Michael Wynn's Occult Reference Library
HERB,HERBS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

. fridon fparcere. that the constitution of the old german sanctuaries was still ibr the most part heathenish, is discussed in ea. 886-92. 86 temples. 195; to which were afterwards added petah'ds, minores ecclesiae (gl. sletst. 21, 32) and curililid, as. cyrice. the mhg. poets like to use heteh'ds of a heathen temple as opposed to a christian church (en. 2695. barl. 339, 11.28. 342,6. athis d 93. herb. 952. wigal. 8308. pass. 356, 73. tit. 3329, so in m. nethl. bedehus (maerl. 1, 326. 3, 125, much as the catholics in their own countries do not allow to protestants a church, but only a bethaus, praying-house (see suppl. 0. iv. 33, 33 has the periphrase gotes mis, and ii. 4, 52 drulitines /wis. notker cap. 17 makes no scruple of translating the lat. fanis by chilechon, just as bishop does du

ll hercshurg and eresburch, when they describe the taking of the place in 938. according to the ann. corb (pertz 5, 8, they are sacred to both ares and hermes]\iars and mercury. the names of plants also confess the god: on. tyfifiola, i daresay after the lat. viola martis, march-violet; tyrhialm (aconitum, otherwise thorhialm, thorhat (helmet, hat, conf. germ, sturmhut, eisenhut, dan. troldhat, a herb endowed with magic power, whose helmet-like shape might suggest either of those warlike gods tyr and thorr; tyvi&r,tf& wood, dan. tyvcd, tysvccl (daphne mezereum, in the helsing. dial, tis, tisthast, the mezereon, a beautiful poisonflower (see suppl. while these names of places and plants sufficiently vouch for the wide-spread worship of the god, we must lay particular stress on one thing, th

y connected witli iotunn itself, as. eoton, as will be shown further on. now in the as. liber medicinalis, from which wanley, pp. 176 80 gives insufficient extracts, there is according to lye's dictionary a plant of healing virtue spoken of (twice apparently, from the various spelling) by the name of forneotcs folnic, foriictcs folme i.e. forneoti manus. as none of the on. writings allude to this herb, its name must be a remnant of the saxon people's own mythology. in ohg. the giant may have been called firnez, and the plant firnezes folma. we remember how, in beow. 1662, grendel has torn off the hand of a water-sprite, and presents it as tacen of his victory, just as tristan chops off the giant urgan's hand, and takes it with him to certify the deed, 16055-65-85. the amputation of the hug

the word, sif would appear to be, like frigg and freyja, a goddess of loveliness and love; as attributes of osinn and thor agree, their wives frigg and sif have also a common signification. sif in the edda is called the fair-haired' it harfagra gos' and gold is sifjar haddr (sifae peplum, because, when loki cut off her hair, a new and finer crop was afterwards forged of gold (sn. 119. 130. also a herb, polytrichum aureum, bears the name haddr sifjar. expositors see in this the golden fruits of the earth burnt up by fire and growing up again, they liken sif to ceres, the ^avot] ai]fn]r't]p (ii. 5, 500; and with it agrees the fact that the slav. siva is a gloss on 'ceres dp.i 310 goddesses. frumenti (hanka's glosses 5* 6; only the s in the word seems to be the slav, zliivete= zh, and v does

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

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

ay see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wid

d loved ones. below, i have given subdivisions for different shades of purple, but in practice they are interchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, spirituality and contact with the evolved self, angelic guides, mysticism and peak experiences. purple candles are best used on thursday. pink pink is the colour of venus in her gentler aspects, for family relationships, affection, friendship matters, children and for the growth of new love and trust, especially after betrayal or a setbac

e, for the most part, very easy to grow- and very ornamental. if you have a garden you can set aside a small area specifically for cultivating herbs. alternatively, you can create an indoor garden of herbs grown in pots, so that you have a ready supply of growing energy. once picked, all your herbs can be used either fresh, for example on your altar, or dried, in healing sachets and poppets. each herb has its own natural properties and strengths and they also have the benefit of offering dual purposes. if, for example, you use allspice for a person with digestive or throat troubles, as a bonus both you and the person you heal may experience a gradual upturn in fortune, one of its magical meanings. though most of the traditional uses of herbs apply to physical and emotional ills and so are

s particularly effective for adding extra healing power to a pot of herbs to be placed on your healing altar, as a focus for the need of a particular person. herbal poppets and sachets traditionally, empowered herbs were used to fill either sachets or featureless dolls called poppets. they were made for love, protection, prosperity, fertility, healing and success and could contain either a single herb or a mixture, depending on the purpose. poppets, which are used mainly in love or healing or occasionally in protective magick, are generally kept in a safe place, such as a drawer, rather than carried around. so, for a love spell, two poppets would be tied together and placed in a drawer in a bedroom or left out on the window ledge in the moonlight, especially around the time of the full moo

ribbon or twine, these being magical numbers. if you do this, choose ribbon of a colour appropriate to the need- or more than one colour if you wish to add a secondary colour meaning. the number of knots depends on the intensity of the need as knots are a powerful way of concentrating energies. you can, of course, buy ready-made drawstring purses in different colours, which make instant excellent herb pouches, but making herbal sachets is very straightforward. rather than giving you set formulae for herb poppets and sachets, i have listed a wide range of herbs so that you can mix and match them to your own special needs. i have also given the planetary associations, so that you can, for example, make a venus sachet by using all her herbs, excellent for healing a broken heart, encouraging t

let of protection, but because it was empowered it would also be a talisman, attracting health, abundance or love, according to its composition. the divisions between healing work and other magical purposes are very slight since every positive ritual automatically releases healing energies. for this reason, i have listed the emotional and psychic as well as the physical healing properties of each herb. making coloured sachets for rituals making sachets is very simple. if you are good at sewing, fold a rectangle of cloth and stitch the sides together, using a running stitch. alternatively, just place the herbs in the centre of a square piece of cloth, gather the corners together and tie with three, six or nine knots. the colour of the cloth should be appropriate to the healing need. for a s

he potency. even a teaspoon of mixed herbs can be endowed with positive intent to protect, heal and give hope. fill your sachet with herbs that have been empowered. for extra power, add a small crystal of the same colour as the cloth. if you do not add essential oil in the empowerment, you may wish to add a drop or two of an appropriate fragrance before tying the sachet. you may want to include a herb of protection in sachets made for other purposes, although most herbs do have a protective property along with their main magical use. carry sachets until they lose their fragrance. if the sachet represents a long-term objective, replace the herbs regularly. open the sachet, scatter some of the old herbs to the four winds, burn a few, bury some and dissolve the rest in water. a sachet for a p

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

of airu. and the season of lamas is the month of abu, and that of nattig in arahshamma and lastly that of ustur in shabatu. thus are the four spirits of the four spaces, and their seasons; and they dwell between the sun's spaces, and are not of them, but of the stars, and, as it is said, of the very igigi themselves although this is not altogether known. and to summon these and other demons, the herb aglaophotis must be burnt in a new bowl that must be the evil times, and at night. and the akhkharu may be summoned, which sucketh the blood from a man, as it desires to become a fashioning of man, the blood of kingu, but the akhkharu will never become man. and the akhkharu may be summoned, if its sign be known, and it is thus: and the lalassu may be called, which haunteth the places of man

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ranth: 3 :woman :cypress, opium poppy: 4 :unicorn :olive, shamrock: 5 :basilisk :oak, nux vomica, nettle: 6 :phoenix, lion, child :acacia, bay, laurel, vine: 7 :lynx :rose: 8 :hermaphrodite, jackal, twin :moly, anhalonium lewinii: serpents: 9 :elephant:(banyan) mandrake, damiana: yohimba: 10 :sphinx :willow, lily, ivy :11 :eagle or man (cherub of air.:aspen: 12 :swallow, ibis, ape, twin :vervain, herb mercury: serpents: marjolane, palm: 13 :dog :almond, mugwort, hazel (as moon. moonworth: ranunculus: 14 :sparrow, dove, swan :myrtle, rose, clover: 15 :ram, owl :tiger lily, geranium: 16 :bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :virgin, anchorite, any :snowdrop, lily, narcissus: solitary per

e from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia<herb dangerious, part ii, equinox i, 2> let him sink (when no longer can he strive, though his tongue by bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness, and then, on coming to himself, let him write down soberly and accurately a record of all that hath occurred, yea a record of all that hath occurred. explicit 389 liber astarte vel beryll

ALEISTER CROWLEY SEPHER SEPHIROTH

; quiet rq thin; only; saliva qr 301 my lord, the faithful king: a name of god nm)n klmh ynd) fire) a candlestick hrwnm to call )rq destruction# 302 to cut open, inquire into; dawn rqb hath protected rbq to putrefy bqr 303 did evil; putrefaction#)b and god saw myhl )ryw 304 a species of gold cwrx green #d white rdq teat; demon; idol; violence; ruin d# 305 dazzling white light xc rw) grass; tender herb (gn. 1:11)#d yetzirah: the formative world hrcy a curving, bending h(yrk the end of days, appointed time (dan. 12:14) nymyh cq a lamb; sheep; goat h# foreskin hlr( 306 father of mercy mymxrh b) merciful father nmxrh b) a woman, wife; virago h) honey #bd a matron )nwr+m coldness; pertaining to winter rwq a pomegranate nwmyr to lay waste; calamity, devastation, ruin h# 308 daybreak rqwb an aspe

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

ations *mywn# 968 song-maidens; muses ry# twnb 969 cancer: a crab *n+rs 970 a tree *c( 971 shem ha-mephorasch: the divided name: the 72-fold name of god #rwpmh m# a temporal order *mynmz rds 973 the name (given in deut. 28:58 without t= 92, q.v *kyhl) hwhy t) 974 (metatron (q.v) spelt with yod after mem; it denotes shekinah *nwr++ym going forth (lit. masc. gwanderers h; cf. 770 *my++w#m 976 every herb bearing seed (rz (rz b( lk 977 shakanom: a title of tiphareth *mwn)k# 980 peace-offerings *myml# glowing stones; burning coals *mypcr 983) the town of four (br) tyrq choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre *nwznwrwx 984 the beginning of wisdom [is the wonderment at hwhy (ps. 111:10) hmkx ty#)r 986 vehemence; a strong objection )tpqth an advisor, counselling *c(wy 988

ALEISTER CROWLEY EQ I 1

, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lomo. neuburg 95 at the fork of the roads 101 the magician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the seven" 89 blind force (supplement" 2 illustrations are not available in this e

ummon them to my side, or move my lips' stern fold. i am the lonely bride. but never a man doth dare to speak, and with burning heart i stand, till i feel the hot blood mount to my cheek, and a trembling shake my hand. if they but knew of my need, my need, as i wait in love's barren land, to me, to me would they speed. 96 here in the market place they pass, merchant and slave and thrall; the dewy herb-gatherer from the grass, the steward from out the hall. ah! the weary waiting till one shall speak, oh! then the spell will fall, and i shall find what i seek. victor b. neuburg. 97 at the fork of the roads 99 at the fork of the roads hypatia gay knocked timidly at the door of count swanoff's flat. hers was a curious mission, to serve the envy of the long lank melancholy unwashed poet whom sh

ALEISTER CROWLEY EQUINOX EQ I 1 2

(2nd) 20 kumaon cultivated 1 amritsar bhara 19 gwalior 1 so that the best amritsar charas is thirty-two times as potent as the gwalior product, the latter from plants grown in the plains, while the amount of alcoholic extract bears no relation to the physiological activity of the drug. professor greenish in his well-known work on "materia medica" says the cannabis indica is an annual dioecious herb indigenous to central and western asia, but largely cultivated in temperate countries for its strong fibres (hemp) and its oily seed (hemp-seed) and in tropical countries also for the resinous secretions which it there produces. the secretion possesses very valuable and powerful medicinal properties; but it is not produced in the plant when grown in temperate climates; on the other hand the f

nity. the liquid moslem mantra is much easier to get on to than is the usual hindu type with its "m" and "n" sounds predominating: but it does not shake the brain up so forcibly. perhaps 'tis none the worse for that. i think the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the "herb dangerous"[we hope to publish this essay in no. 2 of "the equinox" ed. for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engi

break my fast with coffee and a brioche, and thence proceed to michael brenner's studio. 12.15. i have spent the morning in modelling siddhasana a more difficult task than appeared. rather like the task! but i went on with the mantra, and made some reflections upon kamma. i will now have a yogin coffee and sandwich, and return to my illumination of the ritual. in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my rob

ALEISTER CROWLEY EQUINOX EQ I 2

the editor will be glad to consider contributions and to return such as are unacceptable if stamps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. v vol. i. no. ii. sun in libra september mcmix o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by f

and the blood gush from his nostrils) into the blackness of unconsciousness; and then, on coming to himself, let him write down soberly and accurately a record of all that hath occurred, yea a record of all that hath occurred. explicit* this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in the "herb dangerious" part ii "infra [a book of elementary invocations is in preparation, and will be issued in number 3] 30 the herb dangerous part ii the psychology of hashish by oliver haddo the herb dangerous i "the girders of the soul, which give her breathing, are easy to be unloosed "nature teaches us, and the oracles also affirm, that even the evil germs of matter may alike become useful and go

s i "the girders of the soul, which give her breathing, are easy to be unloosed "nature teaches us, and the oracles also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb dangerous. of the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-cou

ALEISTER CROWLEY EQUINOX EQ I 3

sider "contributions and to return such as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iii. sun in aries march mcmx o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co. ltd. contents page editorial 1 liber xiii 3 aha! by aleister crowley 9 the herb dangerous (part iii) the poem of hashish. by charles baudelaire (translated by aleister crowley) 55 an origin. by victor b. neuburg 115 the soul-hunter 119 madeleine. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a

s 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 for infinity those who know how to observe themselves, and who preserve the memory of their impressions, those who, like hoffmann, have known how to construct their spiritual barometer, have sometimes had to note in the observatory of their mind fine seasons, happy days, delicious minutes. there are days when man

ALEISTER CROWLEY EQUINOX EQ I 4 2

e antiquity of some masonic system. it is a parallel to frazer's tracing of the history of the slain god. but why is there no life in any of our slain god rituals! it is for us to restore them by the word and the grip. for us, who have the inner knowledge, inherited or won, it remains to restore the true rites of attis, adonis, osiris, of set, serapis, mithras, and abel. aleister crowley. 240 the herb dangerous part iv a few extracts from h. g. ludlow, the hasheesh eater which bear upon the peculiar characteristics of the drug's action the hasheesh eater for a place, new york for instance, a stranger accounts, not by saying that any one of the many who testify to its existence copied from another, but by acknowledging "there is such a place" so do i account for the fact by saying "there is

ALEISTER CROWLEY EQUINOX EQ I 4

an-nus. by hilda norfolk 37 alpha iota nu omicron zeta iota zeta iota delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adel

llous a fact. for here was no doubt, no change, no wavering; infinitely more real than aught 'physical' is the golden dawn of this eternal sun! but ere the orb of glory rose clear of its banks of blackness- alas my soul- that light ineffable was withdrawn beneath the falling veil of darkness, and in purples and greys 267 or rupa visions. that is, visions of the three lights of the gunas. see "the herb dangerous" the equinox, vol. 1, no. 2. 268 the great vision of vishnu. see the eleventh discourse on the bhagavad-g ta "unnumbered arms, the sun and moon. thine eyes. i see thy face, as sacrificial fire blazing, its splendour burneth up the worlds" verse 19. 269 adonai. the vision of the holy guardian angel. 270 atma-darshana, the universal vision of pan, or the vision of the universal peacoc

ARADIA GOSPEL OF THE WITCHES

hed me with exaggerating the degree to which diabolism introduced by the church since1500 is deficient in italy. but in fact, among the higher class of witches, or in their traditions, it ishardly to be found at all. in christian diabolism the witch never dares to threaten satan or god, orany of the trinity or angels, for the whole system is based on the conception of a church and ofobedience.the herb concordia probably takes its name from that of the goddess concordia, who was repre-sented as holding a branch. it plays a great part in witchcraft, after verbena and rue. page 60 incantation.i boil the cluster of concordiat o keep in concord and at peace with melaverna, that she may restore to memy child, and that she by her favouring caremay guard me well from danger all my life!i boil this

erb concordia probably takes its name from that of the goddess concordia, who was repre-sented as holding a branch. it plays a great part in witchcraft, after verbena and rue. page 60 incantation.i boil the cluster of concordiat o keep in concord and at peace with melaverna, that she may restore to memy child, and that she by her favouring caremay guard me well from danger all my life!i boil this herb, yet tis not it which boils,i boil the fear, 29 that it may keep afarany intruder, and if such should come(t o spy upon my rite, may he be struckwith fear and in his terror haste away! 30 having said thus, put the boiled herbs in a bottle and spread the cards on the table one by one, say-ing: battezzo queste quaranta carte!ma non batezzo le quaranta carte,battezzo quaranta dei superi,alla dea

BLAVATSKY H P COSMOGENESIS

i.e "the waters which were under the firmament (our manifested visible universe) from the waters above the firmament" or the (to us) invisible planes of being. in the second chapter (the jehovistic, plants and herbs are created before water, just as in the first, light is produced before the sun "god made the earth and the heavens and every plant of the field before it was in the earth and every herb of the field before it grew; for the elohim('gods) had not caused it to rain upon the earth, etc (v. 5- an absurdity unless the esoteric explanation is accepted. the plants were created before they were in the earth- for there was no earth then such as it is now; and the herb of the field was in existence before it grew as it does now in the fourth round. discussing and explaining the nature

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ategories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. lesson ten 135 herbalism herbal lore; getting the most out of herbs; simples, syrups, salves, poultices and powders; herb simples; definition of medical actions; herbs in materia medica. botanicals alteratives, anthel-mintics, astringents, bitter tonics, calmatives, carminatives and aromatics, cathartics, demulcents, diaphoretics, diuretics, emollients, expectorants, nervines, nerve stimulants, refrigerants, sedatives, stimulants. vitamins in herbs. the art of prescribing medicine. some simple treatments medicin

do not damage the plants as you pick them. make them up into small bundles. do not crush the plants, as this will limit the amount of goodness you will get from them. when selecting plants, always try to refer to them by their latin names, for these never change. if you use the common names, you can become greatly confused, since most herbs have many different common names. depending on where the herb is found, it could have as many as twenty different names by which it is known locally. but each plant has only one latin name. in the various herbals this is usually printed in italics, and may be pronounced as it is read. to "ease you in gradually, as it were, throughout this lesson i traditionally witches always cut their herbs with a small, sickle-shaped knife known as a boleen. it is pos

l preparations have been wasted or spoiled simply because the user did not prepare them or use them to best advantage. this naturally discourages many people from trying herbs again. since most herbs are mild in action, it is important that they be given sufficient trial for results. certain herbs must be prepared right and administered correctly in order to derive benefits. for instance, boneset herb (eupatorium perfoliatum: a hot infusion should be taken on retiring, to induce perspiration. in the morning, the cold infusion should be taken as a mild laxative. powdered slippery elm bark (ulmus fulva) is soothing to the bowels when taken as an enema. it is useless, however, if the bowels are not flushed clean before injection of the botanical solution. a weak infusion of hops (humulus lupu

g of herbs is to cut them up into small parts when fresh. some herbs (e.g. rue/ruta graveolens, peppermint/menthapiperita, tansy/ tanacetum vulgare) need to be dried at the lowest temperature possible. others (e.g. yarrow/achillea mittefolium, ground ivy/nepeta hederacea) should be dried quickly. no special drying equipment is needed. just follow the method i give below. 1: select and collect the herb (s) you desire. collect on a dry day. 2: tie the herbs in small bundles, in twos, so that the piece of string joins the bundles. hang the bundles over a clothes line, by this string. note: it is important that at night and/or whenever the weather gets damp, you hang the bundles indoors. if the herbs get damp during the drying process they will mildew. if you are collecting only leaves or flow

he process of clarifying a substance after processing, as in the case of honey, syrup, lards, etc, and is done by melting and skimming or filtering through a suitable material. digestion is a simple process of prolonged maceration, at a constant temperature of about 100 f. expression is the method whereby the juices of herbs are extracted by pressing them; actually squeezing the remedy out of the herb. two pressures are normally used: a simple screw press, similar to a printer's press, or a hydraulic press as used in large laboratories. simples, syrups, salves, poultices and powders to use herb simples that have been finely ground or chopped, steep a heaped teaspoonful of the herb to each cup of hot (not boiling) water for twenty minutes. take one cup before each meal and one on going to b

d one on going to bed. roots and barks. roots should be simmered for over half an hour, to extract their goodness. do not boil heavily. flowers and leaves should never be boiled. steep them in hot (not boiling) water for twenty minutes, keeping them covered so as to keep in the oil which might evaporate. powdered herbs may be mixed with either hot or cold water. use half a teaspoonful of powdered herb to a cupful of water, followed by drinking a plain glass of water. herbs take effect quicker if taken in hot water. never use an aluminum utensil to boil herbs or water to be used with them as this metal damages the fine oils, etc, contained in the herbs. to make syrups: a simple syrup can be made by dissolving three pounds of brown sugar in a pint of boiling water. boil until thick you may t

n hot water. never use an aluminum utensil to boil herbs or water to be used with them as this metal damages the fine oils, etc, contained in the herbs. to make syrups: a simple syrup can be made by dissolving three pounds of brown sugar in a pint of boiling water. boil until thick you may then add this to any substance. malt honey and bees' honey can also be used as a syrup if desired. to make a herb syrup, simply add the cut herbs, boil to a syrupy consistency, strain through a double cheesecloth and bottle. if corked, this will keep indefinitely. tx) make herb salves (ointments: use fresh herbs whenever possible. however, dried herbs can be used if fresh are not available. be sure the herb is cut up very finely and use one to one-and-a-half pounds of cocoa fat, lard, or any pure vegetab

ayenne dose (adult: one teaspoonful in hot or cold water, sweetened if required. less pungent composition powder: 1 oz finely powdered wild thyme 1 oz powdered marjoram 1 oz finely powdered pimpernella saxifrage 1 oz finely powdered pleurisy root 1 oz powdered cinnamon. dose: one teaspoonful in the early stages of colds, disordered stomach, scarlet fever or similar troubles. the following list of herb simples is for general guidance. herb simples include flowers, barks and the whole plant, depending on the part (s) generally used as a medicine. there are about five hundred herb simples available and these are generally supplied in weight (per ounce or pound. for list of terms such as "pectoral "astringent, see later in this lesson. agrimony a tonic, mildly astringent. used for coughs, rela

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

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

ay see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wish, you can direct the energy after the final release of power by pointing with your hands, or a wand or knife, so that the energies cascade horizontally and downwards, for example into herbs on the altar that you are empowering to make into herb sachets. or you can direct the cascading energies in a specific direction, perhaps towards a person who is ill or in need of magical strength. release is the key at this stage. seite 21 wicca01.txt this release may take the form of a final shout, a leap, or words. as you extinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw yo

loved ones. below, i have given sub-divisions for different shades of purple, but in practice they are interchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, spirituality and contact with the evolved self, angelic guides, mysticism and peak experiences. purple candles are best used on thursday. pink pink is the colour of venus in her gentler aspects, for family relationships, affection, friendship matters, children and for the growth of new love and trust, especially after betrayal or a setbac

e, for the most part, very easy to grow- and very ornamental. if you have a garden you can set aside a small area specifically for cultivating herbs. alternatively, you can create an indoor garden of herbs grown in pots, so that you have a ready supply of growing energy. once picked, all your herbs can be used either fresh, for example on your altar, or dried, in healing sachets and poppets. each herb has its own natural properties and strengths and they also have the benefit of offering dual purposes. if, for example, you use allspice for a person with digestive or throat troubles, as a bonus both you and the person you heal may experience a gradual upturn in fortune, one of its magical meanings. though most of the traditional uses of herbs apply to physical and emotional ills and so are

ive for adding extra healing power to a pot of herbs to be placed on your healing altar, as a focus for the need of a particular person. herbal poppets and sachets seite 60 wicca01.txt traditionally, empowered herbs were used to fill either sachets or featureless dolls called poppets. they were made for love, protection, prosperity, fertility, healing and success and could contain either a single herb or a mixture, depending on the purpose. poppets, which are used mainly in love or healing or occasionally in protective magick, are generally kept in a safe place, such as a drawer, rather than carried around. so, for a love spell, two poppets would be tied together and placed in a drawer in a bedroom or left out on the window ledge in the moonlight, especially around the time of the full moo

ribbon or twine, these being magical numbers. if you do this, choose ribbon of a colour appropriate to the need- or more than one colour if you wish to add a secondary colour meaning. the number of knots depends on the intensity of the need as knots are a powerful way of concentrating energies. you can, of course, buy ready-made drawstring purses in different colours, which make instant excellent herb pouches, but making herbal sachets is very straightforward. rather than giving you set formulae for herb poppets and sachets, i have listed a wide range of herbs so that you can mix and match them to your own special needs. i have also given the planetary associations, so that you can, for example, make a venus sachet by using all her herbs, excellent for healing a broken heart, encouraging t

let of protection, but because it was empowered it would also be a talisman, attracting health, abundance or love, according to its composition. the divisions between healing work and other magical purposes are very slight since every positive ritual automatically releases healing energies. for this reason, i have listed the emotional and psychic as well as the physical healing properties of each herb [insert pic p107- seite 61 wicca01.txt making coloured sachets for rituals making sachets is very simple. if you are good at sewing, fold a rectangle of cloth and stitch the sides together, using a running stitch. alternatively, just place the herbs in the centre of a square piece of cloth, gather the corners together and tie with three, six or nine knots. the colour of the cloth should be ap

he potency. even a teaspoon of mixed herbs can be endowed with positive intent to protect, heal and give hope. fill your sachet with herbs that have been empowered. for extra power, add a small crystal of the same colour as the cloth. if you do not add essential oil in the empowerment, you may wish to add a drop or two of an appropriate fragrance before tying the sachet. you may want to include a herb of protection in sachets made for other purposes, although most herbs do have a protective property along with their main magical use. carry sachets until they lose their fragrance. if the sachet represents a long-term objective, replace the herbs regularly. open the sachet, scatter some of the old herbs to the four winds, burn a few, bury some and dissolve the rest in water. a sachet for a p

