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HAWK,HAWKS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

uld seem by saam. 89' to be an elvish word, but we do not hear of any other name for the goddess. in the same way xanthus and skamander, batieia and imyrina might be the different names of a thing in different dialects. more interesting are the doulile names for two birds, the 'xjaxid^ or kvfilvbi (conf. plin. 10, 10, and the alero^ and irepkvo. xa\kibird of prey, a hawk or owl, which does not answer to the description 6pvi \iyvpd (piping, and the myth requires a bird that in sweet and silvery tones sings one to sleep, like the nightingale. itep/ci'o? means dark-coloured, which suits the eagle; to imagine it the bird of the thundergod perkun, would be too daring. poetic periphrases there are none among these greek words. the principal point seems to be, that

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

dow side, transforming anger and resentment into positive action, rather than leaving us to deny negative feelings or project them on to other people. it is a powerful stone to use when one's survival, either professional or personal, is an issue. smoky quartz also counteracts self-destructive impulses. tiger's eye a brown or red translucent stone (the green and blue versions are cat's, falcon or hawk's eyes, tiger's eye combines the powers of the earth with the deep instinctive ability to survive life's challenges. throughout the ages, tiger's eye has been a talisman against the evil eye. roman soldiers would wear engraved stones as protection from death and wounding. tiger's eye is also associated with practical aspects of life and enhances the five senses. thus it can alert us to physic

ABRAMELIN3

therefore be numbered b. no. d is a gnomon of b d squares taken from a square of e j squares; and in the ms. occupies the first place in order. oiketis, greek, means a maid-servant or feminine page. this square therefore should probably be numbered c. no. e is a gnomon of j squares taken from a square of c f squares. paras= hebrew prsh, a horse, or horseman, while prs= an ossifrage, a bird of the hawk or eagle kind. this square is apparently correctly numbered, though in the ms. it is in the second place. no. f is a gnomon of j squares taken from a square of c f squares. racah is apparently from the hebrew rqh meaning vain, empty; and does not seem to have any particular reference to any of the forms mentioned for the symbols. no. g is again a gnomon of j squares, taken from a square of c

ALEISTER CROWLEY ACROSS THE GULF

s the master. then grew a vast sound about me as of shouting: i grew conscious of the petty universe, the thing that seems apart from oneself, so long as one is oneself 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

to think that i might be some sacred envoy to inspector from the gods themselves. this i allowed him to think; meanwhile we went forward into the shrines and stood behind the pillars, unseen, in the prescribed position. now it chanced that the high priestess herself had this day chosen to perform the rite. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed with fierce intensity, with some passion that knotted up her muscles, so that her arms writhed like wounded snakes. also the veins of her forehead swelled, and foam came to her lips. we thought that she had died; her body swelled a

ALEISTER CROWLEY BOOK OF LIES

itual importance of this physical procession in line 5. it is then asserted that the ultimate letter a has two names, or phases, life and death. line 7 balances line 5. it will be notice that the phraseology of these two lines is so conceived that the one contains the other more than itself. line 8 emphasises the importance of performing both [13] 2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these

our words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapter begins with a comment on liber legis iii, 49. those four words, do what thou wilt, are also identified with the four possible modes of conceiving the universe; horus unites these. follows a version of the "lord's prayer, suitable to horus. compare this with the version in chapter 44. there are ten sections in this prayer, and, as the prayer is attributed to

en sections in this prayer, and, as the prayer is attributed to horus, they are called four, as above explained; but it is only the name of horus which is fourfold; he himself is one. this may be compared with the qabalistic doctrine of the ten sephiroth as an expression of tetrabook of lies get any book for free on: www.abika.com 14 grammaton (1 plus 2 plus 3 plus 4= 10. it is now seen that this hawk is not solar, but mercurial; hence the words, the cry of the hawk, the essential part of mercury being his voice; and the number of the chapter, b, which is beth the letter of mercury, the magus of the tarot, who has four weapons, and it must be remembered that this card is numbered 1, again connecting all these symbols with the phallus. the essential weapon of mercury is the caduceus. note (

is clear, for the note. notes (12) o= character "the devil of the sabbath. u= 8, the hierophant or redeemer. t= strength, the lion (13) t, manhood, the sign of the cross or phallus. ut, the holy guardian angel; ut, the first syllable of udgita, see the upanishads. o, nothing or nuit. book of lies get any book for free on: www.abika.com 55 [57] 24 kappa-epsilon-phi-alpha-lambda-eta kappa-delta the hawk and the blindworm this book would translate beyond-reason into the words of reason. explain thou snow to them of andaman. the slaves of reason call this book abuse-of- language: they are right. language was made for men to eat and drink, make love, do barter, die. the wealth of a language consists in its abstracts; the poorest tongues have wealth of concretes. therefore have adepts praised si

oncretes. therefore have adepts praised silence; at least it does not mislead as speech does. also, speech is a symptom of thought. yet, silence is but the negative side of truth; the positive side is beyond even silence. nevertheless, one true god crieth hriliu! and the laughter of the death-rattle is akin. book of lies get any book for free on: www.abika.com 56 [58] commentary( kappa-delta) the hawk is the symbol of sight; the blindworm, of blindness. those who are under the dominion of reason are called blind. in the last paragraph is reasserted the doctrine of chapters 1, 8, 16 and 18. for the meaning of the word hriliu consult liber 418. book of lies get any book for free on: www.abika.com 57 [59] 25 kappa-epsilon-phi-alpha-lambda-eta kappa-epsilon the star ruby facing east, in the ce

s burgundus molensis suffered martyrdom in the city of paris in the year 1314 of the vulgar era. the secrets of his order were, however, not lost, and are still being communicated to the worthy by his successors, as is intimated by the last paragraph, which implies knowledge of a secret worship, of which the grand master did not speak. the eagle may be identified, though not too closely, with the hawk previously spoken of. it is perhaps the sun, the exoteric object of worship book of lies get any book for free on: www.abika.com 74 of all sensible cults; it is not to be confused with other objects of the mystic aviary, such as the swan, phoenix, pelican, dove and so on. note (17) his initials i.b.m. are the initials of the three pillars of the temple, and add to 52, 13x4, bn, the son [77] 3

d, because of its nature; as has been frequently explained, the ideas and words are identical. in this free-flowing, centreless material arises an eddy; a spiral close-coiled upon itself. the theory of the formation of the ego is that of the hindus, whose ahamkara is itself a function of the mind, whose ego it creates. this ego is entirely divine. zoroaster describes god as having the head of the hawk, and a spiral force. it will be difficult to understand this chapter without some experience in the transvaluation of values, which occurs throughout the whole of this book, in nearly every other sentence. transvaluation of values is only the moral aspect of the method of contradiction. the word "turbulence" is applied to the ego to suggest the french "tourbillion, whirlwind, the false ego or

ALEISTER CROWLEY BOOK OF THE LAW

ALEISTER CROWLEY LIBER 777

. 8. dittany. 24. lignum aloes. 9. vervain. 25. cloves. 10. bay-tree. 26. cinnamon. 11. cedar. 27. calamus. 12. palm-tree. 28. aromaticus. 13. ash. 29. pepper. 14. ivy. 30. frankincense. 15. vine. 31. sweet marjoram. 16. mint. 32. libanotis. among animals 1. lion. 5. boar. 2. crocodile. 6. bull. 3. spotted-wolf. 7. baboon. 4. ram. among birds 1. phoenix. 5. cock. 2. eagle. 6. crow. 3. vulture. 7. hawk. 4. swan. among insects 1. glow-worm. 2. beetle. among fish 1. sea-calf. 4. star-fish. 2. shell-fish. 5. strombi. 3. pullus. 6. margar. among metals 1. gold. col. xl. aaron s breastplate is very doubtful; we advise reliance on columns stones and tribes, we having chosen stones on bases of physical analogy to signs, colours &c. col. xlii. the following table of sub-elemental perfumes is import

eration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be referred here. notes 54 col. xlvi. crowley s later attributions of the trigrams of the i ching, etc, to the sephiroth are given in the book of thoth, thusly: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn. 6: li. 7: kbn. 8: sun. 9: kh n. 10

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

to transcend this limitation. one need not presume to pass judgment. one can leave the decision to the will of each magician. the book of the dead contains many chapters intended to enable the magical entity of a man who is dead, and so deprived (according to the theory of death then current) of the material vehicle for executing his will, to take on the form of certain animals, such as a golden hawk or a crocodile, and in such form to go about the earth "taking his pleasure among the living<crowley, vol. iii, pp. 209-210, where occur paraphrased translations of certain classical egyptian rituals> as a general rule, material was supplied out of which he could construct the party of the second part aforesaid, hereinafter

, and in such form to go about the earth "taking his pleasure among the living<crowley, vol. iii, pp. 209-210, where occur paraphrased translations of certain classical egyptian rituals> as a general rule, material was supplied out of which he could construct the party of the second part aforesaid, hereinafter referred to as the hawk. we need not, however, consider this question of death. it may often be convenient for the living to go about the world in some such incognito. now, then, conceive of this magical body as creative force, seeking manifestation; as a god, seeking incarnation. there are two ways by which this aim may be effected. the first method is to build up an appropriate body from its elements. this is, gen

t in the end he is overcome by death, who covers him with a black cross. let his body fall supine with arms outstretched. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, 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

alt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly 364 performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry o

the virgin her daughter, nor unto chaos her lawful lord; but unto the crowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 431 liber a'ash vel capricorni pneumatici sub figura ccclxx. 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthro

ALEISTER CROWLEY MAGICK WITHOUT TEARS

nly forbidden than prattle on subjects like this! look! it goes right on "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason (v. 27) the pit is of course the abyss: see the vision and the voice, xth aethyr. a very sticky- or rather, unstuck! finish; so 'ware hawk! to business! fascination no! invisibility, is obviously penny plain s.a. this is notably an affair of the subconscious; it often masters open dislike and distaste; it never yields to reason. it destroys all sense of values. its origin is usually obscure. the least irrational base of it is the sense of smell. it was, if i remember rightly, the comte de st. germain who advised loise de la vall

ain days and hours- with some awkwardness, as my time-distance from her was constantly growing shorter- for me to pay my visit. we got some remarkable results; our records of the interview used to tally with surprising accuracy; but the vase remained intact! this is not one of my notorious digressions; and this is how transmutation comes into it. i found that by first taking the shape of a golden hawk, and resuming my own form after landing in her "temple- a room she had fitted ad hoc- the whole operation became incomparably easier. i shall not indulge in hypotheses of why this should have been the case. a little over four years later- in the meantime we had met and worked at magick together- we resumed these experiments in a somewhat different form. the success was much greater; but thoug

ALEISTER CROWLEY SEPHER SEPHIROTH

gel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq

156& i.r.q. 994) rdh 210 adam primus: the first man (see 607) rhd) choice rxb pass on, fly xrb to decide, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclose; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a stranger rwz the supernal

, rescue, deliver; to equip for war *clx in peace *mwl#b 940 chaff *cm difficulty, narrowness; egypt *myrcm 944 purple *nmgr) 945 eyelids *ny(h ypnk 947 a citadel; a secured house, a fortified castle *nwmr) 948 to leaven, ferment *cmx he shall smite *cxm amen, our light *rw) nm) son of the gods *nyhl) rb 949 realized, materialized, corporeal *m#gwm 950 every way turning (see 1204) tkphtmh flower; hawk *cn surrounding, encircling *pyqm heavens, firmament, sky (always pl; referred to ruach *mym# 951 the torah, or book of the law (lit. gbook of instructions h) hrwt rps hear, o israel! l)r#y (m# the small point: a title of kether tw#p hdwqn robust; oaken *cym) the inscrutable height: a title of kether *hl(m mwr 952 spices *mym#b paths *mylyb# 953 vigils, watches [of the night] twrwm) 955 the h

ALEISTER CROWLEY THE HEART OF THE MASTER

e master, so that his voice breaks into song: the word of the law is thelema (greek letters. then is all heaven aflame with a great blast of trumpets; and the world is alight with one flash that sundereth every spirit that liveth, branding this sign upon them: do what thou wilt shall be the whole of the law. aves. now the whole air is thrilled by the voices of birds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master

the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of the master, begetter, destroyer! the voice of the pelican. iao: all that liveth is blood of the heart of the master: all stars are at feast on that pasture, abiding in light. the voice of the dove. hriliu: there is nothing too small, or too great, or too low, or too high; but all things are joined into joy by the love of the master. the voic

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ts must be consecrated and made "god" by virtue of a definite rite. al ii,27 "there is great danger in me; for who doth not understand these runes shall make a great miss. he shall fall down into the pit called because, and there he shall perish with the dogs of reason" the old comment 27. the importance of failing to interpret these verses. unspirituality leads to the bird-lime of intellect. the hawk must not perch on any earthly bough, but remain poised on the ether. the new comment humanity errs terribly when it gets 'education, in the sense of ability to read newspapers. reason is rubbish; race-instinct is the true guide. experience is the great teacher; and each one of us possesses millions of years of experience, the very quintessence of it, stored automatically in our subconscious m

of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord" the old comment 34. this prophecy, relating to centuries to come, does not concern the present writer at the moment. yet he must expound it. the hierarchy of the egyptians gives us this genealogy: isis, osiris, horus. now the 'pagan' period is that of isis; a pastoral, natural period of simple magic. next with buddha, christ, and others there came in the equinox of osiri

ther sacrifice love is the magical crucifixion &c, as shall stain formula: sex as the key to the magical the tomb life "the tomb- the formula. death as temple of love the key to life "the tomb- the coffin or grave. another king horus (ra-hoor-khuit) the osiris (jesus &c) shall reign crowned child. the dying king (see fraser) and blessing no blessing= semen blessing= blood. longer be poured to the hawk-headed mystical lord. it may be presumptuous to predict any details concerning the next aeon after this. al iii,35 "the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut" 35. note heru-ra-ha= 418. the new comment heru-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the book of tahuti; see liber lxxviii) with those of ra and spirit. for he

e against all 'gods of men' because it makes every man his own god. we may then take it that this solar-phallic ra ha is each man himself. as each independent cell in our bodies is to us, so is each of us to heru-ra-ha. each man's 'child'-consciousness is a star in the cosmos of the sun, as the sun is a star in the cosmos of nuith. al iii,50 "curse them! curse them! curse them" al iii,51 "with my hawk's head i peck at the eyes of jesus as he hangs upon the cross" the new comment we are to consider carefully the particular attach of heru ra ha against each of these 'gods' or prophets; for though they be, or represent, the magi of the past, the curse of their grade must consume them. thus it is the eyes of 'jesus- his point of view- that must be destroyed; and this point of view is wrong bec

69. i take this as a promise that the law shall duly be established. the new comment my memory tells me that the word "there" was not emphasized. read, then "there is" as the french "il y a; it is a simple and apparently detached statement. it was spoken casually, carelessly, as if a quite unimportant point had been forgotten, and now mentioned as a concession to my weakness. al iii,70 "i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky" the new comment it is important to observe that he claims to be both horus and harpocrates; and this two-in-one is a unity combining tao and teh, matter& motion, being& form. this is natural, for in him must exist the root of the dyad "my nemyss (better spelt 'nemmes) is the regular head-dress of a god. it is a close c

od. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuith. the hawk's head symbolizes keen sight, swift action, courage and mobility. al iii,71 "hail! ye twin warriors about the pillars of the world! for your time is nigh at hand" the old comment 71. a final pronouncement of his attributes. i do not know the exact meaning of v.71 (later, autumn 1911. yes: i do) this is a clear statement as to the war which was to come, and did come, in 1914 e.v. i now (an xix

ALEISTER CROWLEY THE SWORD OF SONG

tes humanity of christian-hate- christian. j accuse the english language: anthropophagous must always remain a comic word. 731. the flaming star.75 or pentagram, mystically referred to jeheshua. 732. zohar.76 splendour, the three central books of the dogmatic qabalah. 733. pigeon.77 says an old writer, whom i translate roughly: thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard s smile, if thou wilt that of egypt s crocodile. 746. lost! lost! lost !78 see the lay of the last minstrel. 759. ain elohim.79 there is no god! so our bible. but this is really the most sublime affirmation of the qabalist. ain is god for the meaning of ain, and of this idea, see berashith, infra. the fool is he of the tarot, to whom the number 0 is

ALEISTER CROWLEY EQ I 5

in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two and twenty times shall he figure to himself that he is bitten by a serpent, 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

u shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry o

er of woe! despair its mate! thou dost not know how giant great is the grasp of fate "the dancers" vainly pursuing impossible things, the swamp-adder wooing the lark with her wings "the queen of the dancers" see how i glide- canst thou not hold me? in thine arms, at thy side- why not enfold me? wisdom, awaken! never, oh never, by wile or endeavour am i to be taken. will a wish or a word charm the hawk from the air? and am i a bird to be caught in a snare? will a word or a wish bring the trout from the brook? and am i a fish to snap at an hook "the prophet" ye let me to the holy place. all ye have mocked me to my face. 24 now ends the age of living breath; i am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the t

ALEISTER CROWLEY EQ I 5

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 continuous wail, like the baying of a thousand hounds; and now her voice is deep and guttural and hoarse, and she breathes very rapidly words that i cannot hear. i can hear some of them now. untu la la ulula umuna tofa lama le li na ahr ima tahara elula etfoma ununa arpeti ulu ulu ulu maraban ululu mahata ulu ulu lamastana. and then

grating of lapis lazuli. and it is full of pure quicksilver. above the altar is a veiled figure, whose name is pan. those in the outer tier adore him as a man; and in the next tier they adore him as a goat; and in the next tier they adore him as a ram; and in the next tier they adore him as a crab; 66 and in the next tier they adore him as an ibis; and in the next tier they adore him as a golden hawk; and in the next tier they adore him not. and now the light streameth out from the altar, splashed out by the feet of him that is above it. it is the holy twelve-fold table of oit. the voice of him that is above the altar is silence, but the echo thereof cometh back from the walls of the circus, and is speech. and this is the speech: three and four are the days of a quarter of the moon, and o

know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answered me with the great word that is the key of the abyss. and he said: thou hast entered the night; dost thou yet lust for day? sorrow is my name, and affliction. i am girt about with tribulation. here still hangs

f zion. now again i stand in the centre, and all things whirl by with incessant fury. and the thought of the god entereth my mind, and i cry aloud: behold, the volatile is become fixed; and in the heart of eternal motion is eternal rest. so is the peace beneath the sea that rageth with her storms; so is the changeful moon, the dead planet that revolveth no more. so the far-seeing, the far-darting hawk is poised passionless in the blue; so also the ibis that is long of limb meditateth solitary in the sign of sulphur. behold, i stand ever before the eternal one in the sign of the enterer. and by virtue of my speech is he wrapped about in silence, and he is wrapped in mystery by me, who am the unveiler of the mysteries. and although i be truth, yet do they call me rightly the god of lies, for

ALEISTER CROWLEY EQUINOX EQ I 2 2

mmenced doing so, and invariably caught it, probably after the nine hundred and ninety-nine billionth time i might be excused if i considered that catching balls was a necessary law of nature.28 yet nevertheless if i did arrive at such a conclusion without being fully conscious that at any moment i might have to recast the whole of these laws, i should be but a bat-headed dogmatist instead of the hawk-eyed man of science who is ever ready to re-see and to reform."29 296 28 why is it more probable that all men must die; that lead cannot of itself remain suspended in the air; that fire consumes wood and is extinguished by water; unless it be that these events are found agreeable to the laws of nature, and there is required a violation of these laws, or in other words a miracle, to prevent th

ery well then; science is a part of this series, and so is magic, and so are cows and angels, and so are landscapes, and so are visions; and the difference between these existences is the difference which lies between a cheesemonger and a poet, between a blind man and one who can see. the clearer the view the more perfect the view; the clearer the vision the more perfect the vision. the eyes of a hawk are keener than those of an owl, and so are a poet's keener than those of a cheesemonger, for he can see beauty in a ripe stilton whilst the latter can only see two-and- sixpence a pound. a true vision is to awakenment as awakenment is to a dream; and a perfectly clear co-ordinate vision is so nearly perfect a reality that words cannot be found in which to translate it, yet it must not be for

shot upwards past my skull like an arrow from a bended bow. and swerving down, i played around the head of the great image and kissed it on the lips. but through for many minutes did i fly about that immense head, the countenance thereof was ever cloudy as a mountain seen through a storm of snow; yet nevertheless could i distinguish that the head was like an assyrian clean-shaven, like a bull, a hawk, an egyptian and myself "intoxicated with rapture, i fluttered about the lips and then entered the great mouth "up! up! i rise. i am in a chamber with two square pillars and an eye. i bathe in the light of this eye and the intense brilliancy of the whole room, which swallows me up "bigger and bigger do i grow. i fill the room. i emerge from the top of the mighty head, and kissing once again t

ALEISTER CROWLEY EQUINOX EQ I 2

also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celes- tial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion "but god is he having the head of the hawk- zoroaster "vin n anam- if hashish-analogy be able to assist us here, it is in that supreme state in which the man has built himself 79 up into god. one may doubt whether the drug alone ever does this. it is perhaps only the destined adept who, momentarily freed by the dissolving action of the drug from the chain of the four lower skandhas, obtains this knowledge which is his by right, totall

ALEISTER CROWLEY EQUINOX EQ I 3 3

unto me, my god, woe unto me; for all my for all my praise is as the song of a bird that is ensnared in the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, woe unto me; for all my works are as a coiled-up sleeper who hath overslept the day, even the dawn that hovereth as a hawk in the void. yet in the gloom of mine awakening do i see, across the breasts of night, thy shadowed form. 4. o woe unto me, my god, woe unto me; for all my labours are as weary oxen laggard and sore stricken with the goad, ploughing black furrows across the white fields of light. yet in the scrawling trail of their slow toil do i descry the golden harvest of thine effulgence. 5. o woe unto me

ALEISTER CROWLEY EQUINOX EQ I 3

ough all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn 26 within the curtains of the dawn dwells that concealed. behold! he is a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of

l the crabbed runes i have conned 31 told me so plain a truth. i see, inscrutable simplicity! crushed like a blind-worm by the heel of all i am, perceive, and feel, my truth was but the partial pang that chanced to strike me as i sang. marsyas. in the beginning, violence marks the extinction of the sense. anguish and rapture rack the soul. these are disruptions of control. self-poised, a brooding hawk, there hangs in the still air the adept. the bull on the firm earth goes not so smooth! so the first fine ecstatic pangs pass; balance comes. olympas. how wonderful are these tall avenues of truth! marsyas. so the first flash of light and terror is seen as shadow, known as error. next, light comes as light; as it grows the sense of peace still steadier glows; and the fierce lust, that linked

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

ove 45 the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky's aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heaven

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

ppointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk's eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! 54 the herb dangerous part iii the poem of hashish the poem of hashish chapter i the longing

ALEISTER CROWLEY EQUINOX EQ I 4 2

mmer's latest rose? ii thou knowest what asp hath fixed its lethal tooth in the white breast that trembled like a flower at thy name whispered. thou hast marked how hour by hour its poison hath dissolved my youth, 275 half skilled to agonise, half skilled to soothe this passion ineluctable, this power slave to its single end, to storm the tower that holdeth thee, who art authentic truth. o golden hawk! o lidless eye! behold how the grey creeps upon the shuddering gold! still i will strive! that thou mayst sweep swift on the dead from thine all-seeing steep- and the unutterable word by spoken. aleister crowley. 276 the violinist the room was cloudy with a poisonous incense: saffron, opoponax, galbanum, musk, and myrrh, the purity of the last ingredient a curse of blasphemy, the final sneer;

ALEISTER CROWLEY EQUINOX EQ I 6 2

or though i be dethroned, not to me, not to our lady was the glory. for always is the true god hidden- behold["one turns on the white light, and there stands" sol. in aries "upon the throne of the east" mars "goes to him and recites] unity uttermost showed, i adore the might of thy breath, supreme and terrible god who makest the gods and death to tremble before thee- i, i adore thee["he kneels" o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow 57 twine, and the disk of flaming light is on thee, seated in the prow of the sun's bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard's pell, and golden sound of planets choral in their course[

o will! the pregnant goddess is delivered["he kneels to" sol. happy, yea, happy! happy is he that hath looked forth upon the bier that goeth to the house of rest! his heart is lit with melody; peace in his house is master of fear; his holy name is in the west 59 when the sun sinks, and royal rays of moonrise flash across the day's["he rises and faces altar" i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paean, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mothe

ALEISTER CROWLEY EQUINOX EQ I 6

he earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be 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 hap

thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom and perfect happiness. 32 liber a'ash vel capricorni pnevmatici svb figvra ccclxx 33 a. a. publication in class a. imprimatur: n. fra a. a. liber a'ash vel capricorni pnevmatici svb figvra ccclxx 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f. i. a. t. is ent

hough he have seen but five-and-twenty summers he is wiser than many a greybeard! see, even afar, how weightily he sits his horse. his forehead bent, his shoulders arched- jocelyn. the seat of a hunchback! sir james. like atlas supporting the world. sir raymond. good jocelyn, could thy wisest thought match his most foolish, thou would'st sit at the council. jocelyn. gramercy! i smile awry. with a hawk on my wrist, and a madrigal at my lips, a prayer in the morning 72 given, and a kiss stolen at night, i want none of your dusty conclaves. i had as lief be a scholar. sir james. if the world were like thee, christendom would perish in a year and a day. thy good knights comrades would row the turkish galleys, and a few prize fools- such as thou- make sport for their emirs or guard their women

a miracle to make it so- and we must perforce come and fill thousands more with good christian flesh and blood, that was alive and jolly. let us be off, though! the preceptor sheds dullness as the sun sheds light, alike on the evil and on the good. one, two, three- i'll race you all to sidi khaled["they go off r. toward their horses" jocelyn "singing as he goes" what is the worth of a hound or a hawk? a monkey for mirth! a parrot for talk! rosamond's skin is whiter than milk, seductive as sin and softer than silk. would i were back from crusade for an hour, my limbs lying slack in rosamond's bower["from the palms c. comes forward" laylah "veiled, with a pitcher. she attaches it to the cord of the lever and" 73 "dips it into the well. she looks about her, and seeing no one, raises her veil

ledmiya "rushes in" ledmiya. alas, alas, my queen! i cannot say it! do not ask me to say it. they are bringing him in. laylah. who? devil-child["she strikes her. four eunuchs bring in the corpse of" akbar] forgive me! i am not myself. i am not a woman. lay him there, beside his 90 father["she goes down to corpse] akbar, my little one! strong wast thou and greater than thy brothers. thou hadst the hawk's eye, and the deer's foot; and thine hand on the bowstring was surer and stronger than thy father's! three, of my five, my five that should guard me and cherish me! three taken, and two left! yet, while one is left. ledmiya["at window. the battle is fiercer every moment. hundreds and hundreds must be killed. but the press is thinner. i can make out the banners. oh! i can see sliman's banner!

