and he saw himself inside a mother ship, looking at the distant earth through a porthole. approximately twelve different aliens, of two different but seemingly related types, occupied the same room. one group consisted of green-skinned humanoids with smooth dark hair, thin lips and noses, big eyes, and pointed ears. the others looked somewhat similar except they had brown skin, thick lips, and red, crinkly hair. all stood four feet tall and were clad in white uniforms and gloves. a green being seemed to be in charge. ferreira was taken into another room, which was dimly lit, and made to lie on a couch. a naked fema

ng her scenes of themselves and their lovely home planet, lioaki. grosso saw them as images on a sort of mental television screen. they also informed her that they have bases on earth: under the atlantic ocean, in the gobi desert, and in a valley in northern italy. earth is nearing disaster, and the back are here not to interfere but to warn those who will listen. further reading beckley, timothy green, 1989. psychic and ufo revelations in the last days. new brunswick, nj: inner light publications. bartholomew the channeling entity ba rt h o l o m ew first spoke t h rough ma ry- ma r g a ret mo o re in the mid- 1970s. she was visiting friends in so c o r ro, new mexico, and undergoing hypnosis in an e f f o rt to re l i e ve back pain. su d d e n l y, somebody was speaking through her. for


FAUST

ld is the venture, grand is the pay! we let the trumpet summon us, wooing, calling to pleasure, oft to undoing. that is a storming! life in its splendour! maidens and castles both must surrender. bold is the venture, grand is the pay! then are the soldiers off and away. faust and wagner. faust from the ice they are freed, the stream and brook, by the spring s enlivening, lovely look; the valley s green with joys of hope; the winter old and weak ascends back to the rugged mountain slope. from there, as he flees, he downward sends an impotent shower of icy hail streaking over the verdant vale. ah! but the sun will suffer no white, growth and formation stir everywhere, twould fain with colours make all things bright, though in the landscape are no blossoms fair. instead it takes gay-decked hu

as a man you further knowledge and the truth, then can your son a higher goal achieve. faust oh, happy he who still hopes that he can emerge from error s boundless sea! what man knows not, is needed most by man, and what man knows, for that no use has he. but what fair blessing that this hour can show let s not with mournful thoughts like these embitter! behold how in the evening sunset-glow the green-encircled hamlets glitter. the sun retreats- the day, outlived, is o erit hastens hence and lo! a new world is alive! oh, that from earth no wing can lift me up to soar and after, ever after it to strive! i d see in that eternal evening beam, beneath my feet, the world in stillness glowing, each valley hushed and every height agleam, the silver brook to golden rivers flowing. the mountain wi

wide spaces cover, cover the bower, where, with deep feeling, lovers are dreaming, life-pledges sealing. bower by bower! tendrils out-streaming! heavy grape s gushing, in the vats plunging; out from the cushing winepresses lunging, wine-streams are whirling; foaming and purling onward o er precious pure stones they wind them, leave heights behind them, broad ning to spacious fair lakes, abounding green hills surrounding. winged creation, sipping elation, sunward is fleeting, bright islands meeting, flying to meet them on the waves dancing, rhythmic, entrancing, where we, to greet them, hear a glad chorus, see o er the meadows dancers like shadows, flitting before us, playing, regaling, hills some are scaling; others are swimming, lakes swiftly skimming; playfully trailing, other ones flitt

still, have you food on which no man can live? have you red gold that runs through, without rest, quicksilver-like, the hand it s in? a game at which men never win? a maiden who while on my breast will with my neighbour ogle and conspire? the joys divine of honour, once possessed, which vanish like a meteor s fire? show me the fruit which, ere it s plucked, will rot, and trees that every day grow green anew! mephistopheles such a commission frights me not; such treasures i can serve to you. but, my good friend, the time approaches when we could in peace and quiet feast on something good. faust if ever i lay me on a bed of sloth in peace, that instant let for me existence cease! if ever with lying flattery you can rule me so that contented with myself i stay, if with enjoyment you can fool

vel, is it on that account the less my own? if for six stallions i can pay, aren t all their powers added to my store? i am a proper man and dash away as if the legs i had were twentyfour! quick, then! let all reflection be, and straight into the world with me! a chap who speculates- let this be saidis very like a beast on moorland dry, that by some evil spirit round and round is led, while fair, green pastures round about him lie. faust but how shall we begin? mephistopheles we ll just get out, so come! bah! what a place of martyrdom! what kind of life is this you lead? boring the youngsters and yourself indeed! leave that to master paunch, your neighbour! why plague yourself by threshing straws? the best that you can know with all your labour, you dare not tell the striplings raw. right


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

" 2' 8: some messiahs appear to be completely or partially veiled from awareness of their true identity until awakened to it by a perfect master who has incarnated to do so, or through a supra-conscious experience of the divine. master mosheh was dramatically changed by his experience of the burning bush. the qur an also tells us that master mosheh was guided by al khidr, often referred to as the green one or the jew. the perfect master john baptized master yeshuvah in the holy spirit. the monk tota puri struck the bengali avatar sri ramakrishna in the center of his forehead with a sharp rock. it immediately sent him into a nirvikalpa samadhi that lasted for six months and culminated twelve years of intense spiritual practices, after which ramakrishna commenced his activity as a world teac


FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ed to the classical forms of these gods and goddesses but with strange and barbaric additions and modifications. there is a full list in picatrix of the images of the thirty-six decans' grouped with the signs of the zodiac to which they belong. the images of the decans of aries. first decan "a huge dark man with red eyes, holding a sword, and clad in a white garment" second decan "a woman clad in green and lacking one leg" third decan "a man holding a golden sphere and dressed in red" and so the list goes on, for all the thirty-six decans belonging to the twelve signs, all with weird and barbaric images. having fully dealt with talismans and their manufacture in his first two books, the author of picatrix discusses in his third book2 what stones, plants, animals, and so on go with the diff

on the valuable "gifts" making for health and good spirits to be obtained from these planets, which he poetically describes more than once as "the three graces".2 the equation of beneficent astral influences with the three graces may be derived from a passage in the emperor julian's hymn to the sun.3 gold is a metal full of solar and jovial spirit and therefore beneficial in combating melancholy. green is a health-giving and life-giving colour, and the reader is urged to come to "alma venus"4 and to walk in the green fields with her, plucking her flowers, such as roses, or the crocus, the golden flower of jupiter. ficino also gives advice on how to choose a non-saturnian diet, and thinks that the use of pleasant odours and scents is beneficial. we might be in the consulting room of a rathe

r (these are the metals of jupiter, sol, and venus) it should be begun in an auspicious time, when sol enters the first degree of aries. it should not be worked at on the sabbath, the day of saturn. it should be completed in venus "to signify its absolute beauty. colours as well as lines, or lineaments, should be inserted into the work "there are three universal and singular colours of the world, green, gold, and blue, dedicated to the three graces of heaven, which are venus, sol, and jupiter "they judge therefore that in order to capture the gifts of the celestial graces, these three colours should be frequently used, and into the formula of the world which you are making should be inserted the blue colour of the sphere of the world. they think that gold should be added to the precious wo

ter "they judge therefore that in order to capture the gifts of the celestial graces, these three colours should be frequently used, and into the formula of the world which you are making should be inserted the blue colour of the sphere of the world. they think that gold should be added to the precious work made like the heaven itself, and stars, and vesta, or ceres, that is the earth, dressed in green."1 there is a good deal which i have not been able to understand in this description. the figure seems to refer to a new year as a new birthday of the world, or even to the first birthday of the world, the creation (pico della mirandola's heptaplus is mentioned. but in general it may be said that the making of this magical or talismanic object belongs into the context of the libri de vita as

ting, anti- saturnian powers. the object described, or hinted at (for the description is very vague) would seem to be a model of the heavens constructed so as to concentrate on drawing down the fortunate influences of sol, venus, jupiter. certainly the colours of these planets are to predominate in it, and it may probably be presumed that their images are depicted in it. the inclusion of ceres in green as the earth is understandable, but vesta is strange. such an object, ficino seems to say, may be worn, or placed opposite to be looked at,2 suggesting that it is perhaps a medal, perhaps an elaborate jewel' ficino, p. 559. 2 "uel gestabit, uel oppositam imucbitur" ibid, loc. cit. 74 ficino's natural magic he then says that the figure of the world may be constructed so as to reproduce the mo


FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

a new hammer and a new word, which would enable him to produce these results. cain looked into the future and uttered a prophecy which has been partially fulfilled; what remains is in process of realization day by day, and as surely as time goes on all will come to pass "you, hiram" said cain "are destined to die with hopes unfulfilled, but many sons will be born to the widow and keep your memory green through the ages, and at length one will come who is greater than you. you shall not wake till the lion of judah raises you with the powerful grip of his paw. this day you have received your baptism of fire, but he shall baptize you with water and with spirit; you, and every son of the widow, who will come to him. greater than solomon, he will build a new city and a temple wherein the nation


FULL MOON RITUALS

ortunity. remember that a good teacher finds learning in another's instruction" and the sage. aromatic, pungent, resilient- prospering in the garden of a strong woman "tend this well, dear morgan. as your sage expands its reach, so may you" over the bloodstone. blue, moons and medicine; healing "jess, our energy she has, and you may be the envoy of her spirits" finally, to the newly sprouted one. green and growth, durability and reliance- and the potted one seems to glow "dearest lyn- never apologize for offering what is in your heart or for asking to have your needs met. and yes, even from the brink a better life may be brought forth. take our flame to your heart and expect that better times shall come" as the perspectives shift and shimmer, deer *sees* the weave which emanates from their

untless rounds on the great wheel, at least upon her surface. and deer *knows* that the dance within a dance, the web in the midst of all weaving, continues. from across the years, a song of the aztec nation comes to him: we only come to sleep we only come to dream it is not true no, it is not true that we came to live on the earth. we are changed into the grass of springtime our hearts will grow green again and they will open their petals but our body is like a rose tree: it puts forth flowers and then withers. looking up, deer spies above the wide open skylight a ring about the full moon at her zenith. and a myriad of six-pointed stars wheeling gently within night's embrace. he returns to owl's side, and arm in arm they perambulate the circle together. west, south, east, north. they than


FULLER J F C SECRET WISDOM OF THE QABALAH

tikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, pictured as contraction and expansion, a


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

ace forlong writes "christianity has never neglected this so-called pagan shrine, nor yet misunderstood it, if we may judge by the saint she has located here, for mr. hobhouse found in the rocky chasm dipped in the dews of castaly, but safe in a rocky niche, a christian shrine; and close by a hut called the church of st. john; yea verily of ione, she who had once reigned here supreme; whilst on a green plot a few yards below the basin, in a little grove of olive trees, stood the monastery of panhagia or holy virgin, so that here we still have and beside her sacred form in the cleft, men who have consecrated their manhood to the old mother and queen of heaven, just as if she of syria had never been heard of. doubtless they knew little of what civilized europe calls christianity, for i have


GILBERT AE WAITE A MAGICIAN OF MANY PARTS

shadowed by tragedy. in september 1874,twoweeks before her sixteenth birthday, his sisterfrederica-weakenedby scarletfever-diedfrom 'general debility'.hermothernever recovered fromtheloss, and waite himself wasmoreprofoundly affectedthanhisownaccount leads one to believe.at fifteen years of age my sister frederica died;an"d supposethatmy cousinfirthand myself alone saw her body interred at kensal green. she passed awaywithoutthe benefitofsacraments, in the hasteofgoing away.thesorry dream of being wasnowa more sorry nightmare, while as to mypoormotherthe hopeless days ofmourningwenton for years.iwasmuchtoo dead myself for any reality of grief;butthe dull, the vapid, the unprofitable hadturnedsour in my heart and head.7since hisownrecovery from illness waite had beenworkingas a clerk, proba

ng endlessly upon the superior character of his sanctity to the sanctity of the multitude, we feel tolerably certain that, whatever else he may be, he is not a saint.asaint, like a gentleman, is onewhohas forgotten his own pointsofsuperiority, being immersed in more interesting things.9and this mystical elitism,thoughtchesterton, isnotpoetry.noris it reality:andthen the mystic comes andsaysthat a green tree symbolizes life. it is not so.life symbolizes a green tree. just in so far as we get into the abstract, we get away from the reality, we get46away from the mystery, we get away from the tree. and this is the reason that so many transcendental discourses are merely blank and tedious to us, because they have to. dowithtruth and beauty, and the destiny of the soul, and all the great, faint

l night, no torch nor starlight come to help us through. how joyless there for both if we should meet in death's dark maze, roaming with wearyfeet!alamentfrom the same year, ends even more bleakly:whatis life itself but madness?whatis death but endless night?amidst all this gloom and despair the awareness of death was ever present, for by1879waite and his mother had moved to victor road at kensal green, a road, as hesays,'a little above the entrance to a catholic part of kensal green cemetery' and close enough for hismothertomournperpetually almostwithinsight of her daughter's grave. but if waite mourned, it wasnotover frederica's gravebutwhile he 'walked in dreams and dreamed in endless walks'(sly,p.67);andit wason oneofthesewalksthat hefoundawayofescapefromhisdoubts:mywanderings had take

end by a drastic fall in his father's income. in 1880 hewentto london in a vain attempt to be a medical student,butfailed utterly and returned in the following year to try his hand at journalism.thenhe began to experience the miseryofenforced loneliness, exacerbated by poverty and alleviated only by long explorations of the dreary new suburbs of west london. while he was wandering through turnham green, gunnersbury, willesden, and harlesden, waite also 'walked among the lanes of middlesex' and 'dreamed in winding tracks which. arenowsuburban streets' through mill hill, acton, hayes, and perivale.theymightalmost have passed each other unknown. gradually machen adapted, writing for himself, translating and cataloguing for george redway the publisher,5and punctuating his employmentwithbrief v

ovice of the rosy crossguardn .b. the imperator, or chief of the rite, presidesexofficioin allgradesof the fellowship, either personally or by his appointed substitute. in those cases where certain offices are taken by sorores of the fellowship, the necessary alterations are made in the modesofaddress.187__appendixe. 186theclothingofcelebrantsandofficers1. the honourablefraterphilosophicuswears a green robe over his black habit and a collar of red silk, fromwhichdepends a circular lamina, inscribedwiththe letter yod.thegreen colour ofthemaster's robe representsthegrowth in lifewhichisofgod.thesymbol ofthelion is embroidered thereon, upon the left side,withthe inscription:faciestertia,faciesleonis.themaster bears a wand, surmounted by a calvary cross, having four circles at the end of the f


GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

or its own sake, as thisschemeofhisshows."drtavernerdefeatsjosephusanddisperses his followersbyappear255ing intheirtempleas atruemagus: taverner opened his suitcase and took out the most wonderful robes i have ever. seen in my life. stiff with embroidery and heavy with bullion, the great cope looked like the mines of ophir in the shaded light of that sombre room, taverner put;.ton over an emerald green soutane and i fastened the jewelled clasp upon his breast.thenhe handed to me, for he couldnotraise his arms, the head-dress of egypt, and i placed it on his head. i have never seen such a sight.thegaunt lineamentsoftaverner framed in the egyptian drapery, his tall figure made gigantic by the cope, and the jewelledankh in his hand..made a picture which i shall remember to my dying day."thisi


GILBERT THE MAGICAL MASON

, scacci; england, chess; perhaps from the chequered board on which it is played (germany, scach. in all forms the board used is quite similar, being square, and divided into 8 x 8=64 lesser squares.thechess men, too, have not varied in number, 16 pieces and 16 minor pieces or pawns. in the chaturanga these 32 were divided equally between four players, two partners against two partners: generally green and black against red and yellow. each player had 4 pieces and 4 pawns. dice were cast to determine which piece or pawn should be played.theearliest important change in the game was the alteration made by combining the forces of the partners. from that time the chaturanga out of india lost its chatur character, and was played by two persons each with 16 pieces and pawns. this change brought

persons and places seen, but certainly many of us do dream of feelings and also of tastes of scents, and some of us sounds, as tartini did.ithas been alleged that although we dream of things seen, we see them all of a neutral tint, and have no recognition of colours. many men and women, however, are quite convinced that in dreams they do perceive colours, and i am certain that i have observed the green grass of a field in contrast to the deep blue of the sea beyond the shore, and have frequently noticed the colours of leaves and flowers, pleasant scents of flowers, unpleasant smells, and also the flavours of foods and drinks. we certainly dream of touching objects with the hands, and we dream of others touching us, and of caresses;butas to dreams of blows and injuries i think it is always

mall stones(psephoi),some black and some white in colour, were used for voting purposes in their law courts, and at election to several offices.thewhite stone then as now signified approval, and the black rejection. at a later date the romans also adopted this method of voting by stones. in medieval mystical writings we find many references to the smaragdine or emerald tablet of hermes, a slab of green stone upon which were engraved the foundation tenets of alchemy; for which see the latin work of athanasius kircher,oedipus aegyptiacus.reference may here be made also to certain stones used in divination by crystal-gazing; the british museum has the 'show-stone' of the famousdrdee, who has left us a large volume of his relations with certain spirits. lady blessington, famous for beauty and

ge transactions(1914, pp. 57-67.]the constitutionmodern st general greek latinhinduchristian paul god god god god theos deus atma spiritualspiritaugoeides spiritusbuddhisoul1humanphrenanimusrmanas soulnousmenssoulisoulman1psuche animakamaanimal soulthumosvita prana bios pneuma linga eidolonumbrasarirabodybody bodysthula soma corpus sariraofmanhebrew kabalistic egyptian emblems.,atziluth an axe of green jade, yechidah yod kether neter a god or deified manira shining form (but briah may be good or bad) neshamah khou heh ph bi sahu is doubtful ba the soul as a bird with a flying upward ruach ren is the name and char- acter, knowing which one has power over,geb chs another tiph vau ab the heart as the the vehicle of the yetzirah hati passional element i-nepheith- net hod nepheshiesodthe dark o


GILBERT THE SORCERER AND HIS APPRENTICE

aters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with. green and gold, the colour of vegetation and of growth: banish thou therefore the evil and seek the good, thou who wouldst follow in the footsteps of our master, brother of the golden dawn. for as moses lifted up the serpent in the wilderness, even so must the son of adambelifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master

the blessing come upon the head of joseph, and uponthetop of the head of him that was separate from his brethren. his glory is like the firstling of a bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth, and they are the tell thousands] of ephraim, and they are the thousands] of manasseh' the armorial bearings of ephraim are: green, an ox. those of manasseh are flesh-colour, a vine by a wall. all this refers also to the natures of (c.)and( n, the firstling of the bullock and the earthy nature of the sign, shown by the hills, to (tj )while the archers over manasseh, as (t),the sign of the archer, is in opposition to( n).ofissachar (ijj5)jacob says 'issachar is a strong ass couching down between two burdens: and he saw t

ass are the metals of the friendly planets (d')and (c).of dan (tt\)jacob says 'dan shall judge his people as one of the tribes of israel. dan shall be a serpent by the way, an adder in the path, that biteth the horse's heels, so that his rider shall fall backward. i have waited for thy salvation, 0lord.'moses says 'dan is a lion's whelp, he shall leap from bashan' the armorial bearings of dan are green, an eagle. these things fit with the martial and fierce nature of this sign, in which (r3)principally bears sway. to the sign (tt\)thetwelve signs and twelve tribes 45egyptians attributed the serpent, and also typhon, the slayer of osiris, and on this account they called it the 'accursed sign. in good symbolism it is generally represented by the eagle.thehorse's heels which the serpent bites

found in the centaur figure of (t )which follows (m )in the zodiac. of benjamin (t )jacob says 'benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil' moses says-'thebeloved of thelordshall dwell in safety by him; and the lord shall cover him all the day long, and he shall dwell between his shoulders' the armorial bearings of benjamin are- green, a wolf. these suit the character of (t )partly keen, partly of the nature of jupiter, and partly brutal.ofzebulon (v\)jacob says 'zebulon shall dwell at the haven of the sea, and he shall be for a haven of ships, and his border shall be unto sidon' moses says 'rejoice zebulon in thy going out, and issachar in thy tents, they shall call the people unto the mountain, there they shall offer sa

a farm was burnt down that night.theschoolmaster could only suggest coincidence, and certainly farm-fires were not infre255 quent. still the fact remains that her prophecies nearly invariably came off, and the crofters and fisher folk believed implicitly in her warnings. sometimes too she would look down into the water on a day of bright sunshine when the white limestone of the sea floor gleamed green through the little waves that made fleeting shadows, and swung gently the red- brown seaweed that floated like a girl's hair in the clear water, and would describe with a wealth of imagery that many poets might have envied how the sea maids swam past, and how she heard their songs. 1 inquired if they had fish tails, but she repudiated the suggestion indignantly 'what would they be doing with


GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular dropping links of red, blue, and green stones, but both he and irwin found difficulty in having it made. the jewels were eventually manufactured: probably at first by edward stillwell& son of london, who advertised regularly in the kneph, and later by p. vaughton r sons of birmingham, who sent a sample jewel to irwin in 1891. the only known surviving breast jewel was made, at an unknown date, by george kenning but there is surpri

ncy is conducted in the lodge, while in the temple, nothing but the actual ritual work is done (p. 170. he goes on to give a ponderous and diffuse account of the rituals themselves, but. there is a much clearer and briefer description in waite s secret tradition in freemasonr (1911, vol. 2, pp. 234 235. in the grade which is equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed that he stands at the threshold of the garden of eden and the place of the tree of life. the proposal, however is to build a temple, in which an important part is assigned to him who is received. in connection with this. the ritual is said to consist of six labours. terminating in the symbolic introduction of our race into its future dwelling-place. which i


GLOBAL FREEMASONRY

f evolution ii (encyclopedic, allah is known through reason, the qur'an leads the way to science, the real origin of life, consciousness in the cell, technology imitates nature, a string of miracles, the creation of the universe, miracles of the qur'an, the design in nature, self-sacrifice and intelligent behaviour models in animals, the end of darwinism, deep thinking, never plead ignorance, the green miracle: photosynthesis, the miracle in the cell, the miracle in the eye, the miracle in the spider, the miracle in the gnat, the miracle in the ant, the miracle of the immune system, the miracle of creation in plants, the miracle in the atom, the miracle in the honeybee, the miracle of seed, the miracle of hormone, the miracle of the termite, the miracle of the human body, the miracle of ma


GNOSTIC HANDBOOK

strata's of reality. in the grimnismal yggddrasil is described as having three great roots, one lies under hel, the realm of the dead, under another dwell the giants and under the third live human beings. a squirrel runs along its branches, an eagle nets in its crown, four deer browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred ash is described as very tall, always green and moist, the source of dew and as having the well of destiny (urd) as its roots. at ragnorak, the" towering ash trembles, and the world tree howls" the ash is of all the trees the biggest and the best. its branches spread out over all the world and extend across the sky. three of the tree's roots support it and extend very, very far. one is among the aesir, the second among the frost giant


GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

t-smelling. church of pergamus. solar plexus. elevation& height. church of thyatira. heart centre. sacrifice. church of sardis. throat centre. that which remains. church of philadelphia. ajna centre. agape (love. church of laodicea. sahasrara centre. judgement. church colour consciousness ephesus. red. action, sensation. smyrna. orange. social consciousness. pergamus. yellow. intellect. thyatira. green. security and devotion. sardis. blue. idealism. philadelphia. indigo. intuition. laodicea. violet. imagination. figs 20/21 gnostic theurgy page 76 regarding the seven divisions of church history and in the most esoteric of interpretations, to the seven spiritual centres of the body. the seven churches of revelation each can be related to the seven psychic centres or chakras with the teaching

being examined from the perspective of the transfiguration, not the fall of man. the seven days of creation basic church correlations of colour, consciousness and creative principles church. colour. consciousness. day of creation. ephesus. red. action, sensation. coming of light. smyrna. orange. social consciousness. waters above, below. pergamus yellow. intellect. grass, herbs& trees. thyatira. green. security and devotion. sun, moon& stars. sardis. blue. idealism. fish and birds. philadelphia. indigo. intuition. animals,pre-adamites and man. laodicea. violet. imagination. day of rest. fig 22 gnostic theurgy page 85 the first day of regeneration the recreation of new man is the coming of light. from the perspective of the chakra s this day is the time when the great light of gnosis purif

agape, the moon divine faith and the stars represent gnosis or divine wisdom. after the great luminaries have been kindled and place in the internal man, and the external receives light from them, then the man first begins to live. arcana celestia, emanuel swedenborg (ac 39. from the chakric perspective this day is that of the heart. the centre from which divine love, faith and wisdom flow. it is green for in its imagery, the planets bring about the development of all life. the fifth day fish and birds appear. these reflect the facets of the mind that are rejuvenated and reborn through transfiguration. the fish represent the creatures that swim in the water- that is those things which exist within the ebb and flow of the unconscious. the imagery of birds and flight illustrates the way in w


GOETIA LUCIFERIAN

spirit to take a calm form. when the flames cease, he appears as a king like older man with a long beard. being of the order of powers, he does govern 85 legions of spirits. beleth is a useful love spell spirit, whom you would will your desire to become flesh. n lerajae leraikha is a marquis whom governs 30 legions of spirits, whom is a familiar of arms, weapons and marksmanship. he appears as a green clad archer, while sometimes in some older military uniform which appears to be of the civil war area. in an initiatory sense, lerajae is very useful in directing ones desired goals and making them reality. for instance, one would summon lerajae when one wants to obtain a specific goal i.e. job, trip, item, etc. the archer as he is known is useful in the sense of hitting the mark. 43 o eligo


GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

(rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the


GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

(rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the


GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

(rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the


GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

(rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the


GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

(rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: th


GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

(rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: a


GOLDEN DAWN RITUALS B

e. b) draw the spirit wheel in the center of the pentagram. vibrate "hyha" while stabbing on the last syllable. perform the 5=6 signs. c) draw the banishing fire pentagram, visualizing it a bright scarlet red. vibrate the names "oip teaa pdoce (oh-ee-peh tay-ah-ah pay-doh-kay. stab the pentagram on the last syllable. d) draw the sign of e in the center of the pentagram, visualizing it in a bright green. vibrate the name"\yhla" once again, stab it on the last syllable. perform the philosophus grade sign. step 4 a) move to the west and be sure to draw the bright white connecting line going from the south to the west. draw the closing passive pentagram while visualizing it in bright white. vibrate the name "hcoma (hah-koh-mah. stab the pentagram in the center on the last syllable. 14 b) draw


GOLDEN DAWN RITUALS C C1

rayed signet star. in most cases, the hexagram is traced with a single point uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black background. thou shall make it in the colours already taught in earlier grades. uppermost point l indigo lowermost point y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost arm is indigo and touches tud. tud, being a non-sephira, has the planet of l attributed to it. in esoteric thought, l is the oldest of all the planets. above the top point of the hexagram are the sickles of l. the three sephiroth of the divine supernals are attributed and written above: rt

a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venus. in the center of the right lower arm of the hexagram is the letter y, the fifth letter of the name atyrara. the left lower point is orange. this arm is attributed unto dwh and is represented by the caduceus of hermes. in the center of the left lower arm of the hexagram is the letter t. this is the sixth letter of the n


GOLDEN DAWN RITUALS D

read and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and the earth is beneath. betwixt the light and the darkness do vibrate the colors of life. i supplicate those powers and forces governing the powers and forces of the nature, pla


GOLDEN DAWN RITUALS E

sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate

be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yellow-green red-violet k violet yellow l green red m blue orange n blue-green red-orange s blue orange u indigo yellow-orange p red green x violet yellow q crimson yellow-green r orange blue c red green t indigo yellow-orange the back portion should be black on white. the edges along the side may be