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ers in the south moved swiftly to enforce statutes that called for the strictest punishment. legislation from georgia required the death penalty for anyone convicted of poisoning, including doctors and healers. clauses in south carolina's 1751 negro act were also extreme. this law provided "that in case any slave shall teach or instruct another slave in the knowledge of any poisonous root, plant, herb, or other poison whatever, he or she, so offending, shall upon conviction thereof, suffer death as a felon" acts of poisoning by blacks were considered seditious and were usually treated with the utmost severity by authorities or with violent public reprisals.[26] perhaps as much as the members of anglo-american communities, many african americans themselves feared the poisoners. their concer

iliar with spiritual interventions as well as conventional techniques such as herbalism and traditional "doctoring" the overlap of these approaches reveals the pragmatic strain that has characterized african american healing traditions. herbalism was a healing practice that evolved out of african americans f assimilation of native african, native american, and anglo botanical techniques "root and herb" systems of medicine had been preferred by bondpersons 'twan't no used to send fo f a docta" black magic page 58 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 recollected one former slave"'cause dey didn't have no medicine. my grandmother got out in de woods and got 'erbs" some herbalists shared similar perspectives on affliction with conjurers

didn't know what. c i tell dem i could bring her eroun f, but they laugh at me an f say, eget back darkie, we mean business an f don f want no witch doctors or hoo-doo stuff. f" yet, although whites generally had no respect for the effectiveness of black healers, some were impressed by the breadth of their experience "the knowledge which some of these conjurers possess of the properties of every herb and tree of field and forest is positively uncanny" wrote one author, at the turn of the nineteenth century "they have a tea or ointment for every ill that flesh is heir to, and some of them would make the fortune of every dealer in patent medicines" a few white doctors derived benefits from the botanical cures and treatments of african american slaves. the famous south carolinian physician a

their healing and harming roles "the way i see it, a conjurer, they mostly jus f put it down for you, and you be sick if you step over it" she declared "a root doctor, he jus f fix up medicines for you c maybe in bottles, or put it in little sacks for you and things like potions or charms"[13] the relationship of these diverse styles of healing practice is complicated by the fact that some black herb doctors were identified with the unusual attributes that were normally reserved for supernatural practitioners. henry lewis, a former slave living in beaumont, texas, acknowledged the healing abilities of his companion, ada, noting that the unusual signs accompanying her birth were special portents "she got a gif" he insisted "she know kinds of herb am good for medicine for different ailments

as a youth during the civil war, believed that he had been conjured when he began to have difficulties with his foot. he called the local physician for help "he lanced my foot three times" he claimed "but nothing but blood would come" littlejohn suspected that the source of his ailment was the work of a jealous rival. he was healed when a herbalist administered an effective treatment "one day an herb doctor came to see me and said he could cure my foot. he took corn meal poultices, rhubarb roots and some other things, and it wasn't long before my foot got well" his suspicions of conjure were confirmed, however, when he found a bag of "pins, feathers and something else" buried at his front door.[21] govan littlejohn's comments are indicative of the logic that underlay african american inte

DAVID ICKE CHILDREN OF THE MATRIX

use of the double axe" or "house of the serpent goddess".8 greece was another serpent goddess culture. they called her athene and at delphi, the oracles (interdimensional channellers) would speak the words of the serpent goddess, known there as delphinia.9 the oracle would go into a trance state while staring into the eyes of a snake. she would also use cannabis and chew laurel leaves, the sacred herb of the goddess or "pythoness. the laurel leaves are used by the illuminati in the symbol of freemasonry and the logo of united nations, in which they frame an earth broken into an esoterically significant 33 segments (figure 18. pythagoras, the famous greek hero and mathematician, grew up in the mysteries of the serpent goddess cult and his very name means "i am the python" or "i am the serpe

DIABOLUS

ng destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is perhaps a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical b

desire. the writer eznik11 presented a zoroastrian statement of ahriman- it is not the case that i am unable to do anything good myself, but that i do not wish it; and to make this thing certain, i have produced the peacock. offerings to ahriman (arimanius) were made by magi who sought to make beneficial sacrifices to darkness. according to plutarch12 magicians would ground up in a mortar a rare herb called omomi while invoking hades and darkness, the very essence of the adversary. they would then mix the blood of a wolf with the ground up herb and toss it in an area where the sun did not reach. this was conducted as a means of appeasing darkness, as report ably the magi would also perform white light rituals to ohrmazd as well. a modern form of practice of summoning darkness is practiced

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

DONALDTYSON WEREWOLF

he night of the full moon is past, werewolves revert to their ordinary human form and retain little or no recollection of what they did during their wolf phase. there are usually clues, however, such as clots of drying blood under the fingernails and muddy wolf footprints on the carpet. in the old hollywood version of the myth, a werewolf can be killed with a silver bullet, and is allergic to the herb wolf's bane. more modern films have werewolves being killed by various silver objects. in these latter versions of the myth the werewolf is more often wolf-shaped, although larger and stronger than any ordinary wolf. when not in their changed state, werewolves can be recognized by the bristling or very thick and dark hair on their heads, their hairy bodies, their strangely compelling eyes, th

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

art the heir of seb and the sovereign of all the earth* this festival took place on the 17th and 18th days of the month thoth; see brugsch, kalendarische inschriften, p. 235] footnote page liii seb hath seen thy glorious power, and hath commanded thee to direct the (11) universe for ever and ever by thy hand "thou hast made this earth by thy hand, and the waters thereof, and the wind thereof, the herb thereof, all the cattle thereof, all the winged fowl thereof, all the fish thereof, all the creeping things thereof, and all the four-footed beasts thereof (12) o thou son of nut, the whole world is gratified when thou ascendest thy father's throne like ra. thou shinest the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (4 of 6 [8/10/2001 11:23:04 am] in the horizon, thou se

double right and truth: a hymn of praise to osiris, the dweller in amentet. osiris, the scribe ani, triumphant, saith (2 "i have come and i have drawn nigh to see thy beauties; my two hands are raised in adoration of thy name right and truth. i have drawn nigh unto the place where the acacia tree groweth not (3) where the tree thick with leaves existeth not, and where the ground yieldeth neither herb nor grass. and i have entered in unto the place of secret and hidden things (4) 1 have held converse with the god sut. osiris, the scribe ani, hath entered into the house of osiris, and he hath seen the hidden (5) and secret things which are therein. the holy rulers of the pylons are in the form of shining ones (6) anubis spake unto him with the speech of man when he came from ta-mera, saying

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

cca, and even the mystical practices of asceticism and meditation. various miracles were ascribed to al-bestami. sources: attar, farid al-din. muslim saints and mystics. translated by a. j. arberry. chicago: university of chicago press, 1966. zaehner, r. c. hindu and muslim mysticism. london: athlone press, 1960. encyclopedia of occultism& parapsychology. 5th ed. abu yazid al-bestami 5 abyssum an herb used in the ceremony of exorcising a haunted house. abyssum is consecrated by the sign of the cross and hung up at the four corners of the house. academia de estudo psychicos cesare lombroso cesare lombroso academy for psychical research, founded in sao paolo by jose de freitas tinoco in september 1919. the academy investigated the mediumship of carlos mirabelli. in 392 sittings, mirabelli pr

rs of the hebrew words, athah gabor leolam, adonai, meaning, thou art powerful and eternal, lord. among superstitious christians it was also a favorite weapon with which to combat the evil one, as late as the sixteenth century. it is found in many books on magic, notably in the enchiridion ascribed to pope leo iii. agapis encyclopedia of occultism& parapsychology. 5th ed. 16 aglaophotis a kind of herb said to grow in the deserts of arabia and much used by sorcerers for the evocation of demons. other plants were then employed to retain the evil spirits as long as the sorcerer required them. agondonter (newsletter) quarterly publication concerned with the twentieth-century channeled gospel urantia, published by the first urantia society of los angeles. last known address: po box 563, los ang

noted for his serious study of the subject. during his research on palmistry he collaborated with physicians and criminologists, maintaining a library of over fifty thousand handprints. mir bashir moved to england in 1948. he wrote how to read hands (1955. encyclopedia of occultism& parapsychology. 5th ed. bashir, mir 159 basil (astrologer) a florentine astrologer of the fifteenth century. basil (herb) aromatic herb of the mint family (genus ocimum) with a pungent clovelike flavor, much used in soups and other recipes. many traditions and superstitions are connected with basil. there are two suggested derivations of its popular name. it was once thought to be an antidote for the poison of the fabulous basilisk or cockatrice. another tradition cites an early greek name, basilikon, implying

matic herb of the mint family (genus ocimum) with a pungent clovelike flavor, much used in soups and other recipes. many traditions and superstitions are connected with basil. there are two suggested derivations of its popular name. it was once thought to be an antidote for the poison of the fabulous basilisk or cockatrice. another tradition cites an early greek name, basilikon, implying that the herb was used in a royal ceremony. some traditions believed it sacred, others that it was dedicated to the devil. greeks believed it was an emblem of hatred, italians that it was appropriate to lovers. in both greece and rome there were ancient rituals involving cursing when the herb was planted, which were believed to assist growth. in moldavia it was a folk superstition that a sprig of basil flo

, 1983. skinner, stephen. the living earth manual of feng-shui: chinese geomancy. london: routledge& kegan paul, 1982. too, lillian. essential feng-shui: a step-by-step guide to enhancing your relationships, health, and prosperity. ballantine books, inc, 1999. wong, eva. feng-shui: the ancient wisdom of harmonious living for modern times. boston: shambhala publications, inc. 1996. fennel a common herb (foeniculum vulgare) credited in folklore with mysterious and vivifying properties. according to pliny, serpents eat fennel to shed the skin and thus renew youth and vision. in humans it has been said to improve the eyesight, increase the milk of nursing mothers, and reduce corpulence. in ancient times fennel leaves were used to crown victors in games, and fennel was also used in the rites of

of the buried crosses (1939. he died march 4, 1940. sources: garland, hamlin. forty years of psychic research. new york: macmillan, 1936. holloway, jean. hamlin garland, a biography. austin, tex: university of texas press, 1960. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. garlic a member of the lily family that has been used worldwide as a garlic herb and medicine. it was cultivated throughout europe, where it was believed that using it or even mentioning its name was a sure charm against witchcraft, the evil eye, and vampires. newly built houses and the sterns of boats belonging to greece and turkey once had long bunches of garlic hanging from them as a preventive against the fatal envy of any illdisposed person. in ancient rome soldiers

gers and members of the scientific community, especially astrophysicists and astronomers. it also published a newsletter. last known address: 4115 echo dr, west bloomfield, mi 48033. heliotrope a plant that follows the sun with its flowers and leaves and is popularly known as turnsole. heliotrope was believed to render its possessor invisible if the body was rubbed all over with the juice of this herb, which was also reputed to stop bleeding and avert danger from poison. hell this word is believed to be from the teutonic root helan (to cover, designating a subterranean or hidden place. it is sometimes used in the form of hel to mean simply a place of the dead, with no mention of punishment. hel or hela is also the name of the mythical teutonic goddess who was guardian of the dead. this con

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

lanets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an antidote to poisons. he also points to the virtue of seven, as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world

sandalwood, and seed of cucumber. in evocations concerning transcendent knowledge, green was the color chosen for the vestment, or it might be green shot with various colors. the chief ornament was a necklace of encyclopedia of occultism& parapsychology. 5th ed. magical vestments and appurtenances 961 pearls and hollow glass beads enclosing mercury. agate was the symbolic jewel; narcissus, lily, herb mercury, fumitory, and marjoram the flowers; while the perfumes must be benzoin, mace, and storax. for operations connected with religious and political matters, the magician must don a robe of scarlet and bind on his brow a brass tablet inscribed with various characters. his ring must be studded with an emerald or sapphire, and he must burn for incense balm, ambergris, grain of paradise, and

the nations of antiquity. the means most often employed to induce this state are beating of magic drums and blowing of trumpets, howlings and hour-long prayers, dancing, flagellation, convulsive movements and contortions, asceticism, fasting and sexual abstinence. recourse is also had to narcotics to bring about the desired result. thus the flyagaric is used in western siberia, in san domingo the herb coca, tobacco by some tribes of american indians, and in the east opium and hashish. the ancient egyptians had their intoxicating drinks, and receipts for witch s salves and philtres have come down to us from medieval times. in many countries this condition of possession was induced for a spectrum of purposes from the higher mystical and prophetic to mere fortune-telling. anthropologist edwar

at it may not suffer by the aforesaid impurities. make, in a word, the regulus with the mark. this done, cause it to dissolve in the stomach of the ostrich (vitriol, which springs from the earth and is fortified in its virtue by the sharpness of the eagle (the metallic vinegar or essence of mercury. as soon as the essence is perfected, and when after its dissolution it has taken the colour of the herb called calendule, do not forget to reduce it into a spiritual luminous essence, which resembles amber. after this, add to it of the spread eagle one half the weight of the election before its preparation, and frequently distil the stomach of the ostrich into the matter, and thus the election will become much more spiritualized. when the stomach of the ostrich is weakened by the labour of dige

litate harmonious growth, communicating instructions for seed choice and planting, arrangement of intervening space, and other data. wright distinguishes between devas and nature spirits. the latter are more dense in vibration and closer to the earth, whereas the devas guide the overall development of plant forms. perelandra is laid out in eighteen concentric circles, the innermost circle being a herb ring with a large quartz crystal in the center. the garden does not use chemical or organic repellents of any description, but produces unusually attractive flowers and vegetables without pest problems. in the summer of 1986, writer p. m. h. atwater visited perelandra. at that time, this area of virginia had been officially declared a drought disaster, but the vegetables and roses of pereland

ee to breathe and grow on its own without set rules. an organic garden will selectively repel some life but an energy garden repels nothing and includes everything. it took me a long time to learn that. once animals and insects realize they don t have to fight for their lives, that they are free to live and grow, their aggression subsides and they regulate themselves! i had a rabbit living in the herb ring for several years. it never did any damage. i ve had turtles, skunks, and all manner of animals living in the garden without difficulty. my few japanese beetles, for instance, stick to the same flower and leave the others alone now that they are no longer threatened with extinction. wright leaves ten percent of all produce for animal or insect consumption, and certain sections of land ar

dain. an adventure. london: faber& faber, 1911. olivier, edith. four victorian ladies of wiltshire. london: faber& faber, 1945. parrott, ian. the music of an adventure. london: regency press, 1966. richard s garden revisited. journal of the society for psychical research 41, 712 (june 1962. sturge-whiting, j. r. the mystery of versailles: a complete solution. london: rider, 1938. vervain a sacred herb used to cleanse the table of zeus before a feast in ancient greece. in rome it was also strewn on the altars of jupiter, and water containing vervain was also sprinkled in houses to cast out evil spirits. among the druids particularly it was employed in connection with many forms of superstition. they gathered it at daybreak, before the sun had risen. later sorcerers followed the same usage

FAUST

for, after all, in their own way men carry on as if they never had been educated. faust the doctor who can name each plant, who knows all roots, even that which deepest grows, who soothes the wounded, makes the sick man whole, you i embrace with all my might and soul. chiron if at my side a hero felt the smart, i knew the aid and counsel to be tendered! but in the end all of my art to parsons and herb-women was surrendered. faust upon a true, great man i gaze! who will not hear a word of praise, modestly strives to shut his ears and acts as had he many peers. chiron you are well-skilled, i see, in idle patter, princes and common folk alike to flatter. faust at least confess that you have seen the greatest men that in your time have been. you ve with the noblest vied in earnest strife and l

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

w learning which has superseded mediaeval barbarism, but as the destroyer of the philosophical tradition. we know that what he objected to in the new oxford was that its doctors "make 1 g. bruno, candelaio, ed. v. spampanato, florence, 1923, pp. 130 ff. 2 cena, dial. 1 and 4 dial, ital, pp. 37, 132. cf. erasmus, adagia, chiliade i, centuria viii, no. 51. anticyra was renowned for its hellebore, a herb supposed to cure madness. 3 see above, p. 208. 252 giordano bruno in england: the hermetic philosophy a boast of being totally different from their predecessors",1 the barbarous friars. very likely the ex-dominican noted with annoyance that the great magi of his order were not now studied in oxford. all this, however, does not quite get to the bottom of bruno's objection to grammarian pedants

FULL MOON RITUALS

d and wits about me, and to have the patience and balance i will sorely need to have both boys at home. thank you" smiling at her friends, suz steps back to await..morgan, impressed beyond words (as always) at the amount of time and thought that red deer has put into this month's working, steps forward from her place in the circle and lays a spray of some of her home-grown sage upon the altar. an herb of jupiter, whose energies morgan has been working with of late, it seems to be the perfect offering. she closes her eyes against the awe-inspiring tableau before her and stands, sensing the powerful magickal energies that have breathed strong life into this room. finally she speaks softly "mother, father, now more than ever i need the strength you continue to give me. the coming year will be

GILBERT THE MAGICAL MASON

ion. 1n greece a man wrote the various possible events on small rods, carried them in a bag and required some boy he met on the road to draw one out. pharmakeia enchantment by drugs is reckoned among divinations; medi255 cated compounds were administered internally, either openly or by stealth, to create love and passion, or to cause enmity, or to produce dreams on certain subjects. leaves of the herb calledmolyandofthelaurel, also jasper stones were worn as amulets to ward off the effects of other charms used maliciously.thecannabis plant or indian hemp was given to produce mystic visions. enchanted girdles were alsosupplied by magicians to bestow foresight to the wearer and to keep dangers away from him. chiromancy an art which is still popular, professes to discover from the marking on

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tter for letter the same; but one thing that must not be 'overlooked is, that the same myth of man's creation out of eight materials (pp. 564 7) which has already turned up five times, appears in a portion of the vedas, the aitareya aranya, from which an excerpt is given in colebrooke's misc. essays, lend. 1837, vol. 1, p. 47 seq; here also eight ingredients are enumerated: fire, air, sun, space, herb, moon, death, and water. naturally the details vary again, though even the five european accounts are not without a certain indian colouring. still more interesting perhaps is an echo that reaches the very heart of our hero-legend. putraka (in somadeva i. 19) comes upon two men who are fighting for some magic gifts, a cup, a staff, and a pair of shoes; he cheats them into running a race, step

test, je minder du hettest' esp. when the gold given or gathered has the appeai'ance of foliage or charcoal. in the cavern, where gold lies on the table, the tbree old men sitting by it cry to the astonished visitor' greif eineu grif, streich einen strich, und packe dich' hoaed lifted: spring-wurzel. 973 instead of wouderflower or keyflower, other stories name the spring wurzel (explosive root, a herb that can be procured in the following manner: the nest of a green or black luooclpecker, while she has chicks^ is closed tight with a wooden bung; the bird^ on becoming aware of this, flies away, knowing where to find a wonderful root which men would seek in vain. she comes carrjang it in her bill, and holds it before the bung, which immediately flies out, as if driven by a powerful blow. now

lets the root fall. some spread a white or red cloth under the nest, and then she will drop the root on that, after using it. mone's anz. 8, 614 gives a pretty old passage out of conrad von megenberg' ain vogel haisi ze latin merops, und haist ze tiitsch homlieckel (tree-hacker, und nist in den holen bomen, und wenn man im sinii kint verslecht (nails up) mit ainem zwickel, so bringt er ain krut (herb) und halt das fiir den zwickel, so vert (starts) der zwickel her dan. das krut haist 'herba meropis' daz spricht hdmlieckelknd, und haist in der zoberbuch' chora' und wer nit guet daz man es gemainklich erkant, wan es giint sloss gegen im uff (not good to be generally known, for locks fly open before it, damit smidet nieman, wan der gevangen lyt uf den lip' the pecker was esteemed a sacred an

, and the caterpillar devil's cat in the vale of rimella the black snail, tiiifulsnahlie, and a tiny black beetle s' hozios ajo, the evil one's mother, albr. schott pp. 275. 334, a counterpart to the marienkiifer, p. 094, but also suggestive both of' devips needle' and of loki's mother ndl, p. 246; so that dona,-nadel (p. 490 n) may be correct, as the name of an evil river-sprite. in holland some herb, i know not which, is called duivels naai-garen (sewing yarn. the alcyonium digitatum or palmatum is devil's hand, manus diaboli, thieps hand, engl, devil's hand or deadman's hand, nethl. doode mans hand, oude mans hand, fr. main de diahle, main de ladi'e, de larron, conf. forneotes folme, p. 240. lycopodium clavatum, devil's claw; euphorbia, devil's milk; clematis vitalba, devil's thread; sc

he objects of scand. sorcery i will give a specimen or two. fees were given to sorceresses, t(j raise up storms' sendu eptir seiskonum, tveimr, heieii ok hamglom, ok gafu];aim fe til, at peer sendi ved'r. j^aer' arm poor, slight, miserable. i nameu poverti/ as a cause of sorcery, p. 1039' anner wursage, wissage' freidank 124, 1. ms. 2, 17g% aud note to freid. p. 372' armer bleieher (wan) wissage' herb. 2266' jja let haun taka finn, einn er margfrosr var, oc vildi ney^a hann til sa'srar sogu (force him to a sooth saw, oc pindi hann, oc feck >j ecki af honum' saga halfdanar svarta cap. 8. vol. iii. l 1044 magic. efldu sei&inn, ok ter^ust a hiallinn mes goldrum ok giorningum/ fornald. sog. 2, 72. magic made men proof against weapons, invulnerable' var seidt at haraldi, at hann skyldi eigi hit

g it over the wolf's head, keeping the whip in his hand. but the wolf caught the steel, and the peasant had to save himself by speedy flight. 1104 magic. and it does seem to have resulted from inverting the wholesome use of occult forces in nature (pretty much as the devil from an inversion of god^ p. 986; but particular applications of the true and the false art cannot always be kept apart. as a herb, a stone, a spell proves a source of healing, so may it also act perniciously too; the use was proper and permissible, the abuse abhorred and punished. a poisoner as such is not a witch, she becomes one in the eyes of the people the moment she uses preternatural means. a wise woman, healing sickness and charming wounds, begins to pass for a witch only when with her art she does evil; her mean

ah-eady in ohg, as arzut, o. iii. 14, 11, mhg. arzet, m.nethl ersetre, diut. 2, 223; o.fr. artous, art ox; the root seems to be the lat. ars, though arzat cannot come straight from artista^ the prov. mctges, ferabr. 547. 1913, mege (raynouard 3, 173, o.fr. mires, mirre are from medicus- the on 'lif^ imputed to brynhild is better spelt lijf, being the goth. luhi (which i infer fi'om lubja-leisei, herb-leasing(^a/j/za/ce/a. gal. 5, 20, ohg. lupin, mhg. uippe; from the sense of permissible, healing (f)dp/xakov, arose that of poisonous, magical, just as our gift meant at first donum, then venenum. the luppari (veneficus) has a luppara (venefica) to match him, the herb-man his herb-woman, herharia, pliarmaceutria. in saxo gram. 16 a maiden cures wounds, at 25 he calls wecha medica; and thorlac

utely even the superstitious views of the vulgar about animals and plants. how his reverence for antiquity, his elegance of exposition, stand out against the dry gravity of our present students of nature, who never waste a glance on the customs of their country, and to whom all the force and grace of teutonic idiom is but small beer (see suppl' knit, steine undo ivort hant an kreften grozen hort (herb and stone and wholesome word have of healing powers rich hoard, says our freidank 111, 6; and as there lies in dwarfs a special acquaintance with the healing virtues hidden in herbs (pp. 450-1 n. 457, it- is worth noticing, that in the mouth of a king of that race, goldemar (pp. 453. 465. 509) is placed the dictum' christianos fidem in verbis, judeeos in lapicubus pretiosis, et paganos in her

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

wear upon them, i know not from what superstition, quaint ivreaths of mug wort and monks-hood; nigh every one hath a blue plant named larkspur in hand, and whoso looketh into the fire thro the same, hath never a sore eye all that midsummer fires. 619 year; he that would depart home unto his house, casteth this msplant into the fire, saying, so depart all mine ill-fortune and be burnt up with this herb! 1 so, on the same day, were the waves of water to wash away with them all misfortune (p. 589. but in earlier times the polite world, even princes and kings, took part in these bonfires. peter herp s ann. francof. tell us, ad an. 1489 (senkenb. sel. 2, 22: in vigilia s. job. bapt.rogus ingens fuit factus ante domum consulum in foro (francofurtensi, fueruntque multa vexilla depicta posita in s

rs and herbs into the flame seems an essential part of the celebration, e.g. mugwort, monks-hood, larkspur (p. 618, mullein and walnut leaves (p. 621. hence the collecting of all such john s-herbs in germany (superst. i, 157. 189. 190, and of s. hans urter (worts) in denmark (k, 126, and the like in france (l, 4. according to gasp. zeumer s de igne in festo s. joh. accendi solito, jenae 1699, the herb axisfia) was diligently sought on that day and hung up over doors. in greece the women make a fire on midsummer eve, and jump over it, crying, i leave my sins/ in servia they think the feast is so venerable, that the sun halts three times in reverence. 2 on the day before it, the herdsmen tie birchbark into torches, and having lighted them, they first march round the sheepfolds and cattle-pen

fire amid dance and song. even now the female saint, whose feast the greek ritual keeps on this day [agrippina, has the by-name kitpdlnitsa; a burning pile of wood is called the same, and so, according to karamzin, is the flower that is strewn on st. john s day [ranunculus, crowfoot* this fire seems to have extended to the lithuanians too: i find that with them kupoles is the name of a st. john s herb. tettau and temme p. 277 report, that in prussia and lithuania, on midsummer eve fires blaze on all the heights, as far as the eye can reach. the next morning they drive their cattle to pasture over the remains of these fires, as a specific against murrain, magic and milk-drought, yet also against hailstroke and lightning. the lads who lighted the fires go from house to house collecting milk

re and oven, p. 629 (see suppl. it is more especially earth grown over with grass, the green sward, that has a sacred power; such grass the sanskrit calls jchusa, and in particular durva, to which correspond the as. turf, on. torf, ohg. zurba: holy earth and haulms of durva/ sakuntala (hirzelpp. 51. 127. i have also accounted for the famous chrene cruel of the salic law by our reines kraut/ clean herb; and explained c chreneschruda (dat) jactare by the roman 1 irstantent (they rise again) fon themo fulen legare, uz fon them asgu, fon theru falawisgu, fon themo irdisgen herde, 0. v. 20, 25-8. 2 ancient tombs have been discovered, in which the bodies neither lie nor sit, but crouch with the head, arms and legs pressed together, in receptacles nearly square. m. fred. troyon of french switz, w

ros, the descendants of euphamos would have won the promised land (gyrene) in the fourth generation. as it was, they only got it in the 17th (see suppl. 1 in an as. spell which is elsewhere given, four pieces of turf are cut out, oil, honey, yeast and the milk of all cattle are dropt on them, and thereto is added some of every kind of tree that grows on the land, except hard trees, 2 and of every herb except burs; and then at length the charm is repeated over it. with their seedcorn people mix earth from three sorts offields (superst. i, 477; on the coffin, when lowered, three clods are dropt (699; by cutting out the sod on which footprints [of a thief or enemy] are left, you can work magic (524. 556; and see suppl. of holy mountains and hills there were plenty; yet there seems to have bee

armstrong sub v. earn and clachbrath; o brien sub v. earn; h. schreiber s feen, p. 17 on the menhir and pierres fites, p. 21 on the pierres branlantes. of spindle-stones i have spoken, p. 419. 2 this mode of expression is doubtless very old; here are specimens from mhg: ez erbarmet einem steine, hart. erst, buchl. 1752. wasr sin herze steinen, swer (whoso) si weinen saehe, ze weinen im geschaehe, herb. 68d; ir klage mohte erbarmen einen stein 89b. erbarmen ein steinhertez herze, flore 1498. ir jamer daz moht einen vels erbarmen, lohengr. p. 16. ez moht ein stein beweinet han dise barmunge, dietr. 48a. mark, the stones did not weep of themselves, but were moved to sympathy by the weeping and wailing of the hapless men, which as it (346 elements. straps, till its veins drop blood/ msh. 2, 23