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ious, diligent, optimistic, dexterity, joie-de-vivre, persuasive, friendly, healthy, knowledgeable vices: frivolity, boasting, absent mindedness, rootless, easily distracted, loquacious, tends to intellectualize emotions (rather than experience them) season: spring time of day: sunrise direction: east wind: eurus colour: yellow symbols: topaz, galbanum, aspen, frankincense, vervain, birds, eagle& hawk tools: wand, censer (arrow stabs air& conveys message outer to inner) spirits: sylphs under paralda (very hard to see& know, teach mind control and how to level out your thinking processes) shortage: mind blank, shortness of breath, non-comprehension of known data excess "gas bloat, inability to focus attention "spacey" thoughts notes various sources including june johns' king of the witches

BLAVATSKY H P ANTHROPOGENESIS

irits of the elements, whose life and food they had once shared. as shown by eckstein (revue archeologique, 8th year, 1885 "the vendidad seems to point out a great change in the atmosphere of central asia; strong volcanic eruptions and the collapse of a whole range of mountains in the neighbourhood of the kara-korum chain[[footnote(s* symbolized by the egyptians under the form of a serpent with a hawk's head[[vol. 2, page] 357 the two mystic poles. the egyptians, according to eusebius, who for once (and for a wonder) wrote the truth, symbolised kosmos by a large fiery circle, representing a serpent with a hawk's head lying across its diameter "here we have the pole of the earth within the plane of the ecliptic, attended with all the fiery consequences that must arise from such a state of t

better than animals. the first man adam was made only a living soul (nephesh, the last adam was made a quickening spirit- says paul, his words referring to the building or creation of man. without this quickening spirit, or human mind or soul, there would be no difference between man and beast; as there is none, in fact, between animals with respect to their actions. the tiger and the donkey, the hawk and the dove, are each one as pure and as innocent as the other, because irresponsible. each follows its instinct, the tiger and the hawk killing with the same unconcern as the donkey eats a thistle, or the dove pecks at a grain of corn. if the fall had the significance given to it by theology; if that[[footnote(s* the real original text of i corinthians, rendered kabalistically and esoterica

he rising sun struck full on the face of the entranced candidate, who awoke to be initiated by osiris, and thoth the god of wisdom. let the reader who doubts the statement consult the hebrew originals before he denies. let him turn to some most suggestive egyptian bas reliefs. one especially from the temple of philoe, represents a scene of initiation. two gods- hierophants, one with the head of a hawk (the sun, the other ibis-headed (mercury, thoth, the god of wisdom and secret learning, the assessor of osiris-sun, are standing over the body of a candidate just initiated. they are in the act of pouring on his head a double stream of water (the water of life and new birth, which stream is interlaced in the shape of a cross and full of small ansated crosses. this is allegorical of the awaken

the emblem of the sun, and solar cycle. this is shown by the details of the allegory. at his birth, garuda is mistaken for agni, the god of fire, on account of his (garuda's "dazzling splendour" and called thereupon gaganeswara "lord of the sky" again, his being represented as osiris, and by many heads of allegorical monsters on the abraxas (gnostic) gems, with the head and beak of an eagle or a hawk (solar birds, denotes garuda's solar and cyclic character. his son is jatabu, the cycle of 60,000 years. as well remarked by c. w. king "whatever the primary meaning (of the gem with the solar lion and vowels) it was probably imported in its present shape from india, that true fountain head of gnostic iconography (gnostics, p. 218. the mysteries of the seven gnostic vowels, uttered by the thu

er and an important meaning. here is one instance. says the ritual, the "book of the dead[[footnote(s* signatura rerum xiv. ps. 10, 15 et seq* this is indeed news! it makes us fear that the lecturer had never read "esoteric buddhism" before criticising it, as there are too many such misconceptions in his notices of it[[vol. 2, page] 635 man, the parent of all the mammals "i am the mouse "i am the hawk "i am the ape "i am the crocodile whose soul comes from men "i am the soul of the gods" of these last two sentences, one "whose soul comes from men- is explained by the lecturer, who says parenthetically "that is, as a type of intelligence" and the other "i am the soul of the gods" as meaning "the horus, or christ, as the outcome of all" the occult teaching answers "it means far more. it give

BLAVATSKY H P COSMOGENESIS

an egg, or the universe "an egg conceived at the hour of the great one of the dual force (sec. v, 2, 3, etc. ra is shown like brahma gestating in the egg of the universe. the deceased is "resplendent in the egg of the land of mysteries (xxii, 1. for, this is "the egg to which is given life among the gods (xlii, 11 "it is the egg of the great clucking hen, the egg of seb, who issues from it like a hawk (lxiv, 1, 2, 3; lxxvii, 1. with the greeks the orphic egg is described by aristophanes, and was part of the dionysiac and other mysteries, during which[[vol. 1, page] 360 the secret doctrine. the mundane egg was consecrated and its significance explained; porphyry showing it a representation of the world[[ermenenei de to oon kosmon. faber and bryant have tried to show that the egg typified th

hat the ibis religiosa had and has "magical" properties in common with many other birds, the albatross pre-eminently, and the mythical white swan, the swan of eternity or time, the kalahansa. were it otherwise, indeed, why should all the ancient peoples, who were no more fools than we are, have had such a superstitious dread of killing certain birds? in egypt, he who killed an ibis, or the golden hawk- the symbol of the sun and osiris- risked and could hardly escape death. the veneration of some nations for birds was such that zoroaster, in his precepts, forbids their slaughter as a heinous crime. we laugh in our age at every kind of divination. yet why should so many generations have believed in divination by birds, and even in zoomancy, said by suidas to have been imparted by orpheus, wh

of life and birth in generation. the mundane egg was placed in khnoom, the "water of space" or the feminine abstract principle (khnoom becoming, with the fall of mankind into generation and phallicism, ammon, the creative god; and when phtah, the "fiery god" carries the mundane egg in his hand, then the symbolism becomes quite terrestrial and concrete in its significance. in conjunction with the hawk, the symbol of osiris- sun, the symbol is dual: it relates to both lives- the mortal and the immortal. in kircher's oedipus egyptiacus (vol. iii, p. 124) one can see, on the papyrus engraved in it, an egg floating above the mummy. this is the symbol of hope and the promise of a second birth for the osirified dead; his soul, after due purification in the amenti, will gestate in this egg of imm

ic and the chinese idea a superstitious, foolish theory* horus- the "older" or haroiri, is an ancient aspect of the solar god, contemporary with ra and shoo; haroiri is often mistaken for hor (horsusi, son of osiris and isis. the egyptians very often represented the rising sun under the form of hor the older, rising from a full-blown lotus, the universe, when the solar disc is always found on the hawk-head of that god. haroiri is khnoum* ammon or mon, the "hidden" the supreme spirit[[vol. 1, page] 367 the scandinavian logos. ammon-ra, the generator, is the secondary aspect of the concealed deity. khnoum was adored at elephanta and philoe* ammon at thebes. but it is emepht, the one, supreme planetary principle, who blows the egg out of his mouth, and who is, therefore, brahma. the shadow of

BLUE EQUINOX

52. and he answered him: not as thou canst see. it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. the equinox 70 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and w

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 came unto

inox 294 scheme goes wrong is that his wife manages, against all odds, to survive her miscarriage. all this time, the .worm. himself is living with a german prostitute; and, as he finds this expensive, he tries to keep the wolf from the door by getting this unfortunate woman to copy out various items from the works of his wife s lover, which are not very well known in america, and she proceeds to hawk them about new york. the man whose property they are will not be likely to hear of it, as the inexplicable conduct of alice has more or less broken his heart, and he has become a sort of hermit. but the wife turns up again like a bad penny. the .worm. has by this time got rather tired of the german girl, and he goes off to chicago after another woman, leaving his wife and his mistress to shar

BUDGE E

matet boat, i.e, the boat in which the sun-god travelled over the sky from sunrise to noon. click to view the boat of the birth of osiris, with serpents and gods [paragraph continues] in front of the boat glide three serpents, which are called sek-re, sefa, and nepen, and in front of these march four man-headed click to view gods in the procession of the boat of the birth of osiris. gods and two hawk-headed gods, each with a serpent in his left hand, a god called nabti, who holds a crook in each hand, net, or neith, goddess p. 8 of the south, net, or neith, goddess of the north, and the goat goddess artet. the two hawk-headed gods are called tchatui and meti, and the four following gods abenti, benbeti, sekhti, and sekhet. the explanation of this scene is given by the horizontal line of h

second hour. upper register. gods nos. 1-7. 6. lioness-headed deity, with a similar attribute, called ketuit-tent-ba, i.e "cutter of the soul" all the above gods are in mummied form, and occupy chairs of state. 7. a god standing upright, and holding a kherp sceptre or weapon in his left hand; he is called p. 29 [paragraph continues] sekhem-a-kheftiu i.e "overcomer of the power of the enemy" 8. a hawk-headed god, with a uraeus on his head, called heru-tuat, i.e "horus of the tuat" 9. a god, who holds a knife in his left hand, and has his right raised to strike; he is called seben-hesq-khaibitu. click to view second hour. upper -register. gods nos. 8-15. 10, 11. two ape-headed gods, called respectively benti and aana. 12. a god with the head of a hawk and the head of an animal, set and heru

uring the third hour of the night, we see the boat of the god making its way over the waters of the river p. 45 in the underworld. the dead sun-god af stands within a shrine in the form of a ram-headed man, as before, but there is a change in the composition of the crew, which now consists only of four mariners, two of whom stand before the shrine and two behind, and the goddess of the hour and a hawk-beaded deity, one of click to view the boat which capsizeth. the forms of horus, who is occupied in tying loops of rope to the elongated hawk-headed rowlocks in which the paddles may be worked. the boat of af follows in the train of three boats, which may be thus described- the foremost boat is called uaa-penat, p. 46 i.e "the boat which capsizeth; it contains three hawk-headed forms of the g

gated hawk-headed rowlocks in which the paddles may be worked. the boat of af follows in the train of three boats, which may be thus described- the foremost boat is called uaa-penat, p. 46 i.e "the boat which capsizeth; it contains three hawk-headed forms of the god horus, and is steered by two male figures, who stand one in the bows and the other at the stern. in the middle of the boat stand the hawk-god bak, and the hawk-goddess baket, and behind them, standing on a snake, is the click to view the boat of rest. third form of horus. between the front steersman and baket is the serpent teka-hra, i.e "fiery face" and the aft steersman bears a name of similar meaning, nab-hra. the second boat is called uaa-herer, p. 47 i.e "the boat of rest" and has in the middle an osiris god in the form of

nged uraeus, and the head of the fourth is without ornament; their names appear to be peba-f, click to view third hour. upper register. gods nos. 20-26 [paragraph continues]ka-aru, auai, and teba. 20-23. four goddesses, whose names are hait, akebtit, mathi, and remit, these, as their names testify, were professional mourners. 24. the god heru-kheti, followed by p. 54 the hennu, standard, i.e, the hawk of seker upon a standard. 25, 26. the gods meh-maat and neter-neferu. the text which refers to the above reads "those who are in this picture in the tuat have the flesh of their own bodies, and their souls speak p. 55 over them, and their shadows are united unto them, and after this great god hath addressed them, they speak to him, and they say words of praise to him, and they weep after he h

e in this scene the flames which the mouth of his boat emit guide him through these pools; he seeth not their forms, but he crieth to them and to their places, and they hear his voice, p. 67 click to view the kingdom of seker. p. 69 in front of those who tow the boat of ra are- 1. a form of osiris called em-ankhti (see p. 71. 2. the crook of osiris (see p. 75. 3, 4. thoth, ibis-headed, and horus, hawk-headed, standing facing each other, with the utchat, above their outstretched 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

each day (see p. 67. 6. the scorpion ankhet, and a large uraeus. of these it is said "those who are in this picture stand in re-stau at the head of the way [to guard it" behind these stands a god, who appears to be making an offering of two libation vases to the serpent. of him it is said "he who is in this picture is the guide of the holy way (see p. 71. 7. a three-headed serpent, with a pair of hawk's wings, and two pairs of human legs, and of him it is said "he who is in this picture in the tuat is the warder of this holy way of re-stau; he liveth upon the abundance [which cometh] from his wings, his body [and] his heads, p. 74 [paragraph continues (see pp. 71, 75. 8. the god ap-tuat, who holds a sceptre, in his right hand, and stands before the serpent neheb-kau, which has two heads on

to advance so that he may rest in nu in the tuat" in front of the seven goddesses march four gods, who appear to be under the guidance of "isis of amentet" and who are described as the "great sovereign chiefs who provide food in this circle" p. 86 the first god is called her-khu, and holds a staff in his hand; the second is an-hetep, and holds the sceptre in his hand; the third is heru-hequi, is hawk-headed, and holds the crook in his hand; the fourth is ut-metu, and holds a tree in his left hand. the text containing the address of the sun-god to the seven gods is broken away, and all that remains of it reads "this great god maketh his journey by means of those who tow him over this circle in [his] boat" a portion of the answer of the seven gods to him is also broken away, but what remain

103, which has two snakes' heads at one end of his body, and a bearded human head at the other (see 99; the text above his snakes' heads is mutilated, and all that can be made out satisfactorily are the words neter aa "great god" from the middle of his body springs a pair of wings, and between them, immediately under the female head at the top of the mound, stands the god sekri, in the form of a hawk-headed man. of him it is said "his work is to protect his own form" and of the serpent "he liveth upon the magical protection which issueth from his mouth every day" the text which refers to the oval reads- p. 95 click to view the kingdom of seker. p. 97 "the image which is in this picture is in thick darkness. the dawn in the horizon which belongs to this god [cometh] from the eyes of the he

amentet! good is this water which leadeth to the tomb [where] rest the gods. hail, exist ye, o nine gods who have come into being from my flesh, and have not come p. 102 into being from your own forms, and who are firm in respect of your food, i avenge you, do ye avenge me" 3. the god who is the "guardian of those who are submerged (see pp. 91, 95. 4. the god satiu (see p. 95. 5. the god ankh-ab hawk-headed (see p. 95. 6. the god bath-resth) crocodile-headed (see p. 95. 7. the god anp-heni, jackal-headed (see p. 99. of these five gods it is said "they act as guardians of tuat, and of those who are submerged in the tuat, and they [protect] and make to pass on the boat" to these the sun-god makes an address, which reads, p. 103 click to view the kingdom of seker. p. 105 [paragraph continues

your work, in order that i may be able to pass by you in peace" 8. immediately in front of the god anp-heni is an object which looks like a chamber with a rounded roof; but whatever it may be, it is filled with sand, and from the fact that the sign of "night" or "darkness" appears at the top, we may conclude that it represents p. 106 some form of the dark underworld of seker. to each side of it a hawk clings by his claws, and from the lower part of it emerges the scarab, which has already been mentioned (see p. 103. 9. a huge serpent, the two heads facing the object described under no. 8. of him it is said "he liveth by ra every day, he travelleth over every place of maat in the tuat, and it is he who setteth himself in opposition to the scarab" to this serpent ra saith "hail, thou serpent

ges, and on his head he has symbols of meat and drink. click to view (left) asar-am-ab-neteru (center) asth-mehit (left) hetep-khenti-tuat. 2. the goddess asth-mehit, or ast-amhit, with the crown of the north on her head. the name means "isis in the north" 3. the god asar-am-ab-neteru, i.e "osiris in the heart of the gods" p. 125 4. the god heru-khenti-ahet-f, i.e "horus at the head of his field" hawk-headed, with his hands projecting from his bandages. 5. the god benti-ar-ahet-f, or ape-headed, with his hands projecting from his bandages. 6. the god maa-ab-khenti-ahet-f, click to view henbethem. maa ab-khenti-ahet-f. benti-ar-ahet-f. heru-khenti-ahet-.f wearing the white crown and menat, and with his hands projecting from his bandages. 7-9. three goddesses, the first two of whom are calle

ath-neteru, in mummied form, holding a sceptre in one hand and a knife in the other. 17. a chamber, with an opening under the roof, through which a snake, which stands on its tail outside it, belches fire; under a vaulted covering is an "image" of ra, in the form of the hind-quarters of a lion. the chamber is called het-tuau-ra. p. 130 18. a similar chamber, with an "image" of ra in the form of a hawk's wing; the name of the chamber is het-stau-kher-aha. 19. a similar chamber, with an "image" of ra in the form of a human head; the name of the chamber is het-temtet-ra. the texts read: click to view (left) het-temtet-ra (center) het-stau-kher-aha (right) het-tuau-ra. p. 131 in the lower register are- 1. the god henti, crocodile-headed, and in a seated position, but without a throne. click to

rpent, which bears on its back a god in a sitting posture; the god is called afu-tem, and the remains of the text which refers to him say that he shoots forth his flame at those who rebel against osiris, and that he eats the souls of the enemies of the god. p. 154 in the lower register are- click to view heru-her-khent-f. 1. the god heru-her-khent-f, seated on a throne, as his name implies. he is hawk-headed, and wears the solar disk encircled by a serpent; in his right hand is the symbol of life, and in his left a sceptre. the other forms of his name are# and. of this god it is said "the work of this figure who is in this picture is in the tuat, and it is for him to send the stars on their way, and to make the hours to go on their way in the tuat" the stars are personified by gods, twelve

73 heard the voices of [those who are] shut in this circle which are like the sound of the swathed ones [when] their souls cry out to ra. the name of this circle is tuat" 3. this circle, which is called as-neteru, is entered through a door with the name of tes-akhem-baiu, and in it are seated- click to view the circle as-neteru. 1. the image of osiris. 2. the image of isis. 3. the image of horus, hawk-headed. each of these is seated as before. the text reads: p. 174 [paragraph continues "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are, and there is heard the click to view the circle aakebi. sound of the voices of [th

. the text reads "those who are in this picture have their instruments p. 183 of weaving before them, and they are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are in the two aterti, and there is heard the sound of voices of those who are shut in this circle, which is like unto the sound of the cry of the divine hawk of horns when their souls cry out to ra. the name of this circle is sehert-baiu-s" 5. this circle, which is called aat-setekau, click to view the circle aat-setekau. is entered through a door having the name of tes-khu; in it are four uraei, each of which rests upon its instrument for weaving, and their names are- 1. aaret-ankh. 2. rerit-ankh. p. 184 3. nesert-ankhet. 4. septat-ankh. click to

n. their work in the tuat is to transport ra through this city every day, and they take their stand by the stream in this city whereon [saileth] the boat, and it is they who give water with their paddles to the spirits who are in this city, and they sing hymns to the lord of the disk, and they make to arise [his] soul in his forms by means of their hidden words every day" 3. a bearded, man-headed hawk, wearing plumes and horns on his head, seated on a basket or bowl; his name is muti-khenti-tuat. 4. the ram-god nesti-khenti-tuat, couchant on a basket or bowl. p. 192 5. the cow-goddess nebt-au-khenti-tuat. 6. a bearded god, in mummied form, called hetepet-neter, or hetepet-neteru. click to view muti-khenti-tuat. the text which refers to these reads: p. 193 click to view nesti-khenti-tuat. c

nd the head which faces the left has on it a red crown, and is directly opposite to the face of a goddess, who also wears a red crown and is called shemerti, i.e "she of the two bows" the serpent is provided with two pairs of legs; one pair is turned to the right and the other to the left click to view (left) shemerti (center) the serpent thes-hrau (right) hert-erment. within the curve is a large hawk, which bears the, name of heru-khenti. 1 3. a boat, wherein lies at full length the serpent ankh-ta. p. 210 click to view the serpent ankh-ta. 4. four male figures, each of which has a disk in place of a head; each grasps in his right hand an arrow, with a spear-shaped head, which rests on his shoulder, and is pointed downwards; their names are- 1. tepthra. 2. shesera. 3. te-mau. 4. utu. 5. f

s of created things' the work which they do in the tuat is to utter words on behalf of his eye for horus, and to cause radiant splendour to proceed from it each day" 6. eight gods, each of the first seven of whom holds an ankh in his right hand, and( sceptre) in his left; their names are- 1. ermenui, who has the double object in the place of a head. p. 222 2. neb-aqet, jackal-headed. 3. amen-khu, hawk-headed. 4. her-sheta-taui, man-headed. 5. sem-heru, man-headed. 6. amen)-heru, man-headed. 7. khent-ast-f, man-headed. 8. khent-ment-f, a god in mummied form, like osiris, who wears a white crown, and grasps a sceptre, with both hands, which project from his bandages. the text which refers to these gods reads "those who are in this picture in the forms which horus made-when this great god cri

-ment-f. p. 224 by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. they strip the bodies of the dead of their swathings and break in pieces the bodies of the enemies [of ra, and they give the order for their destruction in the tuat" in the lower register are- 1. the god horus, hawk-headed and wearing a disk, leaning on a staff. click to view horus. 2. five 1 lakes of water, in each of which is submerged a male form; these figures are called the "submerged" 3. three 2 lakes of water, in each of which is a male form swimming, turned over on his breast; these are called the "swimmers" 4. four lakes of water, in each of which is a male form floating on his back; these are c

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

dow side, transforming anger and resentment into positive action, rather than leaving us to deny negative feelings or project them on to other people. it is a powerful stone to use when one's survival, either professional or personal, is an issue. smoky quartz also counteracts self-destructive impulses. tiger's eye a brown or red translucent stone (the green and blue versions are cat's, falcon or hawk's eyes, tiger's eye combines the powers of the earth with the deep instinctive ability to survive life's challenges. throughout the ages, tiger's eye has been a talisman against the evil eye. roman soldiers would wear engraved stones as protection from death and wounding. tiger's eye is also associated with practical aspects of life and enhances the five senses. thus it can alert us to physic

DAVID ICKE CHILDREN OF THE MATRIX

ndus valley. 52 children of the matrix king sargon, in this early sumerian script, was known under his personal name of gin-ukus or gin-ukussi in egypt- thus relating to his title king gin or guni and the variant, gani, in mesopotamian inscriptions, particularly in babylonian.13 the title ukus or ukussi in egypt means that he was a descendant of the first sumerian king, ukusi of ukhu (meaning sun hawk city) and also the first aryan (hybrid) king in the indian epics and their holy books, the vedas, which use the solar title of ikshwaku or ukusi of ukhu.14 all these kings of the sumer empire were given "solar titles" because of the obsession and emphasis on the worship of the sun and the symbolism of the sun as god. indeed it is extremely likely that horus or haru, the egyptian son of god an

books, the vedas, which use the solar title of ikshwaku or ukusi of ukhu.14 all these kings of the sumer empire were given "solar titles" because of the obsession and emphasis on the worship of the sun and the symbolism of the sun as god. indeed it is extremely likely that horus or haru, the egyptian son of god and a mirror of the much later "jesus, came from the sumerian word, hu or ha, meaning hawk. the hawk or sun-hawk was a sumerian symbol for the sun, as we see above in sargon's very title. the heru of the pygmy people, hul-kin of the indians, helios of the greeks, and hurki of the akkadian/chaldeans of mesopotamia probably come from the same source and all relate to a sun god of the horus mould. in the same way, the mayans of central america had a god called hurakan and the tibetans

ppo, unless in those days hippos had wings and looked like flying insects. accounts of menes' death found in his "tomb (in truth his memorial or cenotaph) at abydos in egypt can therefore be translated as follows (another of his names, manash or minash, is used here "the king manash (minash, the pharaoh of mushsir (egypt, the land of the two crowns, the perished dead one in the west, of the (sun) hawk race, aha manash (or minash) of the lower (or sunrise or eastern) and of the sunset (or upper or western) waters and of their lands and oceans, the ruler, the king of mushrim (the two egypts) lands, the son of the great sha-gana (or sha-gunu) of the (sun) hawk race, the pharaoh, the deceased, the commander-in-chief of ships "the commander-in-chief of ships (minash) made the complete course to

to describe a race "between gods and men. at this moment 1 have the song playing in my head that goes "search for the hero inside yourself! it is extremely likely that horus or haru, the egyptian son of god and a mirror of the much later "jesus, came from the term heru, which means the sun god's representative on earth, the hybrid or aryan race. there is also the sumerian word, hu or ha, meaning hawk, and the hawk or sun-hawk was a sumerian symbol for the sun.13 the term nibiri or nebiru, the alleged home planet of the anunnaki according to the tablets, is derived from the word found in egypt, neb-heru, according to researcher and author, robert temple.14 he says that neb-heru is clearly described in the sumerian, enuma elish, as a star and not a planet.15 again could the sirius sun or do