GOLDEN DAWN RITUALS U7

ce white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7. amber emerald green bright yellow green olive flecked golden 8. violet purple orange red russet yellow brown flecked white 9. indigo violet very dark purple citrine flecked azure 10. yellow citrine, olive, russet, black tertiaries flecked glowing gold black rayed yellow 11. bright pale yellow sky blue blue green emerald green flecked golden 12. yellow purple grey indigo rayed violet 13. blue silvery white very

violet purple orange red russet yellow brown flecked white 9. indigo violet very dark purple citrine flecked azure 10. yellow citrine, olive, russet, black tertiaries flecked glowing gold black rayed yellow 11. bright pale yellow sky blue blue green emerald green flecked golden 12. yellow purple grey indigo rayed violet 13. blue silvery white very cold pale blue silver rayed sky blue 14. emerald green sky blue early spring green cerise rayed pale green 15. scarlet red brilliant flame glowing red 16. deep orange deep indigo deep warm olive rich brown 17. orange pale mauve color new leather (yellow pale brown) reddish grey inclined to mauve 18. amber deep brown maroon rich bright russet brown dark greenish brown 19. green yellow deep purple grey reddish amber 20. yellow green slate grey gre

ing red 16. deep orange deep indigo deep warm olive rich brown 17. orange pale mauve color new leather (yellow pale brown) reddish grey inclined to mauve 18. amber deep brown maroon rich bright russet brown dark greenish brown 19. green yellow deep purple grey reddish amber 20. yellow green slate grey green grey violet or plum color 21. violet blue rich purple bright blue rayed yellow 22. emerald green blue deep blue green light pale green 23. deep blue white& dull sapphire green deep olive green white flecked purple like mother of pearl 24. greenish blue dull brown very dark brown vivid indigo brown, like back of lobster 25. blue yellow green dark vivid blue 26. indigo black blue black cold dark grey, near black. 27. scarlet red flame scarlet scarlet rayed amber 28. violet sky blue bluish

d tudw hwla hwhy is a god of knowledge and wisdom, ruling over the light of the universe; and its archangel is lapr, the prince of \yklm that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels aynp and aylp are also referred unto this sephira. it especially rules the mineral world. the beams of dsj and of trapt meet in jxn and thence in jxn arises a green, pure, brilliant liquid, and gleaming like an emerald. and the sphere of its operation is that of hgwn of external splendor, producing zeal, love, harmony, and it ruleth the sphere of action of the planet c and the nature of the vegetable world. and twabx \yhla is a god of hosts and of armies, of triumph and of victory, ruling the universe in justice and eternity. and its archangel laynah is

its, omnipotent and satisfying, and yjla is the god of life, the living one. its archangel is layrbg the prince of change and alteration. and the name of the order of angels is \ybwrk or kerubic ones who are also called the order of angels. and from the rays of this triad there appear three colors in twklm together with a fourth which is their synthesis. thus, from the orange tawny of dwh and the green 6 nature of jxn, there goeth forth a certain greenish citrine color, yet pure and translucent withal. from the orange tawny of dwh mingled with the puce of dwsy there goeth forth a certain red russet brown, russet yet gleaming with a hidden fire. and from the green of jxn and the puce of dwsy there goeth forth a certain other darkening green olive yet rich and glowing withal. and the synthes


GOLDEN DAWN RITUALS VENUSZAM16

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


GOLDEN DAWN RITUALS Z1

ptre" should only be used in great emergency where time presses. it should not be used in a ceremony where elemental spirits have been invoked, especially not in the closing. the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the c

n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the o of a bringing into being the green vegetation of the otherwise barren l and also the power of self sacrifice requisite in one who would essay to initiate into the sacred mysteries. so as the sceptre represents the authority and power of the light, the lamen affirms the qualifications necessary to him who wields it, and therefore, it is suspended from a white collar, to represent the purity of the white brilliance from rtk. he

grade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. the hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the god-form of osiris. he wears the tall white crown of the south flanked by feathers striped white and blue. his face is green, the eyes blue. from his chin hangs the royal beard of authority and judgment, blue in color and gold-tipped. he wears a collar in bands of red, blue, yellow, and black, and on his back is a bundle strapped across his chest by scarlet bands, he is in mummy wrappings to the feet, but his hands are free to hold a golden phoenix wand, a blue crook and red scourge. the hands are green. his feet

left. if no one is seated as past hierophant, then inner members help formulate the second god-form. aroueris: horus the elder, is very lively to look upon- like pure flames. he wears the double crown of egypt, the cone-shaped crown in red inside the white crown of the north, with a white plume. his nemyss is purple banded with gold at the edges. his face and body are translucent scarlet. he has green eyes and wears a purple beard of authority. he wears a yellow tunic with a waist cloth of yellow striped with purple from which hangs a lion s tail. in common with all egyptian gods, he has a white linen kilt showing like an apron under the colored waist cloth. his armlets and anklets are of gold. he carries in his right hand, a blue phoenix wand and in his left, a blue ankh. he stands on a

on under the colored waist cloth. his armlets and anklets are of gold. he carries in his right hand, a blue phoenix wand and in his left, a blue ankh. he stands on a pavement of purple and gold. 21 hiereus: horus in the abode of blindness unto ignorance of the higher. avenger of the gods. he wears the double crown of the south and north, red and white, over a nemyss of scarlet banded with emerald green. his face is that of a lively hawk- tawny and black with bright piercing eyes. his throat is white. his body, like that of aroueris, is entirely scarlet. he wears a collar, armlets, and anklets of emerald; a waist cloth of emerald striped red, from which hangs a lion s tail, and he carries in his right hand an emerald phoenix wand, and in his left, a blue ankh. he stands on a pavement of eme


GOLDEN DAWN RITUALS ZAM15

re to be invoked at its consecration. this should take place on the day and hour of f, or else during the course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated


GOLDEN DAWN RITUALS ZAM23

flesh tone. his eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he bears a green phoenix wand and a green ankh in his right. 3t.ceremony of the equinox r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, un


GOLDEN DAWN RITUALS ZAM5

t 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. wi


GOLDEN CHAIN AND THE LONELY ROAD

aces, and there to call forth the 'demons' which produce the sensations of terror and danger. these demons are then ritually confronted, the task of the practice being to transform the apparent 'poisons' or mis-aligned sentiences into 'nectars' or benefic states of potent magical gnosis: to realise the union of purity and perfidy. oneiric initiation and transmission: the silver thread and road of green a principal way in which knowledge is transmitted within the cultus is via dreams. many of our rites are derived through the medium of lucid or clear-eyed dreaming; their messages being 'fleshed out' using the bases of traditional ritual structures, but enhanced and developed as the dream so dictates. it is indeed considered a talent and a blessing from the gods if someone has the power to d

thin the cultus is via dreams. many of our rites are derived through the medium of lucid or clear-eyed dreaming; their messages being 'fleshed out' using the bases of traditional ritual structures, but enhanced and developed as the dream so dictates. it is indeed considered a talent and a blessing from the gods if someone has the power to dream viridically- that is to dream true, with a mind made green 'fertile as old eden. as in the matter of unique transmission, if someone receives a dream of initiation into the sabbatic mysteries, then that dream is considered to impart its own lineal transmission: the lineage of the silver thread. it does not comport the same empowerment as that of formal ritual induction, but then neither does a formal rite carry the same power as a dream wherein one

neither does a formal rite carry the same power as a dream wherein one meets with the gods face-to-face. often these matters overlap and provide insights into the other. however it must be stated that dream-initiation is considered to be a valid mode of induction and as aforesaid constitutes its own path of empowerment. where dream-teachings are ongoing, there the pilgrim may be said to 'walk the green road- the way of elphame. it is considered a sign of magical veracity if one's magical name was dreamed, by oneself or one's teacher. furthermore, an oneiric origin for a mystery-rite is held in great esteem and is considered a guarantor of its spiritual provenance as a boon from the faithful gods, the witch-fathers and wise-blooded mothers. entheogenic initiation: the witches' supper anothe


GRAHAM HANCOCK FINGERPRINTS OF THE GODS

eeded for a while in a straight north-westerly direction towards our destination: machu picchu, the lost city of the incas, some three hours and 130 kilometres away. i had intended to read, but lulled by the rocking motion of the carriage, i dropped off to sleep instead. fifty minutes later i awoke to find that we were passing through a painting. the foreground, brightly sunlit, consisted of flat green meadows sprinkled with little patches of thawing frost, distributed on either side of a stream across a long, wide valley. in the middle of my view, dotted with bushes, was a large field on which a handful of black and white dairy cows grazed. nearby was a scattered settlement of houses outside which stood small, dark-skinned quechua indians dressed in ponchos, balaclavas and colourful wooll

he middle of my view, dotted with bushes, was a large field on which a handful of black and white dairy cows grazed. nearby was a scattered settlement of houses outside which stood small, dark-skinned quechua indians dressed in ponchos, balaclavas and colourful woollen hats. more distant were slopes canopied in fir trees and exotic eucalyptus. my eye followed the rising contours of a pair of high green mountains, which then parted to reveal folded and even more lofty uplands. beyond these soared a far horizon surmounted by a jagged range of radiant and snowy peaks. casting down the giants it was with understandable reluctance that i turned at last to my reading. i wanted to look more closely at some of the curious links i thought i had identified connecting the sudden appearance of viracoc

capsule outside the window of the train things were happening. to my left, swollen with dark water, i could see the urubamba, a tributary of the amazon and a river sacred to the incas. the air temperature had warmedup noticeably: we had descended into a relatively low-lying valley with its own tropical micro-climate. the mountain slopes rising on either side of the tracks were densely covered in green forests and i was reminded that this was truly a region of vast and virtually insuperable obstacles. whoever had ventured all this way into the middle of nowhere to build machu picchu must have had a very strong motive for doing so. whatever the reason had been, the choice of such a remote location had at least one beneficial side-effect: machu picchu was never found by the conquistadores an

hed out northwards in lichen-enshrouded terraces before me. thick clouds were wrapped in a ring around the mountain tops but the sunlight still occasionally burst through here and there. way down on the valley floor i could see the sacred river curled in a hairpin loop right around the central formation on which machu picchu was based, like a moat surrounding a giant castle. the river showed deep green from this vantage point, reflecting the greenness of the steep jungle slopes. and there were patches of white water and wonderful sparkling gleams of light. i gazed across the ruins towards the dominant peak. its name is huana picchu and it used to feature in all the classic travel agency posters of this site. to my astonishment i now observed that for a hundred metres or so below its summit

book, and from it protruded a forked handle. the right-hand object was roughly cylindrical, narrow in the centre where it was held, wider at the shoulders and at the base, and then narrowing again towards the top. it appeared to have several different sections, or parts, fitted over and into one another, but it was impossible to guess what it might represent. 12 ibid. 13 jeremy black and anthony green, gods, demons and symbols of ancient mesopotamia, british museum press, 1992, pp. 46, 82-3. graham hancock fingerprints of the gods 87 assyrian relief of fish-garbed figure. images of extinct species leaving the fish-garbed figures, i came at last to the gateway of the sun, located in the north-west corner of the kalasasaya. it proved to be a freestanding monolith of grey-green andesite abou


GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

hemselves to be followers of the law of thelema, proclaimed by its prophet aleister crowley, who contacted pr terhuman intelligences such as lam, or aiwass- an early prototype of the now familiar grey alien or e. t. anybody who holds to the very well-founded idea that contact is a key ingredient in the recipe is regarded as some sort of mountebank or charlatan. people like that write about little green men (why not little green women too) and are crazy. really? then is it better to live in a sane form of hero-worship cults, doing what the dot-to-dot coloring book version of magick tells the wanna-be practitioner to do? perhaps for those who sell books like that. it is for this reason that this book has not been very easy to come by over the eleven years since it was first issued. it may ha

rest there. it is impossible to understand the book of the law without recourse to the english qaballa, but those who possess the english qaballa of ai will see by its numerical commentary the true meaning of existence and the mechanisms of the magick of the new aeon, wrote greatly honored brother pachad- o in the british journal of ceremonial magick. he went on to say, the law of thelema is the green shoot of spring opening up amongst the death and decay of a defunct aeon. it is hardly visible, yet it will grow to produce an as-yet unknown spe28 allen h. greenfield cies of mankind. a mankind who will look back on these centuries as the truly dark ages of instinctual man: when men killed each other for illusory gain based upon the idea that it is possible to gain anything in a world in wh

destruction of the tibetan black lodges, the german ss 62 allen h. greenfield under thule and vril influence and directed by the infamous ahnenerbe group imported a number of black brothers and adepts from tibet during and prior to the second world war. the tibetan colony in berlin in fact predates the nazi rise to power, having been established in 1926. one tibetan monk, termed the man with the green gloves and a reputed psychic, was frequently visited by hitler and was rumored to hold the keys to the kingdom of agarthi. such keys are best understood in terms of ciphers. western mystics including karl kellner, p.b. randolph and g.i. gurdjieff received instruction from surviving institutions of the great white brotherhood and carried their influence back with them to europe, just as the t

thus spoke zarathustra by friedrich nietzche the last testament by greg rickman valis by philip k. dick 84 allen h. greenfield the transmigration of timothy archer by philip k. dick radio free albemuth by philip k. dick what is enlightenment? john white, editor cosmic consciousness by richard bucke. m.d. hitler m a dit by hermann rauschning the fellowship by brad steiger the silencers by timothy green beckley the silver bridge by gray barker the sirius mystery by robert temple also check their sources, if possible. the material on the black lodges in the nazi era is based on fundamental sources and obscure volumes named in the sourcebooks listed here. johnson lists his obscure sources in detail. the fictional nature of mundy s work should be placed in the context of his professional caree

codes, ciphers constantly. we speak and act in code, think in code particularly when multi-tasking, as most of us are required to do every day. what the reader, becoming aware of this material for the first time, may need to have background information on in order to grasp the subject matter some of us can speak of in short-hand. what may seem like high-weirdness, fringe material, talk of little green men (women and trans-genders too) to the casual reader, or to the uninitiated actually makes perfect sense and can be regarded as a sort of everyday concensus reality among the illuminati. as it was written upon parchment solis sacerdotibus. having gained acquaintance, in the gnostic context, of things things of which i speak in part, but not in their entirety in my writings and elsewhere (a


GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

rn and the universe (atu xxi. multiple letters in squares, like multiple gematria values for 1, t and z, result from the complexity of these regions. the potential forces of any square can only be fully investigated by looking at each of the letters assigned to it. 48 the watchtower colors blue am l and gold in the light of my bride: but the red gleam is in my eyes; and my spangles are purple and green. purple beyond purple: it is the iight higher than eyesight. there is a veii: that veil is, black. aleister crowley, the book of the law the appropriate symbolic colora to use in making your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of air= black lettering fire of air= red lettering water= blue air of water= yellow letterin

king your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of air= black lettering fire of air= red lettering water= blue air of water= yellow lettering water of water= orange lettering earth of water= black lettering fire of water= red lettering earth= black air fo earth= yellow lettering water of earth= blue lettering earth of earth= green or white iettering fire of earth= red lettering fire= red air of fire= yellow lettering water of fire= blue lettering earth of fire= black lettering fire of fire= green lettering the colors of the great cross are: aries, leo, sagittarius= firey= red cancer, scorpio, pisces= watery= blue gemini, libra, aquarius= airy= yellow taurus, virgo, capricorn= earthy= black 49 the colors of the sephiro

saturas, mercury, gemini, virgo, sagittarius, pisces black= earthy= venus, moon, fire, air, water, saturn as a general role, complementary colors should be used when coloring the sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assumed the form of a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the v

ter of your own universe. man's nature aboye the first aethyr, lil, is monadic. below lil man's nature is dualistc. the two primary polarities of man's dualistic nature are objectivity (the universe) and subjectivity (consciousness. the circle. a cirde is the magical symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical operations. acirde, usually green, is drawn on the floor around yourself. divine mames and appropriate symbols, such as the magical formulas, described later in this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to ward off the forces of darkness. the altar. an altar is usually placed within the de. it symbolizes the foundation of your work. the altar should be foursquare to symbol

tely impregnable. aleister crowley, magick in theory and practice at all times complete the circle of the placebefore cammencing ara invokation. the hermetic order of the golden dawn the ritual of the pentagram a typical magick circle is shown in figure 4. the four triangles outside the circle represent the four watchtowers. when conducting magical operations on the watchtowers, sit or stand in a green circle (in general, green is appropraite for most operations. however, the color to use should correspond with the magical operation in which it is used) and face the appropriate triangle as follows: fire is a red bitom in the south earth is a black nanta in the north water is a blue hkoma in the west air is a yellow exarp in the east. possible embellishments include: 1) placing lamps in the


GREY W G CONDENSATION OF KABBALAH

y. no colour above the abyss at all since the three spheres there are called the supernals. see figure 6. below the abyss colours appear and the visible spectrum is shown by the lowest (red) being on the left, the highest (blue) on the right, and the centre (yellow) being in the middle. sphere 4, mercy is blue, sphere 5 red, and the central sixth sphere bright yellow, or sun coloured. sphere 7 is green (mixture of 4 and 6) while sphere 8 is orange (mixture of 6 and 5. the ninth sphere is a pale moon-coloured semi-yellow, with a very faint touch of orange and green mixed. at the tenth sphere comes a complete change to the tree-colours of the four seasons. light green for leaves at spring, dark green for summer, russet at autumn, and black for the bare branches of winter as a complementary b


GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

loor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the forces should be painted on the fabric in the appropriate colors, as shown in the following table. force name color a hwhy red b whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l violet f r/bgi yhiloa e red a t['d"w g h'/la e hwhy orange b t/ab;x] yhiloa e yellow c t/ab;x] hwhy green y yj' lae yd"v' blue 8 kether hywhite chokma h hy: grey binah yhiloa e hwhy black malkuth .rblack o la lk;ymi red n la lyrib]g" blue m laep;r g yellow l


GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

rmation that hnecht ruprecht (p. 504) is there called dietrich von bern (deut. heldensage p. 40. the two interpretations admit of being harmonized. knecht ruprecht makes his appearance beside frau berhta, as her servant and companion (p. 514-5, sometimes her substitute, and like from all hope, so in swed. tradition the priest says to the musical 'neck' sooner will this cane i hold in my hand grow green and blossom, than thou obtain salvation' the neck sorrowfully throws his harp away, and weeps. the priest rides ou, and presently his staff begins to put forth leaf and flower, he turns back to tell the marvel to the neck, who then plays joyful tunes the whole night long, afz. 2, 156. but this myth of tanhauser accords with many others, esp. celtic ones. tanhauser passes many a year with hol

orseback, his head tucked under his left arm, a spear in his right, and a pack of hounds about him. in harvest time the husbandmen leave him a bundle of oats for ids horse, that he may not trample their crops that night; by this one circumstance we recognise wuotan (p. 155, and perhaps frey (p. 212^ he is here ajette, as in switzerland he is a durst (p. 940. the^ grou' i would explain, not by the green colour of his hunting dress, but by the on. gron (barba, gronjette= on. graniotunn, bearded giant; and grani (barbatus) is a name of osinn (p. 858. gronjette, like wolmar, makes the peasants hold his dogs; he also hunts the vierwoman (conf. wood-wife. one man saw him return with the dead merwoman laid across his horse' seven years have i chased her, now in falster i have slain her' he made t

in good condition glosshed-altar, so shalt thou have fair weather for thy home-return' the sailor promised, but asked the old rcan his name' my name is thore brack, and there dwelt i of yore, till i was made to flee: in the great mounds of ulfveberg ues au my kin, at glosshed-altar did we sacrifice and serve our gods' the kifhiiuser legends now stand collected in bechst. 4, 9 54. dut tree turning green. 957 hochgeporn koiser friederich do verlorn. avo er darnacli ye liiu kam, oder ob er den end da nam, das kund nyemand gesagen mir, odor ob yne die wilden tir (beasts) vressen liabn oder zerisseii (eaten or torn, es en kan die warheit nyemand wissen, oder oh er noch lehendlfj sij (be yet alive/ der gewiszen sin wir fry und der rechten warheit; icdocli ist uns geseit von pawren (yet we are to

alt. ii. 2, 174-5. schwab's account of the book p. 181-2. the tree stands at tauris, form. susa. on the other hand, montevilla reports that' in the vale of mambre, as one journeys from ebron to bethlehem, stands the tvoful withered tree that they call trip, but we name it tree of victory 'tis an oaktree, and thought to have stood from the beginning of the world; and before our lord suffered 'twas green and well-leaved, but when god died on the cross, it withered up 'tis found written in prophecies, out of netherland shall come a prince with many christians, he shall win these lands, and let sing the mass under the dry tree, then shall it gather green leaves again, and be fruitful, and jew and heathen all turn christian. therefore do they shew it great honom, and over it keep good ward' thi

of odenberg and kifhauser have no such purpose set before them. the older programme is, that upon their awaking comes the great ivorld-hattle, and the day of judgment dawns: of this the mention of anticlirist leaves no doubt. here we see connexion with the myth of the luorld's destruction (p. 810-2. the suspended shield may signify the approaching judge (ra. sol; even the sign of the tree turning green again looks to me more heathen than christian. it might indeed be referred to matth. 24, 32. mark 13, 28. luke 21, 29-30 (hel. 132, 14, where the omens of the great day are likened to the budding figtree as a sign of approaching summer; but to apply the simile to the judgment-day would clearly be a confusion of thought. i prefer to think of the neivhj verdant earth after muspilli (ssem. 9, o


GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

itmonday 4 is led by the other workmen into the nearest wood, and tied round and round with leaves and twigs or rushes; then they ride in triumph through the village, and everybody that has young legs follows the procession to the pond or brook, where the waterbird is solemnly tumbled off his 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

p, and the ship as a dark drifting cloud. and out of the waters came a voice: get thee hence with thy harvest, i come to dwell with thee/ then they bade him welcome, if he would bedew their fields and meadows, and he sank down and stretched himself in his new couch. they set his bed in order, built dikes, and planted young trees around to cool his face. their fields he made fertile, their meadows green; and they danced around him, so that old men grew young for joy. 1 1 fr. thiersch in taschenbuch fur hebe und freundschaft 1809, p. 179. must not eim be the same as embach (mother-beck, fr. emma mother, conf. oim motherin- law) near dorpat, whose origin is reported as follows? when god had created heaven and earth, he wished to bestow on the beasts a king, to keep them in order, and commande

e celts. this irish beal, beil, gaelic beal, appears in the welsh dialect as beli, and his 0. celtic name of belenus, belinus is preserved in ausonius, tertullian and numerous inscriptions (forcellini sub v. the present custom is thus described by armstrong sub v. bealtainn: t in some parts of the highlands the young folks of a hamlet meet in the moors on the first of may. they cut a table in the green sod, of a round figure, by cutting a trench in the ground of such circum ference as to hold the whole company. they then kindle a fire, and dress a repast of eggs and milk in the consistence of a custard. they knead a cake of oatmeal, which is toasted at the embers against a stone. after the custard is eaten up, they divide the cake in so many portions, as similar as possible to one another

o.fr. poems baiser la terre is a sign of humility, berte pp. 35. 43. 58. renart 14835. as the pure stream rejects the malefactor, so neither will the earth endure him: unssolt diu erde nicht tragen/ troj. 491 [conf. f art cursed from the earth/ gen. 4. 10-12. secrets were entrusted to the earth, as well as to lire and oven, p. 629 (see suppl. it is more especially earth grown over with grass, the green sward, that has a sacred power; such grass the sanskrit calls jchusa, and in particular durva, to which correspond the as. turf, on. torf, ohg. zurba: holy earth and haulms of durva/ sakuntala (hirzelpp. 51. 127. i have also accounted for the famous chrene cruel of the salic law by our reines kraut/ clean herb; and explained c chreneschruda (dat) jactare by the roman 1 irstantent (they rise

rtius; yet fiillimay be for vogeli, and so march-fowl or martin s fowl; see more in chap. xxxv, path-crossing. 674 trees and animals. chimney. and to this day we see her in her red cap, and the rest of her body black, for the soot of the chimney blackened her; continually she hacks into the bark of trees for food, and pipes before rain, because, being always thirsty, she then hopes to drink.1 the green-pecker has the alias giessvogel, austr. gissvogel (stelzhamer s lieder pp. 19. 177, goissvogel (hofer 1, 306, low g. giitvogel, gietvogel, giitfugel (ehrentr. 1. 345, engl. rainbird, rainfowl, because his cry of geuss, giess, giet (pour) is said to augur a downpour of rain. about him there goes a notable story: when the lord god at the creation of the world ordered the beasts to dig a great


H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

other crosses we see arbitrary changes and additions so as to form unique symbols, and we find the cross was common to nearly all ancient races, antedating the christian era. the rosy cross of the rosicrucians is always a gold cross with the distinctive looped ends as shown in the illustration. there is always one red rose in the center of the cross, and sometimes for purely decorative purposes a green stem may be attached to the rose; but there is never more than one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true rosicrucian symbol, but a personal adaptation, counterfeit, or an imitation. the most ancient of all pictures of the rosicrucian symbol, and all references to it in the most anci


HAMIL THE ROSICRUCIAN SEER

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 his disciples. london. i remain, sir

body is shewn by m. cahagnet in his fifty-third experiment, when, wishing to test whether (as asserted by the somnambules) there were any real dangers in leaving the soul of the somnambulist to its own guidance, he states that, relying onbruno,-i had paid little attention to adele, whose body, in the mean time, had grown icy cold: there was no longer any pulse or respiration;herface wasofa sallow green,herlips blue; her heart gave no sign of life. i placed before her lips a mirror, anditremained untarnished. i magnetized her powerfully in order to bring backhersoul into her body, but for five minutes my labour was vain. i thought for a moment that the work was consummated, and thatcontributionsto the zoist205soon after, and a long time had not elapsed before the seller demanded payment of

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

he left (of the tide) all of a golden light.theother figure is altogether darker' i then requested that the characters on the tide page might be deciphered, when she remarked 'now the leaf is turningover-thetide is blank. at the back there is a formal pattern for the border of the next leaf, and reading in the middle. those letters are all beautifully done in colours, but no gold. thus, in amber, green and red (in capital):spiritsofthesun,moon,andstars:theirtalismansandpowers.tecimonow that leaf has turned over on this side.there'sthe radiant spirit standing full face in a circle.thebottom of the circle hides the lower part of the figure, and underneath the circle is an oval. now there's a round ball under the oval, divided into four parts; now there is a rod on one side, and three bright

tal):spiritsofthesun,moon,andstars:theirtalismansandpowers.tecimonow that leaf has turned over on this side.there'sthe radiant spirit standing full face in a circle.thebottom of the circle hides the lower part of the figure, and underneath the circle is an oval. now there's a round ball under the oval, divided into four parts; now there is a rod on one side, and three bright lines ofcolour-purple,green, andyellow-andon the small oval are the same characters as in the oval of the tide. on the other side thereisnothingbutreading, and the same border as round the tide' as the book in the crystal was only about two inches long, the reading was necessarily too small to peruse, and i took my oval mirror out of the cabinet, and requested (unian) to transfer the vision from the crystal into the mi


HANDBOOK OF EGYPTIAN MYTHOLOGY

dead. it also became one of the most popular of all egyptian amulets. two versions of horus are known: with eyes (khenty-irty) and without eyes (khenty-en-irty. they could be represented by an ichneumon, an animal noted for its keen sight, and a type of eyeless shrew. the vengeful horus khenty-en-irty was one of the gods who perpetually tortured the evil dead. horus the elder was said to have one green eye and a lesser white eye. green was sometimes equivalent to red in egyptian symbolism, so this was the solar eye. the white (or silver) eye was the moon. the red and white crowns of egyptian kings could be equated with the solar and lunar eyes. from the old kingdom onward, pairs of wedjat eyes were painted on coffins for the deceased to look out through. the glare of these celestial eyes a

. geb and nut formed the third generation in the group of nine gods who made up the ennead of heliopolis. in the early stages of creation, the earth god and the sky goddess were locked in a passionate embrace. the forcible separation of geb and nut by their father shu was one of the most important cosmic events in egyptian myth. geb was nearly always shown in human form. his skin could be painted green, probably to symbolize the plants that come forth from the body of geb. living creatures were said to crawl on the back of geb. none of these life-forms could come into being until shu separated geb and nut so that air and light could exist between them. after their separation, geb and nut became the parents of five divine children: osiris, horus the elder, seth, isis, and nephthys. as a sky