GRIMOIRE OF TURIEL

aste with the blood of a black cat. the secret grimoire character of j3ethor lord of jupiter. perfumes sandalwood of the east, leaves of agrimony, choves, powder of henbane. beat all into a powder. make thereof a paste with foxes blood and the brains of a magpie. the secret grimoire character of ophiel lord of mercury. perfumes the seed of an ash tree, the wood of the aloe, leaves of the scullcap herb, mandrake roots, and the end of a quili, made into small balls (pihis. the secret grimoire craracter of hagith lord of venus. perfumes musk, juniper berries, wood of loes, dried red roses, dried leaves of elder, pulvenzed, and made into a paste with the blood of a pigeon. the secret grimoire character of och lord of the sun. perfumes grains of bhack pepper, grains of hogsbane, powder of sulph

HAMIL THE ROSICRUCIAN SEER

r authors on r[osie] c[rucian] medicines,butnow altho' i have not got my books in order the occult portion is collected togetherunderdifferent heads and consequently most readily available. when you are in town bring the r[osi] c[rucian]mssup&we will compare notes for altho' i retain a general idea of themssmy memory does not serve inparticulars-bythe bye i asked you for a copyofthe recipe on the herb rue.itis only a few lines.thoughi and my partner have decided in future to take holidays aswellas ourderkswe have this year been so thrown out of gear by the illness and decease of our partner&esteemedhockley'slettersto theirwins65 kindest regards&best wishes to yourself&herbert. most fraternally yours.1 see note 5 of letter 15.2bacstrom had been initiated into a rosicrucianorderby the comte

HANDBOOK OF EGYPTIAN MYTHOLOGY

l. h. lesko, three late egyptian stories reconsidered in egyptological studies in honor of richard a. parker (hanover, nh, 1986, 98 103. 19. the language used in this text suggests that it may have been based on a middle kingdom original. the words of the spell were to be declaimed over images of deities drawn on the patient s skin or on a piece of linen applied to the patient s throat. a healing herb to be drunk in wine or beer is also mentioned. the whole spell is said to have proved effective against poison on countless occasions. mythical time lines 95 20. the name itself would have been the type of secret knowledge that was only passed on to the initiated. some of the pyramid texts, which were for the eyes of the king, do claim to give the true name of the creator. new kingdom hymns t

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

can. if i had evidence that a[nnie] b[esant] was going to play the same game as dr a[rchibald] k[eightly] i would denounce her at once. my suspicions may be all moonshine, but do please, just keep your weather eye open, and your ears too that we may know if there be anything wrong. i do not mean to take any trouble, or inconvenience yourself, but, when opportunity presents itself just inquire who herb: burrows is. i wish to goodness i could have come to the convention, but i am anything but well, and it would not be advisable for me to leave home yet. the only two occasions on which i saw a.b, her manner to me was most ungracious and 68 the alchemist of the golden dawn forbidding. it occurred to me then that she had been warned against me by some one. then it occurred to me it cannot be an

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ues into all sorts of temporary organs under hypnotic influence and thereby forming ideal slaves to perform the heavy work of the community. these viscous masses were without doubt what abdul alhazred whispered about as the "shoggoths" in his frightful necronomicon, though even that mad arab had not hinted that any existed on earth except in the dreams of those who had chewed a certain alkaloidal herb. when the star-headed old ones on this planet had synthesized their simple food forms and bred a good supply of shoggoths, they allowed other cell groups to develop into other forms of animal and vegetable life for sundry purposes, extirpating any whose presence became troublesome. with the aid of the shoggoths, whose expansions could be made to lift prodigious weights, the small, low cities

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

actions, which led to the belief that various herbs had magical properties. as one conclusion generally leads to another, certain effects were often attributed to various substances, thus somewhat removing the substances from their originally intended purposes. rosemary, for example, was thought to improve the memory. from that premise, it developed into a love potion, as it was presumed that the herb would prevent a young man from forgetting the lady who administered to him. this is just one example of the way in which spells and potions usually ended up with a kinky romantic flavour. of course, many herbs are still very much in use. a well-known cough medicine uses a herb that has been prized for centuries. digitalis, once a witch's love potion because of its obvious effect on the heart

hat way about money or your job or your career- something other than love. put the same forces to work, and when that happens, you get money. so you can use witchcraft for things other than love, but it takes a lot of work and is more difficult. it takes practice. 6. spice rub egypt's elite were known for their superior sexual ability and spicy approach to life. they would rub a special spice and herb mixture all over their lover's body in order to increase sexual excitement. there is no way now to know if their success was due to spicy, aromatic inhalation or spicy outer habitations. here is the lover's magical spice and herb mixture: one teaspoon powdered cumin, the greek and turkish spice; one teaspoon powdered mace; teaspoon powdered sage; teaspoon powdered thyme; a pinch of rosemary;

INITIATION INTO HERMETICS

ve a very fine effect on the eyesight, but also strengthens, enlivens and develops the astral senses. now pour the fluid condenser into a clean bottle and keep it in a cool spot. this ophthalmic fire lotion may be used for strengthening the eyesight or for magical purposes. in the case of weak eyesight, one can simply drop this liquid condenser into the eyes without any hesitation because the two-herb combination is anti-inflammatory and an eye tonic, but for magical practice, i.e, the development of the astral senses, it will suffice to moisten a piece of cotton wool wrapped in gauze or a strip of clean linen and to use it as a poultice during the experiment of animating the eyes with light. later on, as soon as the astral eyes are better developed, the fluid condenser poultices can be om

the water. take care not to be splashed by the hissing water. now let the water and the gold cool down and repeat this procedure 7-10 times. add more water, since some of it will boil off each time you cool the gold. each time, tiny particles of gold colloids are liberated, and thus the water will become saturated with gold. the ancient alchemists called this sort of saturated water or any other herb essence, chilled with red hot gold, the quintessence of gold in the hot way, and they used it as an admixture to other alchemistic preparations. but we want to use it for our fluid condensers. the gold-saturated water is to be filtered and preserved. one usually pours 5-10 drops of this gold tincture into approximately 3 ounces of fluid condenser. the piece of gold used for this preparation h

by means of fluid condensers. 7. the compound universal fluid condenser to achieve extremely strong accumulations of power or perform tasks that are destined to produce not only a mental or astral influence but also a material one as well, for example creating elementaries, animation of paintings and other materialization phenomena, we use the compound fluid condenser consisting of the following herb extracts: archangelica officinalis (angelica, salvia officinalis (sage, line-tree flowers, cucumber skin, melon seed, acacia blossoms or leaves, chamomile flowers, lily flowers, leaves or roots, cinnamon flowers or bark, leaves of urtica dioica (nettle, leaves of mentha piperita (peppermint, poplar leaves, leaves or flowers of viola odorata (sweet violet, osier leaves or bark, green or dry to

ol place. the second kind of preparation is as follows: put the herbs in equal parts into a glass bottle, add pure alcohol until they are covered, and allow to them extract for about 28 days in a warm place. filter it and add gold tincture, and your own mumiae of blood and sperm. then pour it into bottles and keep them for your personal use. one of the best methods of preparation is to treat each herb or plant separately, whether in aqueous or (better) alcohol extract. after the separate extracts have been prepared, ix them together, add gold tincture and guard it. one operates in the same way with the other four special fluid condensers destined to influence by the elements. the necessary plants are: for the fire element: onion, garlic, pepper, mustard seed or powder. this fluid condenser

IRISH WITCHCRAFT AND DEMONOLOGY

ach who had the power to transfer mortal sickness from the patient to some healthy object who would sicken and die as an unconscious substitute. when fully empowered by her patient, whose honest intention to profit by the unholy remedy was indispensable to its successful working, the cailleach would go out into some field close by a public road, and setting herself on her knees she would pluck an herb from the ground, looking out on the road as she did so. the first passer-by her baleful glance lighted upon would take the sick man's disease and die of it in twenty-four hours, the patient mending as the victim sickened and died. 1 a most extraordinary account of the black art, as instanced in the custom known as "burying the sheaf" comes from co. louth. the narrator states that details are

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

fera. morningstar. scarabs red therefore the oriflamme (or fire of gold) is red and from this original, the red of the gauls and the red of englandis derived red is the national colour of the welsh as witness the red dragon) ofwales,&c. rouge- dragon therefore the lis, or creature-forms in the deep, or blue. white. synthesis of the colours, or light (green,when living, inorganic forms such as the herb of the field, or trees &c. colour of the fairy races. smaragdine) or white in perfect light. saint john. mystic illumination. saint-esprit. blue. materialworld, or great deep, or ark, or world made manifest, or sea, or c, or patient, or isis, or venus, or reginacoeli, or heva or eve, orth )oth,&c.&c.&c. hdj f 1. blue ark arc (patient. 2. white produced (neuter) 3. red producer (agent) also tr

KETAB E SIYAH

t. 293 then, exhausted of all strength, hagar fell to her knees and wept, resigning to death her life and that of ishmael. yet when all hope was lost to her and a dark shadow rested on her heart a gentle was heard by her and, looking upward from the sand, she perceived before her a semblance of a man, robed all in resplendent white yet bearing no other ornament. jet-black curls, like some hanging herb, tumbled down his back and within his eyes was an eternal sorrow. three times with his left heel did he strike the soil and forth from it came a spring of clear water and five times with his right and good things to eat appeared. so did the spirit speak to hagar "have no fear of this desert now hagar for you are now protected and i stretch over you my hand to shield you from all harm from her

hen i shall send sheikh 'adi b.musafir from the land of syria, and he shall come and dwell in lalesh. then the lord descended to the holy land and commanded gabriel to take earth from the four corners of the world: earth, air, fire and water. he made it man, and endowed it with a soul by his power. then he commanded gabriel to place adam in paradise, where he might eat of the fruit of every green herb, only of wheat should he not eat. after a hundred years ta'us melek said to god "how shall adam increase and multiply, and where is his offspring" god said to him, 403 "into thy hand have i surrendered authority and administration. then he came and said to adam "hast thou eaten of the wheat" he answered "no, for god hath forbidden me so to do, and hath said 'thou shalt not eat of it. melek ta

KNOWLEDGE LECTURE ONE

symbolic description of death, as a journey from the barren wilderness of earth, to the glorious land which lies beyond. the literal translation of the opening lines is as follows "i have come from afar to look upon thy beauties. my hands salute thy name of justice. i have come from afar, where the acacia tree grew not. where the tree thick with leaves is not born. where there com not beams from herb or grass. i have entered the place of mystery. i have communed 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 preside

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

incantations containing the name of the lover. the incantations are verbalized in conjunction with a set of actions that must be repeated upon going to bed for a number of consecutive nights. its power and success are based upon a combination of will-power, concentration, visualization, identification, and incantation, and it is claimed that, if the spell works, it is by the power of thought. an herb-filled poppet or cloth doll is often used during a love ritual. it is identified with the individual who is the object of the spell, so that it becomes the person during the ritual.the doll may be marked with the name of the target person or contain a lock of her or his hair. the purpose of some spells, which can be considered forms of divination, is that of seeing one s future lover in a dre

LIBER O

nd the blood gush from his nostrils) into the blackness of unconsciousness, and then, on coming to himself, let him write down soberly and accurately a record of all that hath occurred, yea a record of all that hath occurred. explicit- 1. this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in the herb dangerious, part ii, equinox i,tide arte magica secundum ritum gradus nonae o.t.o. epistola anno belli universalis (1914) ne perdat arcanum scripta* baphomet x rex summus sanctissimus o.t.o. national grand master general ad vitam of ireland, iona and all the britains, in the name of the secret master, aumn. greeting and peace to our most holy, most illuminated, most illustrious, and most dear

LIBER 777

rel, vine[[oak, gorse, ash, aswata] 7 iynx[[raven, all carrion birds] rose[[laurel] 8 hermaphrodite, jackal[[twin serpents, monoceros de astris] moly, anhalonium lewinii 9 elephant[[tortoise, toad [banyan, mandrake, damiana[[ginseng, yohimba] 1010 sphinx willow, lily, ivy[[pomegranate, all cereals] 11 eagle, man (cherub of d[[ox] aspen 12 swallow, ibis, ape[[twin serpents, fish, hybrids] vervain, herb mercury, major-lane, palm[[lime or linden] 13 dog[[stork, camel] almond, mugwort, hazel (as, moonwort, ranunculus[[alder, pomegranate] 14 sparrow, dove[[swan, sow, birds generally] myrtle, rose, clover[[fig, peach, apple] 15 ram, owl tiger lily, geranium[[olive] 16 bull (cherub of e[[all beasts of burden] mallow[[all giant trees] 17 magpie, hybrids[[parrot, zebra, penguin] hybrids, orchids 18

LIBER ALEPH

chosen by nature herself by her way of attraction, without which harmony sthetic and magnetic thy lion is silent, and inert, even as achilles before his rage in his tent. now also herefore i charge thee, o my son, to partake constantly of his sacrament for it is proper to all virtue, and as thou dost learn to us it in perfection, thou wilt surpass all other modes of magick. yea, in good sooth, no herb or potion is like unto this, supreme in every case, for it is the true stone of philosophers, and the elixir and medicine of all things, the universal tincture or menstruum of thine own will. b liber aleph vel cxi 96 g% de discipulis regendis (of ruling disciples) will have thee to know, moreover, my dear son, the right art of conduct with them whom i shall give thee for initiation. and the r

itiate, for the momentum of thy force in transcendental antithesis serveth to propel thee, and the emancipation from the fetters of thought hat thou hast won in that praxis of art maketh the whirlpool and gravitation of truth of competence to draw theeunto itself. l the book of wisdom or folly 183 za de via sola solis (of the one way of the sun) his is the profit of mine intoxication of this holy herb, the grass of the arab, that it has shewed me this mystery (with many others) not as a new light, for i had that aforetime, but by its swift synthesis and manifestation of a long sequence of events in a moment, i had wit to analyse this method, and to discover its essential law, which before had escaped the focus of the lens of mine understanding. yea, o my son, there is no true path of light

LIBER DCCCLX JOHN ST

ortunity. the liquid moslem mantra is much easier to get on to than is the usual hindu type with its m and n sounds predominating: but it does not shake the brain up so forcibly. perhaps .tis none the worse for that. i think the unconscious training of the brain to an even rhythm better than startling it into the same by a series of shocks. i should like, to to remark that the suggestions in the .herb dangerous.1 for a ritual seem the wrong way round. it seems to me that the eastern methods are very arid, and chiefly valuable as a training of the will, while the ceremonies of the magic of light tune up the soul to that harmony when it is but one step to the crown. the real plan is, then, to train the will into as formidable an engine as possible, and then, at the moment in the ritual when

d break my fast with coffee and a brioche, and thence proceed to michael brenner fs studio. 12.15. i have spent the morning in modelling siddh.sana.a more difficult task than appeared. rather like the task! but i went on with the mantra, and made some reflections upon kamma. i will now have a yog. coffee and sandwich, and return to my illumination of the ritual. in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3. years of drought (the 3. coils of the kundalin. are implied by this) and this ek.grata is the little cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and r

LIBER O

and the blood gush from his nostrils) into the blackness of unconsciousness; and then on coming to himself, let him write down soberly and accurately a record of all that hath occurred: yea, a record of all that hath occurred. explicit* this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in .the herb dangerous. part ii, equinox vol. i, no 2, pp. 31-89. liber o vel manvs et sagitta 16 the signs of the grades 1. earth: the god set fighting 2. air: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

showing the relationship between the human body and the exterior universe. from kircher's oedipus gyptiacus. the ornamental border contains groups of names of animal, mineral, and vegetable substances, their relationship to corresponding parts of the human body is shown by the dotted lines. the words in capital letters on the dotted lines indicate to what corporeal member, organ, or disease, the herb or other substance is related. the favorable positions in relation to the time of year are shown by the signs of the zodiac, each house of which is divided by crosses into its three decans. this influence is further emphasized by the series of planetary signs placed on either side of the figure. click to enlarge the equinoxes and solstices. the plane of the zodiac intersects the celestial equ

ccount of what they saw and heard while in the oracle. the prophecies were given in the form of dreams and visions, and were accompanied by severe pains in the head; some never completely recovered from the after effects of their delirium. the confused recital of their experiences was interpreted by the priests according to the question to be answered. while the priests probably used some unknown herb to produce the dreams or visions of the cavern, their skill in interpreting them bordered on the supernatural. before consulting the oracle, it was necessary to offer a ram to the d mon of the cave, and the priest decided by hieromancy whether the time chosen was propitious and the sacrifice was satisfactory. the seven wonders of the world many of the sculptors and architects of the ancient w

e worshiped with the wine of ecstasy in the same manner as were his pagan prototypes--bacchus, dionysos, arys, and adonis. the mandragora officinarum, or mandrake, is accredited with possessing the most remarkable magical powers. its narcotic properties were recognized by the greeks, who employed it to deaden pain during surgical operations, and it has been identified also with baaras, the mystic herb used by the jews for casting out demons. in the jewish wars, josephus describes the method of securing the baaras, which he declares emits flashes of lightning and destroys all who seek to touch it, unless they proceed according to certain rules supposedly formulated by king solomon himself. the occult properties of the mandrake, while little understood, have been responsible for the adoption

nd death by the intervention of the planetary influences. the philosopher also instructed his disciples in the virtues of these talismanic jewels, considering such information to be indispensable to the theurgist. agrippa describes the preparation of magical rings as follows "when any star [planet] ascends fortunately, with the fortunate aspect or conjunction of the moon, we must take a stone and herb that is under that star, and make a ring of the metal that is suitable to this star, and in it fasten the stone, putting the herb or root under it-not omitting the inscriptions of images, names, and characters, as also the proper suffumigations (see three books of occult philosophy) the ring has long been regarded as the symbol of attainment, perfection, and immortality-the last because the c

to the magician "marbuel: a true lord of the mountains and swift as a bird on the wing. he is an opposing and troublesome spirit, hard to control. you must invoke him four times. he appears in the person of mars [a warrior in heavy armor. he will furnish the magician those things which grow above and under the earth. he is particularly the lord of the spring-root [the spring-root is a mysterious herb, possibly of a reddish color, which medi val magicians asserted had the property of drawing forth or opening anything it touched. if placed against a locked door, it would open the door. the hermetists believed that the redcapped woodpecker was specially endowed with the faculty of discovering spring-root, so they followed this bird to its nest, and then stopped up the hole in the tree where

d consequently more useful, creature may survive. paracelsus discovered that in either case the patient was gradually relieved of his malady. when the lower life had either completely assimilated the foreign mumia from the patient, or had itself died and disintegrated as the result of its inability to do so, complete recovery resulted. many years of investigation were necessary to determine which herb or animal most readily accepted the mumia of each of various diseases. paracelsus discovered that in many cases plants revealed by their shape the particular organs of the human body which they served most effectively. the medical system of paracelsus was based on the theory that by removing the diseased etheric mumia from the organism of the patient and causing it to be accepted into the nat

i never again could reproduce these sensations (van helmont, demens idea. reprinted by p. davidson in the mistletoe and its philosophy) von helmont is only one of many who have accidentally hit upon the secrets of the early priestcrafts, but none in this age give evidence of an adequate comprehension of the ancient hermetic secrets. from the description von helmont gives, it is probable that the herb mentioned by him paralyzed temporarily the cerebrospinal nervous system, the result being that the consciousness was forced to function through the sympathetic nervous system and its brain--the solar plexus. p. 1111 mental and physical subnormality. the third was an unhealthy or abnormal mental attitude. melancholia, morbid emotions, excess of feeling, such as passions, lusts, greeds, and hat

etal corresponding to some planet having an antipathy to mars. this influence would then offset the mars energy and thus aid in restoring normality. the fourth method was by the aid of herbs and simples. while they used metal talismans, the majority of the ancient physicians did not approve of mineral medicine in any form for internal use. herbs were their favorite remedies. like the metals, each herb was assigned to one of the planets. having diagnosed by the stars the sickness and its cause, the doctors then administered the herbal antidote. the fifth method of healing disease was by prayer. all ancient peoples believed in the compassionate intercession of the deity for the alleviation of human suffering. paracelsus said that faith would cure all disease. few persons, however, possess a

MASTERING WITCHCRAFT

nd sigils (magical symbols) with. 8. a small sewing kit containing scissors, needles, and thread. 9. a dip pen; your "pen of art (not a ballpoint) for drawing talismans and writing in your workbook. 10. a good-quality (squirrel or sable) paintbrush for painting runes on your magical tools. 11. thick black waterproof ink to use with your dip pen; your "ink of art" to this, you may add a perfume or herb at the time you cast your spell, consonant with its nature, such as powdered basil for love, cinnamon for intelligence, etc. tradition-minded witches make their own ink with one of the following two recipes, usually the latter: either powdered gall-nuts roman vitriol or green copperas alum or gum arabic or gum arabic powdered burned peach kernels soot or lampblack (hold the back of a spoon ov

amel is best because it takes on ceramic and glass as well as metal. you will be using it to inscribe the runes on your working tools. 14. a small square table to practise on, of cardtable size. this throughout the text will be known as the "table of practice" or "altar" 15. a good assortment of jars and bottles. little medicine bottles are extremely handy for containing philters and powders. the herb jars sold in various sizes at shops dealing in fancy kitchenware are, of course, ideal. 16. finally, a generous supply of adhesive labels for easy identification of your preparations. many a hex powder looks all too similar to a love sachet mixture! enough said. 17. finally a sharp, white-hilted knife for preparatory cutting or "bigraving (engraving. these are you basics. you can build up you

, failing that, a small steel magnet and some strong twine about nine inches in length. now, making sure the lodestone is free of dust adhering to it, or the steel magnet free from any grease, glue one end of the twine to it with a drop of strong plastic household adhesive which binds metal. when this is dry, sprinkle the pendulum with salt water, and cense it with an incense composed of wormwood herb (also called mugwort, artemesia, or southernwood) and a few grains of mastic. now in order to employ your pendulum, you must either hold the thread firmly between the finger and thumb of your right hand (your left if you are left-handed) and let it hang free, keeping your elbow out, away from your body or, alternatively, tie the free end of the twine onto the middle of a short stick or pencil

the triangle, you can also manufacture the pedestal for the show stone. this you may make simply from a square slab of exorcised wood, say six inches by one inch, depending on the size of your crystal. make a slight rounded hollow in the centre to contain the show stone and prevent it from rolling off. it should be stained or painted black with an exorcised paint in which finely powdered wormwood herb is mixed. all the time you work on it, you should continue the use of the mantram that you evolved for the triangle. many witches surround this pedestal with the names of the four cabalistic archangels: michael, gabriel, raphael, uriel, or their symbolic representatives, the zodiacal signs of leo, scorpio, aquarius, and taurus. again, however, this is not strictly necessary, merely a matter o

droom with an incense composed of: camphor powdered aloeswood jasmine pulverized cucumber seeds powdered white sandalwood all of these are to be used in equal parts. this is a lunar incense, the moon being the ruler of sleep and dreams. before you lie down to sleep, write your question on a piece of plain white paper with your pen and ink of art, and place the paper and a small sachet of wormwood herb (artemesia) under your pillow. if the spell works, you should have your answer to the question in the morning. necromancy the summoning of the dead has always been considered by witches as among some of the most dangerous operations in the book, strangely enough, sometimes even more so than the summoning of demons. the truth of the matter is that it can be an extremely taxing operation to per

. 1. wormwood (artemesia) flax cardamons anise camphor chicory 2. orris root fennel pomegranate skin red sandalwood poppy seed 3. valerian root saffron wormwood st.-john's-wort (hypericum) 4. linseed psellium 5. violet roots parsley 6. anise poppy seeds camphor 7. cloves (powdered) frankincense mastic cinquefoil any or all of these may be mixed to advantage with solomon's-seal and/or holy thistle herb to enhance the effect. experiment to see which type suits you best. dittany of crete is mixed with any incense where a materialization is required in the operation. most if not all of the herbs aforementioned may be obtained from any shop which handles the sale of botanicals. substances like the gums and essences, such as camphor and cinnamon, can be obtained at the pharmacy. vassago conjurat

unction, vassago is primarily jupiteroriented in nature. his incense should be composed of: 6 parts frankincense 6 parts balm of gilead 6 parts grain of paradise 1/2 part saffron touch of ambergris (an artificial tincture is quite sufficient) if you cannot obtain these ingredients, a good substitute can be compounded of frankincense, saffron, and cedarwood oil. necromancy incense 3 parts wormwood herb (finely reduced) 2 parts good-quality, resinous church incense 2 parts gum mastic 3 parts dittany of crete (finely reduced) 1/2 part pure olive oil 1/2 part wine 1/2 part honey a few drops of the operator's blood blend the ingredients together and let stand overnight. the resultant incense should be of a fairly solid, crumbly consistency, but if it turns out too liquid, add extra dittany and

times, and chant these words, warm seed, warm heart, let them never be apart. then cast the powder into the chalice, imagining as you do so the full force of your desire entering it also. see it as a flame descending on the surface of the liquid. complete the spell with the words "so mote it be" and draw the seal of the triple cross in the air above the cup with your right fore-finger. leave the herb to steep for about twelve hours; then strain the philter through fine muslin or cheesecloth and introduce it secretly into the food or drink of the person or persons the spell is desired to affect. this spell is a good example of the use of a power object, as in fact are all the following philters. now which of the philters will be most successful for you to use is going to be a matter that y