DIABOLUS

other monsters 2 budge, e.a. wallis, the gods of the egyptians volume 1 3 compare with the persian arezura, the mountain in the north from which hell is commonly located. 6 which devoured various shades of the dead who were sent there. it is written in the book of the dead that seker s throne is pyramidal in form, filled with darkness. he appears commonly in the tuat as a mummified man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the hawk and the twin serpents are later presented in the persian descriptions of the adversary, firstly a symbol of ahriman was a hawk attacking a sparrow and the twin serpents appearing from an ahrimanic kiss on the shoulders of the king zohak, who later became azi dahaka, the storm demon. w

who later became azi dahaka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instances interesting. the constellation of the bull or bull s thigh is related to set. often called bull of double brilliance, this is perhaps the brightest constellation around the north celestial pole otherwise known as the great bear or little dipper. the mummified hawk that is called the lord of the south is connected with set in this aspect. this is the seker god who early on was considered close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the star

DONALDTYSON DEMON

th, and diseases, and often took the form of fantastically-shaped creatures made up of a conglomeration of parts from dangerous or dreaded living things such as scorpions, serpents, lions, hawks, and so on. for example, pazuzu, the sumerian demon who attained celebrity status after his cameo appearance in the horror film the exorcist, is a demon of disease who has four wings, the clawed feet of a hawk, and a snarling lion-like face. the mesopotamians viewed themselves as under constant attack from demons on all sides. their only recourse was to fight against them with magic. they placed special bowls inscribed with potent word charms upside down under the foundations of their houses to catch demons and prevent them from entering the houses through the ground. they also made amulets with av

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the act of adoring ra, and in the other the deceased kneels before ra, thoth, and osiris; see naville, todtenbuch, bd. i, b1. 83] p. xxxviii theban version: list of chapters. vignette: the deceased standing before the door of a tomb. chapter lxxvi. the chapter of [a man] changing into whatsoever form he pleaseth. this chapter has no vignette. chapter lxxvii. the chapter of changing into a golden hawk. vignette: a golden hawk chapter lxxviii. the chapter of changing into a divine hawk. vignette: a hawk. chapter lxxix. the chapter of being among the company of the gods, and of becoming a prince among the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (25 of 36 [8/10/2001 11:22:56 am] the divine powers. vignette: the deceased adoring three gods. chapter lxxx

ri, however, the scene forming the xvith chapter, the scene of the fields of peace (chapter cx, the judgment scene (chapter cxxv, the vignette of chapter cxlviii, the scene forming chapter cli (the sepulchral chamber, and the vignette of chapter clxi, fill the whole width of the inscribed portion of the papyrus, and are painted in somewhat crude colours. in some papyri the disk on the head of the hawk of horus is covered with gold leaf, instead of being painted red as is usual in older papyri. in the gr co-roman period both texts and vignettes are very carelessly executed, and it is evident that they were written and drawn by ignorant workmen in the quickest and most careless way possible. in this period also certain passages of the text were copied in hieratic and demotic upon small piece

"sublime "noble" the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (7 of 21 [8/10/2001 11:23:20 am] and which has always hitherto been translated by "soul" the ba is not incorporeal, for although it dwells in the ka, and is in some respects, like the heart, the principle of life in man, still it possesses both substance and form: in form it is depicted as a human-headed hawk, and in nature and substance it is stated to be exceedingly refined or ethereal. it revisited the body in the tomb and re-animated it, and conversed with it; it could take upon itself any shape that it pleased; and it had the power of passing into heaven and of dwelling with the perfected souls there. it was eternal. as the ba was closely associated with the ka, it partook of the funeral offe

his festival was celebrated in the evening, wherefrom it appears that he represented some form of the night sun; but in later times the ceremony of drawing the image of the god seker in the hennu boat round the sanctuary was performed in the morning at dawn, and thus, united with ptah, he became the closer of the night and the opener of the day. he is depicted as a mummied body with the head of a hawk, and he sometimes holds in his hands emblems of power, sovereignty, and rule.[3] another form of ptah was ptah-seker-ausar wherein the creator of the world, the sun, and osiris as the god of the dead, were represented. a large number of fa ence figures of this triune god are found in graves, and specimens exist in all museums. he is represented as a dwarf standing upon a crocodile, and having

shall be, the beginning of beings, father tefu ma ma of fathers, and mother of mothers. he supported the heaven upon its four pillars in the beginning, and earth, air, sea, and sky are his handiwork. he is depicted in the form of a man having a ram's head and horns surmounted by plumes, ur i with disks, etc; in one hand be holds the sceptre and in the other the emblem of life. occasionally he is hawk-headed, and in one representation he holds the emblem of water, in each hand. on a late bas-relief at phil we find him seated at a potter's table upon which stands a human being whom he has just fashioned.[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (2 of 19 [8/10/2001 11:23:58 am] khepera was a form of the rising sun, and was both a type of matter whic

ared from before his rays; subsequently the egyptians invented the moral conception of the sun, representing the victory of right over wrong and of truth over falsehood. from a natural point of view the sun was synonymous with movement, and hence typified the life of man; and the setting of the one typified the death of the other. usually ra is depicted in human form, sometimes with the head of a hawk, and sometimes without[3, as early as the time of the pyramid texts we find ra united with tmu to form the chief god of annu, and at the same period a female counterpart rat was assigned to him.[4] shu, the second member of the company of the gods of annu, was the firstborn son of ra, ra-tmu, or tum, by the goddess hathor, the sky, and was the twin brother of tefnut. he typified the light, he

d with the combat between horus, the son of [1. 2. chabas, un hymne osiris (in revue arch ologique, t. xiv, p. 65 ff; horrack, les lamentations d'isis et de nephthys, paris, 1866; the festival songs of isis and nephthys (in arch ologia, vol. lii, london, 1891, etc. 3 see lanzone, op. cit, tav. 306 ff] p. cxv isis, and his brother set. the visible emblem of the sun-god was at a very early date the hawk is, which was probably the first living thing worshipped by the early egyptians; already in the pyramid texts the hawk on a standard is used indiscriminately with# to represent the word "god" the principal forms of horus the sun-god, which probably represent the sun at various periods of the day and night, are--heru-ur( greek a?rwh`rei "horus the great; heru-merti "horus of the two eyes" i.e

the papyrus of sutimes, which m. naville believes to be no older than the xixth dynasty.[3 [1. naville, einleitung, p. 134. 2. ibid, p. 136. 3. ibid, p. 100] p. cl list of chapters chapter lxxii--rubric (see pp. 26, 275, and pl. 6) chapter lxxiv "the chapter of walking with the legs and of coming forth upon earth (see pp. 118, 320, and pl. 18) chapter lxxvii" the chapter of changing into a golden hawk (see pp. 152, 332, and pl. 25) chapter lxxviii "the chapter of changing into a divine hawk (see pp. 154, 333, and pl. 25, 26) chapter lxxx "the chapter of changing into the god who giveth light in the darkness (see pp. 182, 341, and pl. 28) chapter lxxxia "the chapter of changing into a lotus (see pp. 181, 340, and pl. 28) the pool of water in the vignette is uncommon. chapter lxxxii "the cha

may i see the ant fish when he maketh himself manifest at creation, and the ant boat upon its lake. o thou only one, o thou mighty one, thou growing one (15) who dost never wax faint, and [1. a name of the boat of the rising sun] p. 250 from whom power cannot be taken. the devoted (17) servant of "the lord of abtu "the merchant qenna saith (18 "homage to thee heru-khuti-tmu, heru-khepera, mighty hawk, who dost cause the body [of man] to make merry, beautiful of face by reason of thy two great plumes. thou (19) wakest up in beauty at the dawn, when the company of the gods and mortals sing songs of joy unto thee; hymns of praise are offered unto thee at eventide. the (20) starry deities also adore thee. o thou firstborn, who dost lie without movement (21) arise; thy mother showeth loving ki

the hymn to the rising sun.[2 [1. maa, unvarying and unalterable law. compare the vignette from british museum papyrus no. 9901 (fig. 1) in some papyri the apes are four (naville, das aeg. todtenbuch, bd. i, b1. 26, or seven (naville, op. cit, bd. i, bl. 21) in number. in the vignette which usually accompanies the hymn to the setting sun (fig. 2, but which does not occur in the present papyrus, a hawk wearing on his head a disk encircled by a serpent, i.e, ra-harmachis, footnote p. 253 takes the place of the disk and (e.g, british museum papyri nos. 9901 (naville, op. cit, bd. i, bl. 22, and 10,472; and the tet is represented by the stand (naville, op. cit, bd. 1, bl. 22, on one side of which are three hawk-headed deities, and on the other three jackal-headed deities (see lanzone, dizionar

ings and entrance into the presence of the god osiris shall be granted unto him, together with a homestead for ever in sekhet-hetepu, as unto the followers of horus" next: plate iv. plate iii. http//www.sacred-texts.com/egy/ebod/ebod15.htm (4 of 4 [8/10/2001 11:25:06 am] sacred texts egypt index previous next plate iv. vignette: ani, found just, is led into the presence of osiris. on the left the hawk-headed god horus, the son of isis, wearing the double crown of the north and the south, takes ani by the hand and leads him forward towards "osiris, the lord of eternity" ausar neb t'etta, who is enthroned on the right within a shrine in the form of a funereal chest. the god wears the atef crown with plumes; a menat (see p. 245, note 2) hangs from the back of his neck; and he holds in his han

e is painted to resemble the doors of the tomb. behind him stand nephthys on his right hand and isis on his left. facing him, and standing on a lotus flower, are the four "children of horus (or osiris" or gods of the cardinal points. the first, mestha, has the head of a man; the second, hapi, the head of an ape; the third, tuamautef, the head of a jackal; and the fourth, qebhsennuf, the head of a hawk. suspended near the lotus is an object which is usually called a panther's skin,[1] but is more probably a bullock's hide. the roof of the shrine is supported on pillars with lotus capitals, and is surmounted by a figure of horus-sept or horus-seker and rows of ur i. in the centre ani kneels before the god upon a reed mat, raising his right hand in adoration, and holding in his left hand the

e himself is unseen. he goeth round about heaven robed in the flame of his mouth, commanding hapi, but remaining himself unseen. may i be strong upon earth before ra, may i come happily into haven in the presence of osiris. let not your offerings be hurtful to me, o ye who preside over your altars, for i am among those who follow after neb-er-tcher according to the writings of khepera. i fly as a hawk, i cackle as a goose; i ever slay, even as the serpent goddess nehebka" plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (11 of 14 [8/10/2001 11:27:39 am] what then is this? they who preside at the altars are the similitude of the eye of ra and the similitude of the eye of horus "o ra-tmu, lord of the great house, prince, life, strength and health of all the gods, deliver thou [m

building up the standing place (7) which cometh forth from his urerit) crown. i have done his business in abtu, i have opened the way in re-stau, i have (8) eased the pain which was in osiris. i have made straight his standing place, and i have made [his] path.[5] he shineth in re-stau" vignette iv: the fourth arit, guarded by three gods; the first with the head of a man, the second the head of a hawk, and the third the head of a lion. the first holds an ear of corn and each of the others a knife. text (1) the fourth arit. the name of the (2) doorkeeper is khesef-hra-asht (3) kheru;[6] the name of the (4) watcher is seres-tepu;[7 (5) the name of the herald is (6) khesef-at.[8] saith osiris, the scribe ani, triumphant [when he cometh to this arit "i am the [mighty] bull, the (7) son of the

7) son of the ancestress of osiris. o grant ye that his father, the lord of his godlike (8) companions, may bear witness for him. here the guilty are weighed in judgment. i have brought unto (9) his nostrils eternal life. i am the son of osiris, i have made the way, i have passed thereover into neter-khert" plate xii--vignette v: the fifth arit, guarded by three gods; the first with the head of a hawk, the second the head of a man, and the third the head of a snake. each holds a knife. plates xi. and xii. http//www.sacred-texts.com/egy/ebod/ebod19.htm (2 of 9 [8/10/2001 11:27:48 am [1. i.e "eater of his own filth" 2. i.e "making to lift up his face" 3. i.e "great one" 4. i.e, horus and set. 5. var. see the end of the speech of the osiris at the first arit. 6. i.e "repulsing the face, great

he heart of every god rejoiceth in her" see naville, todtenbuch, bd. ii, bl. 371] p. 297 text: words to be spoken when [ani] cometh unto the seventh pylon. saith osiris, the scribe ani, triumphant "lo, the robe which doth clothe the feeble one (i.e, the deceased, weeping for what it loveth and shroudeth. the name of the doorkeeper is sakti-f" vignette viii: the eighth pylon, which is guarded by a hawk wearing the crowns of the north and south, seated on a sepulchral chest with closed doors; before him is a besom, and behind him is the utchat. above the shrine are two human-headed hawks, emblems of the souls of ra and osiris, and two emblems of life. text: words to be spoken when [ani] cometh unto the eighth pylon. saith osiris, the scribe ani, triumphant "lo, the blazing fire, the flame wh

ceased is represented (1) seated, and addressing his heart, which stands on a support (2) standing, holding in his hands a heart, which he offers to three deities. another vignette represents a priest tying a heart on to a statue of the deceased; and in the late recension of the book of the dead published by lepsius (bl. 15) the deceased holds a heart to his left side and addresses a human-headed hawk emblematic of the soul] plate xv. http//www.sacred-texts.com/egy/ebod/ebod22.htm (2 of 6 [8/10/2001 11:28:11 am] p. 308 coloured beads, the clasp of which is in the shape of a pylon or gateway, and to which is attached a pectoral bearing a representation of the boat of the sun, wherein is set a scarab, emblematic of the sun.[1] text [chapter xxvii (1) chapter of giving a heart unto osiris ani

limbs are without motion like unto [those of] osiris! let not thy limbs be (3) without motion, let them not corrupt, let them not pass away, let them not decay; let it be (4) done unto me even as if i were the god osiris" rubric: if this chapter be known by the osiris ani, he shall not corrupt in the underworld. vignette: a doorway. by one post stands the soul of ani in the form of a human-headed hawk and by the other the bird. text [chapter xlvi (i) the chapter of not perishing and of becoming alive in the underworld. saith osiris ani "hail (2) children of' shu! hail, children of shu [children of] the place of the dawn, who as the children of light have gained possession of his crown. may i rise up and may i fare forth like osiris" vignette: ani the scribe standing with his back to a bloc

ew with my jaws; and, behold (4) i am the god who is the lord of the underworld: may there be given unto me, osiris ani, that which abideth for ever without corruption" next: plate xix. plate xviii. http//www.sacred-texts.com/egy/ebod/ebod25.htm (2 of 2 [8/10/2001 11:28:24 am] sacred texts egypt index previous next plate xix. vignette: ani standing, with both hands raised in adoration, before ra, hawk-headed and seated in a boat floating upon the sky. on the bows sits heru-pa-khrat (harpocrates) or "horus the child; and the side is ornamented with feathers of maat, and the utchat. the handles of the oars and the tops of the rowlocks are shaped as hawks' heads, and on the blades of the oars are. text [chapter xv (i) a hymn of praise to ra when he riseth upon the horizon, and when he setteth

ebt-ankh (47) is glad, for the enemy of her lord hath fallen to the ground. thou shalt behold horus on the watch [in the boat, and thoth and maat upon either side of him (48) all the gods rejoice when they behold ra coming in peace (49) to make the hearts of the shining ones to live. may osiris ani, triumphant, the scribe of the divine offerings of the lords of thebes, be with them" vignette: ra, hawk-headed, with the disk upon his head and the emblem of life upon his knees, seated in the solar bark;[1] before him stands ani with both hands raised in adoration. text [chapter cxxxiii (1) to be said on the day of the month.[2 (2) osiris ani, the scribe, triumphant in peace, triumphant, saith "ra riseth (2) in his horizon, and the company of his gods follow after the god when he appeareth fro

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ke the scottish cailleach bheur, a nature hag. agapis according to ancient tradition, this was a yellow stone said to promote love or charity; it also cured stings and venomous bites when dipped in water and rubbed over the wound. agares according to johan weyer, agares is grand duke of the eastern region of hades. he is shown in the form of a benevolent lord mounted on a crocodile and carrying a hawk on his fist. the army he protects in battle is indeed fortunate, for he disperses their enemies and puts new courage into the hearts of the cowards who fly before superior numbers. he distributes place and power, titles and prelacies, teaches all languages, and has other equally remarkable powers. thirty-one legions are under his command. sources: weyer, johannes. witches, devils, and doctors

development is what our ancestors called second sight. that under certain conditions knowledge can pass from one mind to another otherwise than through the ordinary channels of the senses, is shown by the examples of persons en rapport. the limit to this we do not know, but it is not unlikely that clairvoyance or second sight is based upon it. in his autobiography, the celebrated sac chief, black hawk, related that his great grandfather was inspired by a belief that at the end of four years he should see a white man, who would be to him a father. under the direction of this vision he travelled eastward to a certain spot, and there, as he was forewarned, met a frenchman, through whom the nation was brought into alliance with france. an anecdote related by captain jonathan carver, an english

his habit of sitting on bars or gates. a writer in the mid-nineteenth-century encyclopaedia metropolitana relates a story of a woman he knew who had been brought up in the country. as a child, she had been passing through the fields one morning and saw someone sitting on a stile; as she drew near, however, the figure vanished. barkel, kathleen (ca. 1930) british trance medium, controlled by white hawk, who claimed to be a chief of the sioux who had lived 800 years earlier. barkel had psychic gifts as a child, and her mediumship began to develop in 1922. for years she did excellent work at the british college of psychic science, giving psychic healing sessions in conjunction with her husband and offering voice seances with her daughter. sitters often received apports in the form of beautifu

e a chief of the sioux who had lived 800 years earlier. barkel had psychic gifts as a child, and her mediumship began to develop in 1922. for years she did excellent work at the british college of psychic science, giving psychic healing sessions in conjunction with her husband and offering voice seances with her daughter. sitters often received apports in the form of beautifully cut stones. white hawk would place bar- barbault, andre encyclopedia of occultism& parapsychology. 5th ed. 156 kel s hand over that of the sitter and the stone would appear to grow in between them. sources: bradley, h. dennis. and after. london, 1931. barker, elsa (ca. 1869.1954) american novelist and poet, born in leicester, vermont. she allegedly produced through automatic writing the scripts for letters from a l

and yet his significance is perhaps not fully understood by all. there are, in fact, three kinds of dragons, the lung of the sky, the li of the sea, and the kiau of the marshes. the lung is the favorite kind, however, and may be known when met by his having the head of a camel, the horns of a deer, the eyes of a rabbit, ears of a cow, neck of a snake, belly of a frog, scales of a carp, claws of a hawk, and palm of a tiger. his special office is to guard and support the mansions of the gods, and he is naturally the peculiar symbol of the emperor. a less familiar beast is the chi-lin, which resembles in part a rhinoceros, but has a head, feet, and legs like a deer, and a tufted tail. in spite of his unprepossessing appearance, he is of a benevolent disposition, and his image on a vase or oth

speaking, the character of the handwriting or the sensation experienced in automatic writing, the peculiar style of rapping or tilting of the table, or mannerisms disclosed the control s identity. physiological observations may have also furnished proof. sir arthur conan doyle found that the pulse of medium john tichnor beat 100 when controlled by colonel lee, 118 when under the control of black hawk, and 82 when normal. a curious case of two controls conversing audibly, each using his own medium, was witnessed in the mina crandon seances when another medium, miss scott, also fell into trance. the control, walter, who was in charge of the seance from the other side, instructed the spirit of mrs. scott, mother of the medium, how to proceed, when to start and when to stop talking. the pictu

oophal, and magus. moses was torn by doubts for a long time as to their identity and finally concluded that, judging as i should wish to be judged myself they were what they pretended to be. imperator was one of the most ancient spirit controls, but he was preceded by nearly a thousand years by lady nona (the guide of rosemary, who claimed to have lived in egypt in the time of the pharaohs. black hawk, the control of evan powell, insisted that a book had been published about him in america. in 1932 the book was found; it was printed in 1834 in boston. there are several instances in which the same control has manifested through different mediums. they have particular favors for one medium at a time, however, and on that medium s death the loss of power is passed on to another. john king, wh

sm, in fact, presents one of the earliest attempts to build a positive image of native americans among the european-american public. these controls bore romantic or plain indian names; for instance, north star (gladys osborne leonard, red cloud (estelle roberts, white feather (john sloan, greyfeather (j. b. johnson, grey wolf (hazel ridley, bright eyes (may pepper, red crow (f. f. craddock, black hawk (evan powell, black foot (john myers, red jacket (dr. c. t. buffum) and emily french, old john and big bear (dr. charles b. kenney, hawk chief and kokum (george valiantine, moonstone (alfred vout peters, tecumseh (w. h. powell, and segaske (t. d aute hopper. few native american guides surpassed the fame of white eagle and silver birch, the controls of two encyclopedia of occultism& parapsycho

registered the shapes they were said to adopt. a devil would appear like an angel seated in a fiery chariot or riding on an infernal dragon and carrying a viper in his right hand; or he would assume a lion s head, a goose s feet, and a hare s tail; or put on a raven s head and come mounted on a strong wolf. among other forms taken by demons were those of a fierce warrior, or of an old man with a hawk in his hand riding upon a crocodile. a human figure would arise having the wings of a griffin or sporting three heads, two of them like those of a toad and one like a cat s; or displaying huge teeth and horns and armed with a sword; or exhibiting a dog s teeth and a large raven s head; or mounted upon a pale horse and exhibiting a serpent s tail; or gloriously crowned and riding upon a dromed

pare to the roar of a lion. duguid s voices were usually husky. but on one occasion his speaking was so loud and harsh that the sitters became alarmed and asked the spirit to retire. similarly, in mrs. robert johnson s seances, remonstrations had to be made because of the volume of the voice. in elizabeth blake s case the voices were occasionally heard at a distance of one hundred feet. kokum and hawk chief (valiantine) had tremendous, resounding voices. h. dennis bradley recorded that their voices were heard by his wife in a bedroom on the upper floor thirty to forty yards away with all the doors closed. kokum s voice carried to a distance of two hundred yards. mediums such as blake, valiantine, wriedt, hazel ridley, and mrs. murphy lydy often produced the phenomenon in full light. the us

halation of cerebral intoxicants, such as tobacco, maguey, coca, the snake plant, and others. indeed many native american tribes, such as the creeks, possessed numerous plants that they cultivated for this purpose. a large number of instances are on record in which native american medicine men were said to have divined the future in a most striking manner. for example, in his autobiography, black hawk, a celebrated sac chief, related that his grandfather had a strong belief that in four years time he should see a white man, who would be to him as a father. supernaturally directed, he traveled eastward to a certain spot, and there, as he had been informed encyclopedia of occultism& parapsychology. 5th ed. divination 427 in dreams, met with a frenchman who concluded an alliance between franc

sources: aylesworth, thomas. astrology and foretelling the future; a concise guide. danbury, ct: watts, 1973. barrett, sir william, and theodore besterman. the divining rod: an experimental and psychological investigation. london, 1926. reprint, new hyde park, n.y: university books, 1926. besterman, theodore. crystal gazing. london, 1924. reprint, new hyde park, n.y: university books, 1965. black hawk. autobiography. st. louis, mo, 1882. bouche-leclerq, auguste. histoire de la divination dans l antiquite. 4 vols. reprint, new york: arno press, 1975. collins, rodney. the theory of celestial influence. london: stuart& watkins, 1955. connor, w. r. roman augury and etruscan divination. new york: arno press, 1976. divination encyclopedia of occultism& parapsychology. 5th ed. 428 deutch, yvonne

gave an entirely negative report. gwion bach in ancient welsh romance and myth, son of gwreang. assigned to stir the magic brew in the cauldron of science and inspiration intended for ceridwin s son, gwion tasted the liquid and became gifted with supernatural sight. he fled, pursued by ceridwin, and the pair were changed successively into a hare and a greyhound, a fish and an otter, a bird and a hawk, and a grain of wheat and a black hen, which ultimately swallowed the wheat (compare the metamorphoses of ceridwen and gwion bach with that of the queen of beauty and the djinn in the arabian nights tale of the second calendar. this pursuit and magical metamorphosis is a recurrent theme in folklore in the indo-european tradition and survives also in the scottish ballad the two magicians (chil