185; bhc; boe; bofnut; ismailia naos hand of atum the female element or partner of the creator deity, often identified as the goddesses iusaas or hathor nebet-hetepet, was referred to as the hand of atum. see also atum; hathor hapy (hapi) a deity or group of deities who embodied the life-giving power of the inundation, hapy was usually depicted as a very fat man with pendulous breasts and blue or green skin. though egypt was totally dependent on the annual nile flood, the inundation god was not a high-ranking deity. the river nile was thought of as flowing out of the primeval waters (the nun) that continued to encircle the world. hymns and spells credit the creator with making the nile rise each year so that the fields of egypt could be irrigated. the flood was said to come from two cavern

egypt together until osiris was struck down by his anarchical brother, seth. osiris died and became the inert one. the gods eventually decreed that osiris should be resurrected as king and judge of the dead and that his posthumous son horus should be made king of the living. osiris was usually shown as a mummified king wearing an atef crown and carrying a crook and flail. his skin can be black or green. these colors may originally have indicated putrefaction, but they came to symbolize the connection of osiris with a cycle of death and regeneration based on plant life. in the pyramid texts, the dead king is frequently identified with osiris or his stellar counterpart, sah (orion. by the second millennium bce, this identification was nominally extended to all the dead. every aspect of buria

pt (the south, and wadjyt (wadjet, ouadjet, uto, the cobra goddess of lower egypt (the north. from the early dynastic period onward, the two ladies were the chief divine protectors of the king. as vulture and cobra, or as twin cobras, they were often featured on royal headdresses, jewelry, and furniture. nekhbet was identified with the white crown of upper egypt and wadjyt with the red (sometimes green) crown of lower egypt. nekhbet s name means she of nekheb, an ancient town in the south of egypt now known as el-kab. wadjyt may mean the green or fresh one or she of the papyrus. the first papyrus plant was said to have come from the body of wadjyt. her chief cult area was the twin towns of pe and dep, home of legendary early kings of egypt. these towns were later known as the house of wadj


HEAVEN HELL

ynasties of kings of all egypt, is evident from the plain and coloured bas-reliefs which adorn the walls of their mastabas, or bench-shaped tombs, and we can only point out and wonder at the fact that the royal pyramids contain neither painted nor sculptured vignettes, especially as pictures are much needed to break the monotony of the hundreds of lines of large hieroglyphics, painted in a bluish-green colour, which must have dazzled the eyes even of an egyptian. the reason, however, why such early texts are not illustrated is probably not far to seek. professor maspero has proved that the "pyramid texts" contain formulae and paragraphs which, judging from the grammatical forms that occur in them, it is easy to see must have been composed, if not actually written down, in the earliest time

of this period, one of the oldest examples is that of amamu which was purchased by the trustees of the british museum so long ago as 1834. 1 on the inside of this coffin is inscribed in black ink in the hieratic character a series of texts which are extracts from the heliopolitan recension of the book of the dead; these are enclosed within a coloured border, formed of rectangles, painted in blue, green, yellow, and red. above the texts are carefully drawn, and painted as nearly as possible in their natural colours, representations of most of the objects which the deceased hoped he would use in the underworld, and these pictures prove that the knowledge of the elaborate funeral rites and ceremonies, which were observed at memphis under the ivth dynasty, had descended in a complete state to

dynasty. from this we see that the country of the blessed was rectangular in shape, and surrounded by water, and intersected by streams, and that, in addition to large tracts of land, there were numbers of eyots belonging to it. in many pictures these eyots are confounded with lakes, but it is pretty clear that the "islands of the blessed" were either fertile eyots, or oases which appeared to be green islands in a sea of sand. near the first section were three, near the second four, near the third four, three, being oval, and one triangular; the fourth section was divided into three parts by means of a canal with two arms, and contained the birthplace of the god, and near it were seven eyots; the fifth is the smallest division of all, and has only one eyot near it. each eyot has a name wh

departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the celestial kingdom of osiris, that is to say, sekhet-hetepet or sekhet-aaru, was originally a copy of some very fertile region in the delta, and, to the very end of the period of native egyptian rule, the egyptian paradise consisted of green fields intersected by streams of living, i.e, running water, with abundant crops of wheat and barley, and its appearance represented a typical middle-delta landscape. so long as osiris had his kingdom in the delta, probably near the ancient city of mendes, the souls of the dead travelled from south to north, but at a later period, when osiris had absorbed the position and attributes of khent

ir hands" and so soon as he speaks to them "they have life through his voice; he, moreover, tells them what to do, and he orders that the herbs of the field of urnes shall be given to them in abundance. click to view nekht spearing the eater of the ass. the duties of these gods are simple: they supply p. 114 the followers of afu-ra, i.e, those spirits who have succeeded in entering his boat, with green herbs, they give them water, and they light the fires which are to destroy the enemies of ra. it is not, however, easy to understand their position. all these gods are under the rule of am-nebaui, who is "the lord of this field" but it seems that they remain in a state of inertness until afu-ra enters and shines upon them; and although they have their duties and know how to perform them, it


HEKAS

a, the mandaean ritual knife. sabbat- the witches' rite- stemming from az-sabbat, meaning' the forceful occasion' and from the sa-ba-tu- the sumerian lunar rite of the goddess inanna; this term by means of linguistic confluence equates with the semitic sabbath. note also that the ahl-i-haq, the people of truth- a middle-eastern tribal group, preserve a rite called the sabz which means 'the making green of things; they also sacrifice a cockerel at dawn to mark the liminal edge of night: a custom which has become a glyph of a certain arcanum in sabbatic lore. esbat- the witches' lesser rite of meeting where each initiate gives account of their recent work to the master and mistress of the circle; there is a persian word identical esbat, meaning 'to prove' or 'to give account. baphomet- the '


HELENA BLAVATSKY NIGHTMARE TALES

ering ofmankind. it is not the night dew that falls on the sleeping flowers, but sympathetic tears that drop from thoseorbs, at the sight of the great human sorrow. yes; sweet and beautiful is a southern night. but "when silently we watch the bed, by the taper is flickering light, when all we love is fading fast- how terrible is night" viianother day is added to the series of buried days. the far green hills, and the fragrant boughs of thepomegranate blossom have melted in the mellow shadows of the night, and both sorrow and joy are plungedin the lethargy of soul-resting sleep. every noise has died out in the royal gardens, and no voice or sound isheard in that overpowering stillness. swift-winged dreams descend from the laughing stars in motley crowds, and landing upon the earth dispersea

outoccupant, the weary and heartsore form, to sleep. in the moving palace the air is warm and balmy. the luxurious vehicle is full of exotic plants; and from alarge cluster of sweet-smelling flowers arises together with its scent the fairy queen of dreams, followed byher band of joyous elves. the dryads laugh in their leafy bowers as the train glides by, and send floatingupon the breeze dreams of green solitudes and fairy visions. the rumbling noise of wheels is graduallytransformed into the roar of a distant waterfall, to subside into the silvery trills of a crystalline brook. thesoul-ego takes its flight into dreamland. it travels through aeons of time, and lives, and feels, and breathes under the most contrasted forms andpersonages. it is now a giant, a yotun, who rushes into muspelheim

ck, lounging, flirting or reading, and a young man we bothrecognize comes forward and leans over the taffrail. it is- him. miss h- gives a little gasp, blushes and smiles, and concentrates her thoughts again. the picture of thesteamer vanishes; the magic moon remains for a few moments blank. but new spots appear on its luminousface, we see a library slowly emerging from its depths- a library with green carpet and hangings, andbook-shelves round the sides of the room. seated in an arm-chair at a table under a hanging lamp, is an oldgentleman writing. his gray hair is brushed back from his forehead, his face is smooth-shaven and hiscountenance has an expression of benignity. the dervish made a hasty motion to enjoin silence; the light on the disk quivers, but resumes its steadybrilliancy, an

with nature, dreaming all the time as usual with hiseyes open. during the three months of his pleasant travels to and fro, he never descended for one moment nightmare talesthe ensouled violin63 from parnassus; but, as an alchemist transmutes lead into gold, so he transformed everything on his way intoa song of hesiod or anacreon. every evening, while fiddling for his supper and bed, whether on a green lawnor in the hall of a rustic inn, his fancy changed the whole scene for him. village swains and maidens becametransfigured into arcadian shepherds and nymphs. the sand-covered floor was now a green sward; theuncouth couples spinning round in a measured waltz with the wild grace of tamed bears became priests andpriestesses of terpsichore; the bulky, cherry-cheeked and blue-eyed daughters of

en apples. nor did the melodious strains of thearcadian demigods piping on their syrinxes, and audible but to his own enchanted ear, vanish with the dawn.for no sooner was the curtain of sleep raised from his eyes than he would sally forth into a new magic realmof day-dreams. on his way to some dark and solemn pine-forest, he played incessantly, to himself and toeverything else. he fiddled to the green hill, and forthwith the mountain and the moss-covered rocks movedforward to hear him the better, as they had done at the sound of the orphean lyre. he fiddled to themerry-voiced brook, to the hurrying river, and both slakened their speed and stopped their waves, and,becoming silent seemed to listen to him in an entranced rapture. even the long-legged stork who stoodmeditatively on one leg on


HP LOVECRAFT A DARK LORE

ling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imagination had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities of titan blocks and sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters "cthulhu fhtagn" this verbal jumble was the key to the recollection which excited a

giant shape he had raved of in delirium. that he really knew nothing of the hidden cult, save from what my uncle's relentless catechism had let fall, he soon made clear; and again i strove to think of some way in which he could possibly have received the weird impressions. he talked of his dreams in a strangely poetic fashion; making me see with terrible vividness the damp cyclopean city of slimy green stone- whose geometry, he oddly said, was all wrong- and hear with frightened expectancy the ceaseless, half-mental calling from underground "cthulhu fhtagn "cthulhu fhtagn" these words had formed part of that dread ritual which told of dead cthulhu's dream-vigil in his stone vault at r'lyeh, and i felt deeply moved despite my rational beliefs. wilcox, i was sure, had heard of the cult in so

the schooner began to sink from shots beneath the water-line they managed to heave alongside their enemy and board her, grappling with the savage crew on the yacht's deck, and being forced to kill them all, the number being slightly superior, because of their particularly abhorrent and desperate though rather clumsy mode of fighting. three of the emma's men, including capt. collins and first mate green, were killed; and the remaining eight under second mate johansen proceeded to navigate the captured yacht, going ahead in their original direction to see if any reason for their ordering back had existed. the next day, it appears, they raised and landed on a small island, although none is known to exist in that part of the ocean; and six of the men somehow died ashore, though johansen is que

n s. latitude 47 9, w. longitude l23 43, come upon a coastline of mingled mud, ooze, and weedy cyclopean masonry which can be nothing less than the tangible substance of earth's supreme terror- the nightmare corpse-city of r'lyeh, that was built in measureless aeons behind history by the vast, loathsome shapes that seeped down from the dark stars. there lay great cthulhu and his hordes, hidden in green slimy vaults and sending out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithfull to come on a pilgrimage of liberation and restoration. all this johansen did not suspect, but god knows he soon saw enough! i suppose that only a single mountain-top, the hideous monolith-crowned citadel whereon great cthulhu wa

nment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membraneous wings. the odour rising from the newly opened depths was intolerable, and at length the quick-eared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through the black doorway into the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he wrote of this. of the six men who never reached the ship, he thinks two perished of pure fright in that accursed instant. the thing cannot be described- there is no language for such abysms of shrieking and immemorial lunacy, such eldritch contr


HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

uality was an inherent attribute of the thing s form of organization, and pertained to some paleogean cycle of invertebrate evolution utterly beyond our powers of speculation. at first all that lake found was dry, but as the heated tent produced its thawing effect, organic moisture of pungent and offensive odor was encountered toward the thing s uninjured side. it was not blood, but a thick, dark-green fluid apparently answering the same purpose. by the time lake reached this stage, all thirty-seven dogs had been brought to the still uncompleted corral near the camp, and even at that distance set up a savage barking and show of restlessness at the acrid, diffusive smell. far from helping to place the strange entity, this provisional dissection merely deepened its mystery. all guesses about

all metal fixtures had long ago vanished, but some of the doors remained in place and had to be forced aside as we progressed from room to room. window frames with odd transparent panes- mostly elliptical- survived here and there, though in no considerable quantity. there were also frequent niches of great magnitude, generally empty, but once in a while containing some bizarre object carved from green soapstone which was either broken or perhaps held too inferior to warrant removal. other apertures were undoubtedly connected with bygone mechanical facilities- heating, lighting, and the like-of a sort suggested in many of the carvings. ceilings tended to be plain, but had sometimes been inlaid with green soapstone or other tiles, mostly fallen now. floors were also paved with such tiles, t

left no doubt of what the obstructions were, and we dared approach them only because we could see, even from a distance, that they were quite as past all harming power as had been the six similar specimens unearthed from the monstrous star-mounded graves at poor lake s camp. they were, indeed, as lacking- in completeness as most of those we had unearthed- though it grew plain from the thick, dark green pool gathering around them that their incompleteness was of infinitely greater recency. there seemed to be only four of them, whereas lake s bulletins would have suggested no less than eight as forming the group which had preceded us. to find them in this state was wholly unexpected, and we wondered what sort of monstrous struggle had occurred down here in the dark. penguins, attacked in a b

so that we soon realized the dominant factor in their incompleteness. mauled, compressed, twisted, and ruptured as they were, their chief common injury was total decapitation. from each one the tentacled starfish head had been removed; and as we drew near we saw that the manner of removal looked more like some hellish tearing or suction than like any ordinary form of cleavage. their noisome dark-green ichor formed a large, spreading pool; but its stench was half overshadowed by the newer and stranger stench, here more pungent than at any other point along our route. only when we had come very close to the sprawling obstructions could we trace that second, unexplainable fetor to any immediate source- and the instant we did so danforth, remembering certain very vivid sculptures of the old o


HP LOVECRAFT BEYOND THE WALL OF SLEEP

orth into a frenzy so powerful that the combined efforts of four men were needed to bind him in a straightjacket. the alienists listened with keen attention to his words, since their curiosity had been aroused to a high pitch by the suggestive yet mostly conflicting and incoherent stories of his family and neighbors. slater raved for upward of fifteen minutes, babbling in his backwoods dialect of green edifices of light, oceans of space, strange music, and shadowy mountains and valleys. but most of all did he dwell upon some mysterious blazing entity that shook and laughed and mocked at him. this vast, vague personality seemed to have done him a terrible wrong, and to kill it in triumphant revenge was his paramount desire. in order to reach it, he said, he would soar through abysses of emp


HP LOVECRAFT CELEPHAIS

he street of pillars to the seaward wall, where gathered the traders and sailors, and strange men from the regions where the sea meets the sky. there he stayed long, gazing out over the bright harbour where the ripples sparkled beneath an unknown sun, and where rode lightly the galleys from far places over the water. and he gazed also upon mount man rising regally from the shore, its lower slopes green with swaying trees and its white summit touching the sky. more than ever kuranes wished to sail in a galley to the far places of which he had heard so many strange tales, and he sought again the captain who had agreed to carry him so long ago. he found the man, athib, sitting on the same chest of spice he had sat upon before, and athib seemed not to realize that any time had passed. then the

that few men could ever have seen it, he found a hideously ancient wall or causeway of stone zigzagging along the ridges and valleys; too gigantic ever to have risen by human hands, and of such a length that neither end of it could be seen. beyond that wall in the grey dawn he came to a land of quaint gardens and cherry trees, and when the sun rose he beheld such beauty of red and white flowers, green foliage and lawns, white paths, diamond brooks, blue lakelets, carven bridges, and red-roofed pagodas, that he for a moment forgot celephais in sheer delight. but he remembered it again when he walked down a white path toward a red-roofed pagoda, and would have questioned the people of this land about it, had he not found that there were no people there, but only birds and bees and butterfli


HP LOVECRAFT EX OBLIVIONE

the wind was soft and scented i heard the south calling, and sailed endlessly and languorously under strange stars. once when the gentle rain fell i glided in a barge down a sunless stream under the earth till i reached another world of purple twilight, iridescent arbours, and undying roses. and once i walked through a golden valley that led to shadowy groves and ruins, and ended in a mighty wall green with antique vines, and pierced by a little gate of bronze. many times i walked through that valley, and longer and longer would i pause in the spectral half-light where the giant trees squirmed and twisted grotesquely, and the grey ground stretched damply from trunk to trunk, some times disclosing the mould-stained stones of buried temples. and alway the goal of my fancies was the mighty vi


HP LOVECRAFT HERBERT WEST REANIMATOR

der the sinister electric light as he injected his reanimating solution into the arm of the headless body. the scene i cannot describe- i should faint if i tried it, for there is madness in a room full of classified charnel things, with blood and lesser human debris almost ankle-deep on the slimy floor, and with hideous reptilian abnormalities sprouting, bubbling, and baking over a winking bluish-green spectre of dim flame in a far corner of black shadows. the specimen, as west repeatedly observed, had a splendid nervous system. much was expected of it; and as a few twitching motions began to appear, i could see the feverish interest on west s face. he was ready, i think, to see proof of his increasingly strong opinion that consciousness, reason, and personality can exist independently of


HP LOVECRAFT HYPNOS

lied to analogous qualities in a non-material sphere. i had, i felt, been halted by a barrier which my friend and leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed with fright. i can only say that i fainted, and did not stir till he himself recovere


HP LOVECRAFT NYARLATHOTEP

ised one another to see nyarlathotep, and shuddered. and where nyarlathotep went, rest vanished, for the small hours were rent with the screams of nightmare. never before had the screams of nightmare been such a public problem; now the wise men almost wished they could forbid sleep in the small hours, that the shrieks of cities might less horribly disturb the pale, pitying moon as it glimmered on green waters gliding under bridges, and old steeples crumbling against a sickly sky. i remember when nyarlathotep came to my city the great, the old, the terrible city of unnumbered crimes. my friend had told me of him, and of the impelling fascination and allurement of his revelations, and i burned with eagerness to explore his uttermost mysteries. my friend said they were horrible and impressive

sently i felt a chill which was not of the hot autumn; for as we stalked out on the dark moor, we beheld around us the hellish moon-glitter of evil snows. trackless, inexplicable snows, swept asunder in one direction only, where lay a gulf all the blacker for its glittering walls. the column seemed very thin indeed as it plodded dreamily into the gulf. i lingered behind, for the black rift in the green-litten snow was frightful, and i thought i had heard the reverberations of a disquieting wail as my companions vanished; but my power to linger was slight. as if beckoned by those who had gone before, i half-floated between the titanic snowdrifts, quivering and afraid, into the sightless vortex of the unimaginable. screamingly sentient, dumbly delirious, only the gods that were can tell. a s


HP LOVECRAFT POETRY AND THE GODS

ne with strange thoughts and wishes, unheard-of yearnings which floated out of the spacious twentieth-century drawing room, up the deeps of the air, and eastward to olive groves in distant arcady which she had seen only in her dreams. she had entered the room in abstraction, turned off the glaring chandeliers, and now reclined on a soft divan by a solitary lamp which shed over the reading table a green glow as soothing as moonlight when it issued through the foliage about an antique shrine. attired simply, in a low-cut black evening dress, she appeared outwardly a typical product of modern civilization; but tonight she felt the immeasurable gulf that separated her soul from all her prosaic surroundings. was it because of the strange home in which she lived, that abode of coldness where rel


HP LOVECRAFT THE BEAST IN THE CAVE

i wondered what species of animal was to confront me; it must, i thought, be some unfortunate beast who had paid for its curiosity to investigate one of the entrances of the fearful grotto with a life-long confinement in its interminable recesses. it doubtless obtained as food the eyeless fish, bats and rats of the cave, as well as some of the ordinary fish that are wafted in at every freshet of green river, which communicates in some occult manner with the waters of the cave. i occupied my terrible vigil with grotesque conjectures of what alteration cave life might have wrought in the physical structure of the beast, remembering the awful appearances ascribed by local tradition to the consumptives who had died after long residence in the cave. then i remembered with a start that, even sh


HP LOVECRAFT THE CALL OF CTHULHU

ing tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imaginations had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities of titan blocks and sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters 'cthulhu fhtagn' this verbal jumble was the key to the recollection which excited a

giant shape he had raved of in delirium. that he really knew nothing of the hidden cult, save from what my uncle's relentless catechism had let fall, he soon made clear; and again i strove to think of some way in which he could possibly have received the weird impressions. he talked of his dreams in a strangely poetic fashion; making me see with terrible vividness the damp cyclopean city of slimy green stone- whose geometry, he oddly said, was all wrong- and hear with frightened expectancy the ceaseless, half-mental calling from underground 'cthulhu fhtagn, cthulhu fhtagn' these words had formed part of that dread ritual which told of dead cthulhu's dream-vigil in his stone vault at r'lyeh, and i felt deeply moved despite my rational beliefs. wilcox, i was sure, had. heard of the cult in s

ough the schooner began to sink from shots beneath the waterline they managed to heave alongside their enemy and board her, grappling with the savage crew on the yacht's deck, and being forced to kill them all, the number being slightly superior, because of their particularly abhorrent and desperate though rather clumsy mode of fighting. three of emma's men, including capt. collins and first mate green, were killed; and the remaining eight under second mate johansen proceeded to navigate the captured yacht, going ahead in their original direction to see if any reason for their ordering back had existed. the next day, it appears, they raised and landed on a small island, although none is known to exist in that part of the ocean; and six of the men somehow died ashore, though johansen is que

in s. latitude 47 9, w. longitude 126 43, come upon a coastline of mingled mud, ooze, and weedy cyclopean masonry which can be nothing less than the tangible substance of earth's supreme terrorthe nightmare corpse-city of r'lyeh, that was built in measureless aeons behind history by the vast, loathsome shapes that seeped down from the dark stars. there lay great cthulhu and his hordes, hidden in green slimy vaults and sending out at last, after cycles incalculable, the thoughts that spread fear to the dreams of the sensitive and called imperiously to the faithful to come on a pilgrimage of liberation and restoration. all this johansen did not suspect, but god knows he soon saw enough! i suppose that only a single mountain-top, the hideous monolith-crowned citadel whereon great cthulhu was

onment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membranous wings. the odour arising from the newly opened depths was intolerable, and at length the quickeared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through the black doorway into the tainted outside air of that poison city of madness. poor johansen's handwriting almost gave out when he wrote of this. of the six men who never reached the ship, he thinks two perished of pure fright in that accursed instant. the thing cannot be described- there is no language for such abysms of shrieking and immemorial lunacy, such eldritch contr


HP LOVECRAFT THE CRAWLING CHAOS

site side of the edifice, and finding a door, emerged at once, locking it after me with a curious key which had hung inside. i now beheld more of the strange region about me, and marked a singular division which seemed to exist in the hostile ocean and firmament. on each side of the jutting promontory different conditions held sway. at my left as i faced inland was a gently heaving sea with great green waves rolling peacefully in under a brightly shining sun. something about that sun s nature and position made me shudder, but i could not then tell, and cannot tell now, what it was. at my right also was the sea, but it was blue, calm, and only gently undulating, while the sky above it was darker and the washed-out bank more nearly white than reddish. i now turned my attention to the land, a

ifiable flowering shrubs and plants. it lay toward the side of the promontory where the sea was blue and the bank rather whitish. down this path i felt impelled to flee, as if pursued by some malignant spirit from the pounding ocean. at first it was slightly uphill, then i reached a gentle crest. behind me i saw the scene i had left; the entire point with the cottage and the black water, with the green sea on one side and the blue sea on the other, and a curse unnamed and unnamable lowering over all. i never saw it again, and often wonder. after this last look i strode ahead and surveyed the inland panorama before me. the path, as i have intimated, ran along the right-hand shore as one went inland. ahead and to the left i now viewed a magnificent valley comprising thousands of acres, and c


HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

before ever the men of sarnath came to the land of mnar, another city stood beside the lake; the gray stone city of ib, which was old as the lake itseli, and peopled with beings not pleasing to behold. very odd and ugly were these beings, as indeed are most beings of a world yet inchoate and rudely fashioned. it is written on the brick cylinders of kadatheron that the beings of lb were in hue as green as the lake and the mists that rise above it; that they had bulging eyes, pouting, flabby lips, and curious ears, and were without voice. it is also written that they descended one night from the moon in a mist; they and the vast still lake and gray stone city lb. however this may be, it is certain that they worshipped a sea-green stone idol chiseled in the likeness of bokrug, the great wate

because they did not wish to touch them. and because they did not like the gray sculptured monoliths of lb they cast these also into the lake; wondering from the greatness of the labor how ever the stones were brought from afar, as they must have been, since there is naught like them in the land of mnar or in the lands adjacent. thus of the very ancient city of lb was nothing spared, save the sea-green stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the

le, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but never was the sea-green stone idol found. and many centuries came and went, wherein sarnath prospered exceedingly, so that only priests and old women remembered what taran-ish had scrawled upon the altar of chrysolite. betwixt sarnath and the city of flarnek arose a caravan route, and the precious metals from the earth were exchanged for other metals and rare cloths and jewels and books and tools for artificers and

and of mnar and of many lands adjacent. the wonder of the world and the pride of all mankind was sarnath the magnificent. of polished desert-quarried marble were its walls, in height three hundred cubits and in breadth seventy-five, so that chariots might pass each other as men drove them along the top. for full five hundred stadia did they run, being open only on the side toward the lake where a green stone sea-wall kept back the waves that rose oddly once a year at the festival of the `destroying of lb. in sarnath were fifty streets from the lake to the gates of the caravans, and fifty more intersecting them. with onyx were they paved, save those whereon the horses and camels and elephants trod, which were paved with granite. and the gates of sarnath were as many as the landward ends of

sun and moon and planets when it was clear, and from which were hung fulgent images of the sun and moon and stars and planets when it was not clear. in summer the gardens were cooled with fresh odorous breezes skilfully wafted by fans, and in winter they were heated with concealed fires, so that in those gardens it was always spring. there ran little streams over bright pebbles, dividing meads of green and gardens of many hues, and spanned by a multitude of bridges. many were the waterfalls in their courses, and many were the hued lakelets into which they expanded. over the streams and lakelets rode white swans, whilst the music of rare birds chimed in with the melody of the waters. in ordered terraces rose the green banks, adorned here and there with bowers of vines and sweet blossoms, an


HP LOVECRAFT THE PICTURE IN THE HOUSE

ction of the hideous. most horrible of all sights are the little unpainted wooden houses remote from travelled ways, usually squatted upon some damp grassy slope or leaning against some gigantic outcropping of rock. two hundred years and more they have leaned or squatted there, while the vines have crawled and the trees have swelled and spread. they are almost hidden now in lawless luxuriances of green and guardian shrouds of shadow; but the small-paned windows still stare shockingly, as if blinking through a lethal stupor which wards off madness by dulling the memory of unutterable things. in such houses have dwelt generations of strange people, whose like the world has never seen. seized with a gloomy and fanatical belief which exiled them from their kind, their ancestors sought the wild


HP LOVECRAFT THE QUEST OF IRANON

the tiny kra that flowed though the verdant valley! in those groves and in the vale the children wove wreathes for one another, and at dusk i dreamed strange dreams under the yath-trees on the mountain as i saw below me the lights of the city, and the curving nithra reflecting a ribbon of stars "and in the city were the palaces of veined and tinted marble, with golden domes and painted walls, and green gardens with cerulean pools and crystal fountains. often i played in the gardens and waded in the pools, and lay and dreamed among the pale flowers under the trees. and sometimes at sunset i would climb the long hilly street to the citadel and the open place, and look down upon aira, the magic city of marble and beryl, splendid in a robe of golden flame "long have i missed thee, aira, for i

of light beyond death, where shall be rest without end, and crystal coldness amidst which none shall vex his mind with thought or his eyes with beauty. go thou then to athok the cobbler or be gone out of the city by sunset. all here must serve, and song is folly" so iranon went out of the stable and walked over the narrow stone streets between the gloomy square house of granite, seeking something green, for all was of stone. on the faces of men were frowns, but by the stone embankment along the sluggish river zuro sat a young boy with sad eyes gazing into the waters to spy green budding branches washed down from the hills by the freshets. and the boy said to him "art thou not indeed he of whom the archons tell, who seekest a far city in a fair land? i am romnod, and borne of the blood of t

ce ruled as king. so for aira shall we seek, though it were well to visit distant and lute-blessed oonai across the karthianhills, which may indeed be aira, though i think not. aira's beauty is past imagining, and none can tell of it without rapture, whilist of oonai the camel-drivers whisper leeringly" at the sunset iranon and small romnod went forth from teloth, and for long wandered amidst the green hills and cool forests. the way was rough and obscure, and never did they seem nearer to oonai the city of lutes and dancing; but in the dusk as the stars came out iranon would sing of aira and its beauties and romnod would listen, so that they were both happy after a fashion. they ate plentifully of fruit and red berries, and marked not the passing of time, but many years must have slipped

red berries, and marked not the passing of time, but many years must have slipped away. small romnod was now not so small, and spoke deeply instead of shrilly, though iranon was always the same, and decked his golden hair with vines and fragrant resins found in the woods. so it came to pass that romnod seemed older than iranon, though he had been very small when iranon had found him watching for green budding branches in teloth beside the sluggish stone-banked zuro. then one night when the moon was full the travellers came to a mountain crest and looked down upon the myriad light of oonai. peasants had told them they were near, and iranon knew that this was not his native city of aira. the lights of oonai were not like those of aira; for they were harsh and glaring, while the lights of ai

coed halls of the monarch did he sing, upon a crystal dais raised over a floor that was a mirror, and as he sang, he brought pictures to his hearers till the floor seemed to reflect old, beautiful, and half-remembered things instead of the wine-reddened feasters who pelted him with roses. and the king bade him put away his tattered purple, and clothed him in satin and cloth-of-gold, with rings of green jade and bracelets of tinted ivory, and lodged him in a gilded and tapestried chamber on a bed of sweet carven wood with canopies and coverlets of flower-embroidered silk. thus dwelt iranon in oonai, the city of lutes and dancing. it is not known how long iranon tarried in oonai, but one day the king brought to the palace some wild whirling dancers from the liranian desert, and dusky flute-p