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

he point towards the hilt. which being completed, thou shalt wrap it in a black silk cloth. figure 61. figure 62. book two page 99 the scimitar (figure 63, and the sickle (figure 64, are made in the same way, as also the dagger (figure 65, the poniard (figure 66, and the short lance (figure 67, in the day and hour of mercury, and they should be dipped in the blood of a magpie and the juice of the herb mercury. thou must make for them handles of white boxwood cut at a single stroke from the tree, at the rising of the sun, with a new knife, or with any other convenient instrument. the characters shown should be traced thereoxn thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others. the staff (see figure 68) should be of elderwood, or cane, or rosew

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ll, bearded, and invariably superior to the aboriginal peoples among whom they appearedoften sud-denlyto impart laws, crafts and useful information (p. 330)diet after the delugeafter the phaeton upheaval, peoples diet differed appreciably from that which had prevailed previously.in genesis, there is more than a hint that antediluvian man was vegetarian:and god said, behold, i have given you every herb bearing seed, which is upon the face of the earth, and every tree, in the which is the fruit of a tree yielding seed, to you it shall be your meat.following the deluge, genesis states-and the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they d

MICHAEL WYNN THE SOUL TRAVELERS

exts of natural magic are often written after the fashion of a cookbook. write the full name and birthdate of the lover you desire on a pink candle, light the candle, and visualize them running into your arms, over and over again (yeah, thanks anyway! i can t get no satis fac tion. that s an over-simplified version of the kind of crap you ll run into. then there s ritual magic; no gem hunting, no herb gathering, no lizard eyes and cat s tongue s; just bossing around spirits with my mind, my words, and my wand (ahhhhh .now that s more like it. for the remainder of this book, all my references to magic will be to ritual magic specifically (darth vader wouldn t be caught dead spitting into a toad s mouth. the rituals of magic usually begin with a cleansing. holy water and banishments comprise

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ardless of personal danger, resolved to make an effort to rescue them. on his way to the palace of the sorceress he met a fair youth bearing a wand of gold, who revealed himself to him as hermes, the divine messenger of the gods. he gently reproached the hero for his temerity in venturing to enter the abode of circe unprovided with an antidote against her spells, and presented him with a peculiar herb called moly, assuring him that it would inevitably counteract the baneful arts of the fell enchantress. hermes warned odysseus that circe would offer him a draught of drugged wine with the intention of transforming him as she had done his companions. he bade him drink the wine, the effect of [313]which would be completely nullified by the herb which he had given him, and then rush boldly at t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ic description of death, as a journey from the barren <115> wilderness of earth, to the glorious land which lies beyond. the literal translation of the opening lines is as follows "i have come from afar to look upon thy beauties. my hands salute thy name of justice. i have come from afar, where the acacia tree grew not. where the tree thick with leaves is not born. where there come not beams from herb or grass. i have entered the place of mystery. i have communed 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 presid

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

list and 2nd herald are extinguished.1st ancient,6th sign: now, all created things move in harmony toward the fulfilment of their destiny; theheavens are studded with brilliants, and the earth swarms with life, and teams with apparentfruitfulness. the terrestrial surface bears the impress of a paradise, and all nature rejoices in fullnessas doth man in his growing strength. nature wells forth. no herb, no flower, no tree is wanting forornament or use, for sight, scent or taste. the bounty of god supplies man222s necessities, comfort andrecreation.the loving month of june displays its gorgeous constellation of minor stars, and is represented by thezodiacal sign cancer, the crab. as man has arrived at his full estate, this is termed the "gate ofman: it is the fourth step of the ascending sig

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

so long as there is a priest who daily recites his breviary, there will be a pope in the world. observances, apparently most insignificant and most foreign in thempreparations 13 selves to the proposed end, lead notwithstanding to that end by education and exercise of will. if a peasant rose up every morning at two or three o'clock and went a long distance from home to gather a sprig of the same herb before the rising of the sun, he would be able to perform a great number of prodigies by merely carrying this herb upon his person, for it would be the sign of his will, and in virtue thereof would be all that he required it to become in the interest of his desires. in order to accomplish a thing we must believe in our possibility of doing it, and this faith must be translated at once into ac

not be used, but only the magical dagger and sword; the wreaths must be of absinthe and rue, the ring of steel, with an amethyst for precious stone. on wednesday, a day favourable for transcendent science, the vestment should be green, or shot with various colours; the necklace of pearls in hollow glass beads containing mercury; the perfumes benzoin, mace and storax; the flowers, narcissus, lily, herb-mercury, fumitory, and marjoram; the jewel should be the agate. on thursday, a day of great religious and political operations, the vestment should be scarlet and on the forehead should be worn a brass tablet, with the character of the spirit of jupiter and the three words: giarar, bethor, samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring mus

ROBERT KIRK WALKER BETWEEN WORLDS

anet, as pale as any glass. up and spake her father dear, he spake up meek and mild 'oh alas, janet' he cried 'i fear you go with child 'and if i go with child, it is myself to blame' there's not a lord in all your hall shall give my child his name' janet has kilted her green mantle just a little above her knee, and she has gone to carterhaugh for to pull the scathing tree 'how dare you pull that herb all among the leaves so green for to kill the bonny babe that we got us between 'you must tell to me tam lin, ah you must tell to me, were you once a mortal knight or mortal hall did see' appendix 3: the ballad of tam lin 128 http//www.dreampower.com/kirk_wbw/pg_126.htm (2 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds 'i was once a mortal knight i was hunting here one day

at work. chess, it should be remembered, was no mere diversion, but a magical or cosmological game in celtic culture. the regular appearance of chess-playing maidens in ancient lore, both folk and literary, may suggest that they are oefates' or operative powers of creation and destruction. 8. janet seeks for tam lin in the variant given above, janet seeks to abort her child by pulling a specific herb. the presence of plants of fertility and of abortive power is common in traditional material, for all the obvious reasons; but there is a magical element or correspondence at work in this juxtaposition of herbs which should not be ignored. what is particularly significant in this context is janet s motivation for her actions. she has refused to acknowledge any mortal knight as father of her c

RUBY TABLET OF SET

dely used and appreciated of all aromas. yardley's english lavender soap available at xmas time is an example. odor intensity 4, 85 for volatility. thuja cedar- a pleasing "soft" but bright cedar aroma. citronella- inexpensive and widely used in lamp oils and candles, especially for outdoor use as an insect repellent. bergamot- this oil comes from the rind of a fruit which grows in italy, not the herb (bee balm. intensity 4, volatility 55. rosemary- a famous oil used for medicinal purposes, similar to eucalyptus in aroma. odor intensity 6 (but the samples available seem that this number should be much higher, volatility 18. spruce- sharp and piercing but not bad in small amounts. cedarwood- odor intensity 4, volatility 97. i found this one repulsive to use as a fragrance. but it works well

from 3 or 4, so as not to cause yourself a headache or to become irritable from confusing scents. sipping some tea or fruit juice heavy with spice will do the same. plan a way to drink it without the others knowing. it may cause perspiration and dry mouth, so just take a few sips at a time if it is strong. serving refreshments that are fruity and sweet can compliment the the class 1 and 2 aromas. herb recipe books have ideas for using flower petals in desserts and salads, or for garnishes. some petals, like the pretty lavender comfrey blossom, have so much nectar they can be eaten right from the flower without adding anything. 2. social gathering for hostile purposes (eg: one or more guests to be singled out without anyone knowing: use a confusion scent on the target person, and make sure

SATANGEL

ashdejan: taught the curing of diseases including those of the mind. kokabel: taught astronomy and the science of the constellations. penemue/penemuel: who taught the art of writing although through this many went astray until this day, for men were not created for such a purpose to confirm their good intentions with pen and ink. is also able to cure stupidity. pharmaros: who brought us pharmacy, herb lore, and diagnosis. satanail/salamiel: great prince amongst grigori. according to enoch he and his crew were already being punished by god even before the fall through lust, although for what crime enoch is not informed, although it is inferred that he had lead a small rebellion. talmai-el: a descendant of the grigori who escaped the flood and the avenging angels. tamiel: perfection of god

s, breaks enchantments on hidden treasures, knows past and future, reconciles friends and those in power. barbelo (gnostic. according to the gnostic sect called the sethians, the daughter of pistis-sophia. was so great in her glory that it is said that she outshone god. bathin (goetia, 18th spirit. duke commanding 30 legions. appears as a strong man with a serpent tail, riding a pale horse. knows herb-lore, precious stones, teleportation. beast 666 (hebrew. scarlet hued monster with ten horns and seven heads, the body of a leopard, the feet of a bear, the jaws of a lion, who rises from the sea ridden by the whore of babylon to herals the coming of the apocalypse. it will have power over earth for fourty-two months, during which time all will marvel because it was and is not and is to come

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e an effective cure for ulcers. the egyptians were the first to use and record advanced medical practices. the egyptians gathered their knowledge into large volumes, which were later adopted by the greeks. an ancient medical text written by an egyptian of greek ancestry, named hermes, survives in six books. the first of these six books was directly related to anatomy. the rest served as a book of herb and mineral recipes for various ailments or illnesses. egyptian architecture and building techniques have also been very influential. the pyramidal shape has been adopted by modern architects, including the egyptian-inspired entrance to the louvre museum in paris, france. egyptians, like mesopotamians, made use of canals for irrigation and became dam builders in order to control some of the u

283 moses end of their travels, moses assembled the tribes of israelites and delivered a parting address, recorded in deuteronomy, chapter 32, verses 1 3, which begins as follows: give ear, o heavens, and i will speak: and let the earth hear the words of my mouth. may my teaching drop as the rain, my speech distill as the dew, as the gentle rain upon the tender grass, and as the showers upon the herb. for i will proclaim the name of the lord. ascribe greatness to our god. moses then climbed mount nebo, where he looked out over the country before him and died. for more information books kirsch, jonathan. moses: a life. new york, ny: ballantine, 1999. swindoll, charles r. moses: a man of selfless dedication. nashville, tn: word publishing, 1999. wildavsky, aaron, and yoram hazony. moses as

empty. firmament: the sky, the heavens. world religions: primary sources 7 tanakh (hebrew bible) 9 and g-d said: let the waters under the heaven be gathered together unto one place, and let the dry land appear. and it was so. 10 and g-d called the dry land earth, and the gathering together of the waters called he seas; and g-d saw that it was good. 11 and g-d said: let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth. and it was so. 12 and the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and g-d saw that it was good. 13 and there was evening and there was morning, a third day. 14 and g-d said: let there be lights in th

g-d created man in his own image, in the image of g-d created he him; male and female created he them. 28 and g-d blessed them; and g-d said unto them: be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth. 29 and g-d said: behold, i have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed to you it shall be for food; in the creation story of the tanakh, god rested on the seventh day. jews rest on this day, called shabbat, to follow god s model and devote their time to him. david h. wells/corbis. replenish: to fill up or to restore a supply. subdue: to bring und

, called shabbat, to follow god s model and devote their time to him. david h. wells/corbis. replenish: to fill up or to restore a supply. subdue: to bring under control. world religions: primary sources 9 tanakh (hebrew bible) 30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, i have given every green herb for food. and it was so. 31 and g-d saw every thing that he had made, and, behold, it was very good. and there was evening and there was morning, the sixth day. genesis: chapter 2 1 and the heaven and the earth were finished, and all the host of them. 2 and on the seventh day g-d finished his work which he had made; and he rested on the seventh day from all his work which he had made. 3 and g

imself and said: look close at him who is your spirit now, for you are his body and his name is eagle wing stretches. and saying this, he got up very tall and started running toward where the sun goes down; and suddenly he was a black horse that stopped and turned and looked at me, and the horse was very poor and sick; his ribs stood out. then the second grandfather, he of the north, arose with a herb of power in his hand, and said: take this and hurry. i took and held it toward the black horse yonder. he fattened and was happy and came prancing to his place again and was the first grandfather sitting there. the second grandfather, he of the north, spoke again: take courage, younger brother, he said; on earth a nation you shall make live, for yours shall be the power of the white giant s w

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

for both medicine and poison may be extracted from one plant. for example, most people can eat tomatoes, but the stems and green parts are a deadly poison. know what you are doing before you do it! infusions herbal plant green parts and blossoms: for those herbs that are most potent when steeped into tea, simply follow this procedure: dissolve from one half to one ounce of the crushed or bruised herb in a pint of boiling water. cover and allow to stand for 20 min. strain and drink as directed. often, sugar, honey, mint, anise, fennel, or other flavoring will improve or mask the taste. decoctions plant roots, wood, bark, and seeds: these must first be finely sliced, chopped, or ground then added to cold water in a non metallic pot. then bring to boil for a few moments until salts and princ

glade within a vast, green forest of fruit, oak and ash. they bask in the warm air, surrounded by a multitude of friendly animals who come to visit, bearing gifts of fruits, nuts and berries. some just live in the open, some choose a simple tent to sleep in, while others roam the halls of vast castles placed there for their pleasure. it isn't long until they begin planting their own vegetable and herb gardens, setting up housekeeping in their own paradise. each adept's "safe harbor, heaven or special place is just right, according to their own desires and needs. each has a place of comfort of their very own, and through the years, they furnish it with anything that makes them happy. of course, lucifer takes great pleasure in anticipating the needs of his children, so often, a new gift appe

SIFRA DETZNIYUTHA

are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, approaches, these thirteen are found in the upper world, and thirteen gates of compassion open. of that time: seek you the lord hvhy while he can be found.64 it is written: and elohim said you, the earth, will put forth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you have begun to show your servant your greatness.67 the name hvhy is perfect on its sides. 7 and in causing this earth to bring forth, not is perfect, yhy-not is written. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superi

lack ones, even unto the breast. 7) the lips, red as a rose, are bare. 8) short ones descend over the throat, and cover the neck. 9) long and short ones descend even-balanced. he that is found in these is found to be strong and mighty. it is written: out of distress i called on hy.94 david said nine up to all nations compass me about95 in order to surround and protect himself. and you, the grass, herb yielding seed after its kind, and tree bearing fruit, that its seed is in it, after its kind, were brought forth from the earth.96 these nine are evolved from the perfect name, and afterwards were planted into the perfect name, as it is written: and the lord hvhy planted.97 the formations of the beard are found to be thirteen, that is the upper one. in the lower one they are beheld in nine. t

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

form of a man; and when he approached, he recognised zanoni. the englishman saluted him courteously "have you discovered some antique" said he, with a smile "they are common as pebbles on this road "no" replied zanoni "it was but one of those antiques that have their date, indeed, from the beginning of the world, but which nature eternally withers and renews" so saying, he showed glyndon a small herb with a pale-blue flower, and then placed it carefully in his bosom "you are an herbalist "i am "it is, i am told, a study full of interest "to those who understand it, doubtless "is the knowledge, then, so rare "rare! the deeper knowledge is perhaps rather, among the arts, lost to the modern philosophy of commonplace and surface! do you imagine there was no foundation for those traditions whi

iestcrafts, the mysterious sisterhoods of cuth, concerning whose incantations learning vainly bewilders itself amidst the maze of legends, sought in the meanest herbs what, perhaps, the babylonian sages explored in vain amidst the loftiest stars. tradition yet tells you that there existed a race("plut. symp" l. 5. c. 7) who could slay their enemies from afar, without weapon, without movement. the herb that ye tread on may have deadlier powers than your engineers can give to their mightiest instruments of war. can you guess that to these italian shores, to the old circaean promontory, came the wise from the farthest east, to search for plants and simples which your pharmacists of the counter would fling from them as weeds? the first herbalists the master chemists of the world were the tribe

stry the invention of the giants) i remember once, by the hebrus, in the reign of but this talk" said zanoni, checking himself abruptly, and with a cold smile "serves only to waste your time and my own" he paused, looked steadily at glyndon, and continued "young man, think you that vague curiosity will supply the place of earnest labour? i read your heart. you wish to know me, and not this humble herb: but pass on; your desire cannot be satisfied "you have not the politeness of your countrymen" said glyndon, somewhat discomposed "suppose i were desirous to cultivate your acquaintance, why should you reject my advances "i reject no man's advances" answered zanoni "i must know them if they so desire; but me, in return, they can never comprehend. if you ask my acquaintance, it is yours; but i

ght to bring the neophyte, and in this elementary initiation the mystic was like every more ordinary sage. for he who seeks to discover must first reduce himself into a kind of abstract idealism, and be rendered up, in solemn and sweet bondage, to the faculties which contemplate and imagine. glyndon noticed that, in their rambles, mejnour often paused, where the foliage was rifest, to gather some herb or flower; and this reminded him that he had seen zanoni similarly occupied "can these humble children of nature" said he one day to mejnour "things that bloom and wither in a day, be serviceable to the science of the higher secrets? is there a pharmacy for the soul as well as the body, and do the nurslings of the summer minister not only to human health but spiritual immortality "if" answere

t retained, with the form, the feelings and sympathies of his kind. glyndon once, observing the tone of supreme indifference with which he spoke of those changes on the face of earth which he asserted he had witnessed, ventured to remark to him the distinction he had noted "it is true" said mejnour, coldly "my life is the life that contemplates, zanoni's is the life that enjoys: when i gather the herb, i think but of its uses; zanoni will pause to admire its beauties "and you deem your own the superior and the loftier existence "no. his is the existence of youth, mine of age. we have cultivated different faculties. each has powers the other cannot aspire to. those with whom he associates live better, those who associate with me know more "i have heard, in truth" said glyndon "that his comp

an be made its perpetual renovater, these i say, would not suffice for safety. it is ours also to disarm and elude the wrath of men, to turn the swords of our foes against each other, to glide (if not incorporeal) invisible to eyes over which we can throw a mist and darkness. and this some seers have professed to be the virtue of a stone of agate. abaris placed it in his arrow. i will find you an herb in yon valley that will give a surer charm than the agate and the arrow. in one word, know this, that the humblest and meanest products of nature are those from which the sublimest properties are to be drawn "but" said glyndon "if possessed of these great secrets, why so churlish in withholding their diffusion? does not the false or charlatanic science differ in this from the true and indispu

linder agencies; yet, wherever have been my wanderings, i have sought to soften distress, and to convert from sin. my power has been hostile only to the guilty; and yet with all our lore, how in each step we are reduced to be but the permitted instruments of the power that vouchsafes our own, but only to direct it. how all our wisdom shrinks into nought, compared with that which gives the meanest herb its virtues, and peoples the smallest globule with its appropriate world. and while we are allowed at times to influence the happiness of others, how mysteriously the shadows thicken round our own future doom! we cannot be prophets to ourselves! with what trembling hope i nurse the thought that i may preserve to my solitude the light of a living smile. extracts from letter ii. deeming myself

tretched below, high thoughts of enterprise and ambition bright visions of glory passed in rapid succession through his soul "mejnour denies me his science. well" said the painter, proudly "he has not robbed me of my art" what! clarence glyndon, dost thou return to that from which thy career commenced? was zanoni right after all? he found himself in the chamber of the mystic; not a vessel, not an herb! the solemn volume is vanished, the elixir shall sparkle for him no more! but still in the room itself seems to linger the atmosphere of a charm. faster and fiercer it burns within thee, the desire to achieve, to create! thou longest for a life beyond the sensual! but the life that is permitted to all genius, that which breathes through the immortal work, and endures in the imperishable name

SIR WALLIS BUDGE EGYPTIAN MAGIC

he would become a god and take his place in the boat of ra. at this solstice twelve altars 1 had to be lighted, four for ra-temu, four for the utchat, and four for the other gods who had been mentioned in the chapter. an interesting example of the use of the utchat occurs in a greek spell for the discovery of a thief written as late as the ivth century of our era. 2 in it we are told to "take the herb khelkbei and bugloss, press out the juice and burn the crushed leaves and mix the ashes with the juice. anoint and write upon a wall khoo with these materials. and take a common piece of wood, and cut a hammer out of it, and strike with it upon the ear, pronouncing this spell-'i adjure thee by the holy names, render up the thief, who has carried away such [and such] a thing khalkhak, khalkoum

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d objects of mystery and power 177 a t. h. thomas drawing from the book british goblin (1880) by wirt sikes of a man being pulled back before entering a fairy circle (fortean picture library) darkness grew out of the simple fact that heavy consumption of garlic greatly affects the breath odor of those who have liberally partaken of the herb. in the ancient mystery religions, which emphasized the goddess and fertility rites, those who had eaten heavily of garlic were ostracized from worship. m delving deeper allison, lynn. the magic of garlic. boca raton, fla: cool hand communications, 1993. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets

THE MIDDLE PILLAR

an" or first mother) 20. a god of the crow tribe of the plains (an alternative deity for daath would be estsanatlehi, the navajo "woman who changes" a shape-shifter who signified transformation and immortality) 21. eskimo sea god who rules the waves and the tides. he also brings joy. 22. creator god of the iroquois and huron tribes who was known for defeating demons and giving magic. giver of the herb tobacco. 23. a healing spirit of the dakota (sioux) tribes (an alternative deity for tiphareth would be shakuru, the pawnee sun god) 24. eskimo goddess of game and hunting. 25. pawnee sky god who taught the skills of speech, fire-making, hunting, clothing, agriculture, and religious ceremonies (alternative deity for hod would be coyote, known to many tribes, yanauluha, the great medicine man

THE NECRONOMICON SIMON VERSION

of airu. and the season of lamas is the month of abu, and that of nattig in arahshamma and lastly that of ustur in shabatu. thus are the four spirits of the four spaces, and their seasons; and they dwell between the sun's spaces, and are not of them, but of the stars, and, as it is said, of the very igigi themselves although this is not altogether known. and to summon these and other demons, the herb aglaophotis must be burnt in a new bowl that must be the evil times, and at night. and the akhkharu may be summoned, which sucketh the blood from a man, as it desires to become a fashioning of man, the blood of kingu, but the akhkharu will never become man. and the akhkharu may be summoned, if its sign be known, and it is thus: and the lalassu may be called, which haunteth the places of man

THE HOLY BIBLE KING JAMES VERSION

lled the firmament heaven. and the evening and the morning were the second day. 1:9 and god said, let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so. 1:10 and god called the dry [land] earth; and the gathering together of the waters called he seas: and god saw that [it was] good. 1:11 and god said, let the earth bring forth grass, the herb yielding seed [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so. 1:12 and the earth brought forth grass [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and god saw that [it was] good. 1:13 and the evening and the morning were the third day. 1:14 and god said, let there

created man in his [own] image, in the image of god created he him; male and female created he them. 1:28 and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 1:29 and god said, behold, i have given you every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat. 1:30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein [there is] life [i have given] every green herb for meat: and it was so. 1:31 and god saw every thing that he had m

nth day from all his work which he had made. 2:3 and god blessed the seventh day, and sanctified it: because that in it he had rested from all his work which god created and made. 2:4 these [are] the generations of the heavens and of the earth when they were created, in the day that the lord god made the earth and the heavens, 2:5 and every plant of the field before it was in the earth, and every herb of the field before it grew: for the lord god had not caused it to rain upon the earth, and [there was] not a man to till the ground. 2:6 but there went up a mist from the earth, and watered the whole face of the ground. 2:7 and the lord god formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2:8 and the lord god planted a g

e] to thy husband, and he shall rule over thee. 3:17 and unto adam he said, because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which i commanded thee, saying, thou shalt not eat of it: cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life; 3:18 thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 3:19 in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art] and unto dust shalt thou return. 3:20 and adam called his wife s name eve; because she was the mother of all living. 3:21 unto adam also and to his wife did the lord god make coats of skins, and clothed them. 3:22 and the lord god said, behold

essed noah and his sons, and said unto them, be fruitful, and multiply, and replenish the earth. 9:2 and the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth [upon] the earth, and upon all the fishes of the sea; into your hand are they delivered. 9:3 every moving thing that liveth shall be meat for you; even as the green herb have i given you all things. 9:4 but flesh with the life thereof [which is] the blood thereof, shall ye not eat. 9:5 and surely your blood of your lives will i require; at the hand of every beast will i require it, and at the hand of man; at the hand of every man s brother will i require the life of man. 9:6 whoso sheddeth man s blood, by man shall his blood be shed: for in the image of god m

shall die. 9:20 he that feared the word of the lord among the servants of pharaoh made his servants and his cattle flee into the houses: 9:21 and he that regarded not the word of the lord left his servants and his cattle in the field. 9:22 and the lord said unto moses, stretch forth thine hand toward heaven, that there may be hail in all the land of egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of egypt. 9:23 and moses stretched forth his rod toward heaven: and the lord sent thunder and hail, and the fire ran along upon the ground; and the lord rained hail upon the land of egypt. 9:24 so there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of egypt since it became a nation. 9:25 and the hail s

ord sent thunder and hail, and the fire ran along upon the ground; and the lord rained hail upon the land of egypt. 9:24 so there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of egypt since it became a nation. 9:25 and the hail smote throughout all the land of egypt all that [was] in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. 9:26 only in the land of goshen, where the children of israel [were] was there no hail. 9:27 and pharaoh sent, and called for moses and aaron, and said unto them, i have sinned this time: the lord [is] righteous, and i and my people [are] wicked. 9:28 intreat the lord (for [it is] enough) that there be no [more] mighty thunderings and hail; and

he lord be so with you, as i will let you go, and your little ones: look [to it] for evil [is] before you. 10:11 not so: go now ye [that are] men, and serve the lord; for that ye did desire. and they were driven out from pharaoh s presence. 10:12 and the lord said unto moses, stretch out thine hand over the land of egypt for the locusts, that they may come up upon the land of egypt, and eat every herb of the land [even] all that the hail hath left. 10:13 and moses stretched forth his rod over the land of egypt, and the lord brought an east wind upon the land all that day, and all [that] night [and] when it was morning, the east wind brought the locusts. 10:14 and the locusts went up over all the land of egypt, and rested in all the coasts of egypt: very grievous [were they] before them the