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

al, offers instructions for rituals, from which the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of 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

he sitters with a moist and prickly tongue, and gave forth the odour of a great feline, and even after the seance the sitters, and especially the medium, were impregnated with this acrid scent as if they had made a long stay in a menagerie among wild beasts. according to one professor pawlowski s account in the journal of the american society for psychical research (september 1925, the bird was a hawk or a buzzard. it flew round, beating his wings against the walls and ceiling, and when he finally settled on the shoulder of the medium he was photographed with a magnesium flash, as the camera was accidently focussed on the medium before, and was ready. an anthropoidal ape showed itself first in july 1919. gustav geley reports in his book clairvoyance and materialisation (1927: this being wh

ed this tree as the tree of life. in this tree the god was supposed to reside and the rustling of its leaves and the voices of birds showed his presence. when the questioners entered, the oak rustled and the peliades said, thus speaks zeus. incense was burned beneath it. according to the legend, sacred doves continually inhabited the tree, like the marsoor oracle at tiora mattiene, where a sacred hawk predicted the future from the top of a wooden pillar. at the foot of the oak, a cold spring gushed and supposedly the inspired priestesses prophesied from this murmur. according to legend, when lighted torches were thrust into this fountain they would be extinguished and would rekindle without assistance. ernst von lasaulx in das pelasgische orakel d. zeus zu dodona speculated: that extinctio

d from wind and movement, and the whole body will be full of light. like the tortoise, man must withdraw every sense within himself; the heart must be guarded, and then brahma will enter into him, like fire and lightning. in the great fire in the cavity of the heart a small flame will be lit up, and in its center is atma (the soul; and he who destroys all worldly desires and wisdom will be like a hawk which has broken through the meshes of the net, and will have become one with the great being. thus will he become brahma- atma (divine spirit, and will perceive by a light that far exceeds that of the sun. who, therefore, enters this path by brahma must deny the world and its pleasures; must only cover his nakedness, and staff in hand collect enough, but no more, alms to maintain life. the l

rtially formed bodies projected on the plate, apparently at haphazard. paroptic vision term coined by french author jules romains (louis farigoule) for the ability to see without the use of the eyes (see eyeless sight) parrish-harra, carol w (1935) carol w. parrish-harra.author, new age leader, and founder of the light of christ community church.emerged in the 1980s after establishing the sparrow hawk spiritual community in tahlequah, oklahoma, and publishing several popular new age books. she was born on january 21, 1935, and in 1958 had a life-changing experience. a florida housewife at the time, she was given a pain killer during the birth of her sixth child. in an allergic reaction to the drug, her lung collapsed and she slipped into unconsciousness. she would later claim that her cons

.p, 1909. the mechanism of the city. london: p. s. king& son, 1910. the practical affairs of life. n.p, 1918. the psychic element of the new testament. n.p, n.d. powell, evan (1881) british physical medium of paignton, south devon. powell was originally a coal miner and later a tradesman in wales. powell usually sat tied to a chair before a cabinet with drawn curtains. his chief control was black hawk, a native american. movements of objects, psychic lights (see luminous phenomena, and direct voice phenomena were supposedly witnessed at his seances. he gave many sittings at the british college of psychic science. the poughkeepsie seer encyclopedia of occultism& parapsychology. 5th ed. 1232 black hawk claimed that a book had been published about him in the united states. a friend of powell

witnessed at his seances. he gave many sittings at the british college of psychic science. the poughkeepsie seer encyclopedia of occultism& parapsychology. 5th ed. 1232 black hawk claimed that a book had been published about him in the united states. a friend of powell s commissioned a book agent to locate it and present it to the medium. the title was: life of ma-ka-tai-me-she-kia-kiak or black hawk, dictated by himself (boston, 1834. black hawk also maintained there was a memorial to him in illinois, a fact subsequently proven wrong. for a discussion of powell s mediumship, see revue metapsychique (1924, p. 326) and journal of the society for psychical research (vol. 44, p. 161. powell, kenneth f(rancis (1923) engineer who investigated parapsychology. powell was born on march 4, 1923, i

tricks. at the age of fifteen, he conducted his first scientific investigation of poltergeist phenomena, staying until midnight in a reputed haunted house with photographic equipment. price was involved in archaeological excavations in greenwich park and discovered a prehistoric cave in shropshire. he assisted the early flying experiments of jose weiss, a year before the wright brothers at kitty hawk. price was an amateur conjurer, a member of the magic circle, elected to the society of american magicians, and from 1921 onward was honorary librarian of the exclusive magician s club. as a psychical researcher, price investigated stella c (stella cranshaw deacon, eleonore zugun, and rudi schneider. he was a publicist for the cause of psychical research. price went on an expedition to the ha

attention. everett then instructed valiantine to make a cabinet. one evening, the medium went into trance and bert everett appeared in a materialized form. but direct voice communications became the chief feature of the seances as valiantine s organism appeared to lend itself to this manifestation. bert everett found assistants in other controls: dr. barnett, who often gave medical prescriptions, hawk chief and kokum, two native americans with booming voices and black foot, another native american, the last usually speaking in deep tones from the center of the floor. in 1923 the scientific american of new york offered a prize of $2,500 for the production of genuine physical phenomena. valiantine was one of the mediums tested. gardner murphy of columbia university and kenneth andrews of the

es blind morda on the head, but he declares that he is innocent and that it is the fault of gwion bach. she runs in pursuit of gwion, but he sees her coming and changes himself into a hare. she changes herself into a greyhound and follows him. he runs toward a river and becomes a fish, but she, in the form of an otter, chases him under the water, so he must turn himself into a bird. she becomes a hawk and gives him no rest in the sky. just as she is going to swoop on him, he sees a heap of winnowed wheat on the floor of a barn, so he drops among the wheat and turns himself into one of the grains. she turns herself into a black hen, scratches at the wheat and swallows him. she carries him for nine months and is delivered of him, but cannot kill him because of his beauty, so she wraps him in

FULL MOON RITUALS

and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the visage of a hawk, and finally as the smoke begins to calm, the voices of the wind speak clearly "we are here" carielle nods her head in greeting, lights the quarter candle and then turns and carries the incense back to the altar. as she moves back toward her place in the circle, her eyes seek out and meet those of her beloved husband, typo demon. she passes him the castle candle before retaking her place in t

GILBERT THE MAGICAL MASON

loaf255 shaped, and bathed them with milk, anointed them with butter, and at christmas times washed them with beer.thescandinaviane ddaor book of legends refers to a sacred white stone which was venerated, and oaths were taken upon it.farin the wilds of africa were found in the ruins of zimbabwe curious stone pillars with bird-headed tops; these may have been related to horus of egypt, often seen hawk255 headed.theroman catholic church found it difficult to abolish the worship of stones in europe, and so several church councils condemned the practice; the council of arles held in 452, the council of tours in 567, nantes, 658, and that of toledo in 681.thecouncil of tours ordered the exclusion from the churches of all who venerated stones. we read also that charlemagne, in the eighth centur

GNOSTIC HANDBOOK

, these can be related to the four letters of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the heraldic cycle are seen reflected in egyptian temple architecture. the general style of egyptian temples includes a great court, vestibule, hypostyle hall and the great seat. this design was later adapted into what became the israelite sanctuary and

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

st be understood in the context of the continuum of the gnosis, to see it as a unique revelation that has started a new movement is to end up as ignorant as the christians that crowleyites dislike so much. it is also clear that it cannot be taken at face value, its symbolism, gematria and imagery are as complex anything crowley consciously wrote and hence must be decoded rather than read. with my hawk s head i peck at the eyes of jesus as he hangs on the cross. al 3:51 one of the more interesting verses in the book of the law contains its reflection on christianity, it is found in the third section of the book of the law (the secion dedicated to horus) and its primary thrust is in verse fifty one. this is an important verse which has many levels of meaning, it is not just trivial blasphemy

the eyes of jesus as he hangs on the cross. al 3:51 one of the more interesting verses in the book of the law contains its reflection on christianity, it is found in the third section of the book of the law (the secion dedicated to horus) and its primary thrust is in verse fifty one. this is an important verse which has many levels of meaning, it is not just trivial blasphemy. why does horus (the hawk) only peck at the eyes of jesus? the answer is because the eyes gnostic theurgy page 215 represent perspective, perception, even worldview- here the worldview of modern christianity, as represented by the crucified jesus, is said to be wrong. the whole of christianity is not rejected, the gnosis is not condemned, it is a matter of the way in which the teachings of jesus have been manipulated

nipulated. this is of great significance when we consider the gnostic revival which has occurred in the heraldic period and the need for a re-evaluation of christianity in light of the gnostic tradition. there is also a deeper, more esoteric meaning. the eye in gematria is ayin, it is related to the devil in the tarot and represents illusion, emptiness. another level of interpretation is that the hawk (horus) is attacking jesus on the cross because he is a false jesus, this is hinted at by the focus on the eye or ayin. the jesus being attacked is the false jesus created by the apostate churches and used to control the masses. what emphasizes this inner interpretation is the meaning of the number of the verse, fifty one according to sepher sephiroth is the number of edom. edom being the nam

GOETIA LUCIFERIAN

as balaam. he is considered a terrible and great king. he appears with three heads, one being a bull which drops blackened blood as it speaks, which is always a speaking in tongues speech, the other head is that of a ram and the third is the head of a young man, who has no hair. balam has the tail of a serpent with fiery eyes. he comes forth on a large black bear, who is aggressive, and carries a hawk upon his fist. he speaks in a very harsh voice. balaam is a darkened angel, who when the human head speaks, the bull head hisses and speaks in tongues. he is a divinatory spirit, who reveals answers of the past and present and that which may come. he also teaches astral invisibility and how one may project by dreams. balam governs 40 legions of spirits. 62 z alloces alloces/alocas is the fift

GOLDEN DAWN RITUALS Z1

aded) is placed in the northeast, between the man and the bull. ameshet or amesheth (the spelling is coptic and differs according to the force intended to be invoked by the letters. tou-mathaph, jackal-headed, is placed in the southeast between the man and the lion. tmo-oumathu or tmoumathv. ahephi, ape-faced, is placed in the southwest between the lion and the eagle. ahephi or ahaphix. kabexnuv, hawk-faced, is placed in the northwest, between the eagle and the bull. kabexnuv or dabexnjemouv. 3. the station of the evil one: this station is in the place of dwsy and is called the station of the evil one, the slayer of osiris. he is the tempter, accuser, and punisher of the brethren, and in egypt is represented mostly with the head of a waterdragon, the body of a lion or leopard, and the hind

s 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 emerald and scarlet. hegemon: thmaa-est

ack with a border of green, white and yellow. tmo-oumathu is the jackal-faced, and is in the southeast. he has a black face with yellow linings to his pointed ears. he wears a blue nemyss with borders of black, yellow and blue. the same colors appear threefold at his shoulders. he has a white mummy shape and stands on blue, yellow and black, with a border of green, yellow, and mauve. kabexnuv, is hawk-faced, and resides in the northwest. he has a black and tawny face, and a nemyss of black bordered with red, yellow and black. the same colors appear threefold at his shoulders. he has a white mummy shape and stands on red, yellow, and black with a border of green, mauve, and white. ahephi is ape-faced and is in the southwest. he has a blue nemyss bordered with red, blue and yellow bands. the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

dead ruler. we learn more of the mythological significance of dogs in part v of this book. 16 details are reproduced in john romer, valley of the kings, michael o mara books limited, london, 1988, p. 167, and in j. a. west, the traveller s key to ancient egypt, harrap columbus, london, 1989, pp. 282-97. 17 in the case of ancient egypt the dog represents upuaut, the opener of the ways, the bird (a hawk) represents horus, and the ape, thoth. see the traveller s key to ancient egypt, p. 284, and the ancient egyptian book of the dead, pp. 116-30. for ancient central america see note 15. 18 pre-hispanic gods of mexico, p. 40. 19 the egyptian book of the dead (trans. e. a. wallis budge, arkana, london and new york, 1986, p. 21. graham hancock fingerprints of the gods 146 and believed by archaeol

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

more on this in a moment. carl ardo, cold s companion, has a cipher value of 54. lanulus, their home planet, carries the value of 58. 54+ 58= 112 again. carl ardo= 54= set and snake. these terms have (very different) special meanings for demonologists, occultists and gnostics. likewise, lanulus= 58= seth, the name of the control in the first major modern trance channeling case, but also hadit and hawk s head, with similar occult meanings to those for carl ardo. kimi= 76= night. clinnel= 93 (a special number for occultists, representing the will -current of the new aeon= wrath of god, or simply time. time, as a concept, is closely associated with the mythology of set, seth or saturn. cerenabus, clinnel s home world, carries the value 132= prey of gods but also orthon+ markon, key names from

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s and is shown with the head of a man. hapi endurance, emotional protective force, abundance. he is the son of horas and is shown with the head of an ape. tuamautef endurance, spiritual protective force, fertility. he is the son of horus and is shown with the head of a jackal. qebhsennuf endurance, physical protective force, physical renewal. he is the son of horus and is shown with the head of a hawk. 68 the following translations frota chapter clia of the book of the dead are included as a further aid in the study of tthese importantdeities: speechof isis (asi "the goddess of the throne "1 have come here to pprotectyou. will fly with you through the air and 1 will initiate you with the north wind. the breath of your flesh has returned to the god tem (le, the setting sun) but will return

ater and air appear to be acting together to create al l manner of forms. designs and patterns of intricate shapes and delicate pues will appear and then dissolve again. step 7. you will see the goddess isis in this reg an in her capacity as the fire of solidification. she is the power 129 behind the continual formation of shapes and colors in this square. the female sphinx here looks like a huge hawk with human arras and hands. the atmosphere of this square is charged with a strong feminine current. the net result is that the entice square vibrates with creative forces that sculpt and mold the elements into beautiful multa-colored designs but with little conscious planning or purpose. there seems to be no other purpose to the shape-shifting than the very desire to create forms. step 8. th

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

pliny 28, 20 says: westigium equi escussum ungula (ut solet plerumque) si quis collectum reponat, singultus remedium esse recordantibus quonam loco id reposuerint' a cure for hiccough if you remember where you put it. our magicians have also, in common with those of greece and rome, the power of assuming an animal shape (in itself a divine attribute, p. 326: the men prefer changing into a wolf or hawk, the women into a cat or swan; to translate it into the language of our heathen time, they addict themselves to the service of wuotan, of frouwa. these metamorphoses are either voluntary or compulsory: the higher being in his might puts on the animal shape that suits him, or he dooms a man to wear it in punishment or vengeance. in the stories it is often a mother-in-law or stepmother that tra

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

oloured coat with tinkling bells he will make shift with. the hat and cap he has in common with dwarfs (p. 463, and therefore also the power to make himself invisible. petronius (satir. cap. 38) shows it was already a roman super stition: sed quomodo dicunt, ego nihil scivr, sed audivi, quomodo incuboni pileam rapuisset, et thesaurum invenit/ home- 1 the description of his figure (a horse s mane, hawk s bill, cat s tail, goat s beard, ox s horns and cock s feet) can hardly have been all invented there and then. 2 unless wilse (beskriv. over spyd. 419) has confounded nissen with nocken; yet the german goblin goldemar was likewise musical (ir. elfenm. ixxxiii. wilse, and faye, pp. 43-45, give the best account of the norwegian nissen, and thiele i. 134-5 of the danish. 512 wights and elves. s

ve money in your pouch when you hear him. sing the first time, you will be well off all that year, if not, you will be short the whole year (sup. i, 374; and if you were fasting, you will be hungry all the year. when the cuckoo has eaten his fill of cherries three times, he leaves off singing. as the cuckoo s song falls silent at midsummer, vulgar opinion holds that from that time he turns into a hawk. reusch, n. pr. prov. bl. 5, 338-9. the poles call the bird zezula, the bohemians ezhule (both fern. the 0. pol. chronicle of prokosz,1 p. 113 of the lat. ed, has a remarkable account of the worship of a slavic god zyvie( divinitati zywie fanum exstrueturn erat in monte ab ejusdem nomine zywiec dicto, ubi primis diebus mensis maji innumerus populus pie conveniens precabatur ab ea, quae vitae

oper names. those of the stags are elsewhere names of dwarfs, notably ddinn and dvalinn. the snake ni&hoggr (male pungens, caedens) lies below, by hvergelmir, gnawing at the root. the squirrel ratatoskr l runs up and down, trying to sow discord between the snake and the eagle who is perched aloft. the eagle s name is not given, he is a bird of great knowledge and sagacity; betwixt his eyes sits a hawk ve&rfolnir? the whole conception bears a primitive stamp, but seems very imperfectly unfolded to us. we get some inkling of a ieud between snake and eagle, which is kept alive by ratatoskr; not a word as to the purpose and functions of hawk or stags. attempts at explaining yggdrasil i have nothing to do with; at 1 the word contains rata (elabi, permeare, goth, vraton, and perh. tasjca, pi. to

word contains rata (elabi, permeare, goth, vraton, and perh. tasjca, pi. toskur, pera: peram permeans? wolfram in parz. 651, 13 has wenken als ein eichorn, dodging like a squirrel. the squirrel is still an essential feature in the popular notion of a forest, conf. ka. 497 and the catching of squirrels at easter (supra p. 616, perhaps for old heathen uses. 2 the eagle s friend, for haukr i horni (hawk in the corner) means a hidden counsellor. wokld-tbee. 797 present, before giving my own opinion, i must point out two coincidences very unlike each other. this tree of the edda has suggested to others before me the tree of the cross, which in the mid. ages gave birth to many speculations and legends. well, a song in the wartburg war/ msh. 3, 181 sets the following riddle: ein edel bourn gewah

HANDBOOK OF EGYPTIAN MYTHOLOGY

er nile and the marshes teemed with water birds, carrion eaters and birds of prey soared above the deserts, and huge flocks of migratory birds passed overhead or wintered in the south of the country. many egyptian deities had bird forms, but flocks of birds were used as a symbol of chaos. in some egyptian creation myths, a bird was the first living being. the heavens could be imagined as a cosmic hawk. many spells claimed to bestow the power to fly to the celestial realm or between the worlds of the living and the dead. the ba, the egyptian concept that is closest to western ideas about the soul, could be shown as a human-headed bird. birds were traditionally hunted with throw sticks or nets. there was a birdcatcher god, who was the son of the marsh goddess. migrating birds were probably s

uch as the goose, the heron, or the ibis were associated with the first stages of creation. a primeval goose, named gengen or negeg, shrieked or cackled as it laid the world egg. one of the tasks of the virtuous dead was to guard this egg. the remains of the primeval egg were said to be preserved in the temple of the ibis god, thoth. in the temple of horus at edfu, the first bird was said to be a hawk who alighted on a mat of vegetation floating on the primeval waters. many other gods and a few goddesses had a hawk form, including anti, montu, sokar, sopdu, hathor, nephthys, and isis. horus was able to manifest himself as a sky falcon 1,000 cubits long. egyptian kings were revered as earthly manifestations of horus. when they died, they were said to fly to the horizon in the form of a falc

yptian kings were revered as earthly manifestations of horus. when they died, they were said to fly to the horizon in the form of a falcon to unite with the sun disk. the sun disk itself was often shown with wings. texts at edfu claim that this was to commemorate horus assuming this form to blind the enemies of the sun god. horus could also appear as a griffin, a monster combining the powers of a hawk, a lion, and a snake. by the greco-roman period, the griffin was seen as a symbol of divine retribution. in one of the parables told by the god thoth to the distant goddess, two vultures who represent sight and hearing learn that even the mighty lion can be slaughtered by the griffin if he disobeys the laws of ra. another of these parables concerns a vulture and a cat who are both punished fo

ther worn by the god shu was also associated with the breath of life. after death the personality survived as a ba. this had the power to leave the mummy and travel through the egyptian cosmos, though only the virtuous soul would find a safe place to alight. from the new kingdom onward the bas of the dead were shown as part bird, part human. the bird body could be that of a stork, a vulture, or a hawk. a sequence of spells in the book of the dead allows the ba to transform itself into a falcon, a heron, a swallow, or the legendary benu bird (phoenix. the dead also aspired to join the imperishable stars of the northern sky, which were sometimes pictured as swallows. in one myth, ra devours all the other deities. he vomits them out again as fish, but they change into birds and fly up to the

why the eyes of a deity are associated with divine power at its most interventional. since the word irt was feminine in gender, divine eyes were personified as goddesses. in different contexts, the eyes of the creator were identified with various celestial bodies, such as the disk of the sun, the full moon, the morning star, and sopdet (sirius. these celestial eyes could all be shown as the part-hawk, part-human eye known as the wedjat eye (see figure 12. the eye of ra was regarded as ra s daughter and protector. this eye goddess was associ- 128 handbook of egyptian mythology ated with both fire and water. her fiery glance destroyed the enemies of the divine order while her tears created life. after the primordial creator god atum had produced shu and tefnut, they became lost in the water

the son of a sky goddess, either nut or hathor. horus the younger was the son of isis who grew up to avenge his murdered father, osiris, and take his place as ruler of egypt. he was usually shown as a falcon-headed man. each king of egypt was acclaimed as a living horus. egypt s earliest kings were shown as hawks preying on their enemies. many egyptian deities could be represented by birds of the hawk family. the cults of some of these gods, such as nekheny of hierakonpolis and khenty-khety of athribis, were gradually assimilated with that of horus. one of the earliest divine images known from egypt is that of a falcon in a barque. this probably represents horus as a star or planet crossing the winding waterway of the sky. later texts paint a dazzling picture of the one of dappled plumage

(khepry, khopri) the dawn manifestation of the sun god; usually shown as a scarab beetle, khepri was one of the four main forms of the sun god, ra. his name derives from the ancient egyptian word kheper meaning to become or to be transformed. kheperu were changes or transformations, and khepri was the one who transformed or created himself. khepri appears as an irridescent beetle, a beetle-headed hawk, or a beetleheaded man seated on a throne. the scarab beetle s habit of pushing a large ball of dung was transformed into the image of a giant beetle pushing the sun and other celestial bodies across the sky. young beetles hatch out of buried dung balls and fly off. their apparently miraculous emergence from the ground may have given rise to the idea of khepri as a self-generated deity. as ea

of sokar was one of the great events of the egyptian ritual calendar. 202 handbook of egyptian mythology figure 45. sokar, shown as a falcon-headed god, overcomes a chaos serpent in a cave guarded by the aker sphinx. detail from the amduat (book of that which is in the underworld) painted in the tomb of thutmose iii at thebes (courtesy of nigel strudwick) sokar could be represented by a human or hawk head emerging from a mound or chest. he could also be shown as a shrouded hawk or as a hawkheaded man or mummy. the silver hawk-headed anthropoid coffin of sheshonq i (c. 945 924 bce) was probably intended to transform the dead king into sokar. as a chthonic deity, sokar had to be appeased when canals were dug, fields were plowed, or underground tombs were built. he was also a divine craftsma

py the lungs, duamutef the stomach, and qebehsenuef the intestines. the four sons were also associated with the four directions (south, north, east, and west) and with four vital components for survival after death: the heart, the ba, the ka, and the mummy. imsety is usually shown in full human form, but hapy sometimes has the head of a baboon, duamutef that of a jackal, and qebehsenuef that of a hawk. in the pyramid texts, the children of horus are invoked to protect osiris the king, support his body, and beat up his great enemy. these roles are repeated in a middle kingdom ritual drama in which the sons of horus fight the followers of seth and then lift the body of osiris into the heavens. imsety, hapy, duamutef, and qebehsenuef were sometimes identified with the four pillars that held u

emphis to the nubian border. uraeus (pl. uraei) an image of the cobra goddess who guarded the king; often found on royal headdresses. ushabti a figurine that magically performed tasks on behalf of its owner in the afterlife. vignette a picture that formed part of a spell, particularly in the book of the dead. was scepter a scepter with a curved head that symbolized divine power. wedjat eye a part-hawk, part-human eye that was a symbol of healing, unity, and power (see in deities, themes, and concepts under eyes of horus. glossary 231 appendix: primary sources each entry in deities, themes, and concepts is followed by a selection of primary sources cited in abbreviated form. an alphabetical list of these abbreviations is given in this appendix. numbers refer to spell, chapter, or section nu