HP LOVECRAFT THE SHADOW OVER INNSMOUTH

an thing imported from the east a century before, at a time when the innsmouth fisheries seemed to be going barren. its persistence among a simple people was quite natural in view of the sudden and permanent return of abundantly fine fishing, and it soon came to be the greatest influence in the town, replacing freemasonry altogether and taking up headquarters in the old masonic hall on new church green. all this, to the pious miss tilton, formed an excellent reason for shunning the ancient town of decay and desolation; but to me it was merely a fresh incentive. to my architectural and historical anticipations was now added an acute anthropological zeal, and i could scarcely sleep in my small room at the "y" as the night wore away. i i shortly before ten the next morning i stood whit one sm

tate street amidst a cloud of vapour from the exhaust. glancing at the people on the sidewalks, i thought i detected in them a curious wish to avoid looking at the bus- or at least a wish to avoid seeming to look at it. then we turned to the left so high street, when the going was smoother; flying by stately old mansions of the early republic and still older colonial farmhouses, passing the lower green and parker river, and finally emerging into a long, monotonous stretch of open shore country. the day was warm and sunny, but the landscape of sand and sedge-grass, and stunted shrubbery became more and desolate as we proceeded. out the window i could see the blue water and the sandy line of plum island, and we presently drew very near the beach as our narrow road veered off from the main hi

bitation. at an amateur antiquarian i almost lost my olfactory disgust and my feeling of menace and repulsion amidst this rich, unaltered survival from the past. but i was not to reach my destination without one very strong impression of poignantly disagreeable quality. the bus had come to a sort of open concourse or radial point with churches on two sides and the bedraggled remains of a circular green in the centre, and i was looking at a large pillared hall on the righthand junction ahead. the structure's once white paint was now gray and peeling and the black and gold sign on the pediment was so faded that i could only with difficulty make out the words "esoteric order of dagon. this, then was the former masonic hall now given over to a degraded cult. as i strained to decipher this insc

oo conspicuous in such neighbourhoods- especially north of the river since the people were sullen and hostile. some strangers had even disappeared. certain spots were almost forbidden territory, as he had learned at considerable cost. one must not, for example, linger much around the marsh refinery, or around any of the still used churches, or around the pillared order of dagon hall at new church green. those churches were very odd- all violently disavowed by their respective denominations elsewhere, and apparently using the queerest kind of ceremonials and clerical vestments. their creeds were heterodox and mysterious, involving hints of certain marvelous transformations leading to bodily immorality- of a sort- on this earth. the youth's own pastor- dr. wallace of asbury m. e. church in a

e hidden tunnels sug-gested by the grocery boy. suddenly i found myself wondering what the voices of those denizens would be like. i had heard no speech so far in this quarter, and was unaccountably anxious not to do so. pausing only long enough to look at two fine but ruinous old churches at main and church streets, i hastened out of that vile waterfront slum. my next logical goal was new church green, but somehow or other i could not bear to repass the church in whose basement i had glimpsed the inexplicably frightening form of that strangely diademmed priest or pastor. besides, the grocery youth had told me that churches, as well as the order of dagon hall, were not advisable neighbourhoods for strangers. accordingly i. kept north along main to martin, then turning inland, crossing fede


HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

isappeared within that indescribable ossuary. for a minute i kept sight of the glow of his lantern, and heard the rustle of the wire as he laid it down after him; but the glow soon disappeared abruptly, as if a turn in the stone staircase had been encountered, and the sound died away almost as quickly. i was alone, yet bound to the unknown depths by those magic strands whose insulated surface lay green beneath the struggling beams of that waning crescent moon. i constantly consulted my watch by the light of my electric lantern, and listened with feverish anxiety at the receiver of the telephone; but for more than a quarter of an hour heard nothing. then a faint clicking came from the instrument, and i called down to my friend in a tense voice. apprehensive as i was, i was nevertheless unpr


HP LOVECRAFT THE TOMB

ansion burned down. no one remains to lay flowers before the granite portal, and few care to brave the depressing shadows which seem to linger strangely about the water-worn stones. i shall never forget the afternoon when first i stumbled upon the half-hidden house of death. it was in midsummer, when the alchemy of nature transmutes the sylvan landscape to one vivid and almost homogeneous mass of green; when the senses are well-nigh intoxicated with the surging seas of moist verdure and the subtly indefinable odors of the soil and the vegetation. in such surroundings the mind loses its perspective; time and space become trivial and unreal, and echoes of a forgotten prehistoric past beat insistently upon the enthralled consciousness. all day i had been wandering through the mystic groves of


HP LOVECRAFT THE WHITE SHIP

ather and told him of these things which in turn he told to my father, and my father told to me in the long autumn evenings when the wind howled eerily from the east. and i have read more of these things, and of many things besides, in the books men gave me when i was young and filled with wonder. but more wonderful than the lore of old men and the lore of books is the secret lore of ocean. blue, green, gray, white or black; smooth, ruffled, or mountainous; that ocean is not silent. all my days have i watched it and listened to it, and i know it well. at first it told to me only the plain little tales of calm beaches and near ports, but with the years it grew more friendly and spoke of other things; of things more strange and more distant in space and time. sometimes at twilight the gray v

ht i answered the call, and i walked out over the waters to the white ship on a bridge of moonbeams. the man who had beckoned now spoke a welcome to me in a soft language i seemed to know well, and the hours were filled with soft songs of the oarsmen as we glided away into a mysterious south, golden with the glow of that full, mellow moon. and when the day dawned, rosy and effulgent, i beheld the green shore of far lands, bright and beautiful, and to me unknown. up from the sea rose lordly terraces of verdure, tree-studded, and shewing here and there the gleaming white roofs and colonnades of strange temples. as we drew nearer the green shore the bearded man told me of that land, the land of zar, where dwell all the dreams and thoughts of beauty that come to men once and then are forgotten

land. and it was by moonlight that we anchored at last in the harbor of sona-nyl, which is guarded by twin headlands of crystal that rise from the sea and meet in a resplendent arch. this is the land of fancy, and we walked to the verdant shore upon a golden bridge of moonbeams. in the land of sona-nyl there is neither time nor space, neither suffering nor death; and there i dwelt for many aeons. green are the groves and pastures, bright and fragrant the flowers, blue and musical the streams, clear and cool the fountains, and stately and gorgeous the temples, castles, and cities of sona-nyl. of that land there is no bound, for beyond each vista of beauty rises another more beautiful. over the countryside and amidst the splendor of cities can move at will the happy folk, of whom all are gif

l moon. in my mind i would often picture the unknown land of cathuria with its splendid groves and palaces, and would wonder what new delights there awaited me. cathuria, i would say to myself, is the abode of gods and the land of unnumbered cities of gold. its forests are of aloe and sandalwood, even as the fragrant groves of camorin, and among the trees flutter gay birds sweet with song. on the green and flowery mountains of cathuria stand temples of pink marble, rich with carven and painted glories, and having in their courtyards cool fountains of silver, where purr with ravishing music the scented waters that come from the grotto-born river narg. and the cities of cathuria are cinctured with golden walls, and their pavements also are of gold. in the gardens of these cities are strange


HP LOVECRAFT WHAT THE MOON BRINGS

r its unvocal waves weird perfumes breeded. and as i saw therein the lotos-faces vanish, i longed for nets that i might capture them and learn from them the secrets which the moon had brought upon the night. but when that moon went over to the west and the still tide ebbed from the sullen shore, i saw in that light old spires that the waves almost uncovered, and white columns gay with festoons of green seaweed. and knowing that to this sunken place all the dead had come, i trembled and did not wish again to speak with the lotos-faces. yet when i saw afar out in the sea a black condor descend from the sky to seek rest on a vast reef, i would fain have questioned him, and asked him of those whom i had known when they were alive. this i would have asked him had he not been so far away, but he


HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ions are so much nicer to work with. many people carry lucky coins, put horseshoes over their doors or place a rabbit's foot in their pocket. governor ronald reagan wore the same tie throughout his entire campaign because he felt it was lucky for him. i'm not saying he practises witchcraft, but he practises one facet of it: superstitious belief. the first year i was on television, i wore the same green dress on every programme. after i built up a little more confidence, i got rid of the dress, but i kept the same earrings all through the next year. for two years i wore the same earrings. i rationalized that i did this because they looked good on me, but i could have found another pair that looked as good at the time. i think that people do this all the time and accept it very casually. man

spell. cast this at one minute after midnight on any one of the special festival dates. you could do it at the new moon, too, but when you do the new moon money spell, it may help quickly to pay an overdue bill, but it's not going to be a life pattern. the festival dates are the best ones for that. at one minute after midnight on the festival date, you should have all set up: one gold candle, six green candles, and nine white candles. and, of course, salt. place the gold candle in the centre of the table and circle it with the six green candles. then enclose these inside a circle of the nine white candles. use the salt to pour a protective circle around the candles. light the candles, and chant three times: orbiting jupiter, trine the sun: bring money on the run. your finances should begin

ents spiritual love. the kind of love, perhaps, between two people with a tremendous age difference and no sexual attraction but a similarity of ideas and exchange of thoughts. it's not the flesh and blood kind of love. an orange-red candle is for sexual activity. this is the colour that traditionally has been used for this purpose. it has to do with sexual seduction and sexual attraction spells. green candles are for all new beginnings, such as starting a new job or making new friends. some witches even use green candles to keep a relationship going, because it gives another aspect to it: newness. green is also specially good for financial security. black candles are for evil wishes. if you want to tap evil forces, harm someone, or just to gain control of a rough situation without necessa

.g. in venice, since you only suspect that the woman has taken some of your personal belongings, i suggest you begin with just a simple spell. just in case she might be innocent. each day for nine days mail to her a bird's blue tail feather dipped in olive oil. however. if you ever discover her guilt for certain. call the city attorney. if you still are not able to recover your possessions: let a green candle burn for seventy-seven days. dear stan in west los angeles, the fact that you have belonged to a nudist association for the past seven years is not going to help you get into a legitimate witches coven. why do you stress that your interest in witchcraft is not sexually motivated? and then find the need to brag that you are considered "pretty good" since your letter states that you are

eyond normal comprehension. but normal comprehension and normal powers have changed with time, too. for instance, think about colours. the colour concept is a comparatively new one. ancient man did not understand colour as we know it today and was unable to respond to the high-frequency electromagnetic pulsations. certain shades of brown, red and black were lumped together. white, pale blue, pale green and yellow were frequently confused with each other. and all the while, grey skipped merrily across vibratory barriers and passed for everything. historical researchers have noted that man's earlier writings are almost completely devoid of colour descriptions, which would seem to indicate a certain lack of sensitivity in this area. and it may be that an ancient greek man gazed up at a bright


INDUCTION CHARM AND THE INITIATION

to life and to spirit- masters of the world, of fire and weaving of beasts and forests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. owl, hound, wolf and fox, badger and toad and bull, goose and raven, serpent and hare, horse, swine and stag, beasts of the land and air, and unseen places, by pact and oath i am sealed to you as friend, brother (or sister) and

ritual essence of you into the land, to where you physically merge with these powers, and the essence of your oath goes with it. you now share blood with these powers, not just spiritual oneness. you become a blood member of their otherworldly house. this is why this oath is so serious and unbreakable. in the name of old fate, the pale woman under the hill, you then call upon all of the powers of green growing things, and beasts- and to both, you say this: by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. this is a strong contract, for you are telling the spiritual powers of all trees and plants, and all animals, that you will be their friend, their brother or sister, their pupil (willing to learn from them) but most importantly, their gua

take from the land, or from any sacred place, you will take only tiny amounts and leave behind something of yourselfblood, hair, nails, offerings of ale or beer, or something valuable to you. you will not wantonly destroy natural areas, in form or function, nor encourage others to do the same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plants, but chiefly to the great queen and the old one or the white king, you say support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answ


INITIATION INTO HERMETICS

is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole her

the following herb extracts: archangelica officinalis (angelica, salvia officinalis (sage, line-tree flowers, cucumber skin, melon seed, acacia blossoms or leaves, chamomile flowers, lily flowers, leaves or roots, cinnamon flowers or bark, leaves of urtica dioica (nettle, leaves of mentha piperita (peppermint, poplar leaves, leaves or flowers of viola odorata (sweet violet, osier leaves or bark, green or dry tobacco. three kinds of preparation are important to know. the first and most simple is to put equal parts of the listed plants into a big pot, cover them with water, and boil gently for about 30 minutes. afterwards cool, filter and gently boil the filtrate to a thick concentrate. now add the same volume of alcohol and add a few drops of gold tincture, and sperm and blood if you wish


INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

who have come to sow the world-field shall return to reap and to judge on the day of its harvest. hear ye then my tale, hear ye the corn-king s riddle spun upon the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth day my head was crowned with gold. on the fifth day the sickle laid me to rest. on the sixth day my body was ground between stones. on the seventh day i was raised anew to feed the brethren at midnight s table-to serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father of the grain am i. may the blessing be and


IRISH WITCHCRAFT AND DEMONOLOGY

never found a home in ireland as it did elsewhere. for example, the article on "witchcraft" in the latest edition of the encyclop dia britannica mentions england and scotland, then passes on to the continent, and altogether ignores this country; and this is, in general, the attitude adopted by writers on the subject. in view of this it seems very strange that no one has attempted to show why the green isle was so especially favoured above the rest of the civilised world, or how it was that it alone escaped the contracting of a disease that not for years but for centuries had infected europe to the core. as it happens they may spare themselves the labour of seeking for an explanation of ireland's exemption, for we hope to show that the belief in witchcraft reached the country, and took a f

od p. 48 and the church" 1 from this it would seem that heresy and unorthodoxy had already made its appearance in the diocese. in 1324 the kyteler case occurred, one of the participants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of petronilla. in 1327 adam dubh, of the leinster tribe of o'toole, was burnt alive on college green for denying the doctrines of the incarnation and the holy trinity, as well as for rejecting the authority of the holy see. 2 in 1335 pope benedict xii wrote a letter to king edward iii, in which occurs the following passage "it has come to our knowledge that while our venerable brother, richard, bishop of ossory, was visiting his diocese, there appeared in the midst of his catholic people me

spoken of with great acerbity by his opponents. it is not too uncharitable, therefore, to assume that these stories originated with some member of that body, who may well have believed that such had actually happened. for the next instance of witchcraft and the supernatural in connection with ireland we are compelled to go beyond the confines of our country. though in this the connection with the green isle is slight, yet it is of interest as affording an example of that blending of fairy lore with sorcery which is not an uncommon feature of scottish witchcraft-trials. in the year 1613 a woman named margaret barclay, of irvine in scotland, was accused of having caused her brother-in-law's ship to be cast away by magical spells. a certain strolling vagabond and juggler, john stewart, was ap

ame junior puisne judge of the chief place in 1682, was knighted in 1692, and died in 1697 (cork hist. and arch. journal, vol. vii, 2nd series. 172:1 egmont mss (hist. mss. comm, ii. 181. chapter vii a.d. 1688 an irish-american witch it is often said that irishmen succeed best out of ireland; those qualities they possess, which fail to ripen and come to maturity in the lethargic atmosphere of the green isle, where nothing matters very much provided public opinion is not run counter to, become factors of history under the sunshine and storm of countries where more ample scope is given for the full development of pugnacity, industry, or state-craft. at any rate, from the days of duns scotus and st. columbanus down to the present, irishmen have filled, and still fill, positions of the highest


ISIS UNVEILED

god's mother may do so by going to southern italy, spain, and catholic north and south america. the madonna of bari must still be there between two vin^ards and a locanda (gin-shop. when last seen, a half-successful attempt had bees made to clothe the infant jesus; they had covered his legs with a pair of dirty, scouop-edged pantaloons. an english traveler having presented the 'mediatrix' with a green silk parasol, the grateful population of the amtadini, accompanied by the village-priest, went in procession to the spot. they managed to stick the sunshade, opened, between the infant's back and the arm of the virgin which embraced him. the scene and ceremony were both solemn and highly refreshing to our religious feelings. for there stood the image of the goddess in its niche, surrounded w

famous lady ellenborougfa, known among the arabs of damas- cus, and in the desert, after her last marriage, as barumm medjouyi, had a talisman in her possession, presented to her by a 'druze[*hamza-ite] from mount lebanon. it was recognised by a certain sign on its left cor- ner to belong to that class of gems known in palestine as 'mesaianie' amulets of the second or third century, b.c. it is a green stone of a pen- tagonal form; at the bottom is engraved a fish; higher, solomon's seal* 65s. dagoba ii a niull temple of lobular fonn, in which are preoerved the relics of gautama. 659. prachtdai are buildings of all naes and foniu; like our mauaoleunu, and are taoed to *otive offeringi to the dead. 660. tbe tumndiiuc recorda daim that, after baring been hanged, he was lapidated and buried u

e wisdom; who, in ijtx. her turn fecundated with the divine lij^t produces this trinity produces also a duad lord christos and sophia-adbamoth (one per- lehdoio, and fetahll, the genius (the feci, the other imperfect, as ml cmana- former, a perfect emanationi the latter, tion. 750. its descriptiod is found in one of the magic books of the egyptian igng nechepso, at nekau, and it use prescribed on green ja^r stones, as a potent amulet. galen men- tions it (oa nt o 'desinqd. med.fac' ix; cf.king: 7aisis unveiled iic d jordan 'the lord of all lorimat' sophkfadiamolii a manifcau nmjbto (fkitfa witfand the dcmhirge, who ptodncm mabrkl wwki* and nnllem cnation 'woriu wo- out futh (or graoe^ moreover, the opute seven planetaiy genii, who emanat


ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

too readily disturbed by the wind, by random movements, and thus the chart itself is unstable and may be altered too quickly, even before it can be determined or interpreted. a more modern and practical way is to employ a pad of paper and a good pencil. i suggest a very soft pencil be used or, better still, a contemporary broad-pointed japanese marking pen, and that bright colours such as red or green be used instead of black. my reason for this recommendation is that thick red and green markings are less likely to be confused with some of the dark defects or spots to be found on many papers and being brightly coloured stand out vividly from the background colour and can be counted more easily. the pen or pencil is to be held firmly in the hand while one makes a line of dots quickly and m


JASMUHEEN THE FOOD OF GODS

for all our sharing, all our caring, all our joy, all our suffering, all our pain, for everything we have shared through time. i thank you knowing that all this sharing has allowed me to grow, to gain wisdom and become the person i am today. thank you, thank you, thank you. next imagine that the light beam that is flowing out of your heart is changing color and becoming a powerful, healing ray of green light. it is as if your heart is a divine nutrition: the madonna frequency& the food of gods with jasmuheen 131 lighthouse that is radiating powerful rays of green healing light that is now being willingly absorbed by all these beings around you and you say. with this green healing light i now choose to forgive you all. with this green healing light i forgive you all for all the pain, all th

f gods with jasmuheen 131 lighthouse that is radiating powerful rays of green healing light that is now being willingly absorbed by all these beings around you and you say. with this green healing light i now choose to forgive you all. with this green healing light i forgive you all for all the pain, all the suffering, the hurt, the anger, the misunderstandings that we have ever shared. with this green healing light i forgive you, i forgive you, i forgive you. take a deep breath. now imagine more green healing light flowing out of you again into the beings on the inner plane that are surrounding you and you say. with this green healing light i now sincerely, humbly ask for your forgiveness. with this green healing light i ask to be forgiven for any thoughts, words, or actions that have cre


JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

he virgin mary, the little one 42 the rosicrucians. to one of the letters of the primeval alphabet, which were in number ten. thus, re-read, the lines run: lady-bird, lady-bird (columba, or dove, fly away home! your house is of fire your children are ten! the name of the flying insect called in england lady- bird is b te -dieu in french, which means god-creature, or god's creature. the napoleonic green is the mythic, magic green of venus. the emerald is the smaragdus or smaragd. the name of the insect barnabee, barnbee, burning fire-fly, whose house is of fire, whose children are ten, is red chafer, rother-kaefer, sonnen-kaefer, unser- frawen kohlein, in german; it is sun-chafer, our lady s little cow, isis, or io, or c ow, in english. the children tenne (tin, or tien, is fire in some lang

res are surmounted with fleurs-de-lis. at p. 332, fig. 211, the assyrian helmet is surmounted with a fleur-de-lis; at p. 334, fig. 217, the head-dress of the figure in the assyrian standard has a fleur-de-lis; at p. 340, fig. 245, the bronze resembles a fleur-de-lis; at p. 350, fig. 254, an egyptian example of the god nilus, as on the thrones of pharaoh- necho, exhibits the fleur-de-lis. vert, or green, and azure, or blue (feminine tinctures, are the colours on which respectively the golden bees, or the silver lisses, are emblazoned. the egyptian scarab i are frequently cut in stone, generally in green-coloured basalt, the scarab us. 45 or verdantique. some have hieroglyphics on them, which are more rare; others are quite plain. in the tombs of thebes, belzoni found scarab ei with human he

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

s-gemmen, berlin, 1820; basilides; tertullian, de prescript: serpentem magnificant in tantum, ut ilium etiam christo pr ferant. see tertullian, epiphanius, and theodoret: st. john iii. 14, also. we now refer the reader to some significant figures towards the end of our volume, which will be found according to their numbers. figure 289: the abraxas-god, invested with all the attributes of phoebus. green jasper; a unique type. the egyptians call the moon the mother of the world, and say it is of both sexes (plutarch; spartian, life of caracalla. the moon, in a mystic sense, is called by the egyptians male and female. the above is a gem in the bosanquet collection. in the exerque is the address, cabaw glory unto thee! on the reverse, in a cartouche formed by a coiled asp, precisely as the hin

entation of the powers of alchemy, operating through visible nature. the ladder was a rainbow, or prismatic staircase, set up between earth and heaven. jacob's dream implied a history of the whole hermetic creation. there are only two original colours, red and blue, representing spirit and matter; for orange is red mixing with the yellow light of the sun, yellow is the radiance of the sun itself, green is blue and yellow, indigo is blue tinctured with red, and violet is produced by the mingling of red and blue. the sun is alchemic gold, and the moon is alchemic silver. in the operation of these two potent spirits, or mystic rulers of the world, it is supposed astrologically that all mundane things were produced. the following three pages explain the mystic analogy between colours, language


JESSUP MK THE CASE FOR THE UFO

, position, color, and footnotes as much of the meaning and relationships of the original annotated copy is retained as possible. no attempt has been made, with ultra violet light or other methods, to read material which has been crossed out by one of the correspondents. it appears that these notes were written by three persons. the use of three distinct colors of ink- blue, blue-violet, and blue-green- and the difference in handwriting lead to this conclusion. hereafter they will be referred to as mr. a, mr. b, and jemi. it is assumed that the third person was jemi because of the direct use of "jemi" in salutations and references to that name by mr. a (green) and mr. b (blue) throughout the book. there are many, some of which appear on pages 2, 81, 122, 126, and 162 in the original book

seem to waver, as tho within a heat-mirage, go quickly& put your hands upon him, for that man is the very most desparate of men in the world. not one of those men ever want at all to become again invisible. i do not think that much more need be said as to why man is not ready for force-field work. eh? you will hear phrases from these men such as "caught in the flow (or the push) or "stuck in the green" or stuck in molasses" or "i was "going" fast, these refer to some of the decade-later after effects of force-field "ork "caught in the flow" describes exactly the "stuck in molasses" sensation of a man going into a deep freeze" or plain freeze" either of the two "caught in the push" can either refer to that which a man feels briefly when he is either about to inadvertently "go-blank" ie bec

pper wasdale, england, on march 16, blocks of ice fell which were so large that at a distance they looked like a flock of sheep. 1864: during a storm at pontiac, canada, july 11, pieces of ice fell which were one-half inch to two inches in diameter. what is most extraordinary is that a respectable farmer, of undoubted veracity, says he picked up a piece of ice, in the center of which was a small, green frog. 1869: near tiflis, large hailstones fell which had long protuberances. the most remarkable point is that a very long time must have been occupied in their formation. 1877: ice as large as men's hands killed thousands of sheep in texas on may 3. 1880: in russia, june 14, red hailstones, blue hailstones and gray hailstones fell in profusion. 1882: a mass of ice weighing about eighty poun

d to fall in the city of chicago. there were many falls of ice in 1879 some at richmond england, was in chunks five inches long. bright spots or lights continued to be seen on the moon in 1879-80, and the disturbances on the surface of jupiter were so noteworthy as to cause comment in nature. there were five comets visible in 1879 and six in 1880, although not all were visible to the naked eye. a green thunderbolt was reported in the scientific american, and we are thereby reminded of the spate of green thunderbolts over new mexico during the past three or four years. the sako banjo meteorite, which fell in eastern europe in the quite incredibly active years of 1879 80, was a strange and startling new kind of meteoric stone, and there were darkness, sun darkening, and abnormally cold winte


K AMBER THE BASICS OF MAGICK

es, or as *qualities* of energy; especially within the astral world. each element has a symbol and color (common symbols are- fire: a triangle pointing up; air: a triangle pointing up and with a horizontal line through the middle of it; water: a triangle pointing down; earth: a triangle pointing down and with a horizontal line through the middle of it) colors of the elements are- earth: brown and green; water: blue; fire: red; air: yellow..the eastern tattvic system uses different symbols and colors. the elements are often used in magick ritual. magick sees relationships between things. these relationships are called 'correspondences. although magical correspondences are not literally equal to one another, you can think of them that way (such as gold equals sun. tables of these relationshi

laim to be able to see the aura easily and under many varied conditions, i seriously doubt that they do. there are optical illusions and qualities of sight which can sometimes trick one into thinking he sees what he does not see. in this area, the quality of sight known as after image is especially pertinent. do this: stare at any solidly colored bright object for a few moments. very intense red, green, or blue are especially good for this. now look away at a white surface and you will see a phantom image of the object in its the basics of magick get any book for free on: www.abika.com 21 complementary color (a red object will show green, a blue one orange, etc. if the bright object is in front of a light surface, you may observe a fringe of complementary color around the object after a fe

art. that quality of color is useful in magick ritual .pa (next page) colors of the aura black malice dark gray depression pale gray fear brown materialism muddy gray selfishness or dull rust red energy bright red anger and force dirty red passion and sensuality dull red selfish love rose unselfish love orange pride orange cloud irritability bright orange noble indignation yellow intellect yellow-green low intellect earthy yellow selfish thought lemmon high intellect bright gold logical thinking brt. red-yel. spiritual thought green empathy gray-green deceit, jealously greenish-brown jealousy emerald green unselfish resourcefulness the basics of magick get any book for free on: www.abika.com 22 foliage green sympathy& empathy brt. apple-grn strong vitality brt. turquoise deep sympathy& com

self through your will; or in some cases you can 'exorcise' it. how to create an artificial elemental you can create your own artificial elemental for various purposes. an artificial elemental is basically a thoughtform which has been strengthened with emotion. refer to the aura color chart in the previous lesson and decide what color to make the elemental, based upon your intended purpose. apple green is a good choice for general purposes. then decide on a shape or outline. do you want your elemental to resemble some sort of animal? a simple circle or cloud is a good place to start. with this in mind you can use ritual to create your elemental. creative visualization is good for this. visualize it glowing before you. a darkened room is helpful for this. communicate with your elemental wit

two treatments; serious ills will require many treatments over time. psychic healing should always be combined with medical care and treatment. it does not replace doctors, medicine, or hospitals, since different levels (worlds) are involved. in creative visualization, we visualize the person being well. it may be helpful to utilize the appropriate color from the aura chart (such as bright apple-green, rose pink, or white) sent as a beam to the person or as a cloud surrounding him. this technique can be extended to include a simple kind of yoga in which we feel energy sent as we exhale explosively; the energy sent either via the breath or from one of the chakras such as the solar plexus. sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subj


KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

until relatively recently (i.e, until kaplan [1990; see below, page 13. kalisch translated what appears to be the long version* the work is free of any sort of occult agenda a feature which plagues many of the versions discussed hereafter. a translation of sy was published in 1883 (2nd edition, 1886) in alfred edersheim s ambitious life and times of jesus the messiah (london and bombay: longmans/green and company, 2 volumes; reprinted in recent years as a single volume by several publishers: wm. b. eerdmans publishing co, 1943 through 1981; macdonald publishing and world bible publishing company in 1994; hendrickson publishers in 1993 and 1997. the translation appears in appendix v, 4. after a perfunctory description of kabbalah, which concludes, the book yetsirah is the oldest kabbalisti


KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

. dauber, jonathan victor. standing on the heads of philosophers (noted above, page 2- chapter 2. myth and philosophy in sefer ha-bahir- chapter 3: a. sefer ha-bahir: 30- appendix 2. 32 of sefer ha-bahir in light of early kabbalistic sources. eylon, dina ripsman. reincarnation in jewish mysticism and gnosticism [jewish studies, volume 25. lewiston-queenston-lampeter: the edwin mellen press, 2003. green, arthur. keter: the crown of god in early jewish mysticism. princeton: princeton university press, 1997: chapter thirteen. gsefer ha-bahir. h 20081 4. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest/new york: central european university press, 2005: chapter 2, 3, gthe pillar in the book bahir h. krzok, paul. ga look at the bahir, h in the hermetic j

dash and r. bahya ben asher of sargossa fs commentary on genesis 1:1-2 (composed 1291. 20081 6. gavarin, martelle. grabbi ezra ben solomon of gerona, h part 1, in kabbalah (newsletter) vol. 1, no. 2 (jerusalem: winter, 1985-6; part 2: gannotated bibliography: source texts and criticism, h in kabbalah (newsletter) vol. 2, no. 3 (spring 1986 [on-line at http//queensu.ca/jewishstudies/kabbalah.html. green, arthur. gthe song of songs in early jewish mysticism, h in orim: a jewish journal at yale, vol. 2 (new haven: spring 1987. goldberg, yechiel shalom. gthe foolishness of the wise and the wisdom of fools in spanish kabbalah: an inquiry into the taxonomy of the wise fool: in the journal for the study of sephardic and mizrahi jewry, volume 1, issue 2 (october- november 2007, edited by zion zoha

ution of abraham abulafia fs kabbalah to the understanding of jewish mysticism, h in gershom scholem fs major trends in jewish mysticism 50 years after (1993. language, torah, and hermeneutics in abraham abulafia. albany: state university of new york press, 1989. ghitbodedut as concentration in ecstatic kabbalah, h in jewish spirituality i: from the bible through the middle ages, edited by arthur green (new york: crossroad publishing company, 1985. messianic mystics. new haven: yale university press, 1998: chapter two: gabraham abulafia: ecstatic kabbalah and spiritual messianisms h and appendix one: gego, ergo sum messiah: on abulafia fs sefer ha-yashar. h. the mystical experience in abraham abulafia. albany: state university of new york press, 1988. studies in ecstatic kabbalah. albany:

on: harvard university press, 2000. garb, yoni. gkinds of power: rabbinic texts and the kabbalah, f in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. gottlieb, efraim. abstract of gthe significance of the story of creation in the interpretations of the early cabbalists, h in tarbiz, vol. 37, no. 3 (march 1968. green, arthur. keter: the crown of god in early jewish mysticism (1997: chapter twelve. gthe way to kabbalah h; chapter thirteen. gsefer ha-bahir h; and chapter fourteen. gthe early kabbalah. h. idel, moshe. ascensions on high in jewish mysticism: pillars, lines, and ladders. budapest. new york: central european university press, 2005: chapter 2, gon cosmic pillars in jewish sources. h. enchanted

ph dan (jerusalem: the hebrew university, 1987. laenen, j. h. jewish mysticism: an introduction, translated by david e. orton [original dutch: joodse mystiek. een inleiding. louisville: westminster john knox press, 2001; iii.2. ghistorical overview of the movements. h. matt, daniel c. gthe mystic and the mitzwot, h in jewish spirituality i: from the bible through the middle ages, edited by arthur green (new york: crossroads publishing company, 1985. mopsik, charles. ggenesis 1:26-27: the image of god, man and wife, and the status of women in the writings of the early kabbalists h and ggenesis 2:24: ethey become one flesh f: several interpretations by medieval jewish mystics, h in idem, sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scho


KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

pread ways of writing emoon f in cuneiform: d30, den.zu and mulgal. all these were read alike: sin. the sun the sun, sumerian utu and akkadian .ama, stays in texts always on the second place, he is the eldest son of the moongod, and brother of i.tar. in akkad, the astral goddess aya was considered to be the wife of .ama. in the assyrian period .ama. and sin had a 19 common temple in assur (black& green 1998: 184. ecliptic, of course, is the way of .ama. esundisk f is written by a sumerogram a..me, akkadian .am.u. sun as the god of justice or just judgement is symbolized in the assyrian tree of life by the number 20 (5 in cabala, that resides directly below the number that symbolizes the moon in the pillar of justice in tree of life (parpola 1998. sumerian utu has never been as popular as s

a meteor. another widespread designation of jupiter mul.ul.pa.e3.(a) elord of the bright dawn f (meaning jupiter in the east) shows a possibility to classify the names of jupiter by its place on the firmament. it may appear that mulsag.me.gar means ejupiter in culmination f while mulud.al.tar means ejupiter in the west f. d.ulpae refers to the god .ulpae (also .ulpa fe) ebrilliant youth f (black& green 1998: 173) or elord of the shining dawn f. in the sumerian period he belonged among smaller underworld gods (dealing also with war and wild beasts, changing later into a vizier of marduk (the title sukkal has been also translated as eherald f or elieutenant f. in any case, connection with jupiter seems to originate from earlier times (brown 2000: 65. figure 8. the most popular ways of writin


KETAB E SIYAH

d souls to realise my dominion over earth and thus warn them from the tree our foe, mutinous satan, would have them gain 159 with dire repercussion should they oppose the will that would bind them to eternal infancy. this then is the path that i would take. move then and enact my will" some while later, upon the earth, i awoke within a grand pavilion, framed with three pales of pine-wood woven of green silks and trimmed with bright silver. i lay upon rugs of bear-skin and, at my side, awaited aset, arrayed in battle's garb of steel. beyond the gossamer walls of the tent battle's clatter and deep-throated horns resounded from every side. the clamour of some camped army did inform my hearing of some events that had passed by my knowledge while i slept. making assay now of the wound that i ha

s the flesh of this monster alien to us, coloured of the purest white whereas ours, as is most apparent to your sight, is tawny brown as is the soil of the earth; and the hair that cascaded as some shining cataract upon the shoulders and the prince's back was not jet like that of woman or of man but was like copper burning in the silver lunar light. this ruddy mane framed two orbs of noble light, green like emeralds within their holes whereas our own eyes are the same hue that does colour our own tan flesh. yet also from the angel's back sprung wings, as we have not, of most radiant gold like the very sun of day, and from the skull of this apparence sprouted curved horns of ivory the same as might adorn the deer that we hunt to fill our hungry bellies with spears cut from branches torn dow

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

ell would it be then if you went forth now against him before yet greater parts of your empire are laid waste. this you could do with ease if you so willed. this is our report, o noble lord" to this strategy did the king nod assent and issue his commandment to march from shurupuk and quell the invasion of his realm with haste. within his tower he himself girded for battle, 218 arraying himself in green-dyed robes of velvet and tying his black beard, shot through with steel, into seven braids like serpents, binding them with gold. eight feet high stood the king of shurupuk, he was as a giant upon the earth, and his eyes burned as if on fire. thunderous was voice and thunderous his step and in his right hand he bore a mace with an iron-head that had fallen from amongst the stars of the sky;

he white stallion and its rider, throwing up a froth, as the dread king came across the river to meet him, the iron sceptre raised high like the tail of the scorpion that has within its claws its prey. all courage then left the heart of lamech. in the shallows of the river, before the king, utanapishtim, lamech fell upon his knees, casting aside his spear and holding up open hands. the emperor in green dismounted from his horse and crossed the remainder of the distance by his own feet to stand in triumph before the prostrate lamech, raising up once more with two hands the great mace of meteoric iron. now weeping lamech made entreaty to the victor, though the battle was newly joined, and implored mercy of the king of shurupuk "utanapishtim, monarch more terrible than god, i pray you be more


KNOWLEDGE LECTURE TWO

ted to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the following terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spir


LAITMAN M BASIC CONCEPTS IN KABBALAH

the world assiya. all that exists above the world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color to each sefira (drawing 2 on next page: white corresponds to sefirat hochma; red corresponds to sefirat bina; green corresponds to sefirat tifferet; and black corresponds to sefirat malchut. b a s i c c o n c e p t s i n k a b b a l a h 56 drawing 2 although the light that fills the sefirot is colorless, receivers see it with its corresponding hue. thus, in all five worlds (from ein sof to our world, the light that emanates from the creator is an absolutely colorless, imperceptible substance. only after i

or of the light in the world atzilut is defined as white. the properties of other worlds differ from the properties of the light; hence, each of them affects it depending on its spiritual closeness to the light. if we compare the white light to paper, then the message written on it presents the information, and its color stands out against the white background. in the same way, by perceiving red, green, and black, we are able to perceive light. the world atzilut (sefirat hochma) is the white background of the book, thus we are unable to conceive it. however, bina (the world beria, tifferet (yetzira, and malchut (assiya) that respectively correspond to red, green, and black, provide us with information based. f r o m t h e p r e f a c e t o t h e z o h a r 57 on their combinations, interact

ver been dressed in matter! thus, we see that of the four kinds of attainment of an object, its essence is totally imperceptible, and its abstract form is attained incorrectly. only matter and its form, when analyzed in conjunction with matter, yield true and sufficient data about the researched object. in the spiritual worlds bya every object is attained only in its matter and form. colors (red, green, and black) in these worlds constitute matter, and we attain them atop the white background of f r o m t h e p r e f a c e t o t h e z o h a r 59 the world atzilut. readers studying the zohar should remember the necessity to restrict themselves to the two types of research available to us. as previously mentioned, all the sefirot are subdivided into four levels of attainment. thus, sefirat h


LAITMAN M KABBALAH REVEALED

very altruistic action we bestow upon each other. we see how everything we do follows a calculation of profitability. for example, i calculate the price of a commodity compared to the prospective benefit from getting it. if i think that the pleasure (or lack of pain) from having the commodity will be greater than the price i must pay, i will tell my inner broker: buy! buy! buy! turning the lights green across my mental wall street board. we can change our priorities, adopt different values of good and bad, and even train ourselves to become fearless. moreover, we can make a goal so important in our eyes that any hardship on the way to achieving it would become meaningless, intangible. if, for example, i want the social status and good wages associated with being a famous physician, i will


LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

d horus was called the chief of the hammer because this sign was sometimes drawn as a hammer. one of the old egyptian gavels is still in existence, and there may be others also which have not been identified for what they are. that one is in the possession of the h.o.a.t.f, who uses it today in his own lodge. it is the gavel which was used by rameses the great in egypt- a most lovely implement of green jade inlaid with gold. with it the h.o.a.t.f. also has a cloak which was used by rameses when acting as master of his lodge; i do 254. plate viii 255. 256. not know its material, but it somewhat resembles the feathered cloaks which used to be worn in hawaii. 257. the square of the i.m. is equally an instrument of government, as is indicated in its use as the seat of osiris in the judgment ha

and his final triumphant ascension from it: gdescended he; ascended he h. if we were to interpret it along lines of christian symbology we might call it the emblem of the crucified and triumphant christ; but it is also a token of the whole method of evolution. 261. this device appears in many places. it is to be seen in the museum of the louvre in paris, engraved upon a chaldaean intaglio made of green jasper. it is also to be found on the walls of some very old churches in devonshire and cornwall in england, where it must have been engraved by the wandering freemasons who built those churches, for the orthodox christians could have known nothing of it. 262. while we are considering the symbols of the r.w.m. we may note also the three levels which appear upon his apron in place of the thre

n for the j.d. and yellow for the s.d. it is not so easy to define the hues of the three principal officers, for each of them seems to carry something of all possible colours; but it may perhaps be said that a golden hue predominates in the w.j.w. fs sphere, and a strong electric blue in that of the w.s.w. the r.w.m fs light-globe is the brightest of all, glowing equally with rose, gold, blue and green, each of which flashes out into prominence at certain points of the ceremony. it is through these deva representatives of the various officers that the building of the thought-form and the outpouring of the force is really done; but on the physical plane the officer of the lodge should also participate in the work to the extent of his power. if he reaches upward to his deva representative, a

an as those of the angels, but it was considerably more massive. its edge was thick, and not strictly speaking circular; it was really a polygon with forty sides- a side for each person present. the altar-top was perhaps about seven feet in diameter, and each of the forty little facets was square. the altar was made of some kind of obsidian or possibly jade-glass-like, not black, but dark blue or green. in the centre of this thick altar-top there was hidden a very bright light, quite invisible when all the mechanism was closed. 840. in the upper surface of this hollow altar there was a circular opening, closed by a little door, the two halves of which could slide apart so that the light could shine out upwards towards the roof through that hole in the top of the altar. apart from this, eac

f a seven-pointed star. underneath the cope-like vestment he wore a suit of golden chain-mail, which was once the possession of a roman emperor. at each side of him, standing upon one of the steps which led up to his throne, was an attendant dressed in silver chain-mail, holding his sword upright at the carry. at the western end, facing him, sat the chohan of the third ray, magnificently robed in green and gold; but the clasp of his robe was a golden triangle studded with diamonds and emeralds, and his throne was of polished porphyry. he was evidently acting as w.s.w; and for the w.j.w. on the southern wall, midway between them, was set a third throne, of rose-coloured marble, upon which sat another well-known adept, dressed in a white garment not unlike a chasuble, heavily ornamented with


LEADBEATER CW GLIMPSES OF MASONIC HISTORY

some of copper and wood. iron was used by this race, but not much; the principal metal was copper. the pottery was distinctly peculiar; all the commonest articles were made of bright yellow earthenware, painted with all sorts of figures. these figures were generally on a broad white band round the middle of the pot, and the colours used were nearly always red, brown or yellow- very rarely blue or green. these were the common household pots; but for the table they had porcelain and glass- both very well made. most of the glass was of a bluish-green tint, like some of the old venetian glass- not colourless like ours. the richer people used many vessels of gold, wonderfully chased and sometimes set with jewels. these people were especially clever at jewellers work of all sorts, and made elabo


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

important works are the research about apparitions, the results of which are reported in phantasms of the living (1886, and the 1889 census of hallucinations, about apparitional experiences of either the living or the dead. similar censuses were done in france, germany, and the united states. for further reading: cavendish, richard. the encyclopedia of the unexplained. new york:mcgraw-hill, 1967. green, celia, and charles mccreery. apparitions. london: hamish hamilton, 1975. gurney, edmund, f.w. h.myers, and frank podmore. phantasms of the living. 1886. london: kegan paul, trench, trubner& co, 1918. myers, frederic w. h.human personality and its survival of bodily death. vols. 1 and 2. 1903.new ed.new york: longman s, green& co, 1954. stevenson, ian. the contribution of apparitions to the

etan book of the dead) though they are also counseled that these demons are insubstantial projections of the mind: o son of noble family, listen very carefully. when the twelfth day comes, the blooddrinking emanation of the karma family, who is called karma-heruka the blessed, will rise out of the northern quadrant of your brain and appear before you clearly, united with his spouse; his body dark green, with three heads, six arms, and four legs spread apart; the right face is white, the left is read, and the middle a majestic deep green; his six hands are holding, the first to the right a sword, that in the middle-right a trident impaled with three human heads, the next to the left a bell, the next still a goblet fashioned out of a human skull, the last a plowshare; his spouse, karma- krod

nly a few of which are cited here) in the story exemplify the renewal symbolism of reversal that one finds worldwide in the myths and rituals of many traditional societies. the logic of such myth/rituals is that the old must be destroyed before the new can grow, and if the old is not periodically obliterated, then the cosmos will decay and run down. for further reading: black, jeremy, and anthony green. gods, demons and symbols of ancient mesopotamia: an illustrated dictionary. austin: university of texas press, 1992. cooper, jerrold s. the fate of mankind: death and afterlife in ancient mesopotamia. in hiroshi obabyashi, ed, death and afterlife: perspectives ofworld religions. new york: greenwood press, 1992. dalley, stephanie.myths from mesopotamia. new york: oxford university press, 198

e to pass! come forth and answer to your names by manifesting my desires! the invocation then continues with a long list of names that have been applied to the prince of darkness. the core of the ceremony which in the laveyan system is typically a lust, compassion, or destruction ritual immediately follows this invocation. see also curses; anton lavey;magic and magical groups for further reading: green,marian. the elements of ritual magic. longmead: shaftesbury, dorset, uk: element, 1990. lavey, anton szandor. the satanic bible. new york: avon, 1969. the exorcist the exorcist (originally released in 1973; rereleased in 2000) is, as the title indicates, the story of an exorcism. it was the most successful horror movie of all time. this film quickly became a cultural phenomenon. audiences we

w using the name dion fortune, took the fraternity of the inner light with her, and it became the parent or ancestor of many other important magical organizations now functioning in england. see also crowley, aleister; levi, eliphas; hermetic order of the golden dawn; ordo templi orientis for further reading: flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. green,marian. the elements of ritual magic. longmead, shaftesbury, dorset, uk: element, 1990. knight, gareth.magic and the western mind. st. paul: llewellyn, 1991. lavey, anton szandor. the satanic bible. new york: avon, 1969. malik malik is the wicked angel who guards hell. this is according to the koran, which states that malik is aided by nineteen other angel guards (sbires or zabayniya. when t


LIBER HAD

s which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous "this is the first practice of ethics("ccxx. ii" 18, 19, 20, 21. 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini "this is the sixth practice of intelligence("ccxx. ii" 22, 50, 51. 10. let him further identify himself with this snake "this is the second practice of meditation("ccxx. ii" 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be i


LIBER 141

ree latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage through the universe, majestic and irresistible as the sun. let no eye behold him unblasted; let him strike upon the necks of the ungodly. let him be a mighty light of comfort, and the father of all fertility. let him send forth rain in due season, and the earth grow green at his coming. let his planets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him strike upon the necks of the ungodly. xx of the thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brother


LIBER 777

r pink rose 7 occult or hidden i. the 4 sevens amber 8 absolute or perfect i. the 4 eights violet purple 9 pure or clear i. the 4 nines indigo 1010 resplendent i. the 4 tens empresses or princesses yellow 11 scintillating i. the fool [swords] emperors or princes bright pale yellow 12 i. of transparency the juggler yellow 13 uniting i. the high priestess blue 14 illuminating i. the empress emerald green 15 constituting i. the emperor scarlet 16 triumphal or eternal one the hierophant red orange 17 disposing one the lovers orange 18 i. of the house of influence the chariot amber 19 i. of all the activities of the spiritual being strength yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the h

r eternal one the hierophant red orange 17 disposing one the lovers orange 18 i. of the house of influence the chariot amber 19 i. of all the activities of the spiritual being strength yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death green blue 25 i. of probation or tentative one temperence blue 26 renovating i. the devil indigo 27 exciting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [

the emperor scale of colour (v. xviii* the empress scale of colour. 0. 1 white brilliance white brilliance white flecked gold 2 grey blue pearl grey, like mother-of pearl white, flecked red, blue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright scarlet red flecked black 6 yellow (gold) rich salmon gold amber 7 emerald bright yellow green olive flecked gold 8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1010 citrine, olive, russet, and black* as queen scale, but flecked with gold black rayed yellow 11 sky blue blue emerald green emerald flecked gold 12 purple grey indigo rayed violet 13 silver cold pale blue silver rayed sky-blue 14 sky blue early spring green bright rose of cer

ked gold 12 purple grey indigo rayed violet 13 silver cold pale blue silver rayed sky-blue 14 sky blue early spring green bright rose of cerise rayed pale yellow 15 red brilliant flame glowing red 16 deep indigo deep warm olive rich brown 17 pale mauve new yellow leather reddish grey inclined to mauve 18 maroon rich bright russet dark greenish brown 19 deep purple grey reddish amber 20 slate grey green grey plum colour 21 blue rich purple bright blue rayed yellow 22 blue deep blue-green pale green 23 sea-green deep olive-green white flecked purple 24 dull brown very dark brown livid indigo brown (like a black beetle) 25 yellow green dark vivid blue 26 black blue black cold dark grey near black 27 red venetian red bright red rayed azure or orange 28 sky blue blueish mauve white tinged purpl

tw uthrodiel 25 tarcm mishrath yrhw vehrin ahwba aboha 26 wnsm misnim hysysy yasyasyah laydwrbydgsy yasgedibarodiel 28 mpss saspam wrdba abdaron laydwrg gerodiel 29 ymlhb bihelami wrwa avron [yrfs satrip table v (continued) 27 cxlix. magical images of the decans (ascendant. cl. magical images of the decans (succedent. 15 a tall, dark, restless man, with keen flamecoloured eyes, bearing a sword. a green-clad woman, with one left bare from the ankle to the knee. 16 a woman with long and beautiful hair, clad in flame-coloured robes a man of like figure (to the ascendant, with cloven hoofs like an ox. 17 a beautiful woman with her two horses an eagle-headed man, with a bow and arrow. wears crowned steel helmet. 18 a man with distorted face and hards, a horse s body, white feet, and a girdle of


LIBER A

lt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon his plate, with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of emerald green. the dagger. let the zelator take a piece of pure steel, and beat it, grind it, sharpen it, and polish it according to the art of the swordsmith. let him further take a piece of oak wood, and carve a hilt. the length shall be eight inches. let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same upo


LIBER ALEPH

hat is not in their comprehension, so that we crave not that which seemeth to them the sole food and comfort of life. also, this which we attain, though it be the essence of omniscience and omnipotence, informeth and moveth the material world (so to call it) only according to the nature of that which is herein. for the light of the sun (by his very wholeness itself) sheweth a rose red, but a leaf green; and his heat gathereth the clouds, and disperseth them also. so i then, though i were perfect in magick, might not work in metals as a smith, or become rich by commerce as a merchant; for i have not in my nature the engines proper to these capacities, and herefore it is not of my will to seek to exercise them. here hen is my case, that i can not because i will not, and it were conflict, sho

e of thee in this epistle, that the summit of wisdom is the opening of the way that leadeth unto thecrown and essence of all, to the soul of the child horus, the lord of the on. this way is the path of the pure fool. amoun. o liber aleph vel cxi 208 zw de oraculo summo (of the last oracle) nd who is this pure fool? lo, in the sagas of old time, legend of scald, of bard, of druid, cometh he not in green like spring? o thou great fool, thou water that art air, in whom all complex is resolved! yes, thou in ragged raiment, with the staff of priapus and the wineskin! thou standest up on the crocodile, like hoorpa- kraat; and the great cat leapeth upon thee! yea, and more also i have known thee who thou art, bacchus diphues, none and two, in thy name iao! now at the end of all do i come to the b


LIBER ASTARTE

ogether to the grade of philosophus. neither is it of itself helpful, but rather the reverse, in this especial practice. 26. concerning silence. now there may come a time in the course of this practice when the outward symbols of devotion cease, when the soul is as it were dumb in the presence of its god. mark that this is not a cessation, but a transmutation of the barren seed of prayer into the green shoot of yearning. this yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter. for often times it is as the torment of hell in which the soul burns and writhes unceasingly. yet it ends, and at its end continue openly thy method. 27. concerning dryness. another state wherein at times the soul may fall is this dark night. and this is indeed purifying in such dept

hers, and in this case thou mayst act with temperance, lest her personality overcome and destroy that of the deity. 48. concerning the holy guardian angel. do thou in no wise confuse this invocation with that. 49. the benediction. and so may the love that passeth all understanding keep your hearts and minds through and through to babalon of the city of pyramids, and through astarte the starry one green-girdled in the name ararita. amn[.liber astarte. was first published in equinox i (7) in class b. in the 1913 .syllabus. it was declared to be class d. footnotes in square brackets are by the present editor; all others, and notes signed .ed. are from the equinox printing and are presumably by crowley (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-tex


LIBER CCC KHABS AM PEKHT

mmendations will develop skill in him or her that practiseth, so that new ideas and plans will be evolved continually. furthermore, it is right that each and every one bind himself with an oath magical that he may thus make freedom perfect, even by a bond, as in liber iii it is duly written. amen. now, son, note, pray thee, in what house we write these words. for it is a little cottage of red and green, by the western side of a great lake, and it is hidden in the woods. man, therefore, is at odds with wood and water; and being a magician bethinketh himself to take one of these enemies, wood, which is both the effect and cause of that excess of water, and compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and a wedge

water from wood by an invocation of the fire of the sun our father. that is to say, without the inspiration of the most high and holy one even we ourselves could do nothing at all. then, son, beginneth the khabs am pekht 9 magician to set his fire to the little dry wood, and that enkindleth the wood of middle size, and when that blazeth brightly, at the last the great logs, though they be utterly green, are nevertheless enkindled. now, son, hearken unto this our reproof, and lend the ear of thine understanding unto the parable of this magick. we have for the whole beginning of our work, praise be eternally unto his holy name, the fire of our father the sun. the inspiration is ours, and ours is the law of thelema that shall set the world ablaze. and we have many small dry sticks, that kindl


LIBER CCCXXXV ADONIS

is nigh his setting. on a couch under the wall of the city reposes the lord esarhaddon, fanned by two slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robes being covered with a veil of silver, the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his maidens weep. the boy. but thou, lord, thou! the hour is nigh when from the prow of luxury shall step the death of all men.s hearts, she whose live breath, a dagger.s darts, a viper.s vice, an adder.s grip, a cockatrice .twixt lip and lip, she whose black eyes are suns to shower love fs litanies from hour to hour, whose limbs are

is lying on the couch with his mistress. their arms are intertwined. they and their slaves and maidens are all fallen into the abysses of deep sleep. it is a cloudless night; and the full moon, approaching mid-heaven, casts but the shortest shadows. the murmur of the breeze i am the breeze to bless the bowers, sigh through the trees, caress the flowers; each folded bud to sway, to swoon, with its green blood beneath the moon stirred softly by my kiss; i bear the sort reply of amber air to the exhaled sighs of the heat that dreams and dies amid the wheat, from the cool breasts of mountains far. their serried crests clasp each a star! the earth.s pulse throbs with mighty rivers; with her low sobs god.s heaven quivers; the dew stands on her brow; with love she aches for all the abyss above, h


LIBER CCXLII AHA

blasphemy, my son, liber ccxlii 8 remembering that god is one. olympas. god is a thought! marysas. the .thought. of god is but a shattered emerod: a plague, an idol, a delusion, blasphemy, schism, and confusion! olympas. banish my one high thought? the night indeed were starless. marsyas. very right! but that impalpable inane is the condition of success; even as earth lies black to gain spring fs green and autumn fs fruitfulness. olympas. i dread this midnight of the soul. marysas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marysas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marysas. the reason, like a chime of bells ripped by the lightning, cracks

reas blows! no zephyrs woo, no happy hymns paan the pilgrim of the rose! marsyas. i teach the royal road of light. be thou, devoutly eremite, free of thy fate. choose tenderly a place for thine academy. let there be an holy wood of embowered solitude by the still, the rainless river, underneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped .windless and eternal even! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the m


LIBER COLLEGII SANCTI

a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been disputed; a different account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was publishe


LIBER CORDIS CINCTI SERPENTE

y of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i cam

ribe, who shall lead me to the sight of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. liber cord

nd plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the aons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart from the impressions. 23. i am thou, and the pillar is fstablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is fstablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for