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

f plants in a ms. of the middle of the thirteenth century, we find its names in latin, french and english given as follows, fumus terr, fumeterre, cuntehoare. see wright s volume of vocabularies, p. 17. 168 on the worship of the in brand s popular antiquities, the seeking of plants for their hidden virtues and magical properties is especially noted as part of the practices on the eve of st. john (herb diversi generis qu rantur; and one plant is especially specified in terms too mysterious to be easily understood.1 fern-seed, also, was a great object of search on this night; for, if found and properly gathered, it was believed to possess powerful magical properties, and especially that of rendering invisible the individual who carried it upon his person. but the most remarkable of all the p

TYSON DONALD SOUL FLIGHT

by physicians in europe during the middle ages. it is possible that witches mistakenly assumed that they could get the same effect from the common corn poppy (papaver rhoeas, but both types of poppies are listed in one recipe for flying ointment. of the corn poppy, nicholas 3 1. hansen, 74. 32. pliny (bk. xxvii, chap. 2, vol. 7, p. 391 chapter two: witches' flying ointment 31 culpeper wrote "the herb is lunar; and of the flowers and seeds is made a syrup, which is frequentiy, and to good effect, used to procure rest and sleep in the sick and weak."33 mild poisoning by deadly nightshade brings on high spirits, a sense of timelessness, and deep sleep that is often accompanied by erotic dreams. its common italian name, belladonna (beautiful lady, refers to the historical practice of women ap

to cause sleep. the same e%:ct was achieved by smelling the fruit of the mandrake and by drinking its juice. the very scent of the flowers of thornapple in the air can induce stupefaction, and when the root is taken internally thornapple causes hallucinations and temporary insanity. a larger dose can produce permanent insanity and a still larger dose, death. pliny called it manicon, the maddening herb.36 the seeds of darnel induce dizziness when eaten, and may perhaps have some similar effect when their active component is leeched from them into the ointment and absorbed through the skin "when darnel has been given medicinally in a harmful quantity, it is 33. culpeper, cukeper's complete herbal, 125. 34. hansen, 45. 35. gerard, the herbal, 355. 36. pliny (bk. xxi, chap. 105, vol. vi, p. 28

TYSON DONALD THE POWER OF THE WORD

many versions of the seal, the most common is that appearing in the accompanying illustration (see page 91, which occurs in manuscripts of the lesser key of solomon. it is said that solomon used it to bind and seal seventy-two wicked spirits within a large brazen vessel, then cast the vessel of brass into a deep lake. there seems to be no magical link between the seal upon solomon's ring, and the herb known as solomon's seal (polygonaturn multifzorum, which was employed to heal green (fresh) wounds or stop menstrual blood, but it is interesting that, whereas the stone in solomon's ring was credited with the power to cut open anything, this herb was used to close gaping wounds. no one knows for certain how this herb got its name, but culpeper thought it came from "a flat round circle repres

ng was credited with the power to cut open anything, this herb was used to close gaping wounds. no one knows for certain how this herb got its name, but culpeper thought it came from "a flat round circle representing a seal [around the root] lying all along under the upper crust of the earth (culpeper's complete herbal [manchester, 18261, p. 166. solomon's ring occurs in connection with a magical herb in an anecdotal account of an exorcism witnessed by josephus, which took place in the presence of the roman emperor vespasian (first century a.d. josephus reports than a jewish exorcist named eleazar used "a ring that had a root [in it] of one of those sorts mentioned by solomon (antiquities 8.2.5) to draw demons out through the nose of those that were possessed. he did this by placing the ri

ubstance, or substances, that formed the ring, or were enclosed within the ring. these were such things as the metal gold, of which the ring was made; the particular nature of the ring's stone (diamond or sapphire are most likely; or there may have been four different jewels, one for each of the letters of the name; and any occult material that may have been set beneath the stone, such as a magic herb. these natural substances derive their power from the heavens also, through occult correspondences that connect them to the planets and the ring of solomon 95 stars. for example, gold draws down the solar virtue of the sun; diamond is the stone of aries and mars. the sun represents solomon as an enlightened and benevolent ruler; aries and mars reinforce his aspect as a powerful warrior king

WESTERN MANDALAS OF TRANSFORMATION SR AL

l existence. western mandalas of transformation explains mysteries hidden in the magical squares which have never been published before. powerful techniques obtained from the experiences of a working hermetic lodge can now be yours. do you have the will to dare the assay into the silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and herb garden. she belongs to a working hermetic lodge on the west coast and welcomes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turned to the esoteric traditions of the west and spent seven years in a fourth way school practicing the inner disciplines of spiritual evolution. he has studied the writings of paul foster case for the p

ve are critical in determining the relationship to the planetary entities, whose correspondences are related by the same numbers. jupiter is related to the numbers four, sixteen (number of cells, thirty-four (the summation of any row, and 136 (theosophic extension. four relates the planet to chesed on the tree of life; sixteen is the numeration of the word hyssop in hebrew, which is the planetary herb assigned to jupiter; thirty-four is the number of el ab, or god the father, which is frequently the way that this emanation of god is imagined; it is also the number of tin in hebrew, which is the metal associated with jupiter; and the number 136 is the number of the intelligence (yophiel) and spirit (hismael) of the planet. other numeric associations (called gematria) will be examined in mor

WHO ARE THE DRACONIANS

quanodon..the flexible fifth finger moves a bit like a human thumb for grasping objects, while the middle three fingers are capable of little flexure. the large, stiletto-like thumb spike of iguanodon would have been a devastating weapon. the sharp spike, coupled with the strength of the forelimb, could have punctured the toughest skin" case file #21: from: testimonial of police officer/patrolman herb shermer, in regards to his description of alien creatures which he swore he encountered during an abduction experience outside of ashland, nebraska, shortly after midnight on december 3rd, 1967 "they were from 4 1/2 to 5 1/2 feet tall. their uniforms were silver-gray, very shiny. their suits came up around their heads like a pilot's cap. on the right side of their helmet's they had a small an

WICCA EIGHT SABBATS OF WITCHCRAFT

or the may day is the great day, sung along the old straight track. and those who ancient lines did ley will heed this song that calls them back. a m i d s u m m e r' s celebration= by mike nichols* the young maid stole through the cottage door, and blushed as she sought the plant of pow'r 'thou silver glow-worm, o lend me thy light, i must gather the mystic st. john's wort tonight, the wonderful herb, whose leaf will decide if the coming year shall make me a bride* in addition to the four great festivals of the pagan celtic year, there are four lesser holidays as well: the two solstices, and the two equinoxes. in folklore, these are referred to as the four 'quarter-days' of the year, and modern witches call them the four 'lesser sabbats, or the four 'low holidays. the summer solstice is o

WICCA WITCHCRAFT TODAY

y and to express beauty. this was sin to what chesterton called 'that gang of revolting calvin-ists, though st. thomas aquinas only says 'all dancers are not necessarily damned' some people may have blundered into a sabbat and been shocked, but the anglo-saxons are notorious for being easily shocked and complaining to the powers that be. i am told that in the olden days witches had knowledge of a herb called kat which, when mixed with incense, would release the inner eye, the subconscious, but unless another herb, sumach, was mixed with it, it could not be used for long as it would produce hallucinations. if you used both correctly, it was possible to leave the body. unfortunately they do not know what these herbs were; but both are said to grow in england. it is said that if man breathes

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

cover the earth. he sendeth the springs into the valleys, which run among the hills. they give drink to every beast of the field: the wild asses quench their thirst. by them shall the fowls of the heaven have their habitation, which sing among the branches. he watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. he causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth: and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man s heart. the trees of the lord are full of sap; the cedars of lebanon, which he hath planted; where the birds make their nests: as for the stork the fir-trees are her house. the high hills are a refuge for the w

wiser than other people, if you can, but do not tell them so. lord chesterfield a man who stands behind a wall can see nothing else. japanese the wise make more use of their enemies than fools of their friends. german each of us finds his unique vehicle for sharing with others his bit of wisdom. baba ram dass a man begins cutting his wisdom teeth the first time he bites off more than he can chew. herb caen remember your philosopher s doubts. beware! the mind of the believer stagnates. it fails to grow outward into an unlimited, infinite universe. rev. mother taraza, dune conclusion to the green books? i hope that you have enjoyed them. please feel free to seek more selections to add to this collecti chistoric lecture- golden dawn by v.h. frater sapere aude (dr. w. wynn westcott) the order

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ir tu es by w. wyn n wes tcott the church. he was admitted an adept among the fratres rosae crucis, but was never received among the magistri. five styles of architectural columns are described. tuscan, doric, ionic, corinthian and composite. sir thomas browne, 1658, notes an ancient greek division of vegetables into five classes- dendron, arbor, tree; thamnos, frutex, bush; phruganon, suffrutex, herb; poa, herba, grass; and askion or gymnon, fungus, mushroom and seaweed. note the quintuple section of a cone circle, ellipse, parabola, hyperbola and triangle. agathe tuche, that is good fortune, is the old title of astrologers for the 5th house (succedent) of the heavens, as shown in an astrological figure and which refers to offspring, success in hazardous schemes of fortune or pleasure, an

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

esent something to the magician, and may be altered and changed according to the will. read pages 19 through 20 of sabbatic sorcery. task #7 the initiate will seek mastery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. suggested book to read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

roup the most important of these names together, and no doubt there are many others wdiicli have escaped me f in their very multitude, as well as the similarity or identity of their structure, lies the full proof of their significance. few, or isolated, they might have been suspected, and explained otherwise; taken together, they are incontestable evidence of the wide diffusion of odin's worship. herbs and plants do not seem to have been named after this god. in brun's beitr.j. 54, icodcsterne is given as the name of a plant, but we ought first to see it in a distincter form. the icelanders and danes however call a small waterfowl (tringa minima, inquieta, lacustris et natans) offmshani, odenshane, odcns fugl^ which fits in with the belief, brought out on p. 147, in birds consecrated to hi

fire-beeter -z'.e. kindler^ borner or haus-brenner(-burner, whicli indicates his relation to thunder and lightning. it is a saying, that on his horns he carries redhot coals into a roof, and sets it alight; more definite is the belief mentioned in aberglaube, p. xcvi, that lightning will strike a house into which this beetle is carried. in swed. a beetle is still named horntroll (see suppl. among herbs and plants, the following are to be specially noted: the donnerbart, stonecrop or houseleek, sempervivum tectoruni, which, planted on the roof, protects from the lightning's stroke: harba jovis vulgari more vocatur (macer floridus 741, fr. joubarbc (conf. append, p. iviii; the donnerbescn(-besom, a shaggy tangled nest-like growth on boughs, of which superstition ascribes the generation to li

eby the ^poroi live, ot dpovpr)mortal blood, whereas in the veins of the gods flows ixd^p (h. 5, 340. 416, a light thin liquid, in virtue of which they seem to be called d^potoi= dfl^potot. indian legend gives a full account of the way amrita, the elixir of immortality, was brewed out of water clear of milk, the juice of herbs, liquid gold and dissolved precious-stones f no greek poem tells us the ingredients of ambrosia, but it was an dix^pocrcy-j rpocj (food, and there was a divine drink besides, fyxvkv vekrap, ii. 1, 598, of a red colour 19, 38, its name being derived either from vtj and ktaaoac, or better from vek-rap necem avertens. where men take bread and wine, the gods take ambrosia and nectar, od. 5, 195

ar gymis' when skirnir came riding 83\ the rage and writhing of gods who were bound produced equally tremendous effects (p. 24g. 330 condition of gods. on the other hand, delightful and salutary products of nature are also traced to the mimediate influence of the gods. flowers spring up where their feet have strayed; on the spot where zeus clasped here in his arms, shot up a thick growth of sweet herbs and flowers, and glittering dewdrops trickled down, ii. 14, 346 51. so, when the valkyrs rode through the air, their horses' manes shook fruitful dew on the deep vales below, seem. 145; or it falls nightly from the bit of hrimfaxi's bridle 32 (see suppl. of one thing there is scarcely a trace in our mythology, thougli it occurs so often in the greek: that the gods, to screen themselves from

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e readily all over the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds. magick and responsibility true magick is not like a cake in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided

r that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, however. you must always remember that the form, the words and even ultimately the associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any convent

e less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on page 301, you will find some suggested books in which

l or a large wine glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source of magical equipment. keep your magical tools separate from your everyday household equipment in a large box or chest, so that you can keep them charged with positive energies for magical and healing work. some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a

g positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right up until the nineteenth century. in rural areas, the implements used in and around the home and garden could be easily adapted for use in magick; and for town-dwellers, flowers and herbs could be gathered on a day in the country or grown on allotments or in urban back gardens. in the days before central heating systems, the focus of the home was the family hearth. focus is latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed t

r to be pregnant would secretly prick a fertilised hen's egg with a needle on the night of the full moon immediately before making love. such actions were quite a normal part of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers would leave milk for the faeries that they might bring good fortune, young girls recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trism

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

are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapis lazuli flecked with gold for wisdom, a purple amethyst and rose quartz for healing and harmony, or a gleaming, golden-brown tiger's eye for grounding. you can also keep different herbs there according to your current focus. empowering your altar you can further empower your special place as a reflection of the positive aspects of your changing life by placing on it other small items that carry happy memories for you. these might include stones or shells found on an enjoyable outing, presents from friends or family, a letter or even a printed email written in love, pictures

ABRAMELIN1

se, although he forced himself to manifest unto me certain deep mysteries of the holy qabalah, he by no means arrived at the goal; and in his magic he did not in any way make use of the wisdom of the lord, but instead availed himself of certain arts and superstitions of infidel and idolatrous nations, in part derived from the egyptians,6 together with images of the medes and of the persians, with herbs of the arabians, together with the power of the stars and constellations; and, finally, he had drawn from every people and nation, and even from the christians, some diabolical art. and in everything the spirits blinded him to such an extent, even while obeying him in some ridiculous and inconsequent matter, that he actually believed that his blindness and error were the veritable magic, and

r operations by the means of the course of the stars and of the constellations, adding many diabolical conjurations and impious and profane prayers, and performing the whole with great difficulty. the fifth, named abimelu, operated by the means and aid of demons, to whom he prepared statues, and sacrificed, and thus they served him with their abominable arts. in arabia they made use of plants, of herbs, and of stones as well precious as common. the divine mercy inspired me to return thence, and led me to abramelin, who was he who declared unto me the secret, and opened unto me the fountain and true source of the sacred mystery, and of the veritable and ancient magic which god had given unto our forefathers. also at paris i found a wise man called joseph, who, having denied the christian fa

ABRAMELIN2

lical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

the sixteenth. so therefore as special vices and dangers pertinent to absinthe, so also do graces and virtues that adorn no other liquor. the word is from the greek apsinthion. it means "undrinkable" or, according to some authorities "undelightful" in either case, strange paradox! no: for the wormwood draught itself were bitter beyond human endurance; it must be aromatized and mellowed with other herbs. chief among these is the gracious melissa, of which the great paracelsus thought so highly that he incorporated it as the preparation of his ens melissa vitae, which he expected to be an elixir of life and a cure for all diseases, but which in his hands never came to perfection. then also there are added mint, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of heb

ALEISTER CROWLEY ACROSS THE GULF

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

my head upon her lap, and sang me to sleep; for her voice was like the ripple of the lakes under the wind of spring and like the bubbling of a well and like the tinkling of a fountain through a bed of moss. also she had deep notes like the sea that booms upon a rocky shore. so long, long, long i slept. now when i awoke the nymph had gone; but i took form my bosom a little casket of certain sacred herbs; and casting a few grains into the pool, repaid her for her courtesy. and i blessed her in the name of our dead lady isis, and went on in the strength of that delicious meal for a great way. yet i page 23 gulf.txt wist not what to do; for i was as it were a dead man, although my age was barely two and twenty years. what indeed should befall me? yet i went on; and, climbing a ridge, beheld at

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

y a stranger in my streets. musigamenna uruma bur me yensulamu girme en! oh, spirit, who understand thee? who comprehend thee? now, there are two incantation to the ancient ones set down here, which are well known to the sorcerers of the night, they who make images and burn them by the moon and by other things. and they burn them by the moon and by other things. and they burn unlawful grasses and herbs, and raise tremendous evils, and their words are never written down, it is said. but there are. and they are prayers of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down, the great old ones. the bolts are fallen and the fastenings are placed. the crowds are quiet and the people are quiet. the elder gods of the land the elder goddesses of the land sham

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

d by frazer had a far more scientific theory. the same may be said of witches, who appear to have been wiser than the thaumaturgists who despised them. they at least made waxen images- identified by baptism- of the people they wished to control. they at least used appropriate bases for magical manifestations, such as blood and other vehicles of animal force, with those of vegetable virtue such as herbs. they were also careful to put their bewitched products into actual contact- material or astral- with their victims. the classical exorcists, on the contrary, for all their learning, were careless about this essential condition. they acted as stupidly as people who should write business letters and omit to post them. it is not too much to say that this failure to understand the conditions of

n 390 empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5 "further concerning the shrine- let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. further it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made according to the right ingenium of the philosophus by the light of the book 777 during the course of his devotion. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6 "concerning the ceremonies- le

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

th, which has driven him to fence the act about with taboos. but a little knowledge is a dangerous thing. his fear has created phantoms, and his malobservation suggested precautions scarce worthy to be called empirical. we see him combat analogous difficulties in a precisely similar manner. history shows us the physician defending mankind against plague, with exorcisms on the one hand and useless herbs on the other. a charred stake is driven through the heart of a vampire, and his victim is protected with garlic. the strength of god, who can doubt? the strength of taste and of smell are know facts. so they measured strength against strength without considering whether the one was appropriate to the other, any more than as if one were to ward off the strength of steel swords by the strength

ALEISTER CROWLEY THE SWORD OF SONG

ite sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day, a dream; the nineteenth day, a nightmare; the twentieth day, a wolf, black-muzzled; the twenty-first day, a sorrow; the twenty-second day, a bundle of herbs; the twenty-third day, a piece of camphor; the twenty-fourth day, a moonstone; the twenty-fifth day, a sigh; the twenty-sixth day, a refusal; the twenty-seventh day, a consent; and the last night she gave him all herself, so that the moon was eclipsed and earth was utterly darkened. and the marriage of that virgin was on this wise: she had three arrows, yet but two flanks, and the wise men s

squeezing up in thin flat plates of flesh along the sword-lines. so our father cried: simples, o axcaxrabortharax, for my mother! then the demon was wroth and shrieked: thy mother to black hell! she is mine! so the old hag confessed straight that she had given her body for love to that fiend of the pit. but our father paid no heed thereto and bade the demon to do his will, so that he brought him herbs many, and good, with which our father planted a great grove that grew about him (for the sun was now waxen bitter hot) wherein he worshipped, offering in vessels of clay these seven offerings :2 the first offering, dust; the second offering, ashes; the third offering, sand; the fourth offering, bay-leaves; the fifth offering, gold; the sixth offering, dung; the seventh offering, poison. with

ALEISTER CROWLEY EQ I 1

s dashed out the brains from betwixt those green, glittering eyes. there now at his feet lie the dead and the dying; and man wonders at the writhing of the entrails and the bubbling of the blood. see! now he gathers in his flock, and drives them to a dark cavern in the sloping side of the mountain; and when the moon is up he departs, speeding to his sister the sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. there under the stars, whilst the bats circle around the moon, and the toad hops through the thicket, and the frogs splash in the mere, he whispers to her, how green were the eyes of the wild wolf, how sharp were his claws, how white his teeth and then, how the entrails wriggled on the ground, and the pink

ALEISTER CROWLEY EQ I 5

phemy spoken against 1! therefore whoso worshippeth thee is accursed. he shall be brayed in a mortar and the powder thereof cast to the winds, that the birds of the air may eat thereof and die; and he shall be dissolved in strong acid and the elixir poured into the sea, that the fishes of the sea may breathe thereof and die. and he shall be mingled with dung and spread upon the earth, so that the herbs of the earth may feed thereof and die; and he shall be burnt utterly with fire, and the ashes thereof shall calcine the children of flame, that even in hell may be found an overflowing lamentation. and now on the breast of the angel is a golden egg between the blackness of the wings, and that egg grows and grows all over the aethyr. and it breaks, and within there is a golden eagle. and he c

nnot hear a word; something about the book of the law. the answer is written in the book of the law, or something of that sort. this is a long speech; all that i can hear is: from me pour down the fires of life and increase continually upon the earth. from me flow down the rivers of water and oil and wine. from me cometh forth the wind that beareth the seed of trees and flowers and fruits and all herbs upon its bosom. from me cometh forth the earth in her unspeakable variety. yea! all cometh from me, naught cometh to me. therefore am i lonely and horrible upon this unprofitable throne. only those who accept nothing from me can bring anything to me. 39 (he goes on speaking again: i cannot hear a word. i may have got about a twentieth of what he said) and i say to him: it was written that hi

ALEX SANDERS THE KING OF THE WITCHES

negroes of haiti and elsewherein the west indies and america. originally the witch who bound the initiate, but used only by non-witches to describe a male-witch. ancient word for witchcraft. initi t:d male or femalemember ofwitchcraft group. magician, not necessarily a witch. 3lntrobuction since the dawn of history man has believed in miracles. the first tribesmen to discover the healing power of herbs, or to recognize clouds as the forerunners ofrain, were elected magi, or wise men. from this it was but a short step to divining the future and to the formulation of spells to increase fertility or destroy enemies. as long ago as the stone age the wise man of the tribe was dressed in an animal skin; he was called 'devil, which meant 'little god, and was worshipped by his followers as the chi

glad if you're confirmed' the ceremony took place in st hubert's church at great harwood and alex prayed throughout it, apologizing to jesus christ and assuring him that no blasphemy was intended. he did not need to placate his witch god, feeling sure that he would understand. afterwards he put the whole episode behind him and roamed the countryside testing his witch knowledge. he found the wild herbs used for potions in the very places described in witch-records 'beside fast running water 'beneath the mossy side of stones 'where two streams meet. he would have much to tell his grandmother. the months he spent with his uncle louie were among the happiest of his childhood, free as they were from the problems of poverty, but he badly wanted to visit his grandmother. the matter resolved itse

sary to make a blood sacrifice' he shouted, trying to dominate the gathering '1 have already worked-a spell and your ghost has gone' as if to mock his words, the walls began to knock and the windows shook louder than ever. the men got up from their chairs and crowded towards the centre of the room. alex edged towards the door, more afraid of the living than the dead 'i am going to fetch some more herbs' he told them. then he opened the door and fled, not stopping until he reached the main roadand found a taxi to take him to safety. thoroughly ashamed of his retreat-and his defeat:-alex was to hear some months later that someone, somehowohad exorcized the rampageous poltergeist. the event that was to precipitate his move to london came a few days later .when maxine. announced that she was p

t where' 131. but ever speak of them as old crones, consorting with the devil and riding through the air. 132. and ever say 'but how may many ride the air if they be not as light as thistledown' 133. but the curse ofthe goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. 135. let the craft keep books with the names of all herbs which are good, and all cures so all may learn. 136. but keep another book with all bills and apices and let only the elders and other trustworthy people have this knowledge. so be it ordained. 137. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 138. remember the art is the secret of the gods and may o

ALEXANDRIAN BOOK OF SHADOWS OCCULT

131. but ever speak of them as old crones, consorting with the devil and riding through the air. 132. and ever say "but how may many ride the air if they be not as light as thistledown" 133. but the curse of the goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. wortcunning 135. the craft keep books with the names of all herbs which are good, and all cures so all may learn. but keep another book with all the bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the art remember the art is the secret of the g

, so unless you are lucky enough to be given or sold tools, a poor witch must extemporise. but when made you should be able to borrow or obtain an athame. so having made your circle, erect an altar. any small table or chest will do. there must be fire on it (a candle will suffice) and your book. for good results incense is best if you can get it, but coals in a chafing dish burning sweet-smelling herbs will do. a cup if you would have cakes and wine and a platter with the signs drawn into same in ink, showing a pentacle. a scourge is easily made (note, the scourge has eight tails and five knots in each tail. get a white-hilted knife and a wand (a sword is not necessary. cut the marks with athame. purify everything, then consecrate your tools in proper form and ever be properly prepared. bu

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e see that control of the air which lies inevitably ahead. third. by the discovery of the note of the vegetable kingdom, by its conjunction with other of nature's notes, and by its due sounding forth in different keys and combinations will come the possibility to produce marvellous results within that kingdom, and to stimulate the activities of those devas who work with flowers, fruits, trees and herbs. every root race has its own particular style of vegetation, or certain basic forms and designs which can be traced in all countries where the race locates. these results are brought about by the interaction between the basic note of the vegetable kingdom itself, and the note of the race of men who are evolving simultaneously. the union of these two notes is that which produces distinctive v

ALICE A BAILEY05 THE LIGHT OF THE SOUL

of incense form part of the ceremonies of initiation and therefore are used by initiates and aspirants. certainly, but not in the sense understood here, or for the purpose of developing psychic powers. the masters and their disciples use words of power in order to deal with the non-human existences, to invoke the aid of the angels, and to manipulate the building forces of nature, and they employ herbs and incenses in order to purify conditions, eliminate undesirable entities and so make it possible for those higher upon the ladder of evolution to make their presence felt. this is, however, a very different thing to their use in order to become psychic- 208- the light of the soul copyright 1998 lucis trust it is interesting to note here that the first cause producing the unfoldment of soul

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

heights of abstract thought and calculation, and who can also bring his results down to practical scientific use. the literary style of the third ray man is too often vague and involved, but if influenced by the first, fourth, fifth or seventh rays, this is changed, and under the fifth he will be a master of the pen. the curing of disease by the third ray man would be by the use of drugs made of herbs or minerals belonging to the same ray as the patient whom he desires to relieve. the method of approaching the great quest, for this ray type, is by deep thinking on philosophic or metaphysical lines till he is led to the realisation of the great beyond and of the paramount importance of treading the path that leads thither- 129- a treatise on the seven rays- volume i: esoteric psychology i