HEAVEN HELL

x index previous next p. 121 chapter vii. third division of the tuat. i. the kingdom of khenti-amenti-osiris, according to the book am-tuat. the boat of afu-ra, leaving the abode of the souls of the tuat, now enters that of the baiu-shetaiu, or the "secret souls" and we find that a change has taken place as regards the crew. the goddess of the hour called tent-baiu has taken charge of the boat, a hawk-headed god acts as steersman, and the number of the other gods is reduced to four. the region now entered by afu-ra is called net-neb-ua-kheper-aut, and it is 309 (or 480) atru or leagues in length, and 120 in width; it is, in fact, a continuation of the domains of osiris, and in it is the house of tet wherein the great god of the dead himself dwells. the boat of afu-ra is preceded by three b

r gods is reduced to four. the region now entered by afu-ra is called net-neb-ua-kheper-aut, and it is 309 (or 480) atru or leagues in length, and 120 in width; it is, in fact, a continuation of the domains of osiris, and in it is the house of tet wherein the great god of the dead himself dwells. the boat of afu-ra is preceded by three boats (vol. i, pp. 45-47) of a mystical character, containing hawk-gods, and mummied forms of gods who are akin to osiris. facing the boats are four forms of osiris, with their arms and hands covered. having arrived in this division, afu-ra cries out to its god, osiris, who straightway creates these secret boats and sends them p. 122 to bring afu-ra to the place where he is. the abode of osiris is situated on the net-asar i.e, the "stream of osiris" a name g

of seker, by which it is hidden, once more descends to its former level. the land of seker is in the form of an elongated ellipse, and is enclosed by a wall of sand; it rests upon the backs of two man-headed sphinxes, each of which is called af and lives upon the voice, or word, of the great god. the duty of these is to guard the image of seker. the form in which this god is depicted is that of a hawk-headed man, who stands between a pair of wings that project from the back of a huge serpent having two heads and necks, and a tail terminating in a bearded human head. the land of seker is covered by a pyramid having its apex in the form of the head of a goddess, and above it is the vault of night, from which emerges the beetle of khepera when the boat of afu-ra comes to the pyramid, the beet

; these are the beings who hold and cultivate the territory in this division, or hour, and minister to the wants of the followers of osiris. beyond these we have a lion, the two eyes of horus, three deities, and three small sepulchres, into each of which, through an opening under the roof, a serpent is belching fire (vol. i, pp. 124-130. in each sepulchre is an "image" of ra, i.e, a human head, a hawk's wing, and a hind-quarter of a lion, and these appear to be symbols under which the god was worshipped in and around annu, or heliopolis. on the left of afu-ra are eight gods and four goddesses, whose duty it is to accompany his boat, and to escort the souls and shadows of men through the division, and to provide the spirits with food and water. next is the p. 151 monster serpent "am-khu" i

-khemiu, 3. hapsemu-s, 4. sehert-baiu-s, 5. aat-setekau, 6. the door tes-amem-mit-em-sheta-f. as afu-ra passes these gods their doors fly open and those within hear what he says, and they respond with cries which are like unto those of male cats, or the "noise of the confused murmur of the living" or the "sound of those who go down to the battle-field of nu" or the "sound of the cry of the divine hawk of horus" or the "twittering of the birds in a nest of water-fowl" the circles on the left are: 1. sesheta, 2. tuat, 3. as-neteru, 4. aakebi, 5. nebt-semu-nifu, 6. the door tes-khaibitu-tuatiu. the sounds made by the gods in these resemble the "hum of many honey-bees" the "sound of the swathed ones" the "sound of men p. 156 who lament" the sounds "of bulls and other male animals" and the soun

t of his journey northwards, and the boat then turned eastwards, so the northern end of akert marked the limit of his journey eastwards, and the boat then turned southwards. a glance at the boat of afu-ra as it enters this division shows us that it is neither being towed nor rowed along. immediately in front of it (vol. i, p. 209) is the serpent thes-hrau, with heru-khenti, in the form of a black hawk, sitting on its back; on one side is a goddess of the north, and on the other a goddess of the south. next we have the serpent ankh-ta (vol. i, p. 210, and then a group of twelve gods, four having disks for heads, and carrying arrows, four carrying javelins, and four carrying bows (vol. i, p. 210, 211. the serpent is the "watcher of the tuat in the holy place of khenti-amenti" and the weapons

t, and the other south (or, east. behind each head is a uraeus, and between the uraei stands "horus of the tuat" wearing the crowns of the south and north (vol. ii, p. 257. a rope passes under khepri, and on one side is hauled by eight powers (sekhemiu, and on the other by the "souls of ament" who are man-headed; by the "followers of thoth" who are ibis-headed; by the "followers of horus" who are hawk-headed; and by the "followers of ra" who are ram-headed (vol. ii, pp. 255, 256, 258. it will be noted that the two pairs of legs of khepri face in opposite ways, so that in whichever direction he moves one pair must walk backwards; the eight powers have overcome the resistance of the sixteen gods, and the face of horus of the tuat is towards the rising sun. on the left of the path of afu-ra w

ded; and by the "followers of ra" who are ram-headed (vol. ii, pp. 255, 256, 258. it will be noted that the two pairs of legs of khepri face in opposite ways, so that in whichever direction he moves one pair must walk backwards; the eight powers have overcome the resistance of the sixteen gods, and the face of horus of the tuat is towards the rising sun. on the left of the path of afu-ra we see a hawk-headed lion called heru-am-uaa, i.e "horus in the boat" wearing the crown of the south; on his back p. 186 stands the two-headed god horus-set (vol. ii, p. 247, whose faces typify day and night, and light and darkness, and the sun-gods of the south and north. above the hind-quarters of the lion is the head of the god ana, wearing the crown of the south; on the one side we have four gods of th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

tartarus, they could only be reached by crossing the river to the "other shore" as well expressed in the "egyptian belief" the story of charon, the ferryman (of the styx) is to be found not only in homer, but in the poetry of many lands. the river must be crossed before gaining the isles of the blest. the ritual of egypt described a charon and his boat long ages before homer. he is khu-en-na "the hawk-headed steersman (see hell) hallucinations a state produced sometimes by physiological disorders, sometimes by mediumship, and at others by drunkenness. but the cause that produces the visions has to be sought deeper than physiology. all such, particularly when produced through mediumship, are preceded by a relaxation of the nervous system, generating invariably an abnormal magnetic condition

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

r solstice, 136 the rosicrucians. when he was in his glory, and the bull and the man were the signs of the sun at the equinoxes, and the eagle at the winter solstice. anacalypsis, vol. ii. p. 292. figure 23 is an egyptian bas-relief, of which the ex- fig. 23. planation is the following: a is the egyptian eve trampling the dragon (the goddess neith, or minerva; b, a crocodile; c, gorgon's head; d, hawk (wisdom; e, feathers (soul. the first and strongest conviction which will flash on the mind of every ripe antiquary, whilst surveying the long series of mexican and toltecan monuments preserved in these various works, is the similarity which the ancient monuments of new spain bear to the monumental records of ancient egypt. whilst surveying them, the glance falls with familiar recognition on

balls about. the long-descended forms trace from the oldest tradition; the origin, indeed, of most things is only doubt or conjecture, hinted in symbols. the egyptian deities may always be recognised by the following distinctive marks: phthas, ptah, by the close-fitting robe, four steps, baboon, cynocephalus. ammon, amn, by a ram's head, double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winged disc. the egyptians, however, never committed their greater knowledge to marks or figures, or to writing of any kind. figure 313: the gnostics have a peculiar talisman of fate (homer s aisa. this is one of the rarest types to be me

braxas, the letters of whose name make up the number of days of the solar circle. 274 the rosicrucians. the following group of figures gives some of the significant hieroglyphs from the egyptian sculptures (a) plume, spiritual power (b) jackal, priesthood (c) tau, fleur-de-lis, crux-ansata (d) placenta, religious solemnities (e) horns, power (f) anser, prudence (g) nonage (h) asp, sovereignty (i) hawk, sagacity. the lotus-headed sceptre means religious authority. a snake-headed rod or staff signifies military dominion. a snaky rod or sceptre is the lituus, or augur s divining-rod, when it is curved at the lower as well as the upper end. it is said that this was the sceptre of romulus. fig. 251. we give in another place the procession of the logos, or word, according to the gnostics. fig. 2

KETAB E SIYAH

unt the deer whose wild temperament would submit not to human hand; the stallion and the mare, once untamed, submitted to the halter and became most honoured thralls of the race of nephilim, bearing all across the land man and woman on their strong backs; the sturdy ass surrendered also to the rule of man and did bear burdens to weighty for human toil; the camel also did serve as a steed; 198 the hawk came to bow before the king and queen of earth though would know no master would fly far and catch, for my children's table, the wild hare. all these beasts and yet others did renounce the rule of god and did hail man and woman as their lords: as great as the mighty elephant or small as the honey-bee. all had not yet passed, for the burning flame that leaps and dances upon dry tinder did subm

l of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost

a key: then this circle squared in its failure is a key also. and abrahadabra. it shall be his child& that strangely. let him not seek after this; for thereby alone can he fall from it. 48. now this mystery of the letters is done, and i want to go on to the holier place. 49. i am in a secret fourfold word, the blasphemy against all gods of men. 50. curse them! curse them! curse them! 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. 52. i flap my wings in the face of mohammed& blind him. 53. with my claws i tear out the flesh of the indian and the buddhist, mongol and din. 54. bahlasti! ompehda! i spit on your crapulous creeds. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! 56. also for beauty's sa

eth this book of the law, and its comment& he understandeth it not. 64. let him come through the first ordeal& it will be to him as silver. 65. through the second, gold. 66. through the third, stones of precious water. 67. through the fourth, ultimate sparks of the intimate fire. 68. yet to all it shall seem beautiful. its enemies who say not so, are mere liars. 69. there is success. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. 72. i am the lord of the double wand of power; the wand of the force of coph nia--but my left hand is empty, for i have crushed an universe& nought remains. 73. paste the sheets from right to left and from top to bottom: then beho

KNOWLEDGE LECTURE ONE

ommuned with set. sleep came upon me, i was rapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory. the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42 judges of the dead are represe

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

a lake. the influence of horus, who represented the divine child, was the glowing rose and gold of the eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mirroring various aspects of the divine, because of their outstanding qualities. thus they took the intelligence of the ape, the clear-sightedness of the hawk, the strength of the bull, and so on, and attributed the quality to some particular aspect of the deity. they carefully bred certain animals as perfect representatives of their species, and kept them apart as symbols of those divine qualities. such were the apis bulls, and the cats of bast or pasht. these animals were regarded not exactly as sacred, but as objectified examples of the qualitie

e throne of osiris. these represent the gods of the four quarters, or of the cardinal points, who support the canopy of heaven at its four corners. the god of the north was hapi, who bore the head of an ape; the god of the east was tuamutef, who bore the head of a jackal; amset or kestha ruled the south, and had the head of a man; while the west was governed by qebsennuf, whose head was that of a hawk(*sir e. a. wallis budge, the nile, p. 267, egyptian ideas of the future life, p. 107) 76. the truth underlying these strange deities is of the deepest interest when examined by the inner sight, for these four are the same as the four devarajas of india- the kings of the elements, earth, air, fire and water, who likewise preside over the cardinal points. they correspond also with the cherubim

LIBER 777

8. dittany. 24. lignum aloes. 9. vervain. 25. cloves. 10. bay-tree. 26. cinnamon. 11. cedar. 27. calamus. 12. palm-tree. 28. aromaticus. 13. ash. 29. pepper. 14. ivy. 30. frankincense. 15. vine. 31. sweet marjoram. 16. mint. 32. libanotis. among animals 1. lion. 5. boar. 2. crocodile. 6. bull. 3. spotted-wolf. 7. baboon. 4. ram. among birds 1. phoe nix. 5. cock. 2. eagle. 6. crow. 3. vulture. 7. hawk. 4. swan. among insects 1. glow-worm. 2. beetle. among fish 1. sea-calf. 4. star-fish. 2. shell-fish. 5. strombi. 3. pullus. 6. margar. among metals 1. gold. col. xl. aaron s breastplate is very doubtful; we advise reliance on columns stones and tribes, we having chosen stones on bases of physical analogy to signs, colours &c. col. xlii. the following table of sub-elemental perfumes is import

which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions of the taoist principles and the trigrams of the i ching to the sephiroth are given in the book of thoth (appendix ii, diagram the chinese cosmos) thus: 0: tao. 1: tao teh. 2:yang. 3: yin. d

LIBER AASH

e. t.s] 2 [this is probably a quote from something, but i have not so far managed to identify it. t.s (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 29.06.20teliber a fash vel capricorni pnevmatici svb figvra ccclxx v a a publication in class a 1 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aon and an aon and an aon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned

LIBER CCCXXXV ADONIS

he spreads it on couching before the face of the lady psyche, fills the whole of the hall] hail! glory and light his majesty that hideth, pride and delight whereon his image rideth, while in thick night and darkness he abideth [the stage now darkens. even the light shed by the jewels of the lady psyche is extinguished. then, from the gate of the palace between the man-bulls there issueth a golden hawk. in his beak is a jewel which he drops into the lamp that hangs from the height above the head of the lady adonis 29 psyche. this lamp remains dark. during this darkness the unicorn, the lion, and the peacock disappear] love me and lead me through the blind abysses! fill me and feed me on the crowning kisses, like flowers that flicker in the garden of glory, pools of pure liquor like pale fla

LIBER CCXLII AHA

ough all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn within the curtains of the dawn dwells that concealed. behold! he is liber ccxlii 12 a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his h

all the crabbed runes i have conned told me so plain a truth. i see, inscrutable simplicity! crushed like a blind-worm by the heel of all i am, perceive, and feel, my truth was but the partial pang that chanced to strike me as i sang. marsyas. in the beginning, violence marks the extinction of the sense. anguish and rapture rack the soul. these are disruptions of control. self-poised, a brooding hawk, there hangs in the still air the adept. the bull on the firm earth goes not so smooth! so the first fine ecstatic pangs pass; balance comes. olympas. how wonderful are these tall avenues of truth! aha! 17 marsyas. so the first flash of light and terror is seen as shadow, known as error. next, light comes as light; as it grows the sense of peace still steadier glows; and the fierce lust, that

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

above the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes

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

ted. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! fmpliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of

LIBER CORDIS CINCTI SERPENTE

. liber cordis cincti serpente svb figvra ynda 5 it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and was sad. reap th

he 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 came unto

LIBER CXX

silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sa

LIBER HHH

in the end he is overthrown by death, who covers him with a black cross. let his body fall supine with arms outstretched. 6. so lying, let him aspire fervently unto the holy guardian angel. 7. now let him resume his former posture. two-and-twenty times shall he figure to himself that he is bitten by a serpent, 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 fort

ly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the midheaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of

LIBER LIBERI VEL LAPIDIS LAZULI

more; by the ten in the twentytwo directions; even as the perpendicular of the pyramid.so shall thy favours be. 47. if i number them, they are one. 48. excellent is thy love, oh lord! thou art revealed by the darkness, and he who gropeth in the horror of the groves shall haply catch thee, even as a snake that seizeth on a little singing-bird. 49. i have caught thee, o my soft thrush; i am like a hawk of mother-of-emerald; i catch thee by instinct, though my eyes fail from thy glory. 50. yet they are but foolish folk yonder. i see them on the yellow sand, all clad in tyrian purple. 51. they draw their shining god unto the land in nets; they build a fire to the lord of fire, and cry unhallowed words, even the dreadful curse amri maratza, maratza, atman deona lastadza maratza maritza.maran!

LIBER LXVII THE SWORD OF SONG

es humanity of christian-hate- christian. j.accuse the english language: anthropophagous must always remain a comic word. 731. the flaming star.75.or pentagram, mystically referred to jeheshua. 732. zohar.76..splendour. the three central books of the dogmatic qabalah. 733. pigeon.77.says an old writer, whom i translate roughly .thou to thy lamb and dove devoutly bow, but leave me, prithee, yet my hawk and cow: and i approve thy greybeard dotard.s smile, if thou wilt that of egypt.s crocodile. 746. lost! lost! lost !78.see the lay of the last minstrel. 759. ain elohim.79..there is no god. so our bible. but this is really the most sublime affirmation of the qabalist .ain is god. for the meaning of ain, and of this idea, see .berashith. infra. the .fool. is he of the tarot, to whom the number

LIBER TZADDI

genium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by 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 hap

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

. the answers refer mostly to household situations and natural phenomena, but one is gthe women of agir, h and the twenty-ninth is godin riding sleipnir. h the thirtieth is the unanswerable question that doomed vafthrudnir: what did odin say into the ear of baldr before he was put on the funeral pyre? heidrek now recognizes odin and slashes at him with a sword, but odin flies off in the form of a hawk. he curses heidrek, prophesying that the worst slaves will kill the king, and this quickly comes to pass. despite the mostly mundane content of the riddles themselves, the story fits the type of the contest of wisdom, several of which involve odin in the mythology. vafthrudnismal is the closest analogue, not just for the final question but also because the giant has wagered his head on the co

this about her: gshe gives a hearing to the oaths of people and the personal agreements that men and women grant one another; thus those agreements are called varar [pl. she takes vengeance on those who violate them. h the noun varar does turn up a few times in references to pledges, especially of a marital nature, but var is unknown outside of snorri fs list of goddesses. vedrfolnir (storm-pale) hawk associated with yggdrasil, the world tree. this figure is found only in snorri sturluson fs gylfaginning. describing yggdrasil, the world tree, he says, a certain eagle sits in the limbs of the ash, and it knows a great deal, and between its eyes sits that hawk who is called vedrfolnir. why a hawk should sit between the eyes of an eagle, or what its role might be, snorri leaves unaddressed. p

d with yggdrasil, the world tree. this figure is found only in snorri sturluson fs gylfaginning. describing yggdrasil, the world tree, he says, a certain eagle sits in the limbs of the ash, and it knows a great deal, and between its eyes sits that hawk who is called vedrfolnir. why a hawk should sit between the eyes of an eagle, or what its role might be, snorri leaves unaddressed. presumably the hawk is associated with the wisdom of the eagle. perhaps, like odin fs ravens, it flies off acquiring and bringing back knowledge. see also yggdrasil vidar god; sometimes called the gsilent god; h associated especially with vengeance. snorri includes vidar in his catalog of the asir in gylfaginning, after hod and before ali/vali. here snorri says that vidar is the silent god, that he has a thick s

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. later gylfi/gangleri asks whether there is more to say about the tree. har responds: there is much to tell about it. a certain eagle sits in the limbs of the ash, and it knows a great deal, and between its eyes sits that hawk who is called vedrfolnir. that squirrel which is called ratatosk runs up and down the ash and carries malicious words between the eagle and nidhogg, and four harts run in the limbs of the ash and bite the needles. and there are so many snakes in hvergelmir with nidhogg that no one can count them. finally, snorri quotes a variant of the verse from voluspa with which i began this entry: i know

LUCIFERIAN SORCERY

tu-hermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead, come forth! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum ashramu likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus ialanpa zarasu manifest unto this circle, blood covered hawk of sunrise! come forth and guard this rite! zariza nalaia sroha 20 eastern guardian of the gateway- thoth, lamp and wisdom of the moon, guardian of the arte magickal come forth and guard the southern quarter open thy scrolls of sorcerous knowledge i seek the gateway of luna

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber

flapping of its wings causes the rumbling which accompanies storms, while the flashes from its eyes are the lightning. birds were used to signify the vital breath; and among the egyptians, mysterious hawklike birds with human heads, and carrying in their claws the symbols of immortality, are often shown hovering as emblems of the liberated soul over the mummified bodies of the dead. in egypt the hawk was the sacred symbol of the sun; and ra, osiris, and horns are often depicted with the heads of hawks. the cock, or rooster, was a symbol of cashmala (cadmillus) in the samothracian mysteries, and is also a phallic symbol sacred to the sun. it was accepted by the greeks as the emblem of ares (mars) and typified watchfulness and defense. when placed in the center of a weather vane it signifie

MICHAEL FORD A RITE OF THE WEREWOLF

hich the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker23 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guard

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ankind begins.i salute the light within your eyes where the whole universe dwells. for when you are at thecenter within yourself and i within mine, we shall be as one (crazy horse, shaman andchief of the lakota sioux)i am a wave of the sea, i am a murmur of the billows, i am a stag of the seven horns, i am a wide lake on a plain, i am a wind on the deep waters, i am shining tear of the sun,i am a hawk upon the rocks, i am the fairest of plants, i am a battle-waging spear, i am a salmon in the pool, i am a boar of courage, i am a hill of poetry,i am the craft of the artificer, i am a word of science, i am a god who creates in the head, the firewho but i knows the secret of the unhewn dolmen?who enlightens the assembly on the mountain, if not i?who but i, telleth the ages of the moon?who but

ghtered to protect humans. a second such epidemic in 1980 in cuba, with equallydevastating consequences, was of unknown but suspicious origins. 1971 a mysterious blue mold appears and threatens the tobacco crop in cuba. 1971 a damaging rust disease appears in cuba and threatens to destroy the crops of sugar cane. 1971 astronomers discover two new galaxies adjacent to ours. 1971 daniel ellsberg, a hawk from the rand corporation, writes the pentagon papers, which helpsdistract the public. mcnamara (world bank/rand) assists as ellsbergs boss. book is rand coverupfor the real reasons behind the vietnam war. ellsberg indicted for leaking the papers. watergateteam breaks into ellsbergs office on nixons orders to find out how much larry o'brien knew abouthughes and onassis. 1971 germany bans wate

MICHAEL WYNN THE SOUL TRAVELERS

MICHAEL W FORD NOX UMBRA

lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demonic awakening, saturnus and other relevant symbols. seker was known to often appear with the mask of a predatory hawk, thus his servitors wear this black and gold mask. seker is the lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies of the dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. li

lilith, and the ecstasies of the dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the altar, the sigil of seker, being the illustration provided- the two hawk heads and the skull. the magician should fast the day of the ritual. the sorcerer should dress in a shroud of the grave, a coffin or casket like box from which the individual shall lie within. soil from a graveyard of which you have rested in should be surrounding you. the calling of the four quarters of the triple hermetic circle should be formulated, from which the magician lies within the

iiermanubis, opener of the way. i call your presence forth towards this circle. anubis, god of the twilight from which the guardians shall watch; bring forth thy jackals howling at the barrier anubis, who initiates unto the path of the dead, come forth! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum- ashramu- likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus- lalanpa- zarasu manifest unto this circle, blood covered hawk of sunrise! come forth and guard this rite! zariza- nalaia- sroha eastern guardian of the gatewav- thoth, lamp and wisdom of the moon, guardian of the arte magickal come forth and guard the southern quarter open thy scrolls ofsorcerous knowledge i seek the gateway of luna

MORALS AND DOGMA

ts of the gnostics, that with her presided over and governed the sublunary world. in this degree, unknown for a hundred years to those who have practised it, these emblems reproduced refer to these old doctrines. the lamb, the yellow hangings strewed with stars, the seven columns, candlesticks, and seals all recall them to us. the lion was the symbol of athom-re, the great god of upper egypt; the hawk, of ra or phre; the eagle, of mendes; the bull, of apis; and three of these are seen under the platform on which our altar stands. the first hermes was the intelligence or word of god. moved with compassion for a race living without law, and wishing to teach them that they sprang from his bosom, and to point out to them the way that they should go [the books which the first hermes, the same w

but not by the tempting of the serpent. for, with the ph nicians, the serpent was deemed to partake of the divine nature, and was sacred, as he was in egypt. he was deemed to be immortal, unless slain by violence, becoming young again in his old age, by entering into and consuming himself. hence the serpent in a circle, holding his tail in his mouth, was an emblem of eternity. with the head of a hawk he was of a divine nature, and a symbol of the sun. hence one sect of the gnostics took him for their good genius, and hence the brazen serpent reared by moses in the desert, on which the israelites looked and lived "before the chaos, that preceded the birth of heaven and earth" said the chinese lao-tseu "a single being existed, immense and silent, immutable and always acting; the mother of t

and re-entered into himself; which, according to some ancient theosophists, particularly those of india, was an attribute of the deity. and he also said that the serpent never died, unless by a violent death. the ph nicians called the serpent _agathodemon [the good spirit; and kneph was the serpent-god of the egyptians. the egyptians, sanchoniathon said, represented the serpent with the head of a hawk, on account of the swift flight of that bird: and the chief hierophant, the sacred interpreter, gave very mysterious explanations of that symbol; saying that such a serpent was a very divine creature, and that, opening his eyes, he lighted with their rays the whole of first-born space: when he closes them, it is darkness again. in reality, the hawk-headed serpent, genius of light, or good gen

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

tual world, the world of human consciousness, there is also a law, an ideal mode of action for the spiritual forces of man. the law of justice is as universal an one as the law of attraction; though we are very far from being able to reconcile all the phenomena of nature with it. the lark has the same right, in our view, to live, to sing, to dart at pleasure through the ambient atmosphere, as the hawk has to ply his strong wings in the summer sunshine: and yet the hawk pounces on and devours the harmless lark, as _it_ devours the worm, and as the worm devours the animalcule; and, so far as we know, there is nowhere, in any future state of animal existence, any compensation for this apparent injustice. among the bees, one rules, while the others obey--some work, while others are idle. with