LIBER CXCVII STORY OF SIR PALAMEDES

ir palamede is confronted by a stranger knight, whose arms are his own, as also his features. this knight mocketh sir palamede for an impudent pretender, and impersonator of the chosen knight. sir palamede in all humility alloweth that there is no proof possible, and offereth ordeal of battle, in which the stranger is slain. sir palamede heweth him into the smallest dust without pity. xxxix. in a green valley he obtaineth the vision of pan. thereby he regaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to cam

of night. he sees the lonely breton shores lapped in the levin: then his eyes see how she shrieking soars and soars into the starless, stormy skies. well! well! this lesson will he learn, how music.s mellowing artifice may bid the breast of nature burn and call the gods from star and shrine. so now his sounding courses turn to find an instrument divine whereon he may pursue his quest. how glitter green his gleeful eyne when, where the mice and lice infest a filthy hovel, lies a wench bearing a baby at her breast, drunk and debauched, one solid stench, but carrying a silver lute .boardeth her, nor doth baulk nor blench, liber cxcvii 46 and long abideth brute by brute amid the unsavoury denzens, until his melodies uproot the oaks, lure lions from their dens, turn rivers back, and still the s

trelsy, those dog-like demons hunting him. liber cxcvii 58 the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him.insane.insane.insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 59 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats.a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on.and on. and on.with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace that god revealed for gree and bounteous benison. ah! still he trusts the recreant brain

h him awhile, lest by disdain his mention torsion slip back, or miss the serene smile should crown his quest; for (as onesaith) the unknown may lurk within the vile. so he who sought the beauteous breath, desired the goodly gift of grace, went equal into life and death. but oh! the foulness of his face! not here was anything of worth; he turned his back upon the place, sought the blue sky and the green earth, ay! and the lustral sea to cleanse that filth that stank about his girth, the sores and scabs, the warts and wens, the nameless vermin he had gathered in those insufferable dens, the foul diseases he had fathered. so now the quest slips from his brain .first (christ) let me be clean again. 74 xxxii .ha. cries the knight .may patient toil of brain dissolve this cruel coil! in afric the

ay the questing beast for men; i am the loyal son of light, sir palamede the saracen! thou wast the subtlest fiend that yet hath crossed my path. to say thee nay i dare not, but my sword is wet with thy knave fs blood, and with thy clay liber cxcvii 88 fouled! dost thou think to resurrect? o sweet lord christ that savest men! from all such fiends do thou protect me, palamede the saracen. 89 xxxix green and grecian is the valley, shepherd lads and shepherd lasses dancing in a ring merrily and musically. how their happiness surpasses the mere thrill of spring .come (they cry .sir knight, put by all that weight of shining armour! here.s a posy, here.s a garland, there.s a chain of daisies! here.s a charmer! there.s a charmer! praise the god that crazes men, the god that raises all our lives t


LIBER CXX

that wept, that had hidden their faces and sunk down for sorrow; and they did look upon me. hail, for i am he whose voice is silence. i have opened the way; i have made light the darkness; i am come, having made an end of the darkness, which hath become light indeed (the lights are turned fully on. the candidate is led from the temple to the. of the boat. this boat is 7 cubits in length. it is of green porcelain, and canopied with a heaven of stars, consecrated. at the bow is the golden disk of ra, with his image. the officer says "the paths which are above are laid unto rest. hail thou great god who art in thy boat, bring thou me into thy boat (the officer puts the candidate into the boat "i have entered the boat and i sail by the command of ra (place canopy of heaven over the boat "get t


LIBER DCCCLX JOHN ST

with me. hanged man posture. will invoke adonai once more by pure thought. got into a very curious state indeed; part 11.40- 12.00 john st. john 17 of me being quite perfectly asleep, and part quite perfectly awake. 2.10. have slept, and that soundly, though with many dreams. awaking with the utmost horror and loathing of the path of the wise.it seemed somehow like a vast dragondemon with bronze green wings iridescent that rose up startled and angry. and i saw thatthe littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield.at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8.03 this wa

g hot, and he has had little. 4.53. one ought to remark that all this sleep is full extravagant dreams; rarely irrational and never (of course) unpleasant, or one would be up and working with a circle every night. but o.m. thinks that they show an excited and unbalanced condition of john st. john.s brain, though he is almost too cowed to express an opinion at all, even were the question, is grass green? every small snatch of sleep, without exception, in the last three or four days, has these images. the ideal condition seems likely to be perfect oblivion. or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at le


LIBER DCCCXI ENERGIZED ENTHUSIASM

ds to an old house, where we were greeted in silence by a gentleman who, though in court dress, wore a very gpracticable h sword. on satisfying him, we were passed through a corridor to an anteroom, where another armed guardian awaited us. he, after a further exam-ination, proceeded to offer me a court dress, the insignia of a sovereign prince of rose croix, and a garter and mantle, the former of green silk, the latter of green velvet, and lined with cerise silk. git is a low mass, h whispered the guardian. in this anteroom were three or four others, both ladies and gentlemen, busily robing. in a third room we found a procession formed, and joined it. there were twenty-six of us in all. passing a final guardian we reached the chapel itself, at whose entrance stood a young man and a young w

d, tall, sombre woman of perhaps thirty summers, walked by his side, their hands raised and touching as in the minuet. their trains were borne by the two youths who had admitted us. all this while an unseen organ played an introit. this ceased as they took their places at the altar. they faced west, waiting. on the closing of the doors the armed guard, who was clothed in a scarlet robe instead of green, due his sword, and went up and down the aisle, chanting exorcisms and swinging the great sword. all present due their swords and faced outward, holding the points in front of them. this part of the ceremony appeared interminable. when it was over the girl and boy reappeared; bearing, the one a bowl, the other a censer. singing some litany or other, apparently in greek, though i could not ca


LIBER DCLXXI VEL PYRAMIDOS

assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and ep

s that at the end of the .hanged man. section, the couplet .the three-fold star cross-crowned, i rise. appears only in the first draft ms. and the ts. made from it, and is omitted in all subsequent revisions. the title follows the equinox printing, although the sothis publication gives a similar title, following the surving tss. the word m. m is believed to be muaum (the fourth dot and the yellow-green coloured band in the cipher represent a concealed yod which is not pronounced or counted in the enumeration: in hebrew \wawm= 93. as far as i can tell it is pronounced with a steady outward breath, beginning with the lips closed, slowly opening the mouth to the maximum, then closing it again; it thus represents the complete course of the breath, and by analogy .the arising of the speech from


LIBER GRADUUM MONTIS ABIEGNI

to explain the statement in liber 185 that the neophyte shall keep himself free from all other engagements for four whole days from the date when the sun shall next enter the sign 240 to that under which he hath been received. i have been informed that a revised and more practical version (i.e. one which does not need a temple the size of a small sports hall containing a ten and a half foot long green porcelain boat on wheels or runners) survives in another ms. notebook but is unpublished. 7 the reference is to sections aaa and mmm of gliber hhh h (341. 8 see gliber gaias, a handbook of geomancy h (96. 9 there was no official instruction in astrology at this period. about 1915 crowley collaborated with the new york astrologer evangeline adams on a comprehensive astrological textbook, desi


LIBER HAD

dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous. this is the first practice of ethics (ccxx. ii. 18, 19, 20, 21. svb figvra dlv 3 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini) this is the sixth practice of intelligence (ccxx. ii. 22, 50, 51) 10. let him further identify himself with this snake. this is the second practice of meditation (ccxx. ii. 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be i


LIBER HHH

pent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon an healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of


LIBER LIBERI VEL LAPIDIS LAZULI

under thy carapace, like a lover into the bed of his beautiful; i creep in, and sit in thine heart, as cubby and cosy as may be. 9. thou shelterest me, that i hear not the trumpeting of that world-elephant. 10. thou art not worth an obol in the agora; yet thou art not to be bought at the ransom of the whole universe. 11. thou art like a beautiful nubian slave leaning her naked purple against the green pillars of marble that are above the bath. 12. wine jets from her black nipples. svb figvra vii 7 13. i drank wine awhile agone in the house of pertinax. the cup-boy favoured me, and gave me of the right sweet chian. 14. there was a doric boy, skilled in feats of strength, an athlete. the full moon fled away angrily down the wrack. ah! but we laughed. 15. i was pernicious drunk, o my god! ye

. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11


LIBER LXVII THE SWORD OF SONG

n, thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. 390 395 400 405 410 415 420 425 but the results of concentration do so. some poetry. pentecost 33 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace n

s of religious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to that mongrol mixture of the worst features of both, the plymouth brother, have scared their illiterate, since hypocrisy was born, with abel, and spiritual tyranny with jehovah! society, in the long run, is eminently sane and practical; under the second empire it ran mad. if these things are done in the green tree of society, what shall be done in the dry tree of bohemianism? art always has a suspicion to fight against; always some poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the intolerable long roll of names, all tainted with glorious madness. baudelaire, the diabolist, debauchee of sadism, whose dreams a

l magie notes 57 clarendon, ld. history of the great rebellion. de comines, p. chronicle. edwards, bryan history of the british colonies in the w. indies. elton, c. origins of english history. erdmann. history of philosophy, vol. ii. froude. history of england. fyffe, c. a. history of modern europe. gardiner, s. r. history of the civil war in england. gibbon. decline and fall of the roman empire. green, j.r. a history of the english people. guizot. histoire de la civilisation. hallam, h. state of europe in the middle ages. hugo, v. napol on le petit. innes, prof. c. scotland in the middle ages. kingscote. history of the war in the crimea. levi, e. historie de la magie. macaulay, ld. history of england. mccarthy, j. a history of our own times. maistre, jos .uvres. michelet. histoire de la t

that western, but never eastern, magicians turn their headgear into a cornucopia or pandor.s box. but i must submit that the hat question is still sub judice. here.s a health to lord ronald gower! 86. swinburne.19. but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light..hertha. 104. my big beauty.20.pink on spot; player green, in hand. but i have .starred. since i went down in that pocket. 120. my balti coolies.21.see my .the higher the fewer* 125. eton.22.a school, noted for its breed of cads. the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23.sir j. maundevill .voiage and travill. ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what

chdevil of the buddhists. 72 appendix i v .now the great elephant strode with lordly footsteps in the forest, and jehjaour shut himself up with his caldrons and things and felt quite happy, for he knew his danger was not near till the approachin of perdu. r abu.s arahatship. but in spite of the young gently-ambling cows which ganesha took care to throw in his way, in spite of the tender shoots of green and the soft cocoanuts, this elephant was not as other elephants. the seasons spoke to him of change.the forest is ever full of sorrow. and nobody need preach to him the absence of an ego, for the brutes have had more sense than ever to imagine there was one. so the tusker was usually to be found, still as a rock, in some secluded place, meditating on the three characteristics. and when gane


LIBER LXXVIII

l, levity, lying, malice, slander, envy, obstinacy; swiftness in evil and deceit, if ill dignified. also generosity, disinterestedness and self-sacrifice, when well dignified. malkuth of v (cruelty, malice, revenge, injustice. therein rule layyr and lamwa. xxxvi the lord of harmonious change two of disks or pentacles two wheels, disks or pentacles, similar to that of the ace. they are united by a green-and-gold serpent, bound about them like a figure of 8. it holds its tail in its mouth. a white radiant angelic hand holds the centre of the whole. no roses enter into this card. above and below are the symbols of& and j. it is a revolving symbol. the harmony of change, alternation of gain and loss; weakness and strength; everchanging occupation; wandering, a description of the cards of the t


LIBER SAMEKH

s that burst from his verendum* section d he invokes water in the west, his wand billowing forth blue radiance [lat, lit. gthing to be feared h; a term used by levi (rituel de haute magie, cap. vii) for the magic wand( gto which, however, an allegorical significance may perhaps be attributed h. waite, book of ceremonial magic] point ii 19 section e he goes to the north to invoke earth; flowers of green flame flash forth from his his weapon. as practice makes the adept perfect in this work, it becomes automatic to attach all these complicated ideas and intentions to their correlated words and acts. when this is attained, he may go deeper into the formula by amplifying its correspondences. thus, he make invoke water in the manner of water, extending his will with majestic and irresistable mo

than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra-hoor-khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage.40 also, if he choose, he may insread wear a closeliber viii 42 fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel, cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law.41 and he shall engrave with his own hand upon a plate of gold

xxxii, 25. 35 yes, aleister. 36 the allusion is probably to ii corinthians xii, 12. endnotes 55 liber viii 37 a crowley ritual of this title (also known as ritual cxx) has been published as facsimile ms, and transcripts thereof posted on the internet, although the ritual in question does not contain a clear description of the temple, aside from the fact that it contains a ten and a half foot long green porcelain boat, presumably on wheels, which has to circle the temple. in any case i have been reliably informed (private communication) that a revised and more practical version of this ritual survives in an unpublished crowley ms notebook. 38 storax. 39 this is the oil of abramelin; see the book of the sacred magic of abramelin the mage, book ii, cap. 11; the incense recipe is from the same


LIBER SEPTEM REGUM SANCTORUM

ness or from a feeling that they have more important business (as their neophyte may judge) then may v.v.v.v.v. 8 =38 himself inform them with much deference that they are now fitted for admission to the mystery of the seven holy kings. the temple is arranged as shewn in the attached illustration.1 the god of the first throne hath robes of deep blue; second violet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge& crook.4 the candidate, well fed& joyful, clad in the robe of a probationer& crowned with laurel, is led by the hegemon (his neophyte) into the hall. taken to the

a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one? or words of similar purport, the hegemon answers, removing the hoodwink once and for all:6 verily, thou sayest well; know that osiris is a black god& the straight way unto the sacred& sublime order lieth not through the green pastures& beside still waters. but in the valley of the shadow of death, his crook& scourge shall avail thee. take them therefore& fold thine arms upon thy breast; ascend with me the seven steps of the throne. the aspirant then does so, standing between the officers. the fourth throne is removed to leave a passage. the seven kings rush upon him& belabor him with their weapons; but he makes h


LIBER STELLAE RUBEAE

the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar shall be entirely bare. 12. first, the ritual of the flaming star. 13. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu! pa, sa, ga. liber stella rubea 2 qwi mu telai ya pu melai .se gu malai; pe fu telai, fu tu lu. o chi b


LIBER TZADDI

frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be by crowley acting as his own editctliber tzaddi vel hamvs hermeticvs svb figvra xc v a a publication in class a 1 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal; i will spread a feast before you in the house of happiness. 6. i am not come to rebuke you, or to enslave you. 7. i bid you not turn from your voluptuous ways, from you


LIBER VII

of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra hoor khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold


LIBER XCV THE WAKE WORLD

big, round eyes, always wondering at everything. never mind, it.s only a nuisance. i shall tell you what happened one day when i said the poem to the ring. i wasn.t really quite awake when i began, but as i said it, it got brighter and brighter, and when i came to .ring of amethyst. the fifth time (there are five verses, because my lover.s name has five v.s in it, he galloped across the beautiful green sunset, spurring the winged horse, till the blood made all the sky turn rosy red. so he caught me and set me on his horse, and i clung to his neck as we galloped into the night. then he told me he would take me to his palace and show me everything, and one day when we were married i should be mistress of it all. then i wanted to be married to him at once, and then i saw it couldn.t be, becau

ted to be married to him at once, and then i saw it couldn.t be, because i was so sleepy and had bad dreams, and one can.t be a good wife if one is always doing that sort of thing. but he said i would be older one day, and not sleep so much, and every one slept a little, but the great thing was not to be lazy and contented with the dreams, so i mean to fight hard. by and by we came to a beautiful green place with the strangest house you ever saw. round the big meadow there lay a wonderful snake, with steel gray plumes, and he had his tail in his mouth, and kept on eating and eating it, because there was nothing else for him to eat, and my fairy prince said he would go on like that till there was nothing left at all. then i said it would get smaller and smaller and crush the meadow and the

oon, 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. and he said .no, this is only the house where the business is carried on. all the palace rests upon this house; but you ar

coffins. there was an angel blowing ever so hard on a trumpet, and people getting up out of the coffins. my fairy prince said .most people never wake up for anything less. so we went (at the same time it was; you see in dreams people can only be in one place at a time; that.s the best of being awake) through another passage, which was lighted by the sun. yet there were fairies dancing in a great green ring, just as if it was night. and there were two children playing by the wall, and my fairy prince and i played as we went; and he said .the difference is that we are going through. most people play without a purpose; if you are travelling it is all right, and play makes the journey seem short. then we came out into the third (or eighth, it depends which way you count them, because there ar

ever was, and she was washing herself in a river of dew. if you ask what she is doing she says .i.m making thunderbolts. it was only starlight, and yet one could see quite clearly, so don.t think i.m making a mistake. the third path is a most terrible passage; it.s all a great war, and there.s earthquakes and chariots of fire, and all the castles breaking to pieces. i was glad when we came to the green palace. it was all built of malachite and emerald, and there was the loveliest gentlest living, and i was married to my fairly prince there, and we had the most delicious honeymoon, and i had a beautiful baby, and then i remembered myself, but only just in time, and said .kiss me. and he kissed me and said .my goodness! but that was a near thing that time; my little girl nearly went to sleep


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

e near future. the creative work of the near past is undone in the near future, but the vicious relationship between gods and jotnar, which enabled the creation of the cosmos and led to its destruction, is gone in the distant future, just as it was not present in the distant past. but there has still been a progression: in the distant past there was no cosmos, but in the distant future there is a green world with birds and fertile fields. the course of the mythology has indeed led to a better world. cyclical time voluspa, stanza 4, states that the creating gods lifted up the earth, and the poem is silent on the killing of ymir. these facts could imply that when the earth 42 norse mythology arose from the sea after ragnarok later in the poem, there was a cyclical notion at work. in other wo

affianced himself to her (alvissmal. however, if billing is a dwarf, his ggirl h (presumably daughter) would be one of the very few female dwarfs in the mythology. certainly billing fs girl is a member of an out-group, and odin seduces and rapes many of these. the most telling analogue is stanza 18 of harbardsljod, in which odin boasts of having his way with giant girls on the island algroen (all-green) in precisely the same language he uses in havamal, stanza 99, for his desire for billing fs daughter: to possess a woman is to have gall her mind and pleasure. h if deities, themes, and concepts 79 the common language indicates a common story, the reeds in stanza 96 would be near the island algroen, but that is surmise. odin ought not to come up short in any of his encounters, and for that

y of the name is disputed. when odin bears it, something like gall-knowing h seems appropriate, but many other possibilities have been advanced for the prehistoric swedish king. see also frey 116 norse mythology fjolvar being, perhaps a giant, with whom odin spent some time, according the harbardsljod, stanza 17: i was with fjolvar all of five winters, in that island, which is called algroen [all-green; we could fight and fell carrion, to test much, to try our luck with a maiden. since a female fjolvor is listed among the thulur for giantesses, it seems likely that fjolvar would be her male counterpart, and therefore also a giant. in harbardsljod, stanza 18, odin says that he alone slept with seven sisters on algroen. the incident is otherwise unknown, but it would appear to fit the patter

before the battle. his sword cuts through armor as if through water, and swords glow in wounds. but now the valkyrie gondul speaks: it is time to depart for valholl. the forces of the gods have grown, now that hakon and his army are to join them. hakon asks why the battle turned out as it did, and the valkyrie skogul responds that the valkyries gave hakon victory and will now transport him to the green world of the gods. now the scene shifts to valholl. odin bids hermod and bragi greet the king. hakon, covered with gore, expresses concern about odin fs ill will but is assured that he has the sanctuary of all the einherjar. gthus it was known, how well that king had spared the holy places, when all the gods bade hakon welcome h (stanza 18. the final two stanzas are quite lovely: 20. unbound

l (whom he regards as identical to frey, in gfrey, ull, and the sparlosa stone, h mediaeval scandinavia 2 (1969: 102.128. urdarbrunn (well-of-urd) well at the center of asgard. voluspa, stanza 19, associates the well with yggdrasil, the world tree: i know an ash tree that stands, called yggdrasil, a tall tree, sprinkled with white mud; thence come the dews that run into valleys, forever it stands green over the urdarbrunn. in the gylfaginning section of his edda, snorri sturluson mentions the roots of yggdrasil. the third root of the ash stands in heaven and under that root is that well which is very holy and is called the urdarbrunn; there the gods have their place of judgment. each day the asir ride up there on bilrost. urd was one of the norns, and if we take literally the name of this


LUCIFERIAN SORCERY

asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. before one provides the vehicle of material and spiritual union, the announcement of the path to nature itself should be observed. the initiate should go forth into the woods in the dawn, remove all clothes the cover his or herself in the mud and green of the earth and meditate. the green man and goddess themselves shall make their awakening to the witch, with whom has communed with nature. by being robed in the sky of the goddess, nuit, shall great beauty be revealed. it is by this simple yet important act which will lead one to the initiation of belial, or mastery of the earth. belial is itself, the fallen angel who masters the beasts of

witch, with whom has communed with nature. by being robed in the sky of the goddess, nuit, shall great beauty be revealed. it is by this simple yet important act which will lead one to the initiation of belial, or mastery of the earth. belial is itself, the fallen angel who masters the beasts of the world, the mountains and the forests along with azazel. it is though this exercise of invoking the green man or green woman, that one may proceed later to darker areas of bestial exploration, such as lycanthropy and spiritual transformations of mind above flesh. the union of both brings the announcement of our becoming in the world of manes and shades of the dead. the daemonic aspects of the witches sabbat path are quite real, however once one evokes and invokes the spirit of these dark lords s

ions and egyptian god forms are highly suggested for a development of association. once one is able to move through these well balanced aspects, may the potential be view therein. the colors within the center are of particular significance. in the center there are four small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our m

the concepts of holy and infernal. one would use the rituals of daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not the great work or holy magick. let the sorcerer not be bound by the instruments of magickal art, for these are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or she work magick. free yourself of instruments only to command their use according to your desire. the four triangles which symbolize earth air fire water as developed from hamara t: the earth triad is the triad of light and the water triad is also that of darkness. both should be consider

dden and not revealed to the profane, their eyes shut in the forgotten shadows of unbecoming. i speak the words of darkness as being zazas, zazas, natsatanada zazas, the secret oath of opening the abyss, these are my words of manifestation! i create therefore! the dragon which coils in the darkness shall walk with my spirit, while i shall cultivate the light of dawn from which wisdom springs. the green of the earth is fed from the blood of wolves and the living, from which great secrets find their way to my ears. so it shall be! shaitan i am, shadow and light. let the voices fill with my joyous awakening! so it is done. the headless one ritual is the ritual used to contact and invoke ones holy guardian angel, or true will. this ritual is known to be very dangerous and produce phenomena or


LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

s, human beings. this is not the place to give a detailed account of mendel s discoveries, however. rather, we focus on just two of mendel s conceptual approaches. first, mendel concentrated on the breeding of pea plants that showed sharp, visible differences (these are called contrasting traits by geneticists. some of his plants were tall, and some were dwarf. some set yellow seeds, and some set green seeds. some set round seeds, and others set wrinkled seeds. today, we would call these plants mutants or variants of one another (for the purpose of this book, these two words are equivalent. for example, wrinkled seeds are the result of a variant in a gene that determines the formation of some compounds necessary to make the seeds look round. the variant gene no longer produces this compoun

uld call these plants mutants or variants of one another (for the purpose of this book, these two words are equivalent. for example, wrinkled seeds are the result of a variant in a gene that determines the formation of some compounds necessary to make the seeds look round. the variant gene no longer produces this compound, and as a result, the seeds look wrinkled. mendel then mated plants bearing green seeds with plants bearing yellow seeds, as well as tall plants with dwarf plants, and he studied the properties of the progeny plants. this was his first great insight: he used as experimental objects plants that were easy to differentiate by the unaided human eye. he 40 evolution and religious creation myths observed in the offspring of his mating crosses that progeny plants continued to sh

mendel s experiments with tall and dwarf plants should have yielded intermediate-height plants. they did not. from this first observation, mendel concluded that units of heredity are particulate, whole units of inheritance. they did not blend in offspring; they stayed the way they were in the original parents. next, and without entering into details, the precise proportions between two variants (green vs. yellow, etc) that mendel observed in his crosses led him to infer that units of heredity (which we now call genes) in individuals come in pairs. in other words, each individual contains two copies of each gene, one received from the mother, and one received from the father. the following example helps to clarify this concept, using the rhesus (rh) gene, a gene important in blood transfus

c. human dna contains about 3.1 billion such base pairs, the sequence of which is known. it is the sequence of the base pairs in dna that constitutes the blueprint of life, our genes. through a succession of complicated mechanisms, the genetic instructions present in the dna base-pair sequence are converted into proteins, compounds largely responsible for the traits we can see (such as yellow or green color in pea seeds, eye color in humans) and, more often, cannot see (such as the nature of our rh blood group, which takes laboratory procedures to determine. it is thus easy to understand how a change in dna base sequence sometimes results in a changed trait. this change is heritable and is by definition a mutation. base-pair changes in dna occur naturally and spontaneously or can be the r

le complexity rebutted 63 referred to as enzymes, which help perform cellular chemical reactions. enzymes are all coded for by dna. and yet, in spite of the great variety of lifeforms that exist on earth, living organisms have in common hundreds of metabolic reactions. obviously, organisms belonging to different species have some metabolic pathways not shared by all species. for example, wheat is green because its dna encodes the instructions necessary to perform photosynthesis, which involves the green pigment chlorophyll. lions are not green because they do not possess the genes necessary for photosynthesis, but contrary to wheat, they have genes that determine the formation of one head, one tail, and four legs. in many ways, however, a lion and a wheat plant are much more similar than e


MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e of the more ancient civilizations. the school of the druids was divided into three distinct parts, and the secret teachings embodied therein are practically the same as the mysteries concealed under the allegories of blue lodge masonry. the lowest of the three divisions was that of ovate (ovydd. this was an honorary degree, requiring no special purification or preparation. the ovates dressed in green, the druidic color of learning, and were expected to know something about medicine, astronomy, poetry if possible, and sometimes music. an ovate was an individual admitted to the druidic order because of his general excellence and superior knowledge concerning the problems of life. the second division was that of bard (beirdd. its members were robed in sky-blue, to represent harmony and trut

rizing, at least in part, the twenty thousand verses of druidic sacred poetry. they were often pictured with the primitive british or irish harp--an instrument strung with human hair, and having as many strings as there were ribs on one side of the human body. these bards were often chosen as teachers of candidates seeking entrance into the druidic mysteries. neophytes wore striped robes of blue, green, and white, these being the three sacred colors of the druidic order. the third division was that of druid (derwyddon. its particular labor was to minister to the religious needs of the people. to reach this dignity, the candidate must first become a bard braint. the druids always dressed in white--symbolic of their purity, and the color used by them to symbolize the sun. in order to reach t

rapis. some undoubtedly were carved from stone or marble by skilled craftsmen; others may have been cast from base or precious metals. one colossus of serapis was composed of plates of various metals fitted together. in a labyrinth sacred to serapis stood a thirteen-foot statue of him reputed to have been made from a single emerald. modern writers, discussing this image, state that it was made of green glass poured into a mold. according to the egyptians, however, it withstood all the tests of an actual emerald. clement of alexandria describes a figure of serapis compounded from the following elements: first, filings of gold, silver, lead, and tin; second, all manner of egyptian stones, including sapphires, hematites, emeralds, and topazes; all these being ground down and mixed together wi

ity secured from atlantis, whose submergence obliterated every vestige of its part in the drama of world progress? atlantean sun worship has been perpetuated in the ritualism and ceremonialism of both christianity and pagandom. both the cross and the serpent were atlantean emblems of divine wisdom. the divine (atlantean) progenitors of the mayas and quich s of central america coexisted within the green and azure radiance of gucumatz, the "plumed" serpent. the six sky-born sages came into manifestation as centers of light bound together or synthesized by the seventh--and chief--of their order, the "feathered" snake (see the popol vuh) the title of "winged" or "plumed" snake was applied to quetzalcoatl, or kukulcan, the central american initiate. the center of the atlantean wisdom-religion w

to rule (as the guardian spirit of nature personified. several images of the goddess have been found upon which the marks of her dignity and position were still intact. according to the ancient philosophers, she personified universal nature, the mother of all productions. the deity was generally represented as a partly nude woman, often pregnant, sometimes loosely covered with a garment either of green or black color, or of four different shades intermingled-black, white, yellow, and red. apuleius describes her as follows "in the first place, then, her most copious and long hairs, being gradually intorted, and promiscuously scattered on her divine neck, were softly defluous. a multiform crown, consisting of various flowers, bound the sublime summit of her head. and in the middle of the cro


MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

tinguishable from the red caps, as are the dunters, who haunt castles with the constant sound of beating flax. it has been suggested that these spirits are the memories of foundation sacrifices, a custom that was practised within written history. seechurch grim the above are from folklore of the british isles http//www.mysteriousbritain.co.uk/folklore/boggarts.html typical story book elf note the green& red livery and the red phrygian style cap. about five years ago an antique dealer i know told me of another dealer, who was looking to sell a mixed bag of antiquities a metal detectorist had unearthed from a ploughed field in the vicinity of york. i went and had a look most of the items were poor quality medieval detritus eg broken buckles poor quality coins etc. however there were a few go

was tages. according to legend laran had the head& neck of a swan in childhood before assuming human shape at maturity, and tages the wings of a swan. laran was a deity of protection, the protector of the flocks and the community, a god of divination and of agriculture and fertility. he was above all a god of the countryside in this form he was often named and represented as picus the red capped green woodpecker (picus viridis. with his sister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts of haruspic

area of sky used in the process of augury and to mark out the templum on the ground where the augur carried out his rites. the lituus was later adopted by christian bishops. it is therefore most appropriate that the votive of laran was unearthed in a ploughed field. when it came into my hands it was still covered in brown clay. as noted earlier mars as god of the countryside is represented as the green woodpecker (picus puck? c.f. pook, bwca, boggart, buggane and all the other variants) and therefore wears the livery common to most of the little people in folklore. at the risk of being accused of wild speculation it is worth noting that cocidius (goch in modern welsh) means red and would have been rendered pock or poock in many of the british p celtic dialects (in which g s& c s at the beg


MASTERING WITCHCRAFT

ur witches' working tools" the garter is perhaps the most unusual piece of insignia carried by witches and, as such, is concealed and worn openly only at coven meetings. the other jewels can pass as regular items in the eyes of the uninitiated, and as such can usually be worn openly. there are many styles of witch garters in existence. the traditional colour is bright red, though black, blue, and green ones are to be seen. often a female practitioner will have her garter made of velvet and backed with silk, the male variants being snakeskin, crocodile, or soft leather of some sort backed with blue silk. the garters are fastened by means of gold or silver gilt buckles. sometimes tiny gold or silver bells are also sewn on, reminiscent of those worn by english morris dancers. on the outer sur

y heavy black material, folded double, with a hole for the head cut at the top, poncho-wise; the sides are sewn up to within about nine inches of the top, leaving holes for the arms to pass through. the completed garment hangs to the ankles. it is belted with the girdle cord. many practitioners, however, prefer more complicated or flattering garments, in varying colours such as blue, violet, red, green, or white, often with the addition of a hood, or cowl, to be drawn over the head for greater impersonality during a ritual. special sandals may be worn or the feet left bare, again as you will. however, let me advise you here should you form a coven, a certain uniformity of dress is desirable often zealous witches will possess two robes for that very reason; a uniform one for sabbats and esb

t. however, if this seems overcomplicated to you, buy a thick book of good-quality drawing paper, about the size of a large exercise book. then, when the moon is waxing, cover the back and binding of this book with a material of you own choice. many practitioners favour velvet or moire silk. others prefer a leather or skin, often reptile. the choice of colour ranges from black or white to red and green, even an occasional silver or gold! you should then exorcise the book with water and fir then, with a pen and ink specially bought for this purpose, draw in this pentacle and its runes on the front side of the first page and the reverse of the last. as you draw in each rune, chant the following words: book of words, book of deeds, blessed be thou book of art! the "art" referred to is magical

magical tools. 11. thick black waterproof ink to use with your dip pen; your "ink of art" to this, you may add a perfume or herb at the time you cast your spell, consonant with its nature, such as powdered basil for love, cinnamon for intelligence, etc. tradition-minded witches make their own ink with one of the following two recipes, usually the latter: either powdered gall-nuts roman vitriol or green copperas alum or gum arabic or gum arabic powdered burned peach kernels soot or lampblack (hold the back of a spoon over a candle) distilled water 12. a selection of household glues. 13. paint, both black and white; your "paint of art" most witches find a stove enamel is best because it takes on ceramic and glass as well as metal. you will be using it to inscribe the runes on your working to

soil, and give it into the keeping of the person it is to benefit. during the time they wish to receive its aid, they should carry it on their person and sleep with it under their pillow. the spell will not last forever, though. it is only good for about twenty-eight days, and then a new talisman has to be constructed. a very simple though sometimes extremely successful magic for the witch with a green thumb is the hyacinth spell actually, this may be performed with any type of bulb from a tulip to an onion! habondia being the patroness of all flowers, however, a sweet-smelling variety stands more chance of success, i always feel. plant the bulb in a new pot, naming it as your loved one as you do every morning and evening when you water it, chant these words intently over it. as this root


MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

archangels, angels, metals, days of the week, and colours attributed to each planet. days saturday. thursd. tuesda. sunday. frida. wednes. mond. archangel tzaphquiel tzadiqel khamael raphael haniel michael gabriel angel cassiel sachiel zamael michael anael raphael gabriel planet saturn jupiter mars sun venus mercury moon metal lead tin iron gold copper mercury silver colour black blue red yellow green purple white book one page 11 preliminary discourse. from lansdowne mss. 1203, the veritable clavicles of solomon, translated from the hebrew into the latin language by the rabbi abognazar. every one knoweth in the present day that from time immemorial solomon possessed knowledge inspired by the wise teachings of an angel, to which he appeared so submissive and obedient, that in addition to

ns 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 of him who hath committed the theft; and in order that thou mayest the more easily recognize him, thou shalt mark him in some part of his face with the magical sword of art; for that sign which thou shalt have cut therewith in the water, shall be really found thereaf

being seen, thou shalt say these words, bearing the aforesaid figure in thy left pocket: come unto me and never quit me whithersoever i shall go. afterwards thou shalt take it carefully back unto the before-mentioned place and cover it with earth until thou shalt need it again. figure 5. figure 6. the key of solomon page 48 chapter xi. to hinder a sportsman from killing any game. take a stick of green elder, from the two ends of which thou shalt clean out the pith. in each end place a strip of parchment of hare-skin, having written thereon with the blood of a black hen the following character and word (see figure 7) having made two of these slips, place one in each end of the stick and close the apertures up with pith, afterwards on a friday in the month of february thou shalt fumigate th

ortsman shall have passed. figure 7. book one page 49 chapter xii. how to make the magic garters. take enough of the skin of a stag to make two hollow tubular garters, but before stitching them up thou shalt write on the side of the skin which was next the flesh the words and characters shown in figure 8, with the blood of a hare killed on the 25th of june, and having filled the said garters with green mugwort gathered also on the 25th of june before sunrise, thou shalt put in the two ends of each the eye of the fish called barbel; and when thou shalt wish to use them thou shalt get up before sunrise and wash them in a brook of running water, and place them one on each leg above the knee. after this thou shalt take a short rod of holm-oak cut on the same 25th of june, turn in the direction

he made with virgin parchment paper, writing thereon with the colors adopted for each planet, referring to the rules already laid down in the proper chapters, and according to the planet with which the pentacle is in sympathy. therefore unto saturn the color of black is appropriated; jupiter ruleth over celestial blue; mars over red; the sun over gold, or the color of yellow or citron; venus over green: mercury over mixed colors; the moon over silver, or the color of argentine earth. the matter of which the pentacle is constructed should be virgin, never having been used for any other purpose; or if it be metal it should be purified by fire. as regards the size of the pentacles it is arbitrary, so long as they are made according to the rules, and with the requisite solemnities, as hath bee


MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

simulator, and by the name adonai, and by the name of him through whom all things were made, that thou be unto me an aid and succor in all things which i wish to perform by thine aid. as it sometimes happeneth that it is necessary to write with some noble color, it is well to have a new and clean box wherein to keep them. the principal colors will be yellow or gold, red, celestial or azure blue, green, and brown; and any other colors that may be requisite. thou shalt exorcise, perfume, and sprinkle them in the usual manner. figure 85. book two page 111 chapter xv. of the pen of the swallow and of the crow. take the feather of a swallow or of a crow, and before plucking it thou shalt say: may holy michael the archangel of god, and midael and mirael, the chiefs and captains of the celestial


MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the spirits. wherefore, upon its being shown to them they submit, and kneeling upon the earth before


MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

the instructions for the magical circle, etc, later on in the goetia. hath had his desire fulfilled. he is of the order of powers, and he governeth 85 legions of spirits. his noble seal is this, which is to be worn before thee at working (14) leraje, or leraikha- the fourteenth spirit is called leraje (or leraie. he is a marquis great in power, showing himself in the likeness of an archer clad in green, and carrying a bow and quiver. he causeth all great battles and contests; and maketh wounds to putrefy that are made with arrows by archers. this belongeth unto sagittary. he governeth 30 legions of spirits, and this is his seal, etc (15) eligos- the fifteenth spirit in order is eligos, a great duke, and appeareth in the form of a goodly knight, carrying a lance, an ensign, and a serpent. h

where the serpent28 is coiled, with the hebrew names written along his body, is bright deep yellow. the square in the centre of the circle, where the word master is written, is filled in with red. all names and letters are in black. in the hexagrams the outer triangles where the letters a, d, o, n, a, i, appear are filled in with bright yellow, the centres, where the t-shaped crosses are, blue or green. in the pentagrams outside the circle, the outer triangles where te, tra, gram, ma, ton, is written, are filled in bright yellow, and the centres with the t crosses written therein are red) the magical triangle of solomon. this is the form of the magical triangle, into the which solomon did command the evil spirits. it is to be made at 2 feet distance from the magical circle and it is 3 feet

ase of the triangle is to be nearest unto the circle, the apex pointing in the direction of the quarter of the spirit. observe thou also the moon in thy working, as aforesaid, etc. anaphaxeton is sometimes written anepheneton (colours- triangle outlined in black; name of michael black on white ground; the three names without the triangle written in red; circle in centre entirely filled in in dark green) 28 the coiled serpent is only shown in one private codex, the hebrew names being in most cases simply written round in a somewhat spiral arrangement within the double circle. it is to be remembered that hebrew is always written from right to left, instead of from left to right like ordinary european languages. the small maltese crosses are placed to mark the conclusion of each separate set

reof is to be made in sol or luna (gold or silver, and worn upon thy breast; having the seal of the spirit required upon the other side thereof. it is to preserve thee from danger, and also to command the spirits by (colours- circle and pentagram outlined in black. names and sigils within pentagram black also. tetragrammaton in red letters. ground of centre of pentagram, where soluzen is written, green. external angles of pentagram where abdia. ballaton, halliza, etc, are written, blue) the magic ring or disc of solomon this is the form of the magic ring, or rather disc, of solomon, the figure whereof is to be made in gold or silver. it is to be held before the face of the exorcist to preserve him from the stinking sulphurous fumes and flaming breath of the evil spirits (colour- bright yel


MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

their robes are of red& saffron color& most comely, they assume the shape crowned queen& very beautiful to behold. secondly these genijs that are attributed to& are of the earthly regions& are governed by vriel who hath 3 princes to attend him (viz) asaiel, sochiel& cassiel. therefore the genijs that are attributed to him& these signs are to be observed in the west. they appear like kings, having green& silver robes, or like little children or women delighting in hunting& they are to be observed on saturday in the 1st& 8th. hours of the day& the 3rd& 10th. of the night, in those hours you are with privacy to obtain your desires directing yourself towards the west as aforesaid. thirdly those genijs that are attributed to& are of the airy region whose soverign is called raphiel, who hath und

admirable whiteness& beauty. fourthly& lastly, these genijs that are attributed to& are of the watery regions& are governed by gabriel who hath under him samael, madiel& mael. therefore these genijs that are under these signs& are governed by gabriel are to be observed on mondays, towards the north at the 1st& 8th. hours of the day& at night at the 3rd& 10th. hours. they appear like kings having green& silver robes or like little children or women delighting in hunting. so in the next place, we are to observe the season of the year according to the constellations of the celestial bodies, otherwise we shall loose our labor, for if a genijs be of the igneal hierarchy its in vain to observe him in any other season but when the enters these signs which is of his nature, that is. so if it be a


MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

appear as aforesaid. and when the angel departeth he will fill the whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the second chora a perfect red rose colour; the third chora is to be a green mixed with a white silver colour; the fourth chora is to be black mixt with a little green or a sad colour. of the second chora or altitude note that the other three altitudes, with their signs and princes can exert power over goods and riches, and can make any man rich or poor. and as the first chora gives increase and maketh fruitful, so these give decrease and barrenness. and if any have


MEANING OF MASONRY

y phases of mental preparation for that ordeal. stripping that familiar psalm of the gorgeous metaphor given it in the beautiful biblical translation, its real meaning may be paraphrased and explained for masonic students as follows" the vital and immortal principle within me is my initiator; and is all-sufficient to lead me to god. it has made me lie down (in self-discipline and humiliation) in" green pastures" of meditation and mental sustenance. it has led me beside" still waters" of contemplation (as distinct from the" rough sea of passion" of my natural self. it is restoring my soul (reintegrating it out of chaos and disorder. even when i come to pass through the valley of deadly gloom (my own interior veils of darkness) i will fear no evil; for it is with me (as a guiding star; its d


MICHAEL FORD A RITE OF THE WEREWOLF

initiated pierre by the young man renouncing christianity, kissing moyset s left hand (which was black and as cold as a corpse) and giving an oath to his lord the devil. after a time pierre went back into the service of his community and was reinitiated by a man named michel verdung. verdung took pierre to a sabbat ritual, where they met in the woods near chastel charnon. each danced about with a green candle with a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and gave pierre a salve which transformed him into a wolf. transvection is a powerful tool aided in astral or dreaming projection. some witches have used ointments, made from nightshade and other herbs which produce a flying sensation. 1 nox umbra by michael w. fo

different parts of animals and go forth in a dreaming state, awakening with detail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human to man-wolf to a dragon form, which the snout grows sharper teeth, horns emerge from the head and much of the fur dissipates. the flesh changes from ashen gray to a dark black-green scaled form. this is the ahrimanic dragon form, a state of being in which the witch has begun a selftransformative state into a deep communion with ahriman and tiamat the druj of darkness who by their isolation and individual beings, bring the gift of the black flame to those who seek to be like them. in such an instance, focus your journey to arezura, or hell (a secret meeting place of witc


MICHAEL FORD BOOK OF CAIN

sts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also viewed as a bearded and horned human-beast, covered in gray and green earth, who is decorated with human and animal bones, his familiars. cain is sought in the hidden places of the earth, for he is the ancient and knows the unknown secrets of the earth. cain also appears as the wizened old man, robed and hooded who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch fath


MICHAEL FORD WITCHMOON

d french verb s'esbattre, translating to frolic. when twilight falls and the shadows become evident, all will transverse into a side of night. when our heads rest upon the ground our spirits rise through the dream and the world of the night side. the witch-cult exists in numerous points of the earth, we walk silently among all and harm not one unless provoked. we are shadow and the essence of the green earth is our being. the witch blood emanates deep within the subconscious of each sorcerer, awaiting the moment the wizard opens the lunar current towards atavistic resurgence (2. the vampire spirit too exists in dream and so with it we shall walk, in joyous brotherhood and sisterhood. the eight earthly sabbaths' are as a form and focus for the dreaming rite, in which those of witch blood me

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

ight. the gnostic method of overcoming the self, becoming all and none. the initiate should then disrobe and begin traveling through the forest, running, jumping until complete exhaustion overtakes their very being. this would be a very close and early representation of what is the death posture, which the initiate would undertake some time later. this is the manifestation of what is known as the green man in witch cult tradition, an incarnation of nature and wisdom, perseverance and silent wisdom. it is almost always the most silent who holds the most personal power. 46 46 the sabbat exists in the highest aspects of the mind (luciferian) and the darkest (infernal, for instance a working for vigor, light and astral initiation one would seek the luciferian sabbat. any sexual relations in th

sword and chalice would always be used. ceremonial training is the most demanding in the advanced study and practice of a warlock or witch. each weapon should be consecrated at the appropriate time. the sword is blessed by horus, or baphomet, the chalice by 54 54 hecate or the goddess of the sea (witch queen, the wand by babalon or another fire associated elemental or spirit, the pentagram by the green man, pan or the witches sabbat goat. remember success is based upon an intent focus of will and investment in belief. belief, desire and will are the power points of success in any working. the kangling is an instrument that may be implemented within your own temple. a kangling is a tibetan instrument in origin used to call the shades of the dead to feast on your astral body. this is specifi

uld use the colors as they suit you, based on your individual interpretations of such. black: hidden knowledge, death, change and defense red: creativity, love, attraction, vitality, war and aggression white: purity, cleansing, protection and bestowing health to another blue: happiness, work (obtaining job, change of career) and friendship yellow: health, happiness, wits and alertness= intuition, green: money, success and material items orange: endurance, thought, and inspiration. purple: sex and rejuvenation. this is a list of the possible influences and significance that each color holds. it could be that the sorcerer develops his or her own detailed system of intermixing color and combining them with the burning of candles. some examples could be the following: if one was seeking to cre


MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

zpatrickmany thanks to jim fitzpatrick for permission to use his artwork.find out more about the artist from his website at: http//www.jimfitzpatrick.ie/intro.html a c k n o w l e d g e m e n t sthe author is most grateful to amergin, nuada, paolo uccello, albrecht durer, renemagritte, salvador dali, william blake, william wordsworth, c. s. lewis, j. r. r.tolkien, george macdonald, roger lancelyn green, jim fitzpatrick, ursula le guin,robert holdstock, madame helena blavatsky, samuel liddell (macgregor mathers),aleister crowley, terry nation, rod serling, patrick mcgoohan, ian anderson, edgarfroese, pieter baumann, christopher frank, johannes schmolleng, antonio vivaldi,george fredrick handel, gerald massey, alvin boyd kuhn, comyns beaumont, jordanmaxwell, john boorman, werner herzog, rev

ly, he shall be utterly destroyed (exodus22:20)by the sweat of your face will be your bread, until you return to the ground; for out of it youwere taken, for dust you are and to dust you will return (genesis 3:17-19) then shall ye know that i am the lord, when their slain men shall be among their idolsround about their altars, upon every high hill, in all the tops of the mountains, and underevery green tree, and under every thick oak, the place where they did offer sweet savor to alltheir idols..so will i stretch out my hand upon them, and make the land desolate..and theyshall know that i am the lord (ezekiel 6:13-14) wherefore, as i live, saith the lord god; surely, because thou hast defiled my sanctuary withall thy detestable things, and with all thine abominations, therefore will i also

are still partof the blood ritual inspired by the macrobes. one manner of keeping the masses incheck, as well as helping them lose their senses and commit slow suicide, concerns thepurveyance of alcoholic beverages called spirits in taverns and inns. this customwas started under the tax exempt knights templars who opened most of the inns inengland. these dens all have patently occult names (like green dragon, or blackhorse, raven's head, red lion, plough and stars, rose and crown, etc. they alsocommonly bore the name arms to commemorate that they were established by themilitary orders. they were also known down through history as venues for all kinds ofrevolutionaries and malcontents (see daphne du mauriers jamaica inn. and the cultof hallucinogens has been growing stronger for generation

the masses (alvin boyd kuhn, ultimate canon of knowledge)all this chaos in the religious area was attended, accentuated, if not largely inspired by, oneof the most staggering phenomena in the history of the race. this was--and is--the presence,power, and influence of a book (ibid)i went to the garden of love,and saw what i never had seen;a chapel was built in the midst,where i used to play on the green. and the gates of this chapel were shut,and 'thou shalt not' writ over the door;so i turned to the garden of lovethat so many sweet flowers bore. and i saw it was filled with graves,and tombstones where flowers should be;and priests in black gowns were walking their rounds,epilogue: time to change the road youre on148atlantis, alien visitation, and genetic manipulation and binding with briar

chsprawl outwards for as wide as 30 feet.most unusual about the structures are their size. the highest stone spiral reaches 180 feet above theocean floor. before finding lost city, the highest known underwater structure was an 80-foot-highstone chimney known as godzilla on the seafloor off the washington state coast. godzilla crackedin half and toppled to the sea floor three years ago.heat from a green rockpart of the reason lost city's sea-scrapers could grow so high is because they're located 9 miles awayfrom the volcanic vents of the mid atlantic ridge. this distance buffers the rocks from volcanic erup-tions that occur once every 5-10 years at the ridge's axis and from earthquake activity that's more fre-quent around the vents. but the structures' distance from the underwater vents als


MICHAEL WYNN THE SOUL TRAVELERS

merican is more familiar with semiramis than they realize; it is her likeness that graces the statue of liberty. even though the statue of liberty is a spiting likeness of queen semiramis of assyria, the french freemasons that funded the statue s construction left subtler clues as to the true identity of our lady liberty. in magic (of coarse, the metal of the goddess venus is copper, her color is green, and her number is 7. the exterior of the statue of liberty is made of copper, the statue is green, and has 7 rays of light reaching out from her head--michael wynn's "the soul travelers" 13 then there s satan, who himself has countless names. most christians believe they have a monopoly on the stories regarding this being, but satanists know better. satanists, and occultists in general, hav

, but it s no more absurd than spitting into a frog s mouth. the metal copper, for instance, is inclined to the influence of venus. therefore, copper is a venereal metal (venereal..venus. the goddess of lust and sex, go figure) element color direction nature elementals ruler air yellow east separation sylphs paralda water blue west union undines nichsa fire red south energy salamanders djin earth green/brown north stability gnomes ghob sprit white center balance n/a n/a planet color day# characteristics saturn black saturday 3 death; limitation; decay jupiter blue thursday 4 growth; prosperity; luck; justice mars red tuesday 5 violence; change; success; disease sun gold sunday 6 power; creative energy; goodness venus green friday 7 love; socialization; sex; the arts mercury purple wednesda

symbol activates a certain kind of energy. it may be thought of as an on and off switch; to banish a certain energy is to turn it off, while invoking a particular energy turns it on. the purpose of a banishing at the beginning is to clean the area of all influences, and make the ritual space spiritually neutral. for example, in order to activate the spirits of the realm of venus, one would draw a green (the color of venus) hexagram facing all four directions, essentially enclosing your ritual space in imaginary, green hexagrams. the hexagrams, being invoking hexagrams, should begin at the bottom-right corner of the hexagram (the point assigned to venus) and move clockwise until the first triangle of the hexagram is drawn. from there, beginning at the opposite side of venus (the point of th

sser importance (i think) is the pentacle. this is usually a wooden or clay disk, the size of a dinner plate, and has a pentagram drawn upon it. the pentacle is essentially a spiritual shield. this implement corresponds to the element of earth. earth, whose symbol is a downward pointing triangle with a horizontal line through it s center, is associated with the bull, the north, earthy colors like green and brown, and arch-angel uriel. the ritual tool pentacle should not be confused with the talismanic pentacles that are used to bind spirits and energies to. before being used in ritual, all ritual tools undergo a ceremony of consecration, which is a ritual where that tool is magically activated. the four animals assigned to the first four elements (lion,eagle,human,bull) also appear in the

iated with lucifer is the east, whereas satan proper is associated with the north. lucifer is said to be capable of cunning and deceptive speech, and this can be paralleled to prometheus, who has many wiles and clever in rhetoric. upon falling to earth, lucifer s physical appearance is often described as a handsome, androgynous or hermaphroditic figure with pale-white skin, silver hair, an bright-green eyes. those of the nephilim race, who were the children of the fallen angels, were also said to have pale skin, silver hair, and bright eyes. it is said that the sphinx originally bore the face of lucifer himself, before an egyptian king restored the sphinx with his own face. after assuming the form of azazel, satan used his newly-won creative energy to give birth to the nephilim race, who w


MICHAEL W FORD NOX UMBRA

esh, as i am the master known as akhtya seker arimanius, draconian shadow, messenger of azrael, i form you djinn haunter of the desert and forest (visualize the shade of self, that your shadow form, so closely connected that you are but the same, grant this phantom form your deepest attributes of vampyric self, be it the grave haunter and spirit of folklore) skeletal form, whose flesh is gray and green from the blood of arimanius, talons of the best, whom shall tap the window of the sleeping, beckoning their desire death-guise, pale and ashen corpse corpse face, whom embraces the manes of the dead in lustrous copulations, wrapped in the shroud of the tomb, i name you as myself azyta seker arimanius, whom gathers the darkness and emerges in the noon-tide sun, the time sacred of shaitan the


MOODY RAYMOND A LIFE AFTER LIFE

of them. if this is true, then the different versions would merely represent varying individual ways of interpreting, wording, or remembering the root experience. let us look at a few accounts in which the idea of a border or limit plays a prominent role (1) i "died" from a cardiac arrest, and, as i did, i suddenly found myself in a rolling field. it 'seas beautiful, and everything was an intense green- a color unlike anything on earth. there was light-beautiful, uplifting light- all around me. f looked ahead of me, across the field, and i saw fence. i started moving towards the fence, and i saw a man on the other side of it, moving towards it as if to meet me. i wanted to reach him, but i felt myself being drawn back, irresistibly. as i did, i saw him, too, turn around and go back in the

we were moving, yet there was no sensation of speed. and in a moment, almost instantaneously, really, i realized that we had reached the recovery room of the hospital. now, i hadn't even known where the recovery room was at this hospital, but we got there, and again, we were in the corner of the room near the ceiling, up above everything else. i saw the doctors and nurses walking around in their green suits and saw the beds that were placed around in there. this being then told me-he showed me that's where you're going to be. when they bring you off the operating table they're going to put you in that bed, but you will never awaken from that position. you'll know nothing after you go to the operating room until i come back to get you sometime after this" now, i won't say this was in words


MORALS AND DOGMA

he great year of jubilee _seven_ days the people ate unleavened bread, in the month of abib _seven_ weeks were counted from the time of first putting the sickle to the wheat. the feast of the tabernacles lasted _seven_ days. israel was in the hand of midian _seven_ years before gideon delivered them. the bullock sacrificed by him was _seven_ years old. samson told delilah to bind him with _seven_ green withes; and she wove the _seven_ locks of his head, and afterwards shaved them off. balaam told barak to build for him _seven_ altars. jacob served _seven_ years for leah and _seven_ for rachel. job had _seven_ sons and _three_ daughters, making the perfect number _ten. he had also _seven_ thousand sheep and _three_ thousand camels. his friends sat down with him _seven_ days and _seven_ nigh

his masonry over all the world. his daily life is a profession of his masonry, published in perpetual good-will to men. he _can_ not be a persecutor. not more naturally does the beaver build or the mocking-bird sing his own wild, gushing melody, than the true mason lives in this beautiful outward life. so from the perennial spring swells forth the stream, to quicken the meadow with new access of green, and perfect beauty bursting into bloom. thus masonry does the work it was meant to do. the mason does not sigh and weep, and make grimaces. he lives right on. if his life is, as whose is not, marked with errors, and with sins, he ploughs over the barren spot with his remorse, sows with new seed, and the old desert blossoms like a rose. he is not confined to set forms of thought, of action

his attributes, and that the human mind cannot perceive or discern god himself, in his works, but only his mode of manifesting himself, is a profound truth. we know of the invisible only what the visible reveals _wisdom_ was called nous and logos [and, intellect or the word _intelligence, source of the oil of anointing, responds to the holy ghost of the christian faith _beauty_ is represented by green and yellow _victory_ is yahovah-tsabaoth, the column on the right hand, the column _jachin: glory_ is the column _boaz, on the left hand. and thus our symbols appear again in the kabalah. and again the light, the object of our labors, appears as the creative power of deity. the circle, also, was the special symbol of the first sephirah, kether, or the crown. we do not further follow the kaba

med, and that the smell of blood will not wake the savage within him, we are of a sudden startled from the delusive dream, to find the thin mask of civilization rent in twain and thrown contemptuously away. we lie down to sleep, like the peasant on the lava-slopes of vesuvius. the mountain has been so long inert, that we believe its fires extinguished. round us hang the clustering grapes, and the green leaves of the olive tremble in the soft night-air over us. above us shine the peaceful, patient stars. the crash of a new eruption wakes us, the roar of the subterranean thunders, the stabs of the volcanic lightning into the shrouded bosom of the sky; and we see, aghast, the tortured titan hurling up its fires among the pale stars, its great tree of smoke and cloud, the red torrents pouring

his journey to the dim past. he died and was forgotten; but the acorn lay there still, the mighty force within it acting in the darkness. a tender shoot stole gently up; and fed by the light and air and frequent dews put forth its little leaves, and lived, because the elk or buffalo chanced not to place his foot upon and crush it. the years marched onward, and the shoot became a sapling, and its green leaves went and came with spring and autumn. and still the years came and passed away again, and william, the norman bastard, parcelled england out among his barons, and still the sapling grew, and the dews fed its leaves, and the birds builded their nests among its small limbs for many generations. and still the years came and went, and the indian hunter slept in the shade of the sapling, a