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

y bells, pinks, phlox, small chrysanthemums, platycondon, evening primrose still memory! sweet- 409- discipleship in the new age- volume i copyright 1998 lucis trust geranium, lavender, lemon verbena, sweet alyssum, old-fashioned roses, day lilies, tiger lilies (in spite of my rose and lily beds to the east and west) and in the stream is growing mint, near the western exit, and other water-loving herbs. but i think every brother who enters this garden sees his own favourite flowers i want to think so. to r. l. u. april 1935 brother of old: in this address, you get a clue to the answer of your question: why was i chosen as a member of this group? because an old time link connects us, and because of a hidden development which is very unusual, but which as yet is hindered from all outer expre

APOCALYPSE MOSES

h come to pass, i will raise thee up and then there shall be given to thee the tree of life" chapter 29. 1 thus spake the lord and ordered us to be cast out of paradise. 2 but your father adam wept before the angels opposite paradise and the angels say to him "what wouldst thou have us to do, adam "3 and your father saith to them "behold, ye cast me out. i pray you, allow me to take away fragrant herbs from paradise, so that i may offer an offering to god after i have gone out of paradise that he hear me" 4 and the angels approached god and said "ja'el, eternal king, command, my lord, that there be given to adam incense of sweet odour from paradise and seeds for his food" 5 and god bade adam go in and take sweet spices and fragrant herbs from paradise and seeds for his food. 6 and the ange

ARADIA GOSPEL OF THE WITCHES

to be offered every night to /laverna/.there must be a set place devoted to the goddess, be it a room, a cellar, or a grove, but ever asolitary place.then take a small table of the size of forty playing-cards set close together, and this must be hid inthe same place, and going there at night..t ake forty cards and spread them on the table, making of them a close carpet or cover on it.t ake of the herbs pauraand concordia, and boil the two together, repeating meanwhile the follow-ing: scongiurazione.fa bollire la mano della concordia,per tenere a me concordo,la laverna che possa portare a meil mio figlio, e che possaguardarmele da qualun pericolo.bollo questa erba, man non bollo lerba.bollo la paurache possa tenere lontanoqualunque persona e se le vienelidea a qualchuno di avvicinarsi,possa

BASIL VALENTINE TWELVE KEYS

earnest prayer, and opened my eyes that i might see what others had seen before me. in the convent there was a brother, who was afflicted with a severe disease of the kidneys, and to whom none of the many physicians he had consulted had been able to give even momentary relief. so he had committed himself to the hand of god, and despaired of all human aid. as i loved him, i gathered all manner of herbs, extracted their salts, and distilled various medicines. but none of them seemed to do him the slightest good, and after six years i found that i had tried every possible vegetable substance, without any beneficial effect. at last i determined to devote myself to the study of the powers and virtues which god has laid into metals and minerals and the more i searched the more i found. one disc

ut not one of them exactly like another, and each designed for its own special purpose. know that when the moisture of the earth ascends in the form of a vapour, it is condensed in the upper regions, and precipitated to the earth by its own twelve keys of basil valentine 30 of 95 weight. thus the earth regains the moisture of which it had been deprived, and receives strength to put forth buds and herbs. in the same way you must repeatedly distil the water which you have extracted from the earth, and then again restore it to your earth, as the water in the strait of euripus frequently leaves the shore, and then covers it again until it arrives at a certain limit. when thus the palace has been constructed by the hands of many craftsmen, and the sea of glass has absolved its course, and fille

er of the earth produces all things that grow forth from it, and he who says that the earth has no life makes a statement which is flatly contradicted by the most ordinary facts. for what is dead cannot produce life and growth, seeing that it is devoid of the quickening spirit. this spirit is the life and soul that dwell in the earth, and are nourished by heavenly and sidereal influences. for all herbs, trees, and roots, and all metals and minerals, receive their growth and nutriment from the spirit of the earth, twelve keys of basil valentine 40 of 95 which is the spirit of life. this spirit is itself fed by the stars, and is thereby rendered capable of imparting nutriment to all things that grow, and of nursing them as a mother does her child while it is yet in the womb. the minerals are

if the sun shine brightly in the autumn, the grapes will be better than if they had not felt his autumnal warmth. in the winter the multitude suppose everything to be dead, because the earth is bound in the chains of frost, so that nothing is allowed to sprout forth. but as soon as the spring comes, and the cold is vanquished by the power of the sun, everything is restored to life, the trees and herbs put forth buds, leaves, and blossoms, the hibernating animals creep forth from twelve keys of basil valentine 49 of 95 their hiding places, the plants give out a sweet fragrance, and are adorned with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. thus, year by year, the operations of the universe are performed

e salt obtained from his urine would have a different property from that gained out of the lees of wine. for it has undergone a chemical change in the human body, having become transmuted from a vegetable into an animal salt v v just as horses that feed on oats, straw, etc, change those vegetable substances into flesh and fat, while the bee prepares honey out of the precious juices of flowers and herbs. the great change which takes place in these and other substances is due to putrefaction, which separates and transmutes the constituent elements. the common spirit of salt, which is extracted according to the direction given in my last declaration, if there be added to it a small quantity of the spirit of the dragon, dissolves, volatilizes, and raises together with itself in the alembic, go

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

orests, and extremely high numerical values, such as a hundred thousand animals. the structure, color, and items included within the torma determine its symbolic designation once it is consecrated as a sacred object. this expansive utility is the reason tormas are used in practically every tibetan ritual.126 lastly, objects known as magical pills (ril bu) are made from various substances, such as herbs and animal dung, to be consumed by the performer during the ritual for protective and empowering purposes. other more common offerings are incense, flowers, perfume, and music. the warlord s tantra the warlord s tantra is an early sixteenth-century nyingma terma root text and is the oldest known text on tsiu marpo and attendant rituals. chapter 2 of this study culls the key portions of tsiu

BLACK SERPENT1

s must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter: lucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer oleum olive oil black mustard seed lemon peel poppy seed alum lucifer incense benzoin resin wormwood goldenrod lavender cinquefoi

BLAVATSKY H P COSMOGENESIS

stanza iii- continued. 10. father-mother spin a web whose upper end is fastened to spirit (purusha, the light of the one darkness, and the lower one to matter (prakriti) its (the spirit's) shadowy end; and this web is the universe spun out of the two substances made in one, which is swabhavat (a (a) in the mandukya (mundaka) upanishad it is written "as a spider throws out and retracts its web, as herbs spring up in the ground. so is the universe derived from the undecaying one (i. 1. 7. brahma, as "the germ of unknown darkness" is the material from which all evolves and develops "as the web from the spider, as foam from the water" etc. this is only graphic and true, if brahma the "creator" is, as a term, derived from the root brih, to increase or expand. brahma "expands" and becomes the un

is dew is the astral light in one of its combinations, and possesses creative as well as destructive properties. in the chaldean legend of berosus, oannes or dagon, the man-fish, instructing the people, shows the infant world created out of water, and all beings originating from this prima materia. moses teaches that only earth and water can bring a living soul: and we read in the scriptures that herbs could not grow until the eternal caused it to rain upon earth. in the mexican popol-vuh, man is created out of mud or clay (terre glaise, taken from under the water. brahma creates the great muni (or first man) seated on his lotus, only after having called into being spirits who thus enjoyed over mortals a priority of existence, and he creates him out of water, air and earth. alchemists clai

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

relate some of your experiences with cheiromancy. what major observations did you make when you first began studying hands, and how accurate were your impressions? what did you see in your own hands? 4. construct your own natal horoscope. list the basic interpretations of each planet as they seem to fit your person. lesson ten herbalism herbal lore traditionally witches have a great knowledge of herbs and their healing properties. with the present movement back to nature, and the desire for survival in this modern age, that knowledge could today stand us in very good stead. it could be important that witches once again be the wise ones of herbal medicine. although i do not suggest that you throw away your blue cross/blue shield/medicare, or whatever, i do believe that there are many ways

t that witches once again be the wise ones of herbal medicine. although i do not suggest that you throw away your blue cross/blue shield/medicare, or whatever, i do believe that there are many ways in which you can make use of the old cures, both for yourself and for others. it is, however, legally necessary for me to point out that the information in this lesson is simply my opnion, in regard to herbs for health, together with the results of my research into the history of their use. i am not engaged in rendering professional medical advice. such advice should be sought from a competent professional person. herbal medicine goes back thousands of years. it derives from wo/man's needs for health and strength; cures for ills and the mending of wounds. many of today's medicines have come from

h and strength; cures for ills and the mending of wounds. many of today's medicines have come from this primitive botanical compilation. some have been discarded for stronger, supposedly more certain, synthetic drugs while others are still used, in many parts of the world, in their natural form. throughout the ages mysterious healing powers have been attributed to certain wild plants, flowers and herbs. so-called "nature doctors (witches) of the past were familiar with these natural remedies. unfortunately until "science" puts its stamp of approval on such ancient herbal remedies, most modern day doctors scoff at the folklore cures reported through the centuries. sometimes, however, doctors rediscover these ancient remedies and hail them as the outcome of modern research and science! for e

gredient found in the leaves of the foxglove digitalis; one of the most important of heart remedies. yet for centuries witches had prescribed a tea brewed from the foxglove leaves for weak hearts. dr. cheney, of stanford university "discovered, and proved, that raw cabbage juice helped heal stomach ulcers knowledge again carried for hundreds of years by the witches. the gathering and preparing of herbs is a specialized work, but one 135 witches bringing a shower of rain. 136/ buckland's complete book of witchcraft which anyone of average intelligence may safely undertake with proper training (there are also special storehouses and laboratories that cater to the herbalist by supplying crude herbs, tinctures and all kinds of preparations. these will be listed later. it has been said that the

of anatomy and physiology, in order that the workings of the body be known. in addition, she should be a dietician, to study the most suitable diets for the patient; and a person of general knowledge about her subject and people in general. i would certainly recommend that the student study anatomy and physiology to gain a working knowledge of what is involved in a cure. before you go collecting herbs, decide on just one or two species for each trip out. most important, find the best time of day to collect them. for this refer to one of the better herbals, such as culpeper's (see suggested reading at the end of this lesson. having selected what plants you require, pick only those parts which you will be needing for drying and processing, otherwise you will not only be taking home waste ma

g home waste matter, but you will also be stunting the growth of next year's crop. before picking plants, check very carefully for their various attributes to make sure you have the right one. many different plants have similarities, enough to cause confusion. you cannot spend too much time studying illustrations, photographs, etc, to learn to recognize the many different species. when collecting herbs, make sure you do not damage the plants as you pick them. make them up into small bundles. do not crush the plants, as this will limit the amount of goodness you will get from them. when selecting plants, always try to refer to them by their latin names, for these never change. if you use the common names, you can become greatly confused, since most herbs have many different common names. de

e known as a boleen. it is possible to make one for yourself. just follow the same general principles given for the athame, in lesson three. don't forget to consecrate it and use it only for cutting herbs. will actually use the most common name followed by the latin. however, remember that plants should always be referred to by their latin name for positive identification. getting the most out of herbs many medicinal preparations have been wasted or spoiled simply because the user did not prepare them or use them to best advantage. this naturally discourages many people from trying herbs again. since most herbs are mild in action, it is important that they be given sufficient trial for results. certain herbs must be prepared right and administered correctly in order to derive benefits. for

he astringent properties. each operation gives a different result. a plant does not yield the same principles by, for example, decoction as by infusion. by decoction, the extractive resinous and bitter principles are obtained; while by infusion a large quantity of aromatic and volatile principles, essences, etc, are extracted. what are these terms "decoction "infusion, etc? they are the ways that herbs are treated after collecting them. comminution; extraction; perculation; filtration; clarification; digestion; expression. i will take each of these in turn and examine it. comminution is the reduction of herbs to small particles. all substances to be used this way must be free from all moisture. herbs containing volatile oils should not be subjected to high temperature during the drying pro

BUDGE E

d before and behind her stands a man, who is likewise without arms. at each end of the boat grows a plant or, perhaps, a large ear of wheat, which indicates that the boat is that of the form of osiris as the god of vegetation, who is known by the name neper. the legend by the ear of corn in the front of the boat reads "the boat which conveyeth neper" and that by the ear in the stern "collector of herbs and plants" the deity in the boat, or the boat itself perhaps, is called hept-mena-f-tua-uaa-f. this boat is the boat of the god neper, the god of grain, and a form of osiris as the god of vegetation; it may be noted that its side has no utchat upon it. in the upper register are- 1. a bearded god, with a phallus in the form of a knife, called ast netch-t, i.e "isis, the avengeress" 2. a god

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

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft 2- creating spells and rituals 3- beginning magick 4- gods and goddesses 5- candles, colours and the zodiac 6- herbs in magick 7- oils and incenses in magick 8- crystals and protective magick 9- healing magick 10- ritual magick 11- moon magick 12- planets and angels 13- seasons and festivals 14- magick for you spell template glossary further reading (removed) useful contacts (removed) index of spells (removed) index (removed) scan/ edit notes versions available and duly posted: format: v1.0 (text) format:

e readily all over the world; the more that learn it, the easier it should become for others. so if we carry out positive magick and spread goodwill, then we really can increase the benign energies of the earth and cosmos. even banishing or binding magick can have a creative focus, diverting or transforming redundant or negative energy, for example by burying a symbol of the negativity or casting herbs to the four winds. magick and responsibility true magick is not like a cake in which everybody must vie for a slice or be left with none: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided

r that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, however. you must always remember that the form, the words and even ultimately the associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any convent

e less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on page 301, you will find some suggested books in which

glass. attractive scarves or throws make ideal altar cloths. car boot sales are an excellent source of magical equipment. keep your magical tools separate from your everyday household equipment in a large box or chest, so that you can keep them charged with positive energies for magical and healing work [insert pic p024- some items, such as the pentacle (see page 189, you can make from clay, and herbs can be grown in pots or in gardens and chopped in a mortar and pestle. fresh herbs have more immediate energies than dried, though the latter are better in sachets and poppets. always bear in mind that the magick is in you, not in your tools, and a wand cut from a fallen hazel or willow branch in the right hands can be more magical that the most elaborate crystal-tipped one purchased from a

g positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right up until the nineteenth century. in rural areas, the implements used in and around the home and garden could be easily adapted for use in magick; and for town-dwellers, flowers and herbs could be gathered on a day in the country or grown on allotments or in urban back gardens. in the days before central heating systems, the focus of the home was the family hearth. focus is latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed t

r to be pregnant would secretly prick a fertilised hen's egg with a needle on the night of the full moon immediately before making love. such actions were quite a normal part of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers would leave milk for the faeries that they might bring good fortune, young girls recited love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trism

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

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

eave behind the elderly matriarch of their clan, nana peazant. nana beckons her children to join in a communion ceremony, for she wants to give them "a part of herself" to take with them. she clutches a leather pouch that is tightly wound with string and attached to a bible. it contains personal keepsakes, such as a twist of her mother's hair and her own, some dried flowers, and various roots and herbs. nana calls it a hand. like herself, it embodies the spirits of the "old souls" those enslaved africans who touched down more than a century earlier on the backwater jetty known as ibo landing. offering the hand to her kin, nana calls them to pay homage before embarking on their journey. she believes that their collective memory.and the power of her charm.will sustain them as conclusion 151

carolina countryside. other black preachers of note explored equally eclectic spiritual venues. john henry kemp, a slave in mississippi, considered himself a loyal representative of the true primitive baptist church, who preached "one faith, one lord and one religion" kemp was also gifted with the ability to determine the future, to read palms, and to cure sickness with the aid of "charms, roots, herbs and magical incantations and formulae" for "those who believe[ed] in him"[7] the activities of such enslaved conjure men and women have been well documented. in nineteenth-century north carolina, a journalist described a plantation bondwoman whom other slaves believed to be "in communication with occult powers" as an accomplished seer and prophet "her utterances were accepted as oracles, and

magical manuals such as the albertus magnus, john hohman's "pow-wows" or the sixth and seventh\ 26\ books of moses, the last one an esoteric treatise of occult science and philosophy that was considered by some to be the "hoodoo bible"[28] the medicinal items that african american supernatural practitioners employed for treating their patients were often given religious names and identifications. herbs identified as angel's root, devil's shoestring, bowels-of-christ, and blood-of-jesus leaves were utilized to heal and give the carrier control and protection "jew david" was a plant that was especially prized among slaves for its therapeutic properties, whereas "adam and eve" root brought luck. individuals who possessed sampson's root or st.-john's-wort boasted of supernatural security. the

one of a black cat endowed a practitioner with great power. materials were selected both for their sympathetic associations and for aesthetic purposes: red pepper to produce heat or irritation; lodestone to draw desirable forces magnetically; bone fragments to signify the passage of powers from the otherworld; soil from gravesites to symbolize the presence of spirits in transitional places; acrid herbs to displace evil essences metaphorically. some of the most powerful charms required exuviae from the body itself: hair, nails, skin, or waste matter such as urine or excrement. the inventory of conjuring materials has remained remarkably consistent for hundreds of years.[26] one of the most important ingredients in the apothecary of african american supernaturalism was not handmade at all bu

featured techniques that were similar to older african healing practices, as in the distinctive practice of extracting unusual foreign objects from the body. an report from a sea islands newspaper described such a case, in which an african american "doctor" resorted to supernatural ritual to treat his client. the doctor, noted the writer "profess[ed (with the aid of a magical cow horn and certain herbs) to be able to remove the witchcraft out of [the] person bewitched" when the doctor pulls old lizards, etc, out of the horn c and asserts that he has drawn them from the sufferer [the patient] not only firmly believe[s] this to be the case, but will describe in extravagant language the feelings experienced during the operation. such healing practices were perhaps known by whites as well as b

the details of their cohabitation.[30] the cultural background of poisoners played a significant role in their identification as supernatural practitioners. in particular "saltwater" africans and recent arrivals from the west indies were thought to possess the accumulated wisdom of old world poisoning techniques. it was frequently reported that native african slaves carried old world knowledge of herbs, roots, and other preparations necessary for creating toxic substances with them to the new world. alexander garden, an english commercial botanist in colonial south carolina, asserted that africans were uniquely adept at extracting lethal substances from local vegetation "i greatly c suspect that the negroes bring their knowledge of the poisonous plants" he pondered "which they use here, wi

ful substance, to the wife of a slaveowning planter in order "to make her better to him" the potion was derived from the juice of a wild plant that was known to african and native american peoples of the region. one physician, describing poisoning practices, characterized such harming traditions as "indian or negro poison[ing" court records referred variously to the "poisonous powders, roots, and herbs" utilized by conjure practitioners. as with other african traditions, old world ethnomedical lore was adapted to black botanical practices in the new world.[33] the creation of poisons could involve a combination of ingredients. in addition to plants, poisons were made with minerals, animal parts, blood, or other organic materials. many of these substances were also essential for creating ha

er diagnosing his ailment using divination and determining that he had been poisoned by a vengeful\ 76\ neighbor. in another case from the 1830s, the virginia slaveholderplanter john walker cited the failure of a white physician to restore a slave who had become "almost blind" after being poisoned. it was only when "an old negro" named doctor lewis treated the bondman with a "special decoction of herbs" that he recovered. these examples of "doctoring and curing" typical of slave narratives, demonstrate the two-sided nature of supernatural belief, which, as we have seen, encompassed practices in which spiritual power could be utilized to work for or against an individual.[40] belief in the power of magical poisons and poisoners was not confined to african americans. on occasion whites were

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ce and kiss her sufficiently; so i took my servant with me, who dug her up by night. now having opened the coffin and locked her in my arms, feeling about her heart, i found some little motion in it still, which increased more and more from my warmth, till at last i perceived that she was indeed still alive. so i quietly bore her home, and after i had warmed her chilled body with a costly bath of herbs, i committed her to my mother until she brought forth a fair son, whom i caused to be nursed faithfully, as for his mother. after two days (she being then in great amazement) i revealed to her all the preceding affair, requesting her for the time to come to live with me as a wife; against which she found exception, in case it should be grievous to her husband who had maintained her well and

COLLIER IRENE CHINESE MYTHOLOGY

ultures, the gods help the people. the archer yi, however, is one of the few mortals who helps the gods, thanks to his great skill with the bow and arrow. like many of our previous tales, this story may have been based on an actual person, in this case a skilled bowman who lived sometime between 2436 2255 b.c.1 myths about him are linked to the people of the southwestern part of china. plants and herbs often appear in the background of chinese stories. the mythical fusang tree is reputed to be over ten thousand feet tall and spreads its leaves out over two thousand feet. because the tree appears in many ancient tombs, paintings, and sculptures, it once must have been a very important symbol. although some versions of the story depict the fusang as a hibiscus, the mulberry tree is probably

the story, the queen mother is shown as a graceful elderly woman. the fabled garden of the western paradise is thought to reside in a remote section of the kunlun mountains. these spectacular peaks are located in western china between tibet and xijiang and soar as high as twenty-five thousand feet. in mythology the mountains are the home of the chinese gods, as well as the site of life-restoring herbs. historically, the kunlun range was part of the silk road, a caravan route between china and persia used for trading silks, spices, and gold. the moon goddess 75 because he loved his wife very much, the grand archer yi reluctantly set out on a journey to the kunlun mountains where the peaches of long life were grown by hsi wang mu, the queen mother of the western paradise. the archer was uns

by hsi wang mu. when yi told her that his wife wanted a dosage of the elixir of immortality, hsi wang mu could only sigh. unfortunately, she told yi, the gods and goddesses had just feasted on the last batch of peaches. the next peach crop would not ripen for another three thousand years. when yi continued to implore her, hsi wang mu took one leftover, very imperfect dried-up peach, pounded some herbs and powders, and stirred them together into an elixir. then the queen mother poured the precious liquid into a small vial. this potion will take both of you to the heavens. 76 the moon goddess but make sure you take it on a clear night, or you could be trapped halfway between earth and heaven, she warned. carefully, the archer placed the vial in his leather pouch and knotted the bag tightly

day, monkey jumped through the waters of a cascading waterfall and discovered behind it a cave furnished with stone bowls, cups, and chairs. delighted, monkey called all the other monkeys to come see the novelties he had found. when they arrived, the other monkeys grabbed the utensils, made themselves comfortable in the cave, and proclaimed monkey their king. amidst the wild orchids and aromatic herbs growing in the mountains, the monkeys lived in perfect happiness for centuries. but one day, the monkey king burst out in tears. he realized that soon he might face yen-lo, the king of death. in response to his fear, he stole some clothes and sandals 97 monkey and went out to search for the secret of immortality. everywhere he went, he imitated human speech and manners, but people just laugh

DEMONIC BIBLE

s. and those spirits which be subject unto them are not always with them unless the magician do compel them. his character is this which must be worn as a lamen before thee, etc (10) buer- the tenth spirit is buer, a great president. he appeareth in sagittary, and that is his shape when the sun is there. he teaches philosophy, both moral and natural, and the logic art, and also the virtues of all herbs and plants. he healeth all distempers in man, and giveth good familiars. he governeth 50 legions of spirits, and his character of obedience is this, which thou must wear when thou callest him forth unto appearance (11) gusion- the eleventh spirit in order is a great and strong duke, called gusion. he appeareth like a xenopilus. he telleth all things, past, present, and to come, and showeth t

nd two horns, carrying a bright and sharp sword in his hand. he telleth all things past, and to come, and reconcileth friends and foes. he ruleth over 60 legions of spirits, and this is his seal, etc (18) bathin- the eighteenth spirit is bathin. he is a mighty and strong duke, and appeareth like a strong man with the tail of a serpent, sitting upon a pale-coloured horse. he knoweth the virtues of herbs and precious stones, and can transport men suddenly from one country to another. he ruleth over 30 legions of spirits. his seal is this which is to be worn as aforesaid (19) sallos- the nineteenth spirit is sallos (or saleos. he is a great and mighty duke, and appeareth in the form of a gallant soldier riding on a crocodile, with a ducal crown on his head, but peaceably. he causeth the love

mark, seal, or character is this, unto the which he oweth obedience, and which thou shalt wear in time of action, etc (21) marax- the twenty-first spirit is marax. he is a great earl and president. he appeareth like a great bull with a man s face. his office is to make men very knowing in astronomy, and all other liberal sciences; also he can give good familiars, and wise, knowing the virtues of herbs and stones which be precious. he governeth 30 legions of spirits, and his seal is this, which must be made and worn as aforesaid, etc (22) ipos- the twenty-second spirit is lpos. he is an earl, and a mighty prince, and appeareth in the form of an angel with a lion's head, and a goose's foot, and hare's tail. he knoweth all things past, present, and to come. he maketh men witty and bold. he g

h one to be beloved of his foes as well as of his friends. he governeth 29 legions of spirits, partly of the order of thrones, and partly of that of angels. his seal is this, which wear thou, etc (31) foras- the thirty-first spirit is foras. he is a mighty president, and appeareth in the form of a strong man in human shape. he can give the understanding to men how they may know the virtues of all herbs and precious stones. he teacheth the arts of logic and ethics in all their parts. if desired he maketh men invisible, and to live long, and to be eloquent. he can discover treasures and recover things lost. he ruleth over 29 legions of spirits, and his seal is this, which wear thou, etc (32) asmoday- the thirty-second spirit is asmoday, or asmodai. he is a great king, strong, and powerful. h

, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this, to be made and worn as a lamen, etc (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvel

DIABOLUS

sary. they would then mix the blood of a wolf with the ground up herb and toss it in an area where the sun did not reach. this was conducted as a means of appeasing darkness, as report ably the magi would also perform white light rituals to ohrmazd as well. a modern form of practice of summoning darkness is practiced by certain luciferian covens in the united states, instead of wolf blood various herbs and apple 11 against heresies by eznik 12 isis and osiris 12 cider is used in replacement, following along the same form of sacrifice by an offering into an area where the suns rays never touch. and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. for they are the spirits of devils, worki

wilt listen to me, and enter into a covenant, i will raise thy head above the sun thus the prince listened to ahriman. he later took the throne and became king. ahriman taught him the arts of magic and zohak slowly became what the just called a tyrant king. it was soon after that ahriman appeared to the king as a youth who was a cook. he was employed to prepare dishes for the king, and instead of herbs and various foods he prepared him the flesh of animals, which made the king strong and as fierce as a lion. the king had the youth brought before him and asked one favor that he wished. the youth requested that he may kiss the king s shoulders. he agreed and then the youth kissed both shoulders. when he had done so the earth below opened up and swallowed the cook. two black and venomous serp