MOTTA MARCELO THE COMMENTARIES OF AL

of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! note the close connexion between leo and libra in the tarot, the numbers viii and xi of their trumps being interchanged with xi and viii. there is no such violent antithesis as that between osiris and horus; strength will prepare the reign of justice. we should begin already, as i deem, to regard this justice as the ideal whose way we should make ready, by virtue of our

enerate incorruptible body. another sacrifice shall stain the tomb loveis the magical formula: sex as the key to life 'the tomb" the temple of love. crucifixion, etc, as the magical formula. death as the key to life 'the tomb" the coffin or grave. another king shall reign horus(ra-hoor-khuit) the crowned child osiris (jesus, etc) the dying king (see fraser. and blessing no longer be poured to the hawk-headed mystical lord blessing semen blessing blood. it may be presumptuous to predict any details concerning the next aeon after this. it is, after all, still far away and there is a lot yet to be done in the aeon of horus! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. heru-ra-ha combines the ideas of horus (cf. also 'the great angel hru' who is set over the b

n take it that this solar-phallic ra ha is each man himself. as each independent cell in our bodies is to us, so is each of us to heru-ra-ha. each man's 'child'-consciousness is a star in the cosmos of the sun, as the sun is a star in the cosmos of nuit. serious students should consult chapter 2 of liber 333, and the commentary thereof "q. v.lf "is "quif, an onomatopaeic rendition of the cry of a hawk in flight. 50. curse them! curse them! curse them! to "curse them" is part of the initiatic process. you can't rise above them as long as you are psychologically in awe of them. eventually you learn to ignore them, but until you do, you must make cursing them an actual rite. particularly those "gods" which you were taught to worship by your parents. emotional habits are just as difficult to e

as difficult to eradicate or to create as any other habits. you d rill yourself out of them or into them by rout me dreary, long routine. the difference is and it is the whole difference! that you create or destroy your habits deliberately. as a rule, it takes at least three months a station of the sun to establish a momentum in consciousness. it may take a lifetime to get rid of it. 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. we are to consider carefully the particular attack of heru ra ha against each of these 'gods' or prophets; for though they be, or represent, the magi of the past, the curse of their grade must consume them (see liber magi) thus, it is the eyes of 'jesus' his point of view that must be destroyed; and this point of view is wrong bec

his virgin bride on whom his love hath wrought the mystery of identity? 69. there is success. my memory tells me that the word "there" was not emphasized. read, then "there is" as the french "ily a; it is a simple and apparently detached statement. it was spoken casually, carelessly, as if a quite unimportant point had been forgotten, and now mentioned as a concession to my weakness. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. it is important to observe that he claims to be both horus and harpocrates; and his two-in-one is a unity combining tao and teh, matter& motion, being& form. this is natural, for in him must exist the root of the dyad "my nemyss (better spelt "nemmes) is the regular head-dress of a god. it is a close cap, but with wing

god. it is a close cap, but with wings behind the ears which end in lappets that fall in front of the shoulders. it is gathered at the nape of the neck into a cylindrical 'pigtail. i think the shape is meant to suggest the royal uraeus serpent. it "shrouds the night-blue sky" because the actual light shed by the god when he is invoked is of this colour. it may also mean that he conceals nuit. the hawk's head symbolizes keen sight, swift action, courage and mobility. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. this is a clear statement as to the war which was to come, and did come, in 1914 e.v. i now (an xix) no longer agree with the above paragraph. i think "the pillars of the world" mean "the pillars of hercules" about the straits of gibraltar

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

calm, dignified matron of majestic beauty, robed in a tunic and mantle, her forehead is broad and intellectual, her eyes large and fully opened, and her arms dazzlingly white and finely moulded. the finest statue of this divinity was that by polycletus at argos. her attributes are the diadem, veil, sceptre, and peacock. the first day of every month a ewe-lamb and sow were sacrificed to hera. the hawk, goose, and more particularly the peacock[17] were sacred to her. flocks of these beautiful birds generally surround her throne and draw her chariot, iris, the rainbow, being seated behind her. her favourite flowers were the dittany, poppy, and lily. juno. page 43 juno, the roman divinity supposed to be identical with the greek hera, differed from her in the most salient points, for whereas h

but sent rich presents to the temple. games, called delia, instituted by theseus, were celebrated at delos every four years. a festival termed the gymnopedaa was held at sparta in honour of apollo, in which boys sang the praises of the gods, and of the three hundred lacedamonians who fell at the battle of thermopyla. wolves and hawks were sacrificed to apollo, and the birds sacred to him were the hawk, raven, and swan. roman apollo. the worship of apollo never occupied the all-important position in rome which it held in greece, nor was it introduced till a comparatively late period. there was no sanctuary erected to this divinity until b.c. 430, when the romans, in order to avert a plague, built a temple in his honour; but we do not find the worship of apollo becoming in any way prominent

PHILIP NEIL MYTHS LEGENDS EXPLAINED

, they pieced osiris back together as the first mummy. isis transformed herself into a kite and, hovering over the body, she fanned life into it with her wings; it was at this moment that she conceived a son, horus, who would avenge his father. the revived osiris went down to the dark and desolate underworld to be the lord and judge of the dead. falcon s head horus is usually depicted either as a hawk or as a man with a hawk s head. he was originally a god of the sky, and his eyes were said to be the sun and the moon; in his role as sun god he merged with re. hence, when he lay dying as a child, the sky went dark (see box above. wife and mother isis was the archetypal wife and mother; with her hand echoing the shape of osiris shoulder, mirrored on the other side by horus, she emphasizes th

del hel. the ninth world is sometimes said to be hel and sometimes the primeval fire of muspell, which will devour creation at the end of time. yggdrasil itself will survive, and will protect in hoddmimir s wood the man and woman who will re-people the world. the branches of yggdrasil spread out over the whole world, and reach up to heaven. eagle a giant eagle sits at the top of yggdrasil, with a hawk perched between its eyes. the flapping of the eagle s wings causes winds in the worlds below. tree of sacrifice yggdrasil literally means terrible horse or odin s horse, as odin, when he was sacrificed on the tree to gain knowledge of the magic runes, is described as riding it, in the same sense that norse poets refer to a gallows tree as a horse. the world tree this manuscript shows yggdrasi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

mmuned with set. sleep came upon me, i was wrapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory" the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolising justice and fiery power. the door leaf which completes the right hand of a stall is called 'tossessor of truth controlling the feet" while that on the left is 'tossessor of strength, binding the male and female animals" the 42 judges of the dead are repres

d in the south east between the'(note: in making up the 2nd edition, page 103 of vol. iii and page 103 of vol iv were accidentally transposed. the proper location is now restored in this 5th edition) c.lw. 344 the golden dawn: volume ill book five man and the lion. tournathph or tmournathv. ahephi, ape-faced, is placed in the south west between the lion and the eagle. ahephi or ahaphix. kabexnuv, hawk-faced, is placed in the north-west, between the eagle and the bull. kabexnuv or dabexnjemouv. 3. the station of the evil one. this station is in the place of yesod and is called the station of the evil one, the slayer of osiris. he is the tempter, accuser, and punisher of the brethren and in egypt is represented mostly with the head of a water-dragon, the body of a lion or leopard, and the hi

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. enterer of the threshold hiereus: horns in the abode of blindness unto and 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 collar, annlets, and anklets of emerald; a waist cloth of emerald striped red, from which depends 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 emerald and scarlet <118> hegemon: thmaa

ellow. tmoomathaph, the jackal-faced, is in the south east. he has a black face with yellow linings to his pointed ears. he wears a blue nemyss with borders of black, yellow and blue- the same colours apprearing threefold at his 358 the golden dawn: volume ill book five shoulders. he has a white mummy shape and stands on blue, yellow and black, with a border of green, yellow, mauve. kabexnuv: the hawk-faced, is in the north west. he has a black and tawny face, and a nemyss of black bordered with red, yellow, black. the same colours appear three fold, at his shoulders. he has a white mummy shape and stands on red, yellow, and black with a border of green, mauve, white. ahepi: the ape-faced, is in the south west. he has a blue nemyss bordered with red, blue and yellow bands. these colours ap

the symbology of the elements to which they belong. for ameshet being to the east, the quarter of air, has the head of a man. tmoumathph, to the south, has the head of a jackal who is the purveyor of the lion (for these are the vice-gerents of the elements, while the kerubim are the lords thereof; so tmoumathph is properly a jackal. kabexnuf in the west, in the region of water, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbology he partakes <129> ahephi in the north,has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape represents t

that light itself. the angelic name may be typified by the correspondences of the four letters of the angel's name, adding alto the name -the letters of the name standing for head, bust, arms, body, and lower limbs, etc, as taught in the instruction on telesmatic images. place the name in theban or enochian letters on the girdle. the four forms of the sphynx are: the bull..w ingless the eagle or hawk. winged angel or man. winged lion..w ingless this variation as to wings is another reason why, in grouping the tablets and the lesser angles of the same, the two forms of air and water are placed above the two tablets of earth and fire. from the pyramid of the square, the symbolic form of each sphynx is formed thus: the upmost of the four triangles (triangle no. 2) sheweth the head and neck

suffice. there are only five major god-forms, the others being variations or different aspects of those types. these are: ositis, bearing crook, scourge, phoenix wand. he is represented as sitting on a throne, silent unmoving. he is the king and represents spirit, the operation of the great cross in the tablets. he corresponds to the ace in tarot, the root-force of any element. horus, a god with hawk's head, double mitre, and standing upright, as though to stride forward. he is the knight of enochian chess and represents the operation of the ten-squared sephirotic cross in the fire angle of any tablet or board, and corresponds to the king in the tarot, the figure astride a horse. isis, an enthroned goddess with a throne symbol mounted on the vulture head-dress. in rosicrucian chess, isis

direction, horizontally, vertically, or diagonally- but only three squares at any time. she can leap over intervening squares, and take pieces on the third square from wherever she stands. the other exception is that no castling is permitted. the pawns in this enochian chess represent the god-forms of the four sons of horus, the canopic gods. their attributions are: fire. kabexnuv, mummy-shaped, hawk-headed. the knight's pawn. water. tmoumathph, mummy-shaped, dog's head, queen's pawn. air. ahephi, mummy-shaped, ape-headed, th.2 bishop's pawn. earth. ameshet, mummy-shaped, human-headed, the castle's pawn. the same rule for colouring the other pieces applies to the pawns. their 688 the golden dawn: volume n book nine backs should be painted in the colour of the piece they serve. thus the ba

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

n the afternoon to ten in the evening. he should wear a purple vestment, with tiara and bracelets of gold. the altar of perfumes and the tripod of sacred fire must be encircled by wreaths of laurel, heliotrope and sunflowers; the perfumes are cinnamon, strong incense, saffron and red sandal; the ring must be of gold, with a chrysolith or ruby; the carpet must be of lion-skins, the fans of sparrow-hawk feathers. on monday the robe is white, embroidered with silver, and having a triple collar of pearls, crystals and selenite; the tiara must be covered with yellow silk, emblazoned with silver characters forming the hebrew monogram of gabriel, as given in the occult philosophy of agrippa; the perfumes are white sandal, camphor, amber, aloes and pulverized seed of cucumber; the wreaths are mugw

ievers. taken literally and understood materially, such books could be only an inconceivable tissue of absurdities and scandals, as the school of voltaire has demonstrated but too well. it is the same with all the ancient dogmas, the brilliant theogonies and poetic legends. to say that ancient greece believed in the love-adventures of jupiter, or that egypt worshipped the cynocephalus and sparrow-hawk, is to exhibit as much ignorance and bad faith as would be shown by maintaining that christians adore a triple god, composed of an old man, an executed criminal and a dove. the ignorance of symbols is invariably calumnious. for this reason we should be on our guard first and foremost against the derision of that which we do not know, when its enunciation seems to involve some absurdity or eve

ROBERT KIRK WALKER BETWEEN WORLDS

e themselves known and familiar to men, otherwise, being in a different state and element, they neither can nor will easily converse with them. they [the seers] avouch that a heluo or great-eater has a voracious elve to be his attender, called [a] geirt coimitheth, a joint-eater, or just-halver, feeding on the pith and quintessence of what the man eats, and that therefore he continues lean like a hawk or a heron, notwithstanding his devouring appetite. http//www.dreampower.com/kirk_wbw/pg_21.htm (3 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29) yet it would seem that they convey that substance elsewhere, for these subterraneans eat but little in their dwellings their food being exactly [that is fastidiously] clean, and served up by pleasant children like encha

RUBY TABLET OF SET

n to be that of maat. crowley expelled him from the a:.a. 48. now this mystery of the letters is done, and i want to go on to the holier place. 49. i am in a secret fourfold word, the blasphemy against all gods of men. crowley felt this "word" to be the four words "do what thou wilt" on the presumption that it would make each person his own god. 50. curse them! curse them! curse them! 51. with my hawk's head i peck at the eyes of jesus as he hangs upon the cross. 52. i flap my wings in the face of mohamed and blind him. 53. with my claws i tear out the flesh of the indian and the buddhist, mongol and din. 54. bahlasti! ompehda! i spit on your crapulous creeds. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you. 56. also for beauty's

to all it shall seem beautiful. its enemies who say not so, are mere liars. the book of the law exudes an aura of both beauty and authenticity that is not simply a function of its included statements. it too is a form which cannot be defined by purely logical methods. it must be apprehended through noesis. 69. there is success. and thus is the book of the law understood and revealed. 70. i am the hawk-headed lord of silence& of strength; my nemyss shrouds the nightblue sky. 71. hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. see the book of coming forth by night concerning the primal bound of samtaui between set and the original horus. 72. i am the lord of the double wand of power: the wand of the force of coph. but my left hand is empty, for i have cr

wingly or uncaringly assigning that eye a somewhat negative worth. knowing physicians as i do, i doubt they would be very impressed with such a discourse; but you can now look knowingly if such treatment is prescribed. it is perhaps not completely magus crowley's fault that he erred in his lord's correct name. after all, harwer was known as horus the elder also, and was depicted with the familiar hawk's head which horus the younger made famous. the similarity ends there, and the name of horus becomes almost exclusively associated with the younger horus, the 'crowned and conquering child' a pity, because harwer had many positive attributes and associations, being also both lord of the south and the lord of ombos (a cult center of set. he also became associated with shu, half of the first di

of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord. harmakhis was one of the many forms of xepera as a symbol of regeneration, transformation, and immortality. harmakhis was portrayed in many shapes, the most famous being that of the great sphinx at giza. the "double-wanded one" is set, whose symbols in ancient egypt were the d'm (tcham) and ws sceptres. both sceptres were set-headed, but the ws was distinguished by a spi

nspired utterance printed on page one. the following is an attempt to expound this transcription in an unambiguous and straightforward manner. i sokaris am the elder horus realized in full dignity! on the surface this exclamation appears absurd, for initiates of the temple of set know harwer to be the elder horus. the only (and inconclusive) connection between the two neters is that they are both hawk-headed. here i face the problem that dr. aquino points toward in his statement: since a given god could be portrayed in a number of different ways, identifying the "core god" is difficult. i suspect this is due to the fine art of anthropomorphism, i.e: the inflicting of human characteristics upon unsuspecting gods, daemons, and animals. the work of the eminent egyptologist abd el hamid zayed

SALMANRUSHDIE THESATANICVERSES

d in the "swadeshi" campaign, and the zamindar winds up dead. the novel cheered him up momentarily, but then his suspicions returned. had he been sincere in the reasons he gave his wife, or was he simply finding a way of leaving the coast clear for his pursuit of the madonna of the butterflies, the epileptic, ayesha "some coast" he thought, remembering mrs. qureishi with her eyes of an accusative hawk "some clear" his mother-in-law's presence, he argued to himself, was further proof of his bona fides. had he not positively encouraged mishal to send for her, even though he knew perfectly well that the old fatty couldn't stand him and would suspect him of every damn slyness under the sun "would i have been so keen for her to come if i was planning on hanky panky" he asked himself. but the na

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

led amon or amun, was often combined with ra, or re. amen-ra was an even more powerful god. anubis: the god of embalming, or of preserving the bodies of the dead. anubis is depicted as a jackal or as a man with the head of a jackal. horus: the god of the sky. horus is the child of osiris and isis. after set killed osiris, horus fought set for the rule of egypt. he is represented by the image of a hawk or as a man with a hawk s head. the pharaoh was considered to be the living horus. isis: a protective goddess. isis was important to egyptians as the mother of the living horus. maat: the goddess of truth and justice. she oversees harmony and justice. her symbol is the feather, which she is often shown wearing on her head. osiris: the god of the dead and of resurrection, he is also the ruler

ice. she oversees harmony and justice. her symbol is the feather, which she is often shown wearing on her head. osiris: the god of the dead and of resurrection, he is also the ruler of the underworld. osiris is married to isis and is the father of horus. he is shown as a mummified man, all in white ra: the sun god. ra, or re, is one of the most important egyptian gods. he is shown as a man with a hawk s head, wearing a headdress with a sun disk. world religions: almanac 61 ancient religions of egypt and mesopotamia divorce was allowed, but usually only when requested by the man. in this case the woman s property had to be returned to the bride s family. little is known about the actual ceremony of the wedding, but some archaeologists assume there was a strong religious component to it, wit

on. in school he learned not only the punjabi language but also hindi, sanskrit, and persian. after his father died on november 11, 1675, he was formally installed as guru on march 29, 1676. at just nine years of age, gobind was already resolved to fight the persecution of the sikhs. he maintained this resolve throughout his life, later saying famously that he would train the sparrow to fight the hawk and teach one man to fight a legion. some sikh leaders wanted to avenge the death of guru teg bahadur, but gobind seemed content to wait until the religion could attract more followers and be prepared to defend itself. meanwhile, he continued his education. at age sixteen, he left anandpur and founded the city of paonta on the banks of the yamuna river, where he remained for four years. durin

SIR WALLIS BUDGE EGYPTIAN MAGIC

od, judging from the text of the clxth chapter, the amulet is put by the god p. 50 [paragraph continues] thoth into the hands of the deceased, who says "it is in sound state, and i am in sound state; it is not injured, and i am not injured; it is not worn away, and i am not worn away" 9. the amulet of the soul, this amulet was made of gold inlaid with precious stones in the form of a human-headed hawk, and, when the words of the lxxxixth chapter of the book of the dead had been recited over it, it was directed by the rubric to the chapter to be placed upon the breast of the deceased. the object of the amulet is apparent from the text in which the deceased is made to say "hail, thou god anniu! hail, thou god pehrer, who dwellest in thy hall! grant thou that my soul may come unto me from whe

nd qebhsennuf, and with them were associated the goddesses isis, nephthys, neith, and serqet respectively. mestha was man-headed, and represented the south, and protected the stomach and large intestines; hapi was dog-headed, and represented the north, and protected the small intestines; tuamutef was jackal-headed) and represented the east and protected the lungs and the heart; and qebhsennuf was hawk-headed, and represented the west, and protected the liver and the gall-bladder. the various internal organs of men were removed from the body before it was mummified, and having been steeped in certain astringent substances and bitumen were wrapped up in bandages, and laid in four jars made of stone, marble, porcelain, earthenware, or wood. each jar was placed under the protection of one of t

s dreamed a dream in which the god amen came to her and embraced her, and told her that she should give birth to a man-child who should avenge her on her husband philip. but the means described above were not the only ones known to nectanebus for procuring dreams, for when he wanted to make philip of macedon to see certain things in a dream, and to take a certain view about what he saw, he sent a hawk, which he had previously bewitched by magical words, to philip as he lay asleep, and in a single night the hawk flew from macedonia to the place where philip was, and coming to him told him what things he should see in his dream, and he saw them. on the morrow philip had the dream explained by an expounder of dreams, p. 95 and he was satisfied that the child 1 to whom his wife olympias was ab

on, and guard [this] with great care. then shall the spirit be perfect in the heart of ra, and it shall give unto him power with the company of the gods; and the gods shall look upon him as a divine being like unto themselves; and mankind and the dead shall fall down upon their faces, and he shall be seen in the underworld in the form of the radiance of ra" 2 "this chapter shall be recited over a hawk p. 113 standing and having the white crown upon his head [and over figures of] the gods tem, shu, tefnut, seb, nut, osiris, isis, suti, and nephthys, painted in yellow colour upon a new plaque, which shall be placed in [a model of] the boat [of ra, along with a figure of the spirit whom thou wouldst make perfect, these thou shalt anoint with cedar oil, and incense shall he offered up to them

soul and spirit standing before an open door suggests that the soul has freedom to wander about at will; and the picture of the soul and the shadow in the act of passing out through the door of the tomb indicates clearly that these parts of man's economy are anubis holding the mummy of the scribe ani; by the door of the tomb stand the soul and spirit of the deceased in the form of a human-headed hawk and bennu bird respectively (from the papyrus of ani, plate 16) not shut up in the tomb for all eternity. but the ideas which prompted the painting of other vignettes are not so clear, e.g, those which accompany chapters clxii.-clxv. in the late or saite recension of the book of the dead, although, fortunately, the rubrics to these chapters make their object clear. thus the picture which stan

were so unfortunate as to be shut in the various places thereof, but in order to make it thoroughly efficacious it was ordered to be recited over three pictures (1) a serpent with legs, having a disk and two horns upon its head (2) an utchat, 1 or eye of horus "in the pupil of which shall be a figure of the god of the lifted hand with the face of a divine soul, and having plumes and a back like a hawk (3) an utchat, or eye of horus "in the pupil of which p. 121 there shall be a figure of the god of the lifted hand with the face of the goddess neith, and having plumes and a back like a hawk" if these things be done for the deceased "he shall not be turned back at any gate of the underworld, he shall eat, and drink, and perform the natural functions of his body as he did when he was upon ear

s of the south and north; the third was like that of a vulture and had upon it plumes; the figure had a pair of wings, and the claws of a lion. this figure was painted in black, green, and yellow colours upon a piece of anes linen; in front of it and behind it was painted a dwarf who wore plumes upon his head. one hand and arm of each dwarf were raised, and each had two faces, one being that of a hawk and the other that of a man; the body of each was fat. these figures having been made, we are told that the deceased shall be "like unto a god with the gods of the underworld; he shall never, never be turned back; his flesh and his bones shall be like p. 122 those of one who hath never been dead; he shall drink water at the source of the stream; a homestead shall be given unto him in sekhet-a

on his brow is the uraeus, and he wears on the right side of his head the lock of hair emblematic of youth. in his hands he grasps serpents, a lion, and an antelope, and it is clear by the look on his face that he is in no wise afraid of them. above his head is a bearded head, which is usually said to represent that of bes. on his right are-(1) an utchat, 1 with human hands and arms (2) horus-ra, hawk-headed, and wearing the sun's disk and uraeus, and standing on a serpent coiled up (3) osiris, in the form of a hawk standing upon a sceptre, and wearing the atef crown (4) the goddess isis standing upon a serpent coiled up (5) the goddess nekhebet, in the form of a vulture, standing upon a papyrus sceptre. on his left are-(1) an utchat with human hands and arms (2) a papyrus standard with pl

gn of the triple s and bar. khnoumis is, of course, a form of the ancient egyptian god khnemu, or "fashioner" of man and beast, the god to whom many of the attributes of the creator of the universe were ascribed. khnemu is, however, often depicted with the head of a ram, and in the later times, as the "beautiful ram of ra" he has four heads; in the egyptian monuments he has at times the head of a hawk, but never that of a lion. the god abrasax is represented in a form which has a human body, the bead of a hawk or cock, and legs terminating in serpents; in one hand he holds a knife or dagger, and in the other a shield upon which is inscribed the great name greek iaw, or jah. considerable difference of opinion exists as to the meaning and derivation of the name abrasax, but there is no doubt

ine in the dwelling of osiris, in the sanctuary of horus himself. o osiris, the gold of the mountains cometh to thee; it is a holy talisman of the gods in their abodes, and it lighteneth thy face in the lower heaven. thou breathest in gold, thou appearest in smu metal, and the dwellers in re-stau receive thee; those who are in the funeral chest rejoice because thou hast transformed thyself into a hawk of gold by means of thy amulets (or talismans) of the city of gold" etc. when these words have been said, a priest who is made to personify anubis comes to the deceased and performs certain symbolical ceremonies by his head, and lays certain bandages upon it. when the head and mouth and face have been well oiled the bandage of nekheb is laid on the forehead, the bandage of hathor on the face

engthening his heart. at this stage the sem priest dressed himself in the skin of a cow, and lying down upon a kind of couch pretended to be asleep; but he was roused up by the am-asi priest in the presence of the kher-heb and the am-khent priest, and when the sem priest had seated himself upon a seat, the four men together represented the four children of horus, 1 or the gods with the heads of a hawk, an ape, a jackal, and a man respectively. the sem priest then said "i have seen my father in all his forms" which the other men in turn repeat. the meaning of this portion of the ceremony is hard to explain, but m. maspero 2 thinks that it was intended to bring back to the body of the deceased its shadow (khaibit, which had departed from it when it died. the preliminary purifications being e

en saw that khonsu was thus powerful, he and all his people rejoiced exceedingly, and he determined that the god should not be allowed to return to egypt, and as a result khonsu remained in bekhten for three years, four months, and five days. on a certain day, however, the prince was p. 213 sleeping, and he dreamed a dream in which he saw the god khonsu come forth from his shrine in the form of a hawk of gold, and having mounted into the air he flew away to egypt. the prince woke up in a state of great perturbation, and having inquired of the egyptian priest was told by him that the god had departed to egypt, and that his chariot must now be sent back. then the prince gave to khonsu great gifts, and they were taken to egypt and laid before the god khonsu nefer-hetep in his temple at thebes

mal, or bird, or plant, or living thing, which they pleased, and one of the greatest delights to which a man looked forward was the possession of that power. this is proved by the fact that no less than twelve 2 of the chapters of the book of the dead are devoted to p. 231 providing the deceased with the words of power, the recital of which was necessary to enable him to transform himself into a "hawk of gold" a "divine hawk "the governor of the sovereign princes "the god who giveth light in the darkness" a lotus, the god ptah, a bennu bird (i.e, phoenix, a heron, a "living soul" a swallow, the serpent sata, and a crocodile; and another chapter 1 enabled him to transform himself into "whatever form he pleaseth" armed with this power he could live in the water in the form of a crocodile, in