MOTTA MARCELO THE COMMENTARIES OF AL

siris. thus we see him as the "great fool" of celtic legend, and "pure fool" of act i of parsifal, and, generally speaking, the insane person whose words have always been taken for oracles. but to be 'saviour' he must be born and grow to manhood; thus parsifal acquires the sacred lance, emblem of virility. he usually wears the 'coat of many colours' like joseph the 'dreamer; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine: he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long

ow found myself able to retrace the paths of thought which ultimately come together in a platitude. i would start with some few simple ideas and develop them. each stage in the process was like the joy of a young eagle soaring from height to height in ever increasing sunlight as dawn breaks, foaming, over the purple hem of the garment of ocean, and when the many coloured rays of rose and gold and green gathered themselves together and melted into the orbed glory of the sun, with a rapture that shook the soul with unimaginable ecstasy, that sphere of rushing light was recognized as a common-place idea, accepted unquestioningly and treated with drab indifference because it had so long been assimilated as a natural and necessary part of the order of nature. at first i was shocked and disguste

wield a spade. it does not matter if you do it slower your experience will make each move count, and even if it didn't, you are not a ward of society. on the contrary, society is a ward of you) you are unconquerable, and of indefatigable energy. great men find time for everything, shirk nothing, make reputations in half a dozen different lines, have twenty simultaneous love affairs, and live to a green old age. the milksops and valetudinarians never get anywhere; usually they die early; and even if they lived for ever, what the use? the body is itself a restriction as well as an instrument. when death is as complete as it should be, the individual expands and fulfils himself in all directions; it is an omniform samadhi. this is of course 'eternal ecstasy' in the sense already explained. bu

revelations. this is, of course, one of the pseudonyms, or magickal mottoes, of aiwass, who was the hierophant in the past aeon. in the past aeon only the four elements had been, so to speak "published. the element of spirit- a kasha, that "vast, black brooding ocean of death; was concealed. 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. there is here suggested the image of 'the star and the snake. nothing of the sort. see liber had. 51. purple beyond purple: it is the light higher than eyesight. there is a certain suggestion in this 'purple' as connected with 'eyesight' which should reveal a certain identity of hadit with the dwarf-soul to those who possess eyesight! 52. there is a veil: that veil is black. it is the veil


MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

eze. they are accordingly represented as misty, shadowy beings, with graceful swaying forms, and robed in pale blue, gauze-like fabrics. the nereides. the nereides were the daughters of nereus and doris, and were nymphs of the mediterranean sea. they are similar in appearance to the oceanides, but their beauty is of a less shadowy order, and is more like that of mortals. they wear a flowing, pale green robe; their liquid eyes resemble, in their clear depths, the lucid waters of the sea they inhabit; their hair floats carelessly over their shoulders, and assumes the greenish tint of the water itself, which, far from deteriorating from their beauty, greatly adds to its effect. the nereides either accompany the chariot of the mighty ruler of the sea, or follow in his train. we are told by the

enefactors to mankind. like all the nymphs, they possessed the gift of prophecy, for which reason many of the page 195 springs and fountains over which they presided were believed to inspire mortals who drank of their waters with the power of foretelling future events. the naiades are intimately connected in idea with those flowers which are called after them nympha, or water-lilies, whose broad, green leaves and yellow cups float upon the surface of the water, as though proudly conscious of their own grace and beauty. we often hear of the naiades forming alliances with mortals, and also of their being wooed by the sylvan deities of the woods and dales. dryades, or tree nymphs. the tree nymphs partook of the distinguishing characteristics of the particular tree to whose life they were wedd


NAGEL CARL AMAZING SECRETS OF OCCULT POWER

he ritual that will awaken your fiery serpent physical sensations of occult power seeing your invisible power how to invoke the secret forces of nature a thank you email using witchcraft to smooth your path through life creating your personal grimoire 3: wiccan money spells how to cast spells that really work thank you letter #1 practical witchcraft the magic word that will bring money to you the green candle spell thank you letter #2 the magic power of chants the golden square spell spell brings needed money the devil s treasurer thank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank y

d can bring many of your desires to pass. the word is not important. it is the vibrations that count. try it. say om slowly, over and over, making it rhyme with home. say the word aloud a few times, so that you can listen to yourself saying it. after you have said the word four or five times, you will feel the vibration from it starting to build up in your body, getting stronger and stronger. the green candle spell< this spell has proven extremely successful. it is concerned with bringing moderate amounts of money to meet financial needs. before beginning, write down on a piece of paper what bills need paying or what you want the money for. keep it simple. after darkness has fallen, enter your witching circle and light a single green candle. if you wish you can burn a stick of incense and

ney appearing in your hands. get involved with the money. use your imagination to touch and feel the money, it is real. having visualized for a few minutes open your eyes and gaze into the candle flame. say om, the magical word seven times, slowly. close your eyes again and visualize the money in your hands. now sit back, and wait for the money to come to you. you will notice the use of the color green for this spell. green is the traditional color used by witches in money matters. green is the color of mother nature and is also the color of paper money; dollar bills are green. thank you letter #2 i have been much intrigued by the many different ideas re: getting one s desires via metaphysical means. you may be interested to know that following your advice resulted in a check for $1,000 fr

it as i didn t know whether to keep it as a magnet in my purse or spend it. however, my bank manager accepted to loan me $1000. i will have to do it again this new moon, but tell me what to do with the money used in the spell? keep it or spend it. signed: johnny t, liverpool, england. what will happen after casting your spells and working your rituals? not a lot, there will be no sudden puffs of green smoke, rolls of thunder, or flashes of lightning. neither will an unclean spirit appear dressed in a scarlet coat, yellow vest, and pale green breeches, with a head resembling a dog, the ears of an ass, two horns, and the legs and hoofs of a calf. nor anything else that the old grimoires would have us believe are necessary when magic is being worked. what the spells and rituals do is to work

n part of what we call witchcraft. the casting of spells is based upon the wiccan belief that to speak a desire is to cause the desire to be fulfilled. the thing that makes most spells work is the emotion you invest in them. an ancient magic word used in the orient, which is said to have remarkable powers. a powerful money spell that has proven extremely successful for others, as it will for you. green is the traditional color used by witches in money matters. green is the color of mother nature and is also the color of paper money; dollar bills are green. a love spell that has worked magic for others, as it will for you. that certain sounds (chants) create unique magical vibrations, the< physical manifestation of which is called magic. chants should be spoken aloud in a sort of up and dow


NECRONOMICON ALAZIF

so enscribed upon ye grey stone of mnar it serveth to hold back ye power of ye great old ones for all time) to compound ye incense of zkauba in the day and hour of mercury with the moon in her increase, thou shalt take equal parts of myrrh, civet, storax, wormwood, assafoetida, galbanum and musk, mix well together and reduce all to the finest powder. place the so assembled elements in a vessel of green glass and seal with a brazen stopper afore inscribed with the characters of mars and saturn. elevate the vessel to the four winds and cry aloud the supreme words of power thus: al azif page 5 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 to the north: zijmuorsobet, noijm, zavaxo! to the east: quehaij, abawo, noquetonaiji! to the south: oasaij, wuram, thefotoso

past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings. the ninth is sefon. he appeareth like a man with a green face and hath the power to show where treasure is hidden. tenth is partas, he hath the form of a great vulture, and can tell ye the vertues of herbs, stones, make ye invisible and restore sight which is lost. the eleventh spirit is gamor, and when he appeareth like a man can marvellously enform ye of how to win favours of great persons and can drive away any spirit that guardeth over treasur


ONYX TABLET OF SET

upraised, against a circular field of blue. section 9.07. insignia of the v shall be a silver pentagram, two points upraised, against a circular field of purple. section 9.08. insignia of the vi shall be a silver pentagram, two points upraised, against a circular field of gold. section 9.09. insignia of honorary setian shall be a silver pentagram, two points upraised, against a circular field of green. section 9.10. no member of the temple of set may wear or otherwise use the distinctive insignia of a degree other than that which he currently holds. article 10. orders section 10.01. the term "order" designates an organizational element of the temple of set supervised by one or more iv+ members as grand master/co-grand masters of that order. any iv+ member may create an order, but may not

ther adept "x" meets all, or some of my criteria, or all or some of the criteria in place by/with other masters, before performing a priesthood recognition i will want to know that my higher mechanisms of "magical noesis" agree with the evidence and all matters intellectually or otherwise arrived at. in the past, i've been reminded that iii (or higher) recognitions will always be a best possible "green light" for the initiate. in years gone by (and i can think of at least one iv and one v recognition that i as a councillor had to voice my opinion on, i didn't feel the way i do now. i felt that it was either glaringly obvious to *everyone* that an initiate was a priest/ess, magister/magistra, magus/maga, or not. in other words, if it wasn't obvious to *me personally* that initiate 'x' was a

one* that an initiate was a priest/ess, magister/magistra, magus/maga, or not. in other words, if it wasn't obvious to *me personally* that initiate 'x' was a magister, then it couldn't be so. initiate 'x' could not be a magister unless i said so too! does that sound crazy? has anyone else felt that way? i guess magical maturity accounts for something; i now understand clearly the "best possible" green light approach. it is the best approach possible, given that it is *impossible* for any of us to know for 100% certain if adept 'x' is a priest/ess, or if priest/ess 'x' is a master. mature, balanced- even noetic "fate" accounts for something in the temple of set. if it didn't, i may have never been given the opportunity to (re)affirm to all concerned that i was a master of the temple. isn't

ble, given that it is *impossible* for any of us to know for 100% certain if adept 'x' is a priest/ess, or if priest/ess 'x' is a master. mature, balanced- even noetic "fate" accounts for something in the temple of set. if it didn't, i may have never been given the opportunity to (re)affirm to all concerned that i was a master of the temple. isn't it imperative, even vital, that we remember this "green light" theory, and apply it anew? in looking again at ipsissimus lewis' paper, i believe i've found support for my argument "what if recognized third degrees cannot or have not met those criteria set above? well, we hope for the best in the form of their being able to grow into the degree, a thing they will have to do in any event and regardless of the scale used for assessment if that momen

. but it's worth looking at. i guess i'm saying that we have to have some mechanism in all of this that allows a master to perform a recognition in "due time (whatever that is. can you see what would happen if even one master were allowed to insist on corresponding or otherwise communicating with an adept until he or she was fully satisfied that the adept had become a priest/ess? so much for the "green light" approach! that kind of situation will probably never arise; given the maturity, honesty, and keen judgmental powers of the magistri. also, we already know (and- agree) that, a master wanting to recognize the adept could go ahead and do so anyway. but that's not the point. i feel we have to be very careful about any "plan" we come up with involving sharing information about our candida


PHILIP NEIL MYTHS LEGENDS EXPLAINED

with her maidens by the sea and, overcome by lust, took the form of a handsome bull and mingled with the king s herd on the beach. europa stroked him, hung garlands of flowers on his horns, and he seemed so gentle that she eventually climbed on his back. zeus immediately charged out to sea, carrying her to crete where he made love to her under a plane tree, which, according to tradition, has been green ever since. europa gave birth to three sons: minos (see p. 56, rhadamanthys, and sarpedon. she subsequently married asterion, the king of crete, who adopted minos as his heir. perseus and andromeda 46 perseus and andromeda perseus was the son of zeus (roman jupiter) and dana (see pp. 44 45, who was sent in search of the gorgon medusa s head by polydectes, dana s unwanted suitor. the three go

ter, and agreed to be bound only if one of the gods put their hand in his mouth. tyr thrust his right hand into the beast s mouth and when fenrir realized he had been tricked, he bit off tyr s hand. trembling leaves when ragnarok approaches, the world tree will begin to shake and tremble. four deer four horned deer dain, dvalin, duneyr, and durathror lived on yggdrasil s trunk, nibbling the fresh green shoots. sheltering tree yggdrasil shelters the nine worlds. at the end of the world, during the battle of ragnarok, it will provide shelter for a man and woman, lif and lifthrasir, who will feed on the sweet morning dew, and be the source of new life in the age to come. although it was prophesied that at ragnarok, fenrir would swallow the sun and devour odin before being killed in turn by od

sguised as a minstrel, tantris. by pretending to be mad, he was able to see isolde and remind her of their love. like king midas (see pp. 40 41, king mark was said to have the ears of an animal. only his dwarf knew, but when the responsibility became too great, the dwarf confided the truth to a hawthorn bush: king mark has horse s ears. mark means horse in all celtic languages. sir gawain and the green knight gawain and the green knight is a poem dating from c. 1400, which tells how sir gawain s courage and virtue were tested. one new year s day, a huge green knight challenged gawain, one of king arthur s knights, to cut off his head. when gawain did so the green knight calmly picked it up and told him to come to the green chapel a year later, to receive a blow in return. after a long jour

p and told him to come to the green chapel a year later, to receive a blow in return. after a long journey toward certain death, gawain spent three days at the castle of sir bertilak, preparing to meet his doom. during this time, sir bertilak s wife tried, and failed, to seduce him. but she did succeed in making him accept a magic girdle a gift that he concealed from his host. the next day at the green chapel, the green knight inflicted a minor wound with his ax a rebuke for taking the girdle. he then revealed himself as sir bertilak, given this terrible form by the enchantress morgan le fay (see p. 85) to test the honor of king arthur s knights. sir gawain, convinced he had failed, left in shame, but the other knights of the round table wore green girdles from then on in his honor. the de


REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

re itself. scorpio is the sign of death and transformation; sex is involved here as well. sol, the sun, is the source of light and life to all on earth; it is the centre of our solar system. all the so-called resurrection gods are known to be solar connected. the sun was thought to die every winter when vegetation perished and the earth became cold and barren. every spring, when the sun returned, green life was restored to the earth. in various of the grade rituals as well as the elementary knowledge lectures of the order, we find the following which we can add to the data already obtained: virgo=isis-who was nature, the mother of all things. scorpio=apophis-death, the destroyer. sol=osiris-slain and risen, the egyptian resurrection and vegetative god. here we now begin to get a definite s

he rapture of the inner personality, its reaction to the world, when it is freed by the mystical experience from all entanglements. he says "the corn was orient and immortal wheat, which never should be reaped, nor was ever sown. i thought it had stood from everlasting to everlasting. the dust and the stones of the street were as precious as gold; the gates were at first the end of the world. the green trees when i saw them first through one of the gates, transported and ravished me, their sweetness and unusual beauty made my heart to leap, and almost mad with ecstasy, they were such strange and wonderful things. the men! 0 what venerable and reverent creatures did the aged seem! immortal cherubim! and the young men glittering and sparkling angels, and maids, strange seraphic pieces of lif

e planets in alchemy are- lead 5 gold 0 tin 2 copper or brass' 9 iron d quicksilver g silver) the following terms are used in books about alchemy. they have the meanings given below. sol philosophorum the pure living alchemical spirit of gold-the refined. essence of heat and dryness. luna philosophorum the pure living alchemical spirit of silver-the refined essence of heat and moisture. c120> the green lion the stem and root of the radical essence of metals. the black dragon death-putrefaction-decay. the king red-the qabalistic microprosopus. tiphareth-analogous to gold and the sun. the queen white-the qabalistic bride of microprosopus. malkah-analogous to silver and the moon. the four orders of the elementals are: 1. the spirits of the earth gnomes 2. the spirits of the air sylphs 3. the

y forms of the cross, the crescent and the circle, either singly or in combination. the circle denotes sun and gold; the crescent the moon and silver, respectively analogous to the red and white alchemical natures. the cross is the symbol of corrosion. the corrosion of metals is usually of the complementary colour to that to which they naturally approximate. thus copper, which is reddish, becomes green in its corrosion of verdigris, etc. mercury is the only planet which unites these three primary forms in one symbol. saturn is composed of the cross and the crescent showing that lead is corrosive internally and luna externally. jupiter is the reverse. mars is solar internally but corrosive externally. venus is opposite. copper is externally of the nature of gold, but intermlly corrosive. he

the four worlds. they are: the king scale atziluth wands yod fire the queen scale briah cups heh water the prince scale yetzirah swords vau air the princess scale assiah pentacles heh earth the golden dawn: volume i book one the colors differ according to the world or aspect of the great name they represent: thus samekh in: the king scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphareth in: the king scale is rose the queen scale is gold the prince scale is pink the princess scale is tawny yellow the tree of life for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of


REGARDIE TALISMANS

ire: tejas, a red triangle. yod of tetragrammaton. ether (spirit: akasa, a black egg. shin of pentagrammaton. this immediately provides an artistic schema for the creation of talismans. a fire talisman could be constructed out of bright red-coloured papers, similar to the japanese origama, in the form of an upright triangle. appropriate inscriptions, writings, and sigils could be written on it in green ink or paint. the result would be a flashing talisman, that is, the use of complementary colours would result in ocular flashings, as a little experimental work will prove. an earth talisman could be made out of a yellow square of coloured paper, with the writing in purple or mauve, depending on the intensity and hue of the yellow. liberties or artistic licence can be taken with the shapes


RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

r number six.music. an ora or miserere.solemn music is heard from the secret or sacred hall.hark! the holy chant steals o'er the midnight air, 221tis the lament o222er the dead. let us retire.rituals of the societas rosicrucianis in angliapracticus35 philosophusfirst sectioncolour greenthe practicus is robed in yellow in the preparation chamber outside the porch. over his head andface is thrown a green veil, quite thin, while outside of it there is bound on his forehead with scarletties, a bright silver moon in first quarter, with points up. the practicus with his conductorapproaches the porch, when they halt and listen.song in sacred hallhark, the joyous song i bring"gualdi lives" and everything,that breathes shall shout his praisein ecstacy, through endless days.now the mystery he'll unv

unto him, until after duerituals of the societas rosicrucianis in angliaphilosophus42 trial, strict examination or sure information by you had that he is constitutionally entitled to thesame; or by the sanction of the ordinances in presenting the ceremonies, or giving instruction toinitiates lawfully entitled to the same.practicus:to all of these i pledge my sacred honour.cond. of n. removes the green veil and moon from the head.chief adept:now look around you. those whose eyes are directed toward you, are your brethren; ready todischarge all the offices of that intimate relation, they now bid you welcome to their number andfellowship; to their affections and assistance; to their privileges and joys; and through me theypromise to protect you by their influence and authority, to advise you

d form a circle, the chief adept, cond. of n. and practicus remaining in the centre.by the presence of these fraters, and in conformity with our society. we do proclaim our new initiatea philosophus entitled to all the rights, powers, privileges end prerogatives of the fourth grade of thefirst order of the society of rosicrucian.frater, you may now retire.second sectionthe philosophus is robed in green, and guided by the cond. of n. toward the entrance of the 4thapartment, astronomic hall; in which there are four astrologers and astronomers deeply immersedin their occupations. there is also a vacant seat and desk.before announcing themselves, the cond. says to the philosophus: these wise sages, to whom youare now to be introduced for scores of years have been reverenced for their many virt

, or source of light ad life, the celestial andglorious soul.it is not without some force that the 'emerald tablet' of hermes trismegistus receives considerationand importance. the three principles of elementary matter being body, soul and spirit, arerepresented by alchemists as sulphur, mercury and essential salt. the central or primal generativepower they termed in their magic language mercury, green-lion, the serpent, or seed; the whichgiving a seminal impression to animal, vegetable or mineral kingdom caused production. thisphoenix power so long sought for by our chemists, is now presumed to be within the knowledge ofgualdi: in its impure state it has solved the enigma of the transmutation to silver and gold. it is theprimitia or primordium solution, the i.n.r.i, and is doubtless conta


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

ations of vengeance, the colour of the vestment should be that of flame, rust or blood, with belt and bracelets of steel. the tiara must be bound with gold; the wand must not be used, but only the magical dagger and sword; the wreaths must be of absinthe and rue, the ring of steel, with an amethyst for precious stone. on wednesday, a day favourable for transcendent science, the vestment should be green, or shot with various colours; the necklace of pearls in hollow glass beads containing mercury; the perfumes benzoin, mace and storax; the flowers, narcissus, lily, herb-mercury, fumitory, and marjoram; the jewel should be the agate. on thursday, a day of great religious and political operations, the vestment should be scarlet and on the forehead should be worn a brass tablet, with the chara

let, with the character of the spirit of jupiter and the three words: giarar, bethor, samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and crowns should be oak, poplar, g and pomegranate leaves. on friday, the day for amorous operations, the vestment should be of sky-blue, the hangings of green and rose, the ornaments of polished copper, the crowns of the septenary of talismans 45 violets, the wreaths of roses, myrtle and olive; the ring should be enriched with a turquoise; lapis-lazuli and beryl will answer for tiara and clasps; the fans must be of swan's feathers; and the operator must wear upon his breast a copper talisman with the character of anael and the words: aveeva vadeli

ired to the scene anointed with this made. there is another and more serious recipe given the same author, which we transcribe in latin to preserve its grimoire character. recipe: suim, acorum vulgare, pentaphyllon, verspertillionis sanguinem, solanum somniferum et oleum, the whole boiled and incorporated to the consistence of an unguent. we infer that compositions containing opiates, the pith of green hemp, datura stramonium or iaurel-almond, 84 the ritual of transcendental magic would enter quite as successfully into such preparations. the fat or blood of night-birds added to these narcotics, with black magical ceremonies, would impress imagination and determine the direction of dreams. to sabbaths dreamed in this manner we must refer the accounts of a goat issuing from pitchers and goin

the consultant, inquiring with what animal he is in sympathy and with what in antipathy, as also concerning his favourite flower or colour. flowers, colours and animals connect in analogical classification with the seven genii of the kabalah. those who like blue are idealists and dreamers; lovers of red are material and passionate; those who prefer yellow are fantastic and capricious; admirers of green are often commercial and crafty; the friends of black are influenced by saturn; the rose is the colour of the science of the prophets 125 venus, etc. lovers of the horse are hard-working, noble in character, and at the same time yielding and gentle; friends of the dog are affectionate and faithful; those of the cat are independent and libertine. frank persons hold spiders in special horror;


ROBERT KIRK WALKER BETWEEN WORLDS

mplete edition prepared by andrew lang and published in the last century[*1] in the intervening period a modern academic edition, edited by stewart sanderson, was published by the folklore society (mistletoe series)[2. this important edition lists all known manuscript sources and published variants, and i am indebted to the author for much valuable information. i must also acknowledge dr. deirdre green, who, in 1982 introduced me to kirk's fairy hill and took me to visit kirk's grave and his home region in aberfoyle, thus reawakening my dormant interest in the secret commonwealth and the lore of the second sight which runs in my own family. the concept of rendering the original text into modern english, in addition to a new short commentary which i had long intended to write, was suggested

the wearing of a helix and cord of hair (kirk glosses helix as a kind of ivy, bearing no berries, running around) around the body has many ritual ramifications; the cord is still used in magical art today as an implement of connection. the helix of ivy may link to the magical powers of specific plants in folklore; ivy was an underworld plant, associated with the dead, with winter (as it remained green, and with great strength and endurance. as kirk has added in parentheses that the hair of the tedder should be that which bound a corpse to a bier, there is an additional symbolic binding or connecting to the powers of the dead, those ancestors living in the fairy hills. the bowing of the head to look between the legs has many connections, not the least of which are found in the old testamen

ts of fairy or otherworld lore as described by robert kirk, in the secret commonwealth. young tam lin traditional scottish ballad the king forbade his maidens a' that wore gold in their hair to come and go by carterhaugh, for the young tam lin is there. and those that go by carterhaugh from them he takes a fee, either their rings or their mantles or else their maidenheads! so janet has kilted her green mantle just a little above her knee, and she has gone to carterhaugh just as fast as she could flee. she had not pulled a double rose, a rose but three or four, when up and spoke this young tam lin, crying 'lady, pull no more' http//www.dreampower.com/kirk_wbw/pg_126.htm (1 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds appendix 3: the ballad of tam lin 127 'how dare you pu

y here withouten any leave of thee' there were four and twenty ladies gay all sitting down at chess, in and come the fair young janet, as pale as any glass. up and spake her father dear, he spake up meek and mild 'oh alas, janet' he cried 'i fear you go with child 'and if i go with child, it is myself to blame' there's not a lord in all your hall shall give my child his name' janet has kilted her green mantle just a little above her knee, and she has gone to carterhaugh for to pull the scathing tree 'how dare you pull that herb all among the leaves so green for to kill the bonny babe that we got us between 'you must tell to me tam lin, ah you must tell to me, were you once a mortal knight or mortal hall did see' appendix 3: the ballad of tam lin 128 http//www.dreampower.com/kirk_wbw/pg_126

ar of iron, hold me close and fear me not for i will do no harm. appendix 3: the ballad of tam lin 129 http//www.dreampower.com/kirk_wbw/pg_126.htm (3 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds 'then they'll turn me in your arms into some burning lead throw me into well-water and throw me in with speed 'last they'll turn me in your arms into a naked knight wrap me up in your green mantle, and hide me close from sight' so well she did what he did say she did her true love win, she wrapped him up in her mantle, as blythe as any bird in spring. up and spake the fairy queen, and angry cried she 'if i'd have known of this tam lin, that some lady'd borrowed thee 'if i had known of this tam lin, that some lady borrowed thee, i'd have plucked out thine eyes off flesh and put


RUBY TABLET OF SET

blication: cry of the jackal, i.1, anubis pylon subject: egypt reading list: hail, honored visitors. and welcome to my land. i am called shehbui, my name being that of the god, south wind. the great river which gives life to egypt flows in the same direction as shehbui. my land is but an arid desert ehich extends thousands of quare miles, and we have almost nowhere to live save this thin strip of green land watered by the nile. here in this region of lower egypt called the delta, you will find the great river branching off into a triangular network of tributaries, and here, nearly 150 miles wide in some places, are fertile fields, luscious orchards, and abundant vineyards. yet the desert, the threatening, inhospitable place for burial, the home of the dead, looms at the very fringes of our

ges of our villages. but i will not speak now of the desert, for it is the river which has structured our lives and determined our economic and political framework. the nile flows for more than 4,000 miles, creating along its length a prosperous oasis. ah! but my land, my kem which you have come to learn about, stretches for only 750 miles between the mighty first cataract at aswan and ther great green (what you call the mediterranean sea. and, my friends, kem is called "the gift of the river. each year the ethiopian rains flow in a deluge, pushing swiftly northward across the land, and only the towns remain above the water. thus, every summer, the land is irrigated; hopefully not too well, for flooding creates havoc- nor too low, for famine can easily invade us if the life-giving waters d

s is the grail of the undefiled wisdom. this is the horn from which all inspiration flows. in it is blended the might and main of the mead dripping down from valhalla. in it is the very essence of life everlasting. h keeper of the graal partakes of the sacrament and then brings the chalice to each participant in turn. the summoning of the elements keeper of the elements faces north and traces the green trigram of earth, then gives sign of the enterer: ggreat elemental of earth, we unite with thee. we are centered and strong. we are the vessels through which our true wills manifest. h keeper of the elements gives sign of welcome: ggreat green powers of earth, come forth and aid and guard us in this work of art! h keeper of the elements faces west and traces the blue trigram of water, then g

be in an egg] a restatement of the themes in #ii-18/21. amon is the "conqueror. the warrior lord of thebes [see #i-5. he was the patron of uast, the iv (4th) nome of upper egypt. patron of the v (5th) nome was amsu, portrayed as one of the children of horus the younger [hence "babe in an egg. 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. see #i-60. yet there is also an aspect of harwer that is closer to set [whose color is red] than to nuit [whose colors are blue& gold. purple is the color of a magus, and green the blending of the colors of nuit. 51. purple beyond purple: it is the light higher than eyesight. the "vision" of a magus extends beyond the scope of the normal range of eyesight, just as ultraviolet is beyond viol

s i was becoming very frightened, the words "higher man must conquer fear" suddenly came to my mind. by an effort of will, my fear subsided. i turned back to welcome whatever "it" was, and this time it was gone, not to return. i was awake. i proceeded to scan the mountain with the aid of full night vision and moonlight, and i saw it quite differently than i ever had before. there was a light blue-green haze or aura around all the plant life, and somehow it would have seemed unnatural not to have seen it. my eyes were drawn to the waning moon. i felt an association of set with its darker side and of osiris with its waning bright side, and something within me recoiled in rejection of the associations. imme