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

the zodiac (q.v) having the qualities of mutable (q.v) and earth (q.v) and is ruled by the planet mercury (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color yellow-green. keywords include: picky, overly critical, practicality, with detail, industriously, modestly, analytically, discriminatingly, critically. virtues, occult: the magickal potency of efficacy of herbs, stones, beasts, and other things impressed upon them through the stars at the time of their creation by the heavenly intelligences (q.v. visualize: the process of forming a visualization (q.v. to form a mental image. the important factor for success in this is the knowledge that the image is to be mental, not an optical illusion. it can however seem to be optically visible. visualization: 1

ntial and thereby achieve harmony between the individual, the universe, and the almighty (q.v. aleister crowley (q.v) coined the term to distinguish this constant, unvarying impulse from what is called will but which is really no more than the vague impulse of the moment born of circumstance. opposite of want. wise woman: the solitary female witch (q.v) who dispensed charms and prescribed healing herbs to common inhabitants of rural villages in medieval europe. witch: a person, male or female, who practices the art and religious faith of witchcraft (q.v. see wicca. witchcraft: popularized by gerald gardner (q.v) and many others, it is a peaceful religion based on the worship of the generative forces in nature. witches generally worship the horned god of the hunt and primarily the three-fol

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

eaven and sovereign of the earth, thou lord of things that exist, thou stablisher of creation, thou supporter of the universe. thou art one in thine attributes among the gods, thou beautiful bull of the company of the gods, thou chief of all the gods, lord of maat, father of the gods, creator of men, maker of beasts and cattle, lord of all that existeth, maker of the staff of life, creator of the herbs which give life to beasts and cattle. thou art the creator of things celestial and terrestrial, thou illuminest the universe. the gods cast themselves at thy feet when they perceive thee. hymns of praise to thee, o father of the gods, who hast spread out the heavens and laid down the earth. thou master of eternity and of everlastingness. hail to thee, o ra, lord of maat, thou who -art hidden

the prayer of the afflicted, and thou art gracious unto him that crieth unto thee; thou deliverest the feeble one from the oppressor, and thou judgest between the strong and the weak. the nile riseth at thy will. thou only form, the maker of all that is, one only, the creator of all that shall be. mankind hath come forth from thine eyes, the gods have come into being at thy word, thou makest the herbs for the use of beasts and cattle, and the staff of life for the need of man. thou givest life to the fish of the stream and to the fowl of the air, and breath unto the germ in the egg; thou givest life unto the grasshopper, and thou makest to live the wild fowl and things that creep and things that fly and everything that belongeth thereunto. thou providest food for the rats in the holes and

ate xxxii. http//www.sacred-texts.com/egy/ebod/ebod37.htm (7 of 7 [8/10/2001 11:29:09 am] sacred texts egypt index previous next plate xxxiii. vignette: a lake of fire, at each corner of which is seated a dog-headed ape.[1] rubric (1) osiris ani, triumphant, is girt about with [fine] raiment, he is shod with (2)white sandals, and he is anointed with very precious anta ointment; and a bull (3) and herbs, and incense, and ducks, and flowers, and ale, and cakes have been offered unto him. and behold, thou shalt limn upon a clean tile (4) the image of a table of offerings in clean colours, and thou shalt bury it in a field whereon (5) swine have not trampled. if this word then be written upon it, he himself shall rise again (6) and his children's children shall flourish even as ra flourisheth

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

t image, avoided certain kinds of food, and performed certain duties. sometimes the process terminated in the patient s insanity; some were known to run away to the bush, hide from all human beings, and live on the roots and berries of the forest. one european writer observed of the tribal medicine man [they] are priest doctors, like those of the ancient germans. they have a profound knowledge of herbs, and also of human nature, for they always monopolise the real power in the state. but it is very doubtful whether they possess any secrets save that of extracting virtue and poison from plants. during the first trip which i made into the bush i sent for one of these doctors. at that time i was staying among the shekani, who are celebrated for their fetish [image. he came attended by half-a

th concerns, it has adopted the format pioneered by common ground, the original new age networking magazine based in san francisco. awareness, subtitled a guide to healthy living for the new millennium, unites an interest in preventive medicine, proper diets, alternative healing methods, and natural remedies. each issue carries a set of short articles and columns that explore the use of foods and herbs to build and keep a healthy body, various energy-based healing techniques such as qigong and acupuncture, and different forms of new age counseling. while clearly emphasizing holistic health concerns, the articles also reach out to cover paranormal experiences and new age spirituality. awareness, distributed free throughout southern california, is built around its advertisements. each issue

nts with niter paved its way. his study of alchemy naturally led him to a belief in the philosophers stone, by which gold might be purified to a degree impossible by any other means, and also to a belief in the elixir of life, which, along similar principles of purification, might fortify the human body against death. thus man could become practically immortal, and by knowledge of the appropriate herbs or by acquaintance with planetary influences, he could experience the same consummation. ahead of his time, bacon was looked on with considerable suspicion, which eventually led to persecution. the brethren of his order practically cast him out, and he was compelled to re- encyclopedia of occultism& parapsychology. 5th ed. bacon, roger 141 tire to paris and to submit to a regime of repressio

erimental pk phenomena. journal of the society for psychical research 47 (1973. bathym according to johan weyer, bathym is a duke of the infernal regions, also known as marthin. he has the appearance of a robust man, but his body ends in a serpent s tail. he rides a steed of livid color and is able to transport men from one place to another with wondrous speed. he is well versed in the virtues of herbs and precious stones. thirty legions obey his behests. sources: weyer, johannes. witches, devils and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval& renaissance texts& studies, 1991. baton, the devil s there is preserved in the market of the arcane, tolentino, mexico, a baton that it is said the devil used. bauer, eberhard (1944) ebe

ans the consumption of beans was prohibited by pythagoras and plato to those who desired veracious dreams, as they tended to inflate; and for the purpose of truthful dreaming, the animal nature must be made to lie quiet. cicero, however, laughed at this prohibition, asking if it is the stomach and not the mind with which one dreams. sources: cunningham, scott. cunningham s encyclopedia of magical herbs. st. paul, minn: llewellyn publications, 1985. bearded demon the demon who teaches the secret of the philosophers stone. he is not well known. the demon barbu is not to be confused with barbatos, a great and powerful demon said to be a duke in hades, although not a philosopher; nor with barbas, who is interested in mechanics. it is said that the bearded demon is so called on account of his r

books, 1974. biffant a little-known demon, chief of a legion who was said to have entered the body of denise de la caille and who was obliged to sign with his claws the proces verbal of exorcisms. bifrons a demon of monstrous guise who, according to johan weyer, often took the form of a man well versed in astrology and planetary influences. he excels in geometry, is acquainted with the virtues of herbs, precious stones, and plants, and, it is said, he is able to transport corpses from one place to another. he also lights the strange corpse lights above the tombs of the dead. twenty-six of the infernal regions obey his commands. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renais

ny diseases, including catalepsy, somnambulism, hysteria, and insanity, were attributed to black magic. it followed that curative medicine was also a branch of magic, not a rational science, the suggested cures being such fantastic treatments as incantations and exorcisms, amulets and talismans of precious stones, medicines rendered powerful by spells and philters and enchanted drinks. the use of herbs and chemicals, which later became the foundation of modern curative science, then had more enchanted and symbolic significance when they were first prescribed by magicians. folk history surely exaggerated its intimations that the followers of the black art swarmed everywhere. the fraternity had grades from the pretenders, charlatans, and diviners of the common people to the various secret so

or rust and blood, with belt and bracelets of steel, and crown of rue and wormwood. blue, green, and rose were the colors for amorous incantations; black for encompassing death, with belt of lead and wreath of cypress, amid loathsome incense of sulphur and assafoetida. precious stones and metals also influenced spells. geometrical figures, stars, pentagrams, columns, and triangles were used; also herbs, such as belladonna and assafoetida; flowers, honeysuckle, being the witches ladder, the arum, deadly nightshade, and black poppies; distillations and philters composed of the virus of loathsome diseases, venom of reptiles, secretions of animals, and poisonous sap, fungi, and fruits, such as the fatal manchineel, pulverized flint, impure ashes, and human blood. amulets and talismans were mad

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

pen air. in one of them the patient laid extended, and in the other laid the mohan, or agorero. the latter, in contact with the sick man, began by rocking himself, and then proceeded in falsetto voice to call on the birds, quadrupeds, and fishes to give health to the patient. from time to time he rose on his seat, and made extravagant gestures over the sick man, to whom he applied his powders and herbs, or sucked the wounded or diseased parts. having been joined by many of the people, the agoreros chanted a short hymn, addressed to the soul of the patient, with this refrain: thou must not go, thou must not go. in repeating this he was joined by the people and augmented as the sick man became fainter so that it might reach his ears. sources: skinner, joseph. state of peru. london, 1805. mol

free natural flow of qi is the underpinning basis of health. the flow of qi, it is believed, can be stimulated by the practice of a series of exercises called qigong. teaching about qi reaches into ancient china and much of the traditional chinese understanding of the universe is based upon a belief in its existence. it is integral to chinese medicine, including the understanding of the power of herbs, and basic to a vital sexual life. common throughout china were a wide range of practices designed to raise qi and hence invigorate the body and serve as a system of preventive medicine. these wide-ranging techniques are generally grouped under the name qigong, and include practices known elsewhere as meditation and exercise. some form of qigong was integrated into chinese religious practice

eep the temple-floors with their hair. there were many more charms, including the simple love-charm strung around the neck of the country maiden. witches were prevalent. the poets often chose these sinister figures for their subjects, as when horace described the ghastly rites of two witches in the cemetery of the esquiline. under the light of the new moon they crawled about looking for poisonous herbs and bones. they called the specters to a banquet consisting of a black lamb torn to pieces with their teeth, and afterward these phantoms had to answer the questions of the sorceresses. witches made images of their victims and prayed to the infernal powers for help; hounds and snakes glided over the ground, the moon turned to blood, and as the images were melted so the lives of the victims e

appeared and either granted the wish of the performer of the ceremony, or foretold what was to take place in answer to a query. in the twentieth century, there are still memories of traditional beliefs regarding witchcraft, fairies, the evil eye, second sight, and magical charms to cure or injure. individuals, domesticated animals, and dwellings were charmed against witchcraft by iron and certain herbs or berries. the evil eye influence was dispelled by drinking water of silver from a wooden bowl or ladle. the water was taken from a river or well of high repute, silver placed in it, then a charm repeated. when it had been passed over a fire, the victim was given it to drink and what remained was sprinkled around the hearth-stone with a ceremony that varied according to district. curative c

law of subtle energy response. according to master ni, everything in the universe is a manifestation of energy in either its grosser or more subtle states. an understanding of how to develop the proper response to the energies of one s environment will bring harmony to one s life. the practice of taoist meditation, martial arts (kung fu and t ai chi ch uan, and medical practices (acupuncture and herbs) assist in attaining a balanced relationship to life. the universal law of response is claimed to be the basis of all spiritual practices. the shrine is located in los angeles and sponsors the college of tao and the yo san university of traditional chinese medicine. website: http//www.usiw.org. sources: ni, hua-ching. the subtle universal law and the integral way of life. malibu, calif: shri

of the inhabitants of the territory around the river chaco in paraguay, barbrook grubb records as follows in an unknown people in an unknown land: the training necessary to qualify an indian to become a witch-doctor consists, in the first place, in severe fastings, and especially in abstention from fluid. they carry this fasting to such an excess as to affect the nervous system and brain. certain herbs are eaten to hasten this stage. they pass days in solitude, and, when thoroughly worked up to an hysterical condition, they see spirits and ghosts, and have strange visions. it is necessary, furthermore, that they should eat live toads and some kinds of snakes. certain little birds are plucked alive and then devoured, their power of whistling being supposed to be thus communicated to the wit

also thought to be caused by an imbalance of the three basic humors of the body.air, bile, and phlegm. diagnosis consists of three techniques, visual observation, pulse reading, and questioning. simply put, tibetan medicine is highly holistic in the areas of diagnosis and treatment. treatments are usually always of the non-invasive variety. lifestyle changes are recommended, medicines are made of herbs, and surgery consists of acupuncture, cauterization, hot and cold compresses, hot springs and vapor treatments. a lot can be learned from tibetan medicine by western countries, as it and its practitioners listen and are aware of the individual body, as an extension of religion. the body then exists as only part of the whole scheme of the universe. it is still too early to predict whether the

het and founder of the church of jesus christ of latter-day saints, whose followers are commonly called mormons. smith used the stones to translate the book of mormon from what was claimed to be golden tablets with writing in a reformed egyptian text. urine urine has long been credited with magical and medicinal properties. it has been featured in black magic rituals. it has been mixed with wine, herbs, or oils; used as an ointment and in pills; employed in amulets, talismans, and charms; and used in aphrodisiacs and fertility potions. medicinally, urine has unusual properties. it contains ammonia, which can neutralize acids, and is usually free from bacteria, thus has disinfectant properties. women have drunk urine from their husbands to speed up childbirth or have been given their own ur

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

a hideous creature described as having double-membraned eyes, thick froglike lips, joined fingers and hard, shell-feature on its skin which [was] similar to a tortoise s shell. at first the doctors and nurses panicked. the clinic director finally managed to calm them. he ordered them to keep the matter strictly confidential. the creature was kept in an incubator for three weeks, fed on a diet of herbs. it recoiled from ordinary light but was comfortable in infrared light. scales began to grow along its spine. an expert who has requested anonymity examined photographs of the creature, which he deduced belonged to a saurian species. the mother is raising the creature in seclusion. it is an amphibian reptile said to be horrible to behold. see also: abductions by ufos; reptoids further readin

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

vented the art of making gods. they mingled a virtue, drawn from material nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the repeated practice of the celestial rites may joyously support its long dwelling am

the influence of saturn, for contemplation and hard abstract study belong to saturn who is also the planet of the melancholy temperament, and the star which is inimical to the vital forces of fife and youth. melancholy students who have used up their vital powers in their studies, and the old in whom these forces are in any case declining, are therefore advised to avoid as far as possible plants, herbs, animals, stones, and the like belonging to saturn, and to use and surround themselves with plants, herbs, animals, stones, people, belonging to the more fortunate, cheerful, and ufe-giving planets, of which the chief are sol, jupiter, and venus. ficino has many enthusiastic passages on the valuable "gifts" making for health and good spirits to be obtained from these planets, which he poetic

d wonderful into their statues and sacrifices. he (plotinus) holds, together with trismegistus, that they did not introduce through these things spirits separated from matter (that is demons, but mundana numina, as i said at the beginning, and synesius agrees mercurius himself, whom plotinus follows, says that he composed through aerial demons, not through celestial or higher demons, statues from herbs, trees, stones, aromatics having within them a natural divine power (as he says) there were skilful egyptian priests who, when they could not persuade men by reason that there are gods, that is some spirit above men, invented that illicit magic which by enticing demons into statues made these appear to be gods. i at first thought, following the opinion of the blessed thomas aquinas, that if

the creatures of light go out to their work. dark creatures, sacred to night and to pluto, are witches, toads, basilisks, owls: these are banished. creatures of light are the cock, the phoenix, the swan, the goose, the eagle, the lynx, the ram, and 1 bruno, op. lat, ii(i, pp. 1 ff. 2 ibid, p. 6. 3 ibid, pp. 7 ff. 192 giordano bruno: first visit to paris the lion; these are awake and working. the herbs and flowers of light such as the heliotrope or the lupin banish the growths of night. hermes describes the illumination contained within the art, not only in these terms of animals and plants astrologically affiliated to the planet sol, but also in terms of a philosophy which is based on the "unerring intellect, rather than on "fallacious sense. he now speaks of "circuits" and "hemicycles; o

the context of these quotations from cecco d'ascoli (see below, p. 323, note 1) it seems not impossible that he may have used cecco's necromantic commentary in his lectures on the sphere at toulouse, and found in it the suggestion for the title for his book on magic memory. 197 giordano bruno: first visit to paris bered all the physical contents of the terrestrial world elements, stones, metals, herbs and plants, animals, birds, and so on and the whole sum of human knowledge accumulated through the centuries through the images of one hundred and fifty great men and inventors' the possessor of this system thus rose above time and reflected the whole universe of nature and of man in his mind. i believe, as already suggested, that the reason why such a memory system as this is a hermetic sec

o on. from time to time, her assistant, moeris, has to look out to inspect the line of the sun's rays and to see if the incantation is working. there is a distinct though slightly garbled reference to ficino's de vita coelitus comparanda in this incantation, on the sun as the vehicle of inscrutable powers reaching us from the "ideas" through "reasons" in the soul of the world, and on the power of herbs, plants, stones, and so on to attract spiritus* circe then makes equally terrific, though not quite so long, incantations to luna, saturn, jupiter, mars, venus, and mercury, finally adjuring all the seven rulers to listen to her.4 she is at the same time doing magic with arrangements of plants, stones, etc, and holding out "writings of the sacred gods" on a plate, drawing characters in the a

co-ordinated with the alphabet of the solarians. the next giro had representations of all precious stones and minerals on its wall; and on the outer side, lakes, seas, rivers, wines, and all liquids; here were jugs full of many different liquors with which sicknesses were cured. the wall of the third circle was devoted, on one side, to the vegetable world, with pictures of all kinds of trees and herbs, their virtues and correspondencies with the stars; on the other side were shown all manner of fishes and their correspondencies with celestial things. on the fourth wall were birds and reptiles; and on the fifth animals. finally, on the outermost giro were displayed, on the inner side of the wall, all the mechanical arts and their inventors, and the different ways in which these are used in

egistus. we know that campanella actually practised this magic at rome in 1628 and for pope urban viii who was afraid of some eclipses which his enemies (particularly his spanish enemies, for this pope was anti-spanish) had prophesied would cause his death. campanella did magic with him to ward off the evil. they sealed a room against the outside air, hung it with white cloths, and burned certain herbs in it. two lamps iluminaria) and five torches were lit, representing the planets, and the signs of the zodiac were imitated in some way "for this is a philosophical procedure, not superstitious as the vulgar think" there was jovial and venereal music; stones, plants, colours belonging to the good planets were used, and they drank astrologically distilled liquors. this procedure is described

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

by a dead man on a cross who was to rise again, easter was celebrated in commemoration of a risen savior or sun-god. the following is an account given in ramsay's travels of cyrus, concerning the vernal equinox festivals in the east. when cyrus entered the temples he found the public clad in mourning. in a cavern lay the image of a young man (the dying savior) on a bed of flowers and odoriferous herbs nine days were spent in fasting, prayers, and lamentations, after which the public sorrow ceased and was changed into gladness. songs of joy succeeded weeping (for tamuz, the whole assembly singing hymns "adonis is returned to life, urania weeps no more, he has ascended to heaven, he will soon return to earth and banish hence all crimes and miseries forever" this scene, it will be remembered

GILBERT THE MAGICAL MASON

th the power to give rise to dreams of intense pleasure, often of a sexual character; samples of this drug vary very much in quality; some are powerful sedatives, others almost inert; it is a dangerous drug to experiment with.theold medieval magicians taught that dreams of different characteristics would be produced by sleeping in the presence of certain perfumes from incense made from particular herbs, burned on plates of different metals.dreams185while on the subject of dreams producible by art, mention may be made of the wide-spread belief in the power to produce dreams as desired by means of suggestion, and the presence of different sorts of talismans; for example, the idea that a girl will dream of her loverifshe puts wedding cake under the pillow; and again mothers often put letters

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

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

f israel saw the letters flying through in every direction, engraving themselves on the tablets of stone. zohar:book of enlightenment. trans, daniel matt, paulist press.1983 come and behold the letters by which heaven and earth were created, the letters by which were created hills and mountains, the letters by which were created rivers and seas, the letters by which were created the trees and the herbs. the book of enoch. in the ancient book of enoch it is stated that moses received the letters of the hebrew alphabet from metraton, an angel of the highest degree. it is also stated that these letters were of a special substance, the actual substance from which the universe itself was formed. this concept, that the alphabet has secret and occult power, is the basis for the gnostic use of wor

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ad their own version of this story. here quetzalcoatl, in his incarnation as the creator deity, took the role of marduk while the part of tiamat was played by cipactli, the great earth monster. quetzalcoatl seized cipactli s limbs as she swam in the primeval waters and wrenched her body in half, one part forming the sky and the other the earth. from her hair and skin he created grass, flowers and herbs; from her eyes, wells and springs; from her shoulders, 25 stephanie dalley, myths from mesopotamia, oxford university press, 1990, p. 326; jeremy black and anthony green, gods, demons and symbols of ancient mesopotamia, british museum press, 1992, pp. 163-4. 26 gods, demons and symbols of ancient mesopotamia, p. 41. 27 mysteries of the mexican pyramids, p. 169; the god-kings and the titans

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

thic, and as a long xll preface. interval had then passed since the conversion of most of the races, heathenism must have retreated farther from the language also and the poetry. nevertheless the fragment of muspilli, the abrenuntiatio, the merseburg lay and a few others, still allow our glances to rove back beyond our expectation; isolated words occur in glosses, and proper names of men, places, herbs, point to other vestiges; not only do gods and heroes step out of the mist, as wuotan, donar, zio, phol, paltar, froho, sintarfizilo, orentil, and goddesses or wise women, as frouwa, folia, sindgund, wurt; but a host of other words, itis, wiht, urlac, fuld, haruc, hliodar, paro, sigil, zunkal, etc. are found uneradicated. of course, among the saxons, who remained heathen longer, especially a

roman, than latin literature was ever able to produce on our antiquity. if in ch. xxxv and xxxvii many things are quoted which appear to spring out of roman superstition, it is fully justified by the poverty of native information compelling me to seek a support for it from abroad: preface. xxix i do not suppose that the old german fancies about beasts crossing one's path, or about the virtues of herbs, were in themselves any poorer than the roman. what i claim for teutonic nations as compared with the greeks and romans, must also hold good of them as regards the celts, slavs, lithuanians and finns, whose paganism was similar to ours or not so similar. here however the quantity of coincidences is still more damaging to the theory of plagiarisms, which would else encumber every nook and cor

d frouwa, uorns and valkyrs, as the romans did those about venus, juno and the parcae; nay, in the fairy-tale, dame holle and mary can usurp the place of gray-hatted wuotan. what a tender fragrance breathes in those tales of mary, and what has any other poetry to put by the side of them? to the kindly heathen traits is superadded for us that sense of superior sanctity which encompasses this lady. herbs and flowers are named after mary, her images are carried about, and, quite in accordance with the heathen worship, installed on forest trees. she is a divine mother, she is a spinning-wife, she appears as maid of mercy (vierge secourable) to whosoever calls upon her. to the country folk in italy, mary stands well in the foreground of their religion; the madonnas of several churches in naples

n it, and on which the future will avenge any depreciation of the olden time. my gleanings i bequeath to him who, standing on my shoulders, shall hereafter get into full swing the harvesting of this great field. jacob grimm. berlin, 28th april, 1844. contents vol. iii. chapter xxx. poetry xxxi. spectres xxxii. translation. xxxiii. devil. xxxiv. magic. xxxv. superstition xxxvi. sicknesses. xxxvii. herbs and stones xxxviii. spells and charms index. pages 899 912 913 950 951 983 984 1030 1031 1104 1105 1147 1148 1189 1190 1222 1223 1249 1251 127g chapter xxx. poetry. maei'e however means not only fama, but fabula; and here some other and more interesting personifications present themselves. we perceive that the existence, organization and copiousness of poetry, as of language itself, reach ba

ers, of a brewing-copper full of red gold (nos. 7. 25-6; when a fire burns over it, they say' the treasure airs itself' nevertheless many treasures do not move toward the surface at all, but have to be sought in the cavern itself. two requisites for raising the treasure are silence and innocence. holy divine tasks endure no babble: thus, heilawac must be drawn in silence (pp. 229. 586, in silence herbs of magic power be picked; cry out over a treasure 'twill sink that moment out of sight (superst. 214. the harmless hand of childhood is fit to lay hold of it, as it is to draw lots; poor village boys, shepherd lads, are they that find it (d. sag. 7. 157-8; he that is stained with vice can never come near it (ib. 13. whoever spies the treasure should hasten to throw something on it, both as t

s esteemed a sacred and divine bird (p. 673; even pliny 10, 18 reports the myth' adactos cavernis eorum a pastore cuneos, admota quadam ab his herba, elabi creditur vulgo. trebius auctor est, clavum cuneumve adactum quanta libeat vi arbori, in qua nidum habeat, statim exsilire cum crepitu arboris, cum insederit clavo aut cuneo^ that the woodpecker specially is acquainted with the magic virtues of herbs, appears from other tales: he guards them, and flies at the eyes of the man that would pull them up. thus pliny says 25, 4, 10 of the pa3ony' praecipiunt eruere noctu, quoniam si picus martlus videat, tuendo^ conf. aelian de nat. an. 3, 25, on the hoopoe. eabbinic legend mentions the rock-splitting shamir, which solomon procured in the following way [to get stone] for his buildings. he had s

(p. 140) shew how familiar this personification was to him. so in tit. 5161-9 'gezwiet vil der wunschelrise' and' wunschel-berndez ris (see suppl. the mythical aspect of mountain-prisoned treasures, as of mountain-prisoned heroes and gods, has led us to wuotan the supreme maker and giver of all things' to whom are known all hidden treasures^ yngl. saga, cap. 7. some other things, beside flowers, herbs and rods, are helpful to the lifting of treasure. thus a hlaclc he-goat that has not a light hair on him is to be sought out and tied to the spot where money lies hidden, like a sacrifice to the spirit who guards it (mone's anz. 6, 305. some prescribe a hlack fowl without even the smallest white feather, else the devil breaks the lifter^s neck for him (bechst. 4, 207. enchanted money has had

beasts is not in point here. devil. 1029 in tliielei, 122 relates it of a peasant and a trold. the common folk in normandy have to this day a legend of their mont st. michel, how michael and the devil disputed which could build the finer church. the devil builds one of stone, michael constructs a handsomer one of ice; when that melts, they both agree to till the soil, the devil choosing the upper herbs, and michael keeping what hides in the ground. in all these tales, the bear, giant, troll or devil is the party outwitted, like the giant who built the castle for the gods (see suppl. lastly, the old-heathen nature of the devil is proved by animals and plants being named after him, as they are after gods and giants (p. 532. the libellula grandis, dragonfly, a delicate slender-limbed insect