THE CANOPIC GODS SYMBOLISM

of the symbolism of the elements to which they belong. for ameshett, being to the east, the quarter of m, has the head of a man. tmo-oumathu, to the south has the head of a jackal who is the purveyor of the lion (for these are the vice-gerents of the elements, while the kerubim are the lords thereof; so tmo-oumathu is properly a jackal. kabexnuv in the west, in the region of n, has the form of a hawk, the subordinate form to the alchemic eagle of distillation, and the form also, of horus, the hiereus, beside whom is his station, and of whose symbolism he partakes. ahephi in the north, has the head of an ape. the symbology of the ape in ancient egypt is very complex. here it may be taken that while apis, the bull, represents the divine strength of the eternal gods, the ape represents the e

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

it was also customary to bring into the tomb a number of small figures called ushabtiu, whose duty was to speak up and give character witness when the entombed stood before osiris and the 42 divine judges. the book of the dead also contained certain holy incantations that were designed to free the ka from the tomb and allow it to be incarnated again. the spirit might experience an existence as a hawk, a heron, or even a plant form, such as a lotus or a lily, moving along through various expressions of the life force until, after about 3,000 years, it could once again achieve rebirth as a human. m delving deeper gaster, theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. osiris: death and resurrection

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

native americans, many cultures have at some time in their past used animal totems. local sport teams use names such as the tigers, lions, bears, cardinals, and falcons. various religions and sects use expressions like the lamb of god, the dove of the holy spirit, and the lion of judah. people through history have even had such surnames as bear, beaver, wolf, crane, crow, drake, finch, fish, fox, hawk, robin, pike, lamb, partridge, and salmon. for many centuries, humans have allowed animals to be both surrogates and teachers. the ethnologist ivar lissner has pondered the provocative mystery of why those anonymous franco-cantabrian cave artists of more than 20,000 years ago never left mankind any clearly defined self-portraits that would show the exact physical appearance of human ancestors

THE GOD OF THE WITCHES

nd were a source of enormousprofit to his shrine at canterbury. the miracles are interesting as showing the type of mind which couldbelieve them, a type which belonged even to the educated men who recorded them. among the miracles aresome performed on animals, including a story of a starling which had been taught to speak; being caught by ahawk it called out the name of st. thomas becket, and the hawk at once let it escape. william of canterburyaccounts for the sudden miraculous power of becket by propounding the theory that the older saints, havinghad their fill of glory, retire in favour of the newer martyrs. the true interest of these stories lies, however, inshowing that the ideas and customs of that period cannot be judged by the standards of our own times. beliefin the power of the d

THE KEY TO THE MYSTERIES

bols of the instincts and passions of men. if you make a man timid, you change him into a hare. if, on the contrary, you drive him to ferocity, you make a tiger of him. the wand of circe is the power of fascination which woman possesses; and the changing of the companions of ulysses into hogs is not a story peculiar to that time. but no metamorphosis may be worked without destruction. to change a hawk into a dove, one must first kill it, then cut it to pierces, so as to destroy even the least trace of its first form, and then boil it in the magic bath of medea. observe how modern hierophants proceed in order to accomplish human regeneration; how, for example, in the catholic religion, they go to work in order to change a man more or less weak and passionate into a stoical missionary of the

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

hich the sorcerer may visualize and use as a mask of dreaming14. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker15 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guard

THE MAGICIAN S KABBALAH

ovements, and lays the "astral" template of swirling movements, evident in everything from the shape of shells, the physical structure of the brain and to the grand dance of planets in orbit, and the vast sprawls of spiral star-dense galaxies. chockmah is the first order, and that order is spiral. as crowley drew upon the "star" atu spiral lines, quoting zoroaster "god is he, having the head of a hawk; having a spiral force" and as the mathematics of dynamic, non-linear systems show "the straight line is no more than the limit of any curve" it can be noted that the letter yod is often particularly applied to chockmah by many authors. yod can be seen to represent the "principle" of things, and hence is suitable for chockmah as representing the supreme potentiality inherent in the singularit

s in terms of ones and zeroes. in order to achieve this, rather than decimal, which works in terms of ones, tens, hundreds and so forth, base two works in columns of powers of two. these can be attributed to the sephiroth in succession to reveal the following meanings; kether 1 value of aleph chockmah 2 value of beth binah 4 value of daleth; also 2+2 and 2*2 chesed 8 ahb (to love) geburah 16 aih (hawk) tiphareth 32 ichid (oneness; number of sephiroth+paths netzach 64 nvgh (venus) hod 128 no words in my sepher sephiroth yesod 256 ditto malkuth 512 ditto 2. grade passwords these words, listed in crowley's "777, were created to equal numbers which are produced by simply adding cumulatively, i.e. 1, 1+2=3, 1+2+3=6, 1+2+3+4=10 and so forth; kether 1 value of aleph chockmah 3 ab (father, source)

vital power ren kneeling man name hati lion whole heart ab jar will tet (zet) upright snake soul hammemit radiating sun unborn soul florence farr, in her book egyptian magic, saw these divisions acting through magical practice by influencing the ka and the ba in the ab. this representation is a mirror image, she said, of the ka reaching up to provide a resting-place for the ba, symbolised by the hawk. this latter is an emanation of the hammemmit, and signified the sacrifice of the lower self to the higher self. in ritual, she explained the process of magic in terms of the above as follows (a) the symbolism of the ritual is fully recognised (b) the imagination is extended to encompass this symbolism (c) the will is concentrated firmly and repeatedly (d) the ka (ego) is thus put into tensio

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

olive and myrtle stir ever with love and content and release. o bountiful bowers and o beautiful gardens! o isles in the azure ionian deep! ere ripens the sun, ere the spring-wind hardens your fruits once again ye shall have me to keep. the sleep-god laments, and the love-goddess pardons, when love at the last sinks unweary to sleep *orpheus, vol. iii, pp. 200. as also does the song of orpheus: o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow twine, and the disc of flaming light is on thee, seated in the prow of the sun fs bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard fs pell, and golden sound of planets choral in their course!

thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name. for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian fs naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death. i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paan, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother

THE TAROT OF C C ZAIN

illusions of matter. the sovereign's helmet is an emblem of force conquered by power. the ruler is in possession of the scepter of isis, indicating that he has knowledge of the spiritual use of the creative energies; and he points downward with his left hand to indicate that he uses these energies in the subjugation of the physical. the sacred serpent at his brow indicates enlightenment; and the hawk, sacred to the sun, indicates his ambition to attain spiritual supremacy. the cross, formed by his legs, symbolizes the four elemental kingdoms he has mastered, and the expansion of human power through understanding. the apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. i

THE BOOK OF GATES

and the doors of the hidden palace, and the holy place of the land of seker [with his] flesh, and [his] members [and his] body, in the divine form which they had at first. baiu-amu-tuat is the name of the gods who are in [this] circle. their forms (aru) who are in their hour, p. 17 and their secret shapes (kheperu) neither know, nor look upon, nor see this image (or, similitude) of seker (or, the hawk) himself. whosoever shall make these representations according to the image which is in writing in the hidden places of the tuat, at the south of the hidden palace, and whosoever shall know them shall be at peace, and his soul shall unite itself to the offerings of seker, and the goddess khemit shall not hack his body in pieces, and he shall go on his way towards her in peace. whosoever shall

in front of the shrine stands sa, and behind it hekau. the gods who tow the boat are called tuaiu. p. 88 the sun's boat is met in this section by a company of thirteen gods, who are under the direction of a god who holds a staff in his hand. the names of the first seven gods are--nepemeh 1, nenha, 2, ba, heru, beha-ab, khnemu, and setchet; the third has the head of a ram, and the fourth that of a hawk. the last six gods click to view the boat of the sun towed by gods of the tuat. are described as "gods who are in the entrances" the god who bears the staff has no name. the text which refers to the sun-god reads- p. 89 click to view seven of the gods of the entrances who tow the boat of the sun through saa-se.t click to view six of the gods of the entrances who tow the boat of the sun throug

nd partially covered by the earth of a mountain; his head only is above the ground, and he stands in a naos with a vaulted dome. his name or title, khent amenti, is written by his side. before the shrine is a flame-goddess in the form of a uraeus, and behind her are twelve gods, who stand in front of heru-ur (or, horus the aged, the haroeris of the later greek writers. heru-ur is in the form of a hawk-headed p. 133 man, who leans on a staff. behind the shrine which contains osiris stand twelve gods, who are described as "the gods who are behind the shrine" behind, or by the side of these, are four pits or hollows in the ground, by the side of each of which stands a god, with his body bent forward in adoration before a bearded god, who holds the symbol of life in the right hand and a sceptr

erseers of the cords in amentet [o stablish ye fields and give [them] to the gods and to the khu (i.e, spirits [after] they have been p. 151 measured in sekhet-aaru. let them give fields and sand to the gods and to the souls who are in the tuat. their food shall be from sekhet-aaru, and their offerings from the things which spring forth therein" on the left of the path of the boat of ra are--1. a hawk-headed god, leaning upon a staff; he is called horus. 2. four groups, each group containing four men. the first are reth, the second are aamu, the third axe nehesu, and the fourth are themehu. the reth are egyptians, the aamu are dwellers in the deserts to the east and north-east of egypt, the nehesu are the black races and negroes, and the themehu are the fair-skinned libyans. 3. twelve bear

, to which is affixed a uraeus, upon his body, and who, aided by a bearded male figure, are engaged in raising up from the ground, by means of a rope, a pole or staff, which is surmounted by a bearded human head wearing a crown of the north; the gods p. 247 are called "gods of the north" and the bearded male figure is "he who is over the hind part" 3. between the two groups described above is the hawk-headed sphinx which typifies "horus in the boat" above its hindquarters spring the head and shoulders of a bearded human figure called ana, and on the head of the hawk and that of and is a crown of the south. standing on the back of the sphinx is the figure of horus-set with characteristic heads, with his arms outstretched, and with each hand laid upon the upper part of the crowns of the sout

aded sphinx which typifies "horus in the boat" above its hindquarters spring the head and shoulders of a bearded human figure called ana, and on the head of the hawk and that of and is a crown of the south. standing on the back of the sphinx is the figure of horus-set with characteristic heads, with his arms outstretched, and with each hand laid upon the upper part of the crowns of the south. the hawk head of this figure faces the back of the hawk head of the sphinx, and the animal's head, which is characteristic of set, faces the back of the human head of and. it is thus quite clear that click to view heru-am-uaa with set-horus on his back. p. 248 [paragraph continues] horus was regarded as a form of the sun-god of the south, and set as a form of the sun-god of the north. 4. the serpent s

p. 253 over the net, and they make use of words of power on those who are in the net[s] which are in their hands" in the lower register are- 1. sixteen gods, who stand at one end of the scene, and grasp a rope with both hands. the first four are bearded, man-headed beings, and are said to be "the souls of ament" the second four are ibis-headed, and are "the followers of thoth" the third four are hawk-headed, and are "the followers of horus" and the last four are ram-headed, and are the followers of ra" click to view two gods with nets. 2. eight bearded, man-headed beings, who stand at the other end of the scene in two groups of four, and who are described as "powers" p. 254 each grasps a rope with both hands. the rope which is held by these groups of beings is attached to the legs of the

ers" p. 254 each grasps a rope with both hands. the rope which is held by these groups of beings is attached to the legs of the enormous serpent khepri. this serpent has a head at each end of its body, the foremost part of which is supported on a pair of human legs; from each end of that portion of its body which lies flat on the ground springs a uraeus. on the centre fold of the body is seated a hawk, which wears on its head the double crown, this hawk is the symbol of "horus of the tuat" the text which refers to this section of the scene reads- p. 255 click to view the souls of ament, and the followers of thoth who tow khepri. p. 256 click to view the followers of horus and the followers of ra who tow khepri "those who are in this scene have the rope in their hands, and it is fastened to

way by four gods of the tuat, the god is in the same form as before, and his boat is piloted by sa, who commands, and by heka, who steers according to his directions. the procession in front of the boat of the sun consists of- 1. a bearded male figure called unti, i.e, the "god of the hour" who holds a star in each hand. 2. four kneeling gods, each with a uraeus over his head. the first is horus, hawk-headed; the second is sereq, bearded, and wearing a wig; the third is abesh, bearded and without a wig; and the fourth is sekhet, with the head of a lioness. p. 263 3. three bearded beings, the "star-gods" each holding a star in his right hand, which is stretched aloft, and with his left towing a small boat containing the "face of the disk" 4. a small boat holding a uraeus, which has the latt

old light-giving disks" p. 288 2. four gods, each holding a star in his right hand; these are "they who hold stars" 3. four gods, each holding a sceptre in his left hand; these are "they who come forth" 4. four ram-headed gods, each holding a sceptre in click to view (left) the apes who praise ra (right) amenti. herit. sebekhti. his left hand; their names are ba, khnemu, penter, and tent. 5. four hawk-headed gods, each holding a sceptre in his left hand; these are called horus, ashemth, sept, and ammi-uaa-f. p. 289 6. eight female figures, each seated on a seat formed by a uraeus with its body coiled up, and holding a star in her left hand; these are called "the protecting hours" 7. a crocodile-headed god called sebek-ra, who grasps a fold of a serpent that stands on its tail in his right

f this god in the sky, and they have their thrones in accordance with the command of ra" of the four ram-headed gods it is said "those who are in this picture [having] their sceptres in their hands, are they who decree [the making ready] of the offerings of the gods [from] the bread of heaven, and it is they who make to come forth celestial water when as yet ra hath not emerged in nu" of the four hawk-headed gods it is said "those who are in this picture [having] their sceptres in their hands, are they who stablish the shrine [in the boat of ra, and they lay their hands (on the body of the double boat of the god after it hath appeared from out of the gate of sma, and they place the paddles [of the boat] in nut, when the hour which presideth over it (i.e, the boat) cometh into being, and th

THE HOLY BIBLE KING JAMES VERSION

ation. 11:12 whatsoever hath no fins nor scales in the waters, that [shall be] an abomination unto you. 11:13 and these [are they which ye] shall have in abomination among the fowls; they shall not be eaten, they [are] an abomination: the eagle, and the ossifrage, and the ospray, 11:14 and the vulture, and the kite after his kind; 11:15 every raven after his kind; 11:16 and the owl, and the night hawk, and the cuckow, and the hawk after his kind, 11:17 and the little owl, and the cormorant, and the great owl, 11:18 and the swan, and the pelican, and the gier eagle, 11:19 and the stork, the heron after her kind, and the lapwing, and the bat. 11:20 all fowls that creep, going upon [all] four [shall be] an abomination unto you. 11:21 yet these may ye eat of every flying creeping thing that go

t have fins and scales shall ye eat: 14:10 and whatsoever hath not fins and scales ye may not eat; it [is] unclean unto you. 14:11 [of] all clean birds ye shall eat. 14:12 but these [are they] of which ye shall not eat: the eagle, and ossifrage, and the ospray, 14:13 and the glede, and the kite, and the vulture after his kind, 14:14 and every raven after his kind, 14:15 and the owl, and the night hawk, and the cuckow, and the hawk after his kind, 14:16 the little owl, and the great owl, and the swan, 14:17 and the pelican, and the gier eagle, and the cormorant, 14:18 and the stork, and the heron after her kind, and the lapwing, and the bat. 14:19 and every creeping thing that flieth [is] unclean unto you: they shall not be eaten. 14:20 [but of] all clean fowls ye may eat. 14:21 ye shall no

, and is not affrighted; neither turneth he back from the sword. 39:23 the quiver rattleth against him, the glittering spear and the shield. 39:24 he swalloweth the ground with fierceness and rage: neither believeth he that [it is] the sound of the trumpet. 39:25 he saith among the trumpets, ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting. 39:26 doth the hawk fly by thy wisdom [and] stretch her wings toward the south? 39:27 doth the eagle mount up at thy command, and make her nest on high? 39:28 she dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. 39:29 from thence she seeketh the prey [and] her eyes behold afar off. 39:30 her young ones also suck up blood: and where the slain [are] there [is] she. 40:1 moreover t

TRUE HISTORY OF WITCHCRAFT

cian or the moralist may inculcate; the animal sticks to his subconscious ideas" aleister crowley the confessions "as attunement to psychic (occult) reality has grown in america, one often misunderstood and secretive branch of it has begun to flourish also- magical religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din" liber al vel legis 3:50- 53 "if you are on the path, and see the buddha walking towards you, kill him" zen saying, paraphrased slightly "previously i never thought of doubting that there were many wi

TYSON DONALD NEW MILLENNIUM MAGIC

utcome of a question. luck, either good or bad. cast with evil intent, it can cause drunkenness, lust, gluttony, and other sins. cast with good intention, it can satisfy material wants. to a rich person an evil, to a poor person a good. 15. algiz (eolhx: y (y) sound: z [x] english x, z literally "defense2- a charm of protection from evil. sign of the splayed hand, or pos- sibly of the talons of a hawk. a shield against attack. sign of peace. a command to stop. magically, a barrier against attack or misfortune. it is a powerful charm against injury, and was used in this way by the vikings. cast, it protects a person or pre- vents that person from harming another. 16. sowelu (sigel: 5 (h) sound: s [s] english: s literally"sun"-the shape of the rune is a lightning bolt or ray from the sun. th

TYSON DONALD SOUL FLIGHT

ds: i am the warrior lord of the forties: the eighties cower before me& are abased i will bring you to victory &joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength &ye shall turn not back for any. i am in a secret fourfold word the blasphemy against all gods of men. curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din.176 the reference to the "warrior lord of the forties" needs no explanation. remember, this book was psychically received by crowley in 1904, long before the second world war and the detonation of the

ed by a naked man and a naked woman who are chained by their necks to the pedestal. both wear horns on their heads and tails protrude from their backsides. the terrifying figure on the pedestal is a giant with bat-like wings and the curving chapter twelve: the tarot 215 horns of a goat. his torso and arms are bare, showing his red skin, but his legs are hairy and his feet resemble the talons of a hawk. an inverted pentagram adorns his head like a crown. he holds an inverted torch in his left hand, while his right hand is raised in a gesture of damnation. as this procession makes it way through the town, the revelers keep up a constant din by beating on drums and pots with sticks, blowing whistles and flutes, and singing and hollering at the tops of their voices. most of them are drunk. the

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

fight between the two gods became the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the dragon by st. george, and this is nothing but a christian adaptation of the legend of horus and set. after these things horus, son of ra, and horus, son of isis, each took the form of a mighty man, with the face and body of a hawk, and each wore the red and white crowns, and each carried a spear and chain. in these forms the two gods slew the remnant of the enemies. now by some means or other set came to life again, and he took the form of a mighty hissing or "roaring" serpent, and hid himself in the ground, in a place which was ever after called the "place of the roarer" in front of his hiding-place horus, son of isis

crowns, and each carried a spear and chain. in these forms the two gods slew the remnant of the enemies. now by some means or other set came to life again, and he took the form of a mighty hissing or "roaring" serpent, and hid himself in the ground, in a place which was ever after called the "place of the roarer" in front of his hiding-place horus, son of isis, stationed himself in the form of a hawk-headed staff to prevent him from coming out. in spite of this, however, set managed to escape, and he gathered about him the smai and seba fiends at the lake of meh, and waged war once more against horus; the enemies of ra were again defeated, and horus slew them in the presence of his father. plate xi. horus of behutet and thoth spearing human victims with the assistance of isis. plate xii

f the supernatural visitors, and then the devil departed to the "place which he loved" and there was general rejoicing in the land. the prince of bekhten was so pleased with the egyptian god that he determined not to allow him to return to egypt. when the statue of khensu pa-ari-sekher had been in bekhten for three years and nine months, the prince in a vision saw the god, in the form of a golden hawk, come forth from his shrine, and fly up into the air and direct his course to egypt. realizing that the statue of the god was useless without its indwelling spirit, the prince of bekhten permitted the priests of khensu pa-ari-sekher to depart with it to egypt, and dismissed them with gifts of all kinds. in due course they arrived in egypt and the priests took their statue to the temple of khe

il is his destiny, for it hath entailed the deepest misery for him and death" in answer to these words thoth, turning to isis and nephthys, bade them to fear not, and to have no anxiety about horus "for" said he "i have come from heaven to heal the child for his mother" he then pointed out that horus was under protection as the dweller in his disk (aten, the great dwarf, the mighty ram, the great hawk, the holy beetle, the hidden body, the divine bennu, etc, and proceeded to utter the great spell which restored horus to life. by his words of power thoth transferred the fluid of life of ra, and as soon as this came upon the child's body the poison of the scorpion flowed out of him, and he once more breathed and lived. when this was done thoth returned to the boat of ra, the gods who formed

amulet of my son horus, who hath cut off the head of the enemy and the heads of his fiends [fn#85] i.e, the mediterranean. xvi. thus heru-behutet and horus, the son of isis, slaughtered that evil enemy, and his fiends, and the inert foes, and came forth with them to the water on the west side of this district. and heru-behutet was in the form of a man of mighty strength, and he had the face of a hawk, and his head was crowned with the white crown and the red crown, and with two plumes and two uraei, and he had the back of a hawk, and his spear and his chain were in his hands. and horus, the son of isis, transformed himself into a similar shape, even as heru-behutet had done before him. and they slew the enemies all together on the west of per- rehu, on the edge of the stream, and this god

been called temt from that day to this, and the 7th day of the first month of the season pert hath been called the festival of sailing from that day to this. then set took upon himself the form of a hissing serpent, and he entered into the earth in this district without being seen. and ra said "set hath taken upon himself the form of a hissing serpent. let horus, the son of isis, in the form of a hawk-headed staff, set himself over the place where he is, so that the serpent may never more appear" and thoth said "let this district be called hemhemet[fn#86] by name" and thus hath it been called from that day to this. and horus, the son of isis, in the form of a hawk-headed staff, took up his abode there with his mother isis; in this manner did these things happen [fn#86] this name means "the

of horus [fn#90] the month thoth [fn#91] the month tybi [fn#92] the month mekhir [fn#93] a mythological locality originally placed near herakleopolis. the name means "the place where nothing grows" several forms of the name occur in the older literature, e.g. in the theban recension of the book of the dead. and heru-behutet was in the form of a man who possessed great strength, with the face of a hawk; and he was crowned with the white crown,[fn#94] and the red crown,[fn#95] and the two plumes, and the urerit crown, and there were two uraei upon his head. his hand grasped firmly his harpoon to slay the hippopotamus, which was [as hard] as the khenem[fn#96] stone in its mountain bed [fn#94] the crown of the south [fn#95] the crown of the north [fn#96] a kind of jasper. and ra said unto thot

eru-khuti travelled on in his boat, and landed at the city of thes-heru (apollinopolis magna. and thoth said "the being of light who hath come forth from the horizon hath smitten the enemy in the form which he hath made, and he shall be called being of light who hath come forth from the horizon from this day onwards"[fn#113 [fn#113] in the sculpture (naville, mythe, pl. 19) we see the god, who is hawk-headed, and wears the crowns of the south and north, seated in a shrine set upon a pedestal. in the right hand he holds the sceptre and in the left the ankh. and ra heru-khuti (ra harmachis) said to thoth "thou shalt make this winged disk to be in every place wherein i seat myself (or, dwell, and in [all] the seats of the gods in the south, and in [all] the seats of the gods in the land of th

, rejoiced very greatly, and he took counsel with his heart, saying "it hath happened that this god hath been given as a gift to bekhten, and i will not permit him to depart to egypt" and [when] this god had tarried for three years and nine months in bekhten, the prince of bekhten, who was lying down asleep on his bed, saw this god come forth outside his shrine (now he was in the form of a golden hawk, and he flew up into the heavens and departed to egypt; and when the prince woke up he was trembling. and he said unto the prophet of khensu [called "pa-ari-sekher-em-uast "this god who tarried with us hath departed to egypt; let his chariot also depart to egypt" and the prince of bekhten permitted [the image of] the god to set out for egypt, and he gave him many great gifts of beautiful thin

o pilots, because this class of men have much to do with the sea and get their living by it? and this is not the least of their reasons for the great dislike which they have for fish, and they even make the fish a symbol of "hatred" as is proved by the pictures which are to be seen on the porch of the temple of neith at sais. the first of these is a child, the second is an old man, the third is a hawk, and then follow a fish and a hippopotamus. the meaning of all these is evidently "o you who are coming into the world, and you who are going out of it (i.e, both young and old, god hateth impudence" for by the child is indicated "all those who are coming into life; by the old man "those who are going out of it; by the hawk "god; by the fish "hatred" on account of the sea, as has been before

WHO ARE THE DRACONIANS

that would eventually carry their species-war to the moon and to mars [explaining the reputed "signs" of ancient conflicts on both of those "planets- note: many consider the earth& moon to actually be a double-planet. ultimately once hyperspace travel was refined, they would take their war to the stars. there are some who claim that it took the u.s.a. only approximately 40 years to go from kitty hawk to manipulating hyperspace [philadelphia experiment, although the early experiments with hyperspace were of course very unstable, dangerous and even deadly. anyway, once hyperspace travel was accomplished the ancients might have been able to colonize a good section of the galaxy within only a few centuries. could this explain the claims made by some contactees of interstellar wars that have r

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

f its inherent shamanistic qualities. therefore i ll give many versions, so choose the version you wish. it is from the book of invasions, one of the major irish mythological cycles. in the rdna, we call this passage, the thirteen fold mystery. amergin s song (found in book of druidry, pg. 289) i am a wind on the wave, i am a wave of the ocean, i am the roar of the sea, i am a powerful ox, i am a hawk on a cliff, i am a dewdrop in the sunshine, i am a boar for valor, i am a salmon in pools, i am a lake in a plain, i am the strength of art, i am a spear with spoils that wages battle, i am a man that shapes fire for a head. who clears the stone-place of the mountain? what the place in which the setting of the gun lies? who has sought peace without fear seven times? who names the waterfalls?

gin s song (from taliesin by edward williams) at once, the wind dropped and the sea became flat calm. the milesians sailed on and despite some losses, landed finally at inber colptha. there amergin, the druid, spoke this rhapsody: i am the wind upon the sea, i am a wave upon the ocean, i am the sound of the sea, i am a stag of seven points, i am a bull of seven fights, i am a bull a cliff, i am a hawk upon a cliff, i am a teardrop of the sun, i am the fairest of blossoms, i am a boar of boldness, i am a salmon in a pool, i am a lake on a plain, i am a word of skill, i am a battle-waging spear of spoil, i am a god who fashions fire in the mind. who but i knows the secrets of the stone door? who has seven times sought the places of peace? who, save i, knows the ages of the moon, the place an

song of amergin i (as arranged by robert graves) year of 13 months dec 24-jan 21 jan 22-feb 18 feb 19-mar 18 mar 19-apr 15 apr 16-may 13 m2y 14-june 10 june 11-july 8 july 9-aug 5 aug 6-sept 2 sept 3-sept 30 oct 1-oct 28 oct 29-nov 25 nov 26-dec 22 dec 23? god is speaking i am a stag of seven tines. i am a wide flood on a plain i am a wind on the deep waters i am a shining tear of the sun. i am a hawk on a cliff. i am a fair amongs flowers i am a god who sets the head afire with smoke i am a battle waging spear i am a salmon in a pool i am a hill of poetry i am a ruthless boar i am a great noise from the sea. i am a wave of the sea who but i knows the secret of the unhewn dolmen? tree alphabet beith the birch luis the rowan nuinn the ash fearn the alder saille the willow huath the hawthorn

your preaching has upon them. if we find it does them good and makes them honest and less disposed to cheat us, we will then consider again becoming christians. red jacket seneca free wisdom we have men among us, like the whites, who pretend to know the right path, but will not consent to show it without pay! i have no faith in their paths, but believe that every man must make his own path! black hawk sauk quarreling about god we do not want churches because they will teach us to quarrel about god, as the catholics and protestants do. we do not want to learn that. we may quarrel with men sometimes about things on this earth. but we never quarrel about god. we do not want to learn that. chief joseph nez perce 262 god made me this way i am of the opinion that so far as we have reason, we hav

am of the opinion that so far as we have reason, we have a right to use it in determining what is right or wrong, and we should pursue the path we believe to be right. if the great and good spirit wished us to believe and do as the whites, he could easily change our opinions, so that we would see, and think, and act as they do. we are nothing compared to his power, and we feel and know it. black hawk, sauk pausing whenever, in the course of the daily hunt, the hunter comes upon a scene that is strikingly beautiful, or sublime a black thundercloud with the rainbow s glowing arch above the mountain, a white waterfall in the heart of a green gorge, a vast prairie tinged with the bloodred of the sunset he pauses for an instant in the attitude of worship. he sees no need for setting apart one

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the cardinal points, who were at times called the children of horus. the jar of amset, amesheth or mestha, the south, was man-shaped, and in it were put the stomach and large intestines; in the jar of hapi, or ahephi, the north, dog-headed, were the small intestines; in the jar of tuamutef or toumathpath, the east, jackal-headed, were the heart and lungs, and in the jar of khebsenuf or kabexnuf, hawk-headed, the west, were the liver and gall bladder. these vases appear in tombs of the 18th dynasty; and remained in use until the 26th dynasty; according to e. a. wallis budge. 57. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these 4 genii of the dead in amenti were guarded by 4 goddesses, viz, by isis, nephthys, neith and serquet. the squares of the periodic tim

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

is comprehended under the general title of chald an**diodorus, lib. i**vide kabalah denudata, by macgregor mathers**they renounced rich attire and the wearing of gold, their raiment was white upon occasion; their beds the ground, and their food nothing but herbs, cheese and bread. the oracles of zoroaster_ cause. god. father. mind. fire monad. dyad. triad. 1. but god is he having the head of the hawk. the same is the first, incorruptible, eternal, unbegotten, indivisible, dissimilar: the dispenser of all good; indestructible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical, perfect, and wise he who inspires the sacred philosophy. eusebius. pr paratio evangelica, liber. i, chap. x, this oracle does not appear in either of the anci

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ves the alamannic custom, and that from the olafssaga (nmct ok hross) the norse. a letter to saint boniface (epist. 82, wiirdtw) speaks of ungodly priests' qui tauros et liircos diis paganorum immolabant' and one from gregory the great ad mellitum (epist. 10, 76 and in beda's hist. eccl. 1, 30) affirms of the angles: hovcs solent in sacrificio daemonum multos occidere^ with sigiirt5r servants and hawks are burnt, ssem. 225; elsewhere horses and dogs as well, conf. ra. 344. asvitiis, morbo consumptus, cum caneetequo terreno mandatur antro; saxo gram. p. 91, who misinterprets, as though the dead man fed upon them: nee contentus equi vel canis esu, p. 92' pro accipitribus' means, that in default of hawks, cocks were used. some have taken it, as though dogs and cocks were sacrificed to deified

mong the ancient prussians is well known (luc. david 1, 87, 98. the slavonian god triglav is represented with three goats' heads (hanka's zbjrka 23. if that langobardic' carmen nefandum' had been preserved, we could judge more exactly of the rite than from the report of the holy father, who viewed it with hostile eyes. about other sacrificial beasts we cannot be certain, for of dietmar's dogs and hawks and cocks, hardly any but the last are to be depended on (see sup^^l. but even then, what of domestic poultry, fowls, geese, pigeons? the dove was a jewish and christian this also a reference to heathen sacrifices; an as. name for xov. is expressly twtmones. the common man at his yearly slaughtering gets up a feast, and sends meat and sausages to his neighbours (conf. maiichli, stalder 2, 52

usmodi ritibus libatoriis fieri solent, multiplices sunt et inhonestae, ideoque melius reticendae. the number nine is prominent in this swedish sacrificial feast, exactly as in the danish; but here also all is conceived in the spirit of legend. first, the heads of victims seem the essential thing again, as among the franks and langobards; then the dogs come in support of those hlethra* hounds and hawks' but at the same time remind us of the old judicial custom of hanging up wolves or dogs by the side of criminals (ra. 685-6. that only the viale sex of every living creature is here to be sacrificed, is in sti"ilcing accord with an episode in the eeinardus, which was composed less than a century after adam, and in its groundwork might well be contemporary with him. at the wedding of a king

nformed him when koronis was unfaithful, and aristeas accompanied him as a raven, herod. 4, 15; a raven is perched aloft on the mantle of mithras the sun-god. the gospels represent the holy ghost as a^ in marc. cap. 1, 11, the words 'augiirales vero alitcs ante curriini delio coiistiterunt, are transl. by notker 37: to warcn garo ze apollinis reito sine wizegfogela, ralena unde albisze. to ot5inn hawks are sometimes given instead of ravens: otjins haukar saem. 167. 148 wodan. dove descending upon christ at his baptism, lu. 3, 22, and resting upon him, ejxeivev ctt' avrov, mansit super eum, john 1, 32 'in krist er sih gisidalta' says 0. i. 25, 24; but hel. 30, 1 of the dove: sat im icppan uses drohtines ahslu (our lord's shoulder. is this an echo of heathen thoughts? none of the fathers hav

ABRAMELIN3

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rmal had it become "he's invisible again" one incident i remember very vividly indeed; an old friend and i were sitting opposite each other in armchairs in front of a large fire, smoking our pipes. suddenly he lost sight of me, and actually cried out in alarm. i said "what's wrong" that broke the spell; there i was, all present and correct. did i hear you mutter "transmutations? werwolves? golden hawks" likely enough; it's time we touched on that. in certain types of animal there appears, if tradition have any weight, to be a curious quality of- sympathy? i doubt if that be the word, but can think of none better- which enables them to assume at times the human form. no. 1- and the rest are also rans- is the seal. there is a whole body of literature about this. then come wolves, hyaenas, la

ALEISTER CROWLEY EQUINOX EQ I 2 2

life for it to rise up complete, and like some colossal giant stride away from before our terror- stricken eyes. similarly, the adept will see in these visions a great ordered kingdom, and behind all their apparent chaos rule and law; for he will understand that the sudden changing, the leaping from blue seas to silver temples, and the rushing past fiery pillars, people worshipping, red garments, hawks; and then square pillars, an eye, or a flock of eagles, is not due to disorder in the realm of the vision, but to the want of paraphrase in the mind of the beholder when he, on his return, attempts to interpret what he has seen in rational symbols and words. 318 a chain of thought is simply a series of vibrations arising from the contact of a sense with a symbol or a series of symbols "if co

ALEISTER CROWLEY EQUINOX EQ I 3 2

f the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer in the east, lord of the past and the future, he who seeth by the light that is within him. i am the lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who are keeping watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament o

ALEISTER CROWLEY EQUINOX EQ I 3 3

crimson rose of the dawn, that art fastened in the dark locks of night! i adore thee, evoe! i adore thee, iao! o thou pink nipple of being, thrust deep into the black mouth of chaos! i adore thee, evoe! i adore thee, iao! o thou vampire queen of the flesh, wound as a snake around the throats of men! i adore thee, evoe! i adore thee, iao! 64 o thou tender nest of dove's down, built up betwixt the hawks claws of the night! i adore thee, evoe! i adore thee, iao! o thou concubine of matter, anointed with love-nard of motion! i adore thee, evoe! i adore thee, iao! o thou flame-tipp'd bolt of morning, that art shot out from the crossbow of night! i adore thee, evoe! i adore thee, iao! o thou frail blue-bell of moonlight, that art lost in the gardens of the stars! i adore thee, evoe! i adore the

ALEISTER CROWLEY EQUINOX EQ I 6 2

lame! i adore the insuperable might: i bow before the unspoken name["he bows, then turns toward altar" for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian's naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death["he advances to altar" hail! ye twin hawks high pinnacled that watch upon the universe! ye that the beir of god beheld! that bore it onwards, ministers of peace within the house of wrath, servants of him that cometh forth at dawn with many-coloured lights, mounting from underneath the north, the shrine of the celestial heights["at altar" 58 he is in me, and i in him! mine is the crystal radiance that filleth aether to the brim wherei

and the brother of the morrow! i am born again and again. mine is the unseen force from which the gods are sprung; that giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer of the east, lord of the past and the future. i see by mine own inward light; lord of resurrection, who cometh forth from the dusk, and whose birth is from the house of death. o ye two divine hawks upon your pinnacles, who keep watch over the universe! ye who company the bier unto the house of rest. ye who pilot the ship of ra, ever advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu

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

avage 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 thousand various [items] of the assembly of red horses, yaks of the might demons, sheep, birds, red dogs, hawks, eagles, water fowl, otters, the hard and cubic chopping block, and garments of silk ribbon" saying this, offer the amendment materials "in the middle of the commotion of frightening clotted blood and fiery wind, the king of the violence and might demons, tsiu mar, together with the assembly of the wrathful eight classes of haughty demons, settles by means of the swift joyful nature. with fa

BLAVATSKY H P ANTHROPOGENESIS

and astronomically the titans were called atlantes, because, perhaps, as faber says, they were connected[[footnote(s* who adds that the egyptians had various ways of representing the angles of the poles. also in perry's view of the levant there is "a figure representing the south pole of the earth in the constellation of the harp" in which the poles appear like two straight rods, surmounted with hawks' wings, but they were also often represented as serpents with heads of hawks, one at each end* faber and bishop cumberland would make them all the later pagan personifications, as the former writer has it, of "the noetic ark, and no other than the patriarch (noah) and his family) see his "kabiri" vol. i, 136; because, we are told "after the deluge in commemoration of the event, the pious noa

BUDGE E

majesty of this god saith--o ye spirits who are hostile to osiris, who have rebelled against the governor of the tuat, your hands and arms are fettered, and [ye] are tied tightly with bonds, and your souls are kept under ward, and your shades are hacked in pieces, anku hath drawn the cords about you so tightly that ye shall never be able to escape from his restraint" 7. three bearded, human-faced hawks, wearing on their heads the double crown of the south and north; the first is called sa-tathenen, the name of the second is wanting, and the third is called mam, or maat. 8. a huge serpent, which bears on its back a god in a sitting posture; the god is called afu-tem, and the remains of the text which refers to him say that he shoots forth his flame at those who rebel against osiris, and tha

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ly incidentally involving a black conjurer and a white client was that of james reel, a slaveowner who was brought to trial in 1822 in craven county, north carolina, over a dispute involving his will. the court record noted that reel had gone to consult a "negro conjurer" on several occasions, and that he had told him that he was being "tricked" by "persons who wanted his property" see francis l. hawks, north carolina reports: cases argued and adjudged in the supreme court of north carolina, 1822.1823 (raleigh: turner and hughes, 1843.45, vol. 9, p. 67. 42. hundley, social relations, p. 337; sarah handy "negro superstitions" lippincott's monthly magazine, 1891, p. 737; puckett, folk beliefs of the southern negro, p. 224. 43. puckett, folk beliefs of the southern negro, p. 247. for further

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

two lions seated back to back and supporting the horizon, over which extends the sky. the lion on the right is called sef, i.e "yesterday" and that on the left tuau, i.e "tomorrow (to illustrate lines 13-16. 5. the bennu bird,[2] and a table of offerings (to illustrate lines 26-30. 6. the mummy of ani lying on a bier within a funereal shrine; the head and foot are nephthys and isis in the form of hawks. beneath the bier are vases painted to imitate variegated marble or glass,[3] a funereal box, ani's palette, etc.[4] plate viii. i.[5] the god heh "millions of years" wearing the emblem of "years( upon his head, and holding a similar object in his right hand; he is [1. in many papyri a figure of the deceased, kneeling in adoration before the lions supporting the horizon, takes the place of t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ultism& parapsychology. 5th ed. rome (ancient religion& magic) 1321 beans were used in the funeral feasts. they were supposed to harbor the souls of the dead, and the bean-blossom to be inscribed with characters of mourning. dreams were considered of great importance by the romans and many historical instances of prophetic dreams may be found. they were thought to be like birds, the bronzecolored hawks; they were also thought to be the souls of human beings visiting others in their sleep or the souls of the dead returning to earth. in virgil much may be found on this subject. lucretius tried to find a scientific reason for dreams; cicero, although writing in a slighting manner of the prevalent belief in these manifestations of sleep, recorded dreams of his own. sorcery& witchcraft sorcery

GILBERT THE MAGICAL MASON

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

GOLDEN DAWN RITUALS ZAM21

ay, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament

GOLDEN DAWN RITUALS ZAM7

ay, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

we say, happy as the day/ and shaksp( jocund day; reinolfc von der lippe er verblide als der dag; ms. 2, 192 of depart ing day, der tac sin wunne verlat. especially do birds express their joy at the approach of day: gasst inne swaef o]?8bt hrasfn blaca heofenes wynne bliff-jwort bodode/ beow. 3598; the heaven s bliss that the raven blithe-hearted announces is the breaking day. i am as glad as the hawks that dewy-faced behold the dawn (dogglitir dagsbrun sid, saem. 167b; nu ver<5r hann sva feginn, sem fugl degi, 3 yilk. saga, cap. 39, p. 94; horn was as fain o fight as is ihefoule of the light when it ginneth dawe/ horn and bimen. 64, p. 307; ich warte der frouwen min, reht als des tagea diu kleinen vogellin, ms. 1, 51 a; froit sich min gemiiete, sam diu kleinen vogellin, so si sehen

HANDBOOK OF EGYPTIAN MYTHOLOGY

(hierakonpolis) have the heads of jackals. see also sons of horus sphinx the sphinx was a mythical beast with the body of a lion or lioness and the head of a different creature. the most common combination was the body of a lion and a human head with the face of a reigning king or queen. these sphinxes embodied the power and duty of the ruler to defend egypt. other sphinxes had the heads of rams, hawks, or even the seth monster. these served as terrifying animated guardians for temples or tombs. standing sphinxes were usually shown trampling the enemies of egypt and the divine order. female sphinxes sometimes had wings, and it may be this form that influenced the development of the female sphinx of greek mythology. a double sphinx known as the aker was the guardian of the two horizons, the

HEAVEN HELL

ng, for it shows that the eleventh division of the book of gates represents a portion of the kingdom of the sun-god of heliopolis. four other gods carry stars, and when afu-ra passes out of this division, and is received into the arms of nu, the sky-god, they shout hymns of praise. 1 before these are twelve gods with sceptres, four having human heads, four the heads of rams, and four the heads of hawks. the first four are the lords of the region, and stablish the domains of ra in the sky; the second four provide offerings of bread and water for the god; and the third four set the shrine of ra in the matet-sektet boat, and place in it the paddles whereby it is to be paddled across the sky. the eight star-goddesses who sit upon uraei belong to the abode of the great god, four coming from the

HP LOVECRAFT THE CATS OF ULTHAR

e, and unlike the other roving folk who passed through the village twice every year. in the market-place they told fortunes for silver, and bought gay beads from the merchants. what was the land of these wanderers none could tell; but it was seen that they were given to strange prayers, and that they had painted on the sides of their wagons strange figures with human bodies and the heads of cats, hawks, rams and lions. and the leader of the caravan wore a headdress with two horns and a curious disk betwixt the horns. there was in this singular caravan a little boy with no father or mother, but only a tiny black kitten to cherish. the plague had not been kind to him, yet had left him this small furry thing to mitigate his sorrow; and when one is very young, one can find great relief in the

LIBER CXX

ll declare the things that i have seen! horus hath become the divine prince of the boat of the sun; unto him hath been given the name of his father osiris. i have stretched out my arms at the word of osiris; i am entered in, i am justified, i come forth worthy at the gate. i am pure at the palace of the passage of souls; i have destroyed the evil that clung to my members upon earth. hail, ye twin hawks upon your pinnacles, ye that guard the gate of the abyss, for i am made as ye! i am he that cometh forth by day. i have passed the hidden ways; yea, i am he, the bornless spirit, having sight in the feet; strong and the immortal fire! i am he, the truth! i am he, that hate that evil should be wrought in the world! i am he, that lighteneth and thundereth! i am he, from whom is the shower of t

LIBER ISRAFEL

he dwellers in the watch-towers of the universe. 1 [more usually known as gjudgement h or gthe last judgement. h in crowley fs thoth deck it is called gthe aon. h. t.s] 2 liber israfel i am the charioteer of the east, lord of the past and of the future. i see by mine own inward light: lord of resurrection; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i rais

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

tanza 44. the stanza is recited by odin as he hangs in the fire at the home of king geirrod toward the end of the poem and just before he begins the recitation of his names that culminates in an epiphany. stanza 44 has a list of things that are best in the mythological world: yggdrasil of trees, skidbladnir of ships, odin of asir, sleipnir of horses, bilrost of bridges, bragi of skalds, habrok of hawks, and, finally, garm of hounds. in this company we would expect garm to be a positive figure, but in his only other appearance in poetry, repeated three times more or less verbatim in voluspa (stanzas 44, 49, and 58, he is anything but: garm howls loudly before gnipahellir the bond will burst, and the wolf run free. 134 norse mythology here garm appears to be identical with fenrir, the bound

nsports the bear of twisted lines into the jaw of agir; that is, that the wave (agir fs daughters are the nine waves) often drives a ship deep into the water. the prose header to lokasenna also says that agir was also known as gymir, and if he was, the in-law relationship with frey might explain his well-known banqueting with the gods. see also gerd 156 norse mythology habrok (high-pants) best of hawks, according to grimnismal, stanza 44. this stanza comprises a list of the best of various things: odin of the asir, sleipnir of horses, and so forth. although snorri sturluson quotes this stanza in gylfaginning, he has nothing more to say of habrok, and the other sources are silent as well, except for the thulur, which list the name under ghawk h and grooster. h ghigh-pants h could refer to l

RUBY TABLET OF SET

ere is anything in common in the gods connected to khem, it is that they are all white-light gods. one finds none of the attributes of set among those of khem, and none of khem's attributes were given to set. khem is the name of both the ninth nome of upper egypt and its god. it is also the name of the god of the fifth nome of upper egypt, erui (ref. k, i, 97. the hieroglyphs for erui include two hawks, the symbol of horus, and the egyptian word for horus is eru, in egyptian language (ref. j, pp. 108-9) we read that "in the oldest texts the dual is usually expressed by adding ui or ti to the noun, or by doubling the picture sign" khem would thus seem to be the god of the upper egyptian nome of the dual horus- eru-ur (harwer) and eru-p-khar (harpocrates, or horus the younger. form is set an

SALMANRUSHDIE THESATANICVERSES

england_ he asked her, and answered his own question _se ora, i don't think so. crammed into that coffin of an island, you must find wider horizons to express these secret selves. rosa diamond's secret was a capacity for love so great that it soon became plain that her poor prosaic henry would never fulfil it, because whatever romance there was in that jellied frame was reserved for birds. marsh hawks, screamers, snipe. in a small rowing boat on the local lagunas he spent his happiest days amid the buirushes with his field-glasses to his eyes. once on the train to buenos aires he embarrassed rosa by demonstrating his favourite bird-calls in the dining-car, cupping his hands around his mouth: sleepyhead bird, vanduria ibis, trupial. why can't you love me this way, she wanted to ask. but ne

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ers and witnesses of aerial phenomena have grown deep roots in the mass consciousness. while numerous science-fiction films and television series have used the theme of alien invaders, certain motion pictures and series seem to have impressed the mass psyche of their audiences far more than those with simple plots dealing with bug-eyed monsters terrifying the inhabitants of earth. in 1951, howard hawks s the thing from another world told the story of a small group of u.s. air force personnel and scientists stationed at an isolated outpost near the north pole who must deal with an alien that needs their blood in order to survive. the film was a thriller that steadily built tension and frighteningly portrayed how helpless humans might be at the hands of a single powerful alien life-form. in

THE MOTHMAN PROPHECIES

a neighbor, watched the creatures from a distance. they were from four to five feet tall and had a wingspread of at least ten feet. there was "a reddish cast" to their heads, but the witnesses did not see the famous glowing red eyes "they had dark brown backs with some light flecks" ewing tilton noted "their breasts were gray and they had five-or-six-inch bills, straight, not curved like those of hawks or vultures" these reports indicate that some very unusual birds were in the general region at the time of the mothman fracas, even though a systematic search of ornithological literature has failed to identify the creatures seen by wolfe, shock, and ewing. one ohio college professor insisted it was a rare sandhill crane, so i carried a picture of the sandhill crane in my briefcase and not a

THE BOOK OF GATES

e bearded gods, who stand with their arms hanging by their sides, and are described as the "divine sovereign chiefs who give the bread which hath been p. 227 allotted and green herbs to the souls who are in the lake of serser (i.e, blazing fire" click to view the tchatchau who give the bread of maat. click to view souls who are in the lake of serser. 2. nine bearded, human-headed and human-handed hawks, which stand with their hands raised in adoration; before each is a loaf of bread, and a few p. 228 green herbs. these are described as the "souls who are in the lake of serser" 3. a god, who holds a sceptre in his right hand, and in his left. the portion of the text which refers to the twelve sovereign chiefs reads "these are they who make souls to have a right to the green herbs in the lak

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

puis son nombril, puis son membre, puis son derri re. qu elle a veu souvent baptiser des enfans au sabbat, qu elle nous expli236 on the worship of the another ceremony was that of baptizing toads. these animals perform a great part in these old popular orgies. at one of the sabbaths, a lady danced with four toads on her person, one on each shoulder, and one on each wrist, the latter perched like hawks. jeanette d abadie went on further in her revelations in regard to still more objectionable parts of the proceedings. she said that,1 with regard to their libidinous acts, she had seen the assembly intermix incestuously, and contrary to all order of nature, accusing even herself of having been robbed of her maidenhead by satan, and of having been known an infinite number of times by a relati

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