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

there runs a low under-current of the unsatisfied, disconsolate: they do not rightly know how to turn their glorious gifts to account, they always require to lean upon men. not only do they seek to renovate their race by intermarriage with mankind, they also need the counsel and assistance of men in their affairs. though acquainted in a higher degree than men with the hidden virtues of stones and herbs, they yet invoke human aid for their sick and their women in labour (pp. 457. 492, they borrow men s vessels for baking and brewing (p. 454 n, they even celebrate their weddings and hightides in the halls of men. hence too their doubting whether they can be partakers of salvation, and their unconcealed grief when a negative answer is given. 1 bruder rausch (friar rush) a veritable goblin, is

imr, hmmgercfr are proper names of giants, sasm. 85a 86a 114. 145. as hrim also means grime, fuligo, yinir may perhaps be connected with the obscure mhg. om, ome (rubigo, see gramm. 3, 733. at the same time the derivation from ymja, umsi (stridere) lies invitingly near, so that ymir would be the blustering, noisy, and one explanation of orgelrnir would agree with this; conf. chap. xix (see suppl. herbs and heavenly bodies are named after giants as well as after gods: pursaskegg, i.e. giant s beard (fucus filiformis; norvv. tussegras (paris quadrifolia; bronugras (satyrium, the same as friggjargras, p. 302, because a giantess brana gave it as a charm to her client halfdan (fornald. sog. 3, 576; forneotes folme, p. 240; 03inn threw thiassi s eyes, and thorr orvandil s toe, into the sky, to b

the first three accounts, namely, that lime (loam, earth) was taken for the flesh, dew for the* sweat, clouds for the mind. but then the mhg. and frisian texts travel much further together; both of them make bone spring out of stone, hair (locks) from grass, eyes from the sun, blood from the sea (water, none of which appear in the as. peculiar to the mhg. poem is the derivation of the veins from herbs (wiirzen, and to the as. writer that of the blood from fire, of tears from salt, of the various colours in the eye from flowers, 1 of cold breath from wind, and of sense from grace; which last, though placed beyond doubt by the annexed translation, seems an error not withstanding, for it was purely out of material objects that creation took place; or can the meaning be, that man s will is fi

rms (sup. c, 20p) and therefore perhaps still in use on the ehine or in hesse in the llth cent, comes to us with the more weight, as, with characteristic differences which put all direct borrowing out of the question, it is still in force among servians and mod. greeks. vuk, under the word dodole/ describes the servian custom. a girl, called the. dodola, is stript naked, but so wrapt up in grass, herbs and flowers, that nothing of 1 the peruvians believe in a rain-goddess, who sits in the clouds with a pitcher of ivater, ready to pour it out at the right time; if she delays, her brother with thunder and lightning smites the pitcher in pieces. garcilaso de la vega s histt. incarum peruanorum 11, 27; conf. talvj s characteristik der volkslieder, p. 126. 2 i will here add, from anton s coll

oy dodo oy dodo le! even those in house and stall, oy dodo oy dodo le! and they are sure that rain will come at once. in greece, when it has not rained for a fortnight or three weeks, the inhabitants of villages and small towns do as follows. the children choose one of themselves who is from eight to ten years old, usually a poor orphan, whom they strip naked and deck from head to foot with field herbs and flowers: this child is called trvptrrjpovva. the others lead her round the village, singing a hymn, and every housewife has to throw a pailful of water over the pyrperuna s head, and hand the children a para (j of a farthing. the mod. greek hymn is in theod. kind s tpaywsia tt? veas .eaa-aso, leipz. 1833, p. 13. passow, nos. 311-3, p. 627. neither greek nor slavic will explain why the ra

e scanty offering brings the great bounty to our door. in spain, when hot weather lasts long, an image of the virgin arrayed in mourning (imagen cubierta de luto) is solemnly escorted through the villages, to obtain the blessing of rain, 3 as in the liege procession (pp. 174- 5, with which again that described by petronius agrees (p. 175; only here the .symbolic libation is left out. but of those herbs that were tied round the child, some most likely were of magic power; such a use of henbane is otherwise unknown to me. lastly, the bavarian waterbird seems identical with dodola and pyrperuna. the man who is the last to drive out on whitmonday 4 is led by the other workmen into the nearest wood, and tied round and round with leaves and twigs or rushes; then they ride in triumph through the

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

ltaus, pp. 109, 110; gilit here corresp. to goth, gahts (gressus, and allows us to guess an ohg. sunnagaht. 4 hahn s monum. 2, 693. sutner s berichtigungen, miinch. 1797, p. 107 (an. 1401. 618 elements. 848 we are told how a garland is plaited of nine sorts of flowers. eeiske (ut supra, p. 77) says: the fire is made under the open sky, the youth and the meaner folk leap over it, and all manner of herbs are cast into it: like these, may all their troubles go off in fire and smoke i in some places they light lanterns outside their chambers at night, and dress them with red poppies or anemones, so as to make a bright glitter/ at niirnberg the lads go about begging billets of wood, cart them to the bleacher s pond by the spital-gate, make a fire of them, and jump over it; ihis keeps them in he

GRIMOIRE OF TURIEL

pulverized and mixed together in a paste. the secret grimoire chabacter of praleg lord of mars. perfumes the head of a frog, the bovine blood, a grain of white poppy, fiowers of camomile, and camphor, pulverized into a paste by the mixing of the blood of a virgin kid. the secret grimoire character of phul lord of the moon. perfumes: leaves of the mandrake, sal ammonia, roots of gentian, valerian herbs finely cut, a little sulphur, made into a paste with the blood of a black cat. the secret grimoire character of j3ethor lord of jupiter. perfumes sandalwood of the east, leaves of agrimony, choves, powder of henbane. beat all into a powder. make thereof a paste with foxes blood and the brains of a magpie. the secret grimoire character of ophiel lord of mercury. perfumes the seed of an ash tr

HAMIL THE ROSICRUCIAN SEER

church of st augustine for lifebythe pope for magic and heresy and died in 1695. lemprier's[le. lempriere's] dictionary gives a sketch of hislife-ofcourse thro' catholic spectacles. h.theeditorofthemscatalogues name was blanchardbuti know nothingofhim.i.thems on cartomancywaswritten by me from varioussources-andiverymuch regret having lost theroughcopyofitmany years ago.j.i don't know any work in herbs except astrological herbals such as culpeper, maynard or salmon" 1 see note 1 of letter 18. 2 tycho brahe (1546-1601, danishnoblemanand astronomer. educated at the universities of copenhagen andleipzig,where he came under the influence of copernicus and johann moller(re255giomontanus. later he went tobohemiaand for the last twoyears of his lifeworkedonalchemyandastrologywith johannes keppler

HEAVEN HELL

arious animal- and bird-headed gods, goddesses both with and without uraei on their heads, the "crook (mest) of osiris, the serpent-protector of osiris, and so on. the gods on the right of afu-ra are they who give him "the seasons, and the years which are in their hands" and so soon as he speaks to them "they have life through his voice; he, moreover, tells them what to do, and he orders that the herbs of the field of urnes shall be given to them in abundance. click to view nekht spearing the eater of the ass. the duties of these gods are simple: they supply p. 114 the followers of afu-ra, i.e, those spirits who have succeeded in entering his boat, with green herbs, they give them water, and they light the fires which are to destroy the enemies of ra. it is not, however, easy to understand

he lake, and the quaint costume of the gods, who, of course, typified the inhabitants of the region, suggests that they were not egyptian. the dwellers in the lake of boiling water entreat afu-ra to come to them, saying "send forth thy light upon us, o thou great god who hast fire in thine eye (vol. ii, p. 113. in answer, the god decrees that their food shall consist of loaves of bread and green, herbs, and that their beer shall be made from the kemtet plant. this plant has not as yet been accurately identified, but it is tolerably certain that it belonged to a species which was characteristic of the neighbourhood of the lake. the beings who stand on the left hand of afu-ra are divided into two groups: the first consists of nine men, and the second of nine gods, and each group is under the

sterns of water. their souls, which are upon earth, shall enjoy offerings in abundance and shall never die, and shall be as fully provided with food as is ra, whose body is on earth, but whose soul is in heaven. on the left of the path of afu-ra are twelve tchatcha, or "great chiefs" and nine souls, who are adoring a god (vol. ii, pp. 227, 231; before each soul are a loaf of bread and some sekemu herbs. the tchatcha p. 170 perform a very important duty in this division, for they distribute to the souls who have been ordered by ra, to live by the fiery lake serser the food which has been allotted to them; in other words, they give the souls the portion of food which it has been decreed they should receive daily, and no more and no less, and the souls receive their destined allowance, and ha

HELENA BLAVATSKY NIGHTMARE TALES

ter of thepoor. their squalid bodies are often crushed under the walls torn and washed down by wind and angry wave.but they only follow the great law of the survival of the fittest. why should they be protected? lovely is the morning when the sun dawns with golden amber tints and its first rays kiss the cliffs of thebeautiful shore. glad is the song of the lark, as, emerging from its warm nest of herbs, it drinks the morningdew from the deep flower-cups; when the tip of the rosebud thrills under the caress of the first sunbeam, andearth and heaven smile in mutual greeting. sad is the soul-ego alone as it gazes on awakening nature fromthe high couch opposite the large bay-window. how calm is the approaching noon as the shadow creeps steadily on the sundial towards the hour of rest!now the h

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ins of antium in 1503. apollonius of tyana a wonderful philosopher born in cappadocia about the beginning of the first century; an ardent pythagorean, who studied the phoenician sciences under euthydemus, and pythagorean philosophy and other subjects under euxenus of heraclea. according to the tenets of the pythagorean school he remained a vegetarian the whole of his long life, ate only fruit and herbs, drank no wine, wore vestments made only of plant fibers, walked barefooted and let his hair grow to the full length, as all the initiates have done before and after him. he was initiated by the priests of the temple of aesculapius (asclepios) at aegae, and learnt many of the "miracles" for healing the sick wrought by the god of medicine. having prepared himself for a higher initiation by a

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

the earliest witches were alchemists whose prime concern was discovering a chemical way to create gold. and there were women who taught young girls how to capture their true loves by digging certain roots under certain lunar phases. however, these women weren't really witches; they were superstitious peasants, thoroughly steeped in herbal lore, who lived throughout most of the european countries. herbs were used extensively in ancient rome, as well. they were not only employed for refreshment, but also burned as offerings to the gods. frequently, inhalation of certain fumes would cause odd reactions, which led to the belief that various herbs had magical properties. as one conclusion generally leads to another, certain effects were often attributed to various substances, thus somewhat remo

ard medicine for cardiac patients. then there are the real love potions, those substances that cause sexual stimulation, such as spanish fly and the other cantharides. and, of course, there are those that have the opposite effect, like saltpeter, which is extensively used in the military and in prisons to keep the men cooled off. the pharmacopoeia is loaded with products whose bases are roots and herbs that have always been known to witches. people used to believe that witches caused sterility. well, i've got news for you: they still do. last year i was contacted by a family who believed that the husband had been hexed and as a result was sterile! in another case a doctor from ucla sent two women to me after they had been checked out at the campus, and he asked me to look into the possibil

one subconscious reaching out to another. if your conscious mind is aware of what's taking place, then it's certainly incidental. caribbean voodoo traffics in fright. it's famous for its use of animal intestines to make special little pouches, or to burn in the same way that we use parchment paper in spells. the whole philosophy is one of death, blood and guts. but witchdoctors do use candles and herbs, too. southern european witches used to use locks of hair, nail clippings and occasionally blood from the object of the spell. they believed it was the object itself that had a magical effect. i believe the mental power exerted against the individual cast a conscious spell into his subconscious. objects are generally used for the confidence they give the person using them. there have been ca

beyond mere positive thinking by generating situations demanding positive action, commitment. if you would like some additional romantic action, with silver three times tap crystal, nine times ring a small cleat bell, and daylong let a teapot gently whistle. but most effective of all is candle glow "a home with candles burning brightly will be visited by sexy woodnymphs nightly" in the beginning, herbs were used to placate gods. man burned herbs to release pungent aromas meant to stimulate the senses of the deity and insure favours. herbs have been included in food, baths, spells, closets, spell potions, medical treatments, magical rites and religious ceremonies. they have been used for emotion-elevators, decorations of the elevated, and dietetic inspiration; they have been expected to hon

and dietetic inspiration; they have been expected to honour you, dry you out, fatten you up, make you strong, protect from harm, bring him back, break the tide, cure the plague, bring in money and inhibit infidelity. ancient greece bought courage with thyme, romans cured drunkenness with parsley, and charlemagne grew rosemary because it was known to fortify memory. the bible says that dinner with herbs may be better where love is, but all witches know that love is frequently better when herbs are in the dinner. 3. blood charm in sicily certain modern segments of the youthful in-love society cling to a primitive belief that a few drops of blood from the lady's finger mixed with the gentleman's hot cafe royale will bind them to eternity. so potent is the supposed spell that it is not conside

e considered "pretty good" since your letter states that you are twenty-two years of age. it seems to me that your attitude about your abilities stems from your emotional partners no doubt being rejects of some tired seventy year olds. cool it baby. cool it! dear may the 4, i do not understand why you should have fainted while trying to cast the emotional bondage spell. before continuing with the herbs and incense perhaps you had better contact your doctor. rosemary and thyme are not known for their intoxicating fumes. it could have been that the candle snuffed out the oxygen in the small enclosed area. where were you anyway? dear potential witch (july 19, 1933) witchcraft is a discipline activity. when casting spells rituals must be followed exactly if they are to have a powerful effect

mean: the last act of the witches sabbeth? and talkmongers. 5. what is this? and last but not least: what does this mean to you: grand bois, carrafour, cematiere, damballah. these are just a few things every good witch should know. of course they would know the [witches spell of hatred] most people think witches are stupid or sick but they are neither. they must know a great deal about spices and herbs so they can cure. which is of course what started witchcraft. i guess you must know quite a few cures like: what good is mandrake? or passion flower? i hope that you will not be displeased with my questions. sincerely alice in venice p.s. i do agree with what you say in the papers about phonies and such. peace! dear alice in venice, i'm so glad you explained that your letter is not rude. for

INITIATION INTO HERMETICS

e drastic remedies will be necessary to reestablish the indispensable harmony, providing we desire to bring the body back to its normal function and complete recovery. all the curing methods known up to this day have been based on this fundament. i desist from particularizing such methods, as most of them are generally known. the natural therapy employs thermic effects such as bathing, poultices, herbs, massages, etc. the allopathist utilizes concentrated medicines, which are causing the effects corresponding to the elements and destined to repair health. the homoeopathist brings to life the contrasting element according to the device similia similibus curantur to achieve the balance of all that is in danger in conformity with the polarity laws. the electro-homoeopathist by use of his reme

elements and to the electric and magnetic fluids. if the patient happens to be of a strong constitution, the magician will work only with elements that will have a favorable influence on the sickness; thus, he will fight a fever with the element of water. the element concerned will produce the necessary fluids, electrical or magnetic, by itself, and a line of conduct, a regime, kind of breathing, herbs, bathes, corresponding to the elements will be prescribed for the patient. but if the body of the patient has already become so weak that it is unable to accept the necessary element and consequently to produce the corresponding fluid, there is no other way out for the magician but to load the sick organ directly with the fluid. here the occult anatomy according to polarization has to be obs

ing such a pentacle, which he will always prefer to the talisman, especially if he wants to communicate with beings of other higher worlds, no matter whether good or evil entities are concerned, genii or demons. an amulet again is a divine, or a holy verse from the bible, a mantram, which is a sentence expressing the worship of a deity, written on parchment or paper. carrying around various magic herbs such as mandrake and the like which are believed to possess a kind of protective power belongs to this category of amulets too. furthermore, this category includes fluid condensers in solid or liquid form or blotting papers moistened with them, loadstones and natural magnets as well as tiny artificial horseshoe magnets. last of all let me mention the precious and semi-precious stones that ar

iority. visits to the kingdom of the gnomes would be repeated as often as there is something new to be seen. he can learn a great deal from the gnomes and not one book in the whole wide world can reveal so many secrets about the subterranean kingdom to him as he can hear in the world of gnomes. for example, the magician can get a great deal of knowledge about the power and the effect of different herbs, he can learn how to achieve a magical spell on certain stones, he can be informed about hidden treasures and other strange things. he will be witness of everything that happens ad exists below the surface of the earth such as springs, coal, minerals, etc. the magician may learn several magic tricks that can be exploited through the earth element. in the course of time the magician will noti

IRISH WITCHCRAFT AND DEMONOLOGY

y, and then concluded by extinguishing p. 28 the candles and by crying fi! fi! fi! amen. 5. in order to arouse feelings of love or hatred, or to inflict death or disease on the bodies of the faithful, they made use of powders, unguents, ointments, and candles of fat, which were compounded as follows. they took the entrails of cocks sacrificed to demons, certain horrible worms, various unspecified herbs, dead men's nails, the hair, brains, and shreds of the cerements of boys who were buried unbaptized, with other abominations, all of which they cooked, with various incantations, over a fire of oak-logs in a vessel made out of the skull of a decapitated thief. 6. the children of dame alice's four husbands accused her before the bishop of having killed their fathers by sorcery, and of having

ian, and heretic, and demanded that she should be handed over p. 37 to the secular arm and have her goods and chattels confiscated as well. judging from friar clyn's note this took place on the 2nd of july. on the same day the bishop caused a great fire to be lit in the middle of the town in which he burnt the sackful of magical stock-in-trade, consisting of powders, ointments, human nails, hair, herbs, worms, and other abominations, which the reader will remember he had received from sir john le poer at an early stage in the proceedings. further trouble arose with william outlawe, who was backed by the chancellor and treasurer, but the bishop finally succeeded in beating him, and compelled him to submit on his bended knees. by way of penance he was ordered to hear at least three masses ev

at the spring assizes in march 1808. it is an instance of black p. 225 magic versus white (if we may dignify the affair with the title of magic, though it should be borne in mind that in the persecution of witches many women were put to death on the latter charge, albeit they were really benefactors of the human race; the more so as their skill in simples and knowledge of the medicinal virtue of herbs must have added in no small degree to, the resources of our present pharmacopoeia. the following account of this is taken from the belfast news- letter for 21st august 1807, as well as from some notes by m'skimin in young's historical notice of old belfast. one tuesday night (evidently in august 1807) an extraordinary affair took place in the house of a tailor named alexander montgomery, who

KETAB E SIYAH

are too precious for michael and his three brother-lords to trust to their treach'rous kin. yet i, as the second lord of heaven, learnt of secrets that i entrust to you, my brothers. to the south of these high-peaked hills upon the burning plains of africa, hidden within a high-walled valley, carved out by the passage of a river's flow, is a wondrous garden abounding in verdant growth. there grow herbs of such rarity that nowhere are they found but in that garden. the fruits of that place are endowed with potencies that are unmatched by the sorcerer's art. of most worth to our purpose are the fruits of two trees that grow within the garden's boundaries. the first of these trees is needed by our course and if it cannot be secured then we must fail. the second tree also would greatly aid us

ed-plumed helmet, studded with precious stones, shining with moonlight. each bearing an oak-shafted spear, upon their belts hung long swords, with decorated hilt and scabbard, a red tassel tied to the pommel, and a horn of ivory and gold, they stood their watch over the prize we sought. from the western approach we came, where the river flowed from the gardens, scented with the perfumes of exotic herbs, down to the storm-buffeted ocean of the west. baalzebub went before us like a tiger, having caught the deer's scent, going, stealthy, stalking, shadow-like amongst the shadows, dark within the darkness, silent, fatal, falling upon his prey. thus did baalzebub go forward. ebon-skinned, against the ebon night, 142 unseen, unheard, unknown death. now, like a terrible phantom, resolved from the

rned. then did we go together into the garden. upon the river's northern bank did we progress amongst some number of tall and slender trees of silvered bark and a thousand fruits each more tempting than the prior, here beast and angel could be lost forever to some enchanted sopor brought on by those honeyed, narcotic fruits, yet most firm and sure of purpose were the shedim. now amongst a lawn of herbs of most efficacious medicine else venom potent, nepenthes for all woes or bitter as hatred, trod we shedim three, ever stealthy. some yet fumed with strange pollens to induce visions of things to be or false fancies that never were; others yet blossomed with harlequin blooms to enchant the eye and woo the heart with such indescribable hue to distract the mind and detain beholders all in some

imbs and make pulse the heart of this our creature, tomorrow's hope, nephilim. may the life-giving wind suffuse its being that its noble purpose might be fulfilled, that which now i name woman" as the nourishing rain did fall, languid, timid motion grew within those new-formed limbs as woman woke as if from sleep to life, within the confines of the garden, amongst the trees of silver bark and the herbs and flowers of sweet perfume. 147 trembling, like some new-born foal she stood, testing those legs that i had made. when she, woman, was more sure of step ishtar, gentle life-giver, set her upon the ground to look with new and wond'ring eyes upon a world most strange and glorious. such child-like grace and such burning keenness was in those eyes of this creature of flesh that it made the she

e fell upon the form of the garden's guard, broken by the hand of baalzebub, and now upon river's waters, carnadine with blood, bled to give new life and hope and oppose the failing empire whose instrument he was. now he alighted upon the garden's soil and with a motion of his hand banished from the sky the rain-clouds brought forth by some same charm, amongst the trees of wondrous fruits and the herbs and flowers of seductive scent. pushing his way amongst the leaves he finds upon some bed of pressed grass and flowers, enfolded together in embrace, exhausted by the toils of love, the sleeping nephilim. now cast into confusion and into fear, his heart pounded out uncertain beat and some realisation of heaven's doom became known to his afflicted spirit. making now to slay in sleep these cre

hips. from the distant mists resolved their forms to become more apparent to the eye than that indistinct mass that first we saw. before the great and winged column, bearing in his left hand haughty heaven's standard and in his right that feared weapon that cut down all that would oppose his father's purpose, the quadruple scythe that reaped harvests for the king of heaven and cleared all choking herbs from yahweh's kingdom, went gabriel as general of the host. at his back came some ten thousand of elohim knights, arrayed in shining arms, with shaft and shield taken up for war. at this first appearance went up from the ships a great clamour of dismay 278 for bold and strong though my children were they were but few against so great a foe and could hope not to stand against the elohim. yet

LAITMAN M THE KABBALAH EXPERIENCE

cting it. because of that, the wisdom of kabbalah develops in you the ability to rule, guide, and lead. other methods are built on the suppression of desires, and thus depress your ability to lead creation. w i t c h c r a f t a n d k a b b a l a h q: i met a woman who calls herself a fan of kabbalah, but practices witchcraft. she reads tarot cards, communicates with spirits, treats with oils and herbs and sells charms. how does this sit with kabbalah? do her forces come from the creator? a: kabbalah deals solely with the attainment of the purpose of creation. the purpose of creation is adhesion with the creator. the adhesion is attained by way of equalizing the attributes, called equivalence of form. t h e k a b b a l a h e x p e r i e n c e 292 the kabbalah studies the attribute of the c

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

hite handle, and lets a few drops of blood fall into the cauldron, so that the [ganga] may drink and be refreshed .after the. blood has been sprinkled on the remains, the [palero] adds to the cauldron the wax from a burnt candle, ashes, a cigar butt. some lime. a piece of bamboo. filled with sand, sea water, and quicksilver [as well as] the body of a small black dog .next to the dog, a variety of herbs and tree barks are placed inside the cauldron. the last ingredients to be added are red pepper, chili, garlic, ginger, onions, cinnamon, and rue, together with ants, worms, lizards, termites, bats, frogs, spanish flies, a tarantula, a centipede, a wasp, and a scorpion. this necromantic sect has a fascinating history that is too involved to develop here. it exhibits a fusion of practices deri

LIBER ALEPH

nted for me. and her eagerness of purity doth encompass me with its soft tenderness, and twineth about me with sweet scent so that my mind is enkindled with a gentle flame, luminous and subtle, and i write unto thee as in a dream; for in this enchantment of her devotion i am caught up cunningly into beautitude, with great joy of the gods that have bestrewn my way with flowers, ay many flowers and herbs of magick and of holiness withal to match their beauty. nay, o my son, i will cease this epistle unto thee for awhile, that i may rest in the pleasure of this contemplation, for it is solace ineffable, and recreation like unto sleep among the mountains. yea, can i wish thee more than this, that, coming to mine age, thou mayst find a virgin like unto this to draw thee with her simplicity, and

LIBER ASTARTE

in an empty shrine. such are brahma, and allah. also some postcaptivity conceptions of jehovah. 5. further concerning the above. let this shrine be furnished appropriately as to its ornaments, according to the book 777. with ivy and pine-cones, that is to say, for bacchus, and let lay before him both grapes and wine. so also for ceres let there be corn, and cakes; or for diana moon-wort and pale herbs, and pure water. further, it is well to support the shrine with talismans of the planets, signs and elements appropriate. but these should be made accord-ing to the right ingenium of the philosophus by the light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies

LIBER LIBERI VEL LAPIDIS LAZULI

dreamt of sunset and roses and vines; thou wast there, o my god, thou didst habit thyself as an athenian courtesan, and i loved thee. 36. thou art no dream, o thou too beautiful alike for sleep and waking! 37. i disperse the inane folk of the earth; i walk alone with my little puppets in the gardne. 38. i am gargantuan great; yon galaxy is but the smokering of mine incense. 39. burn thou strange herbs, o god! 40. brew me a magic liquor, boys, with your glances. 41. the very soul is drunken. 42. thou art drunken, o my god, upon my kisses. 43. the universe reels; thou hast looked upon it. 44. twice, and all is done. 45. come, o my god, and let us embrace! 46. lazily, hungrily, ardently, patiently; so will i work. 47. there shall be an end. svb figvra vii 9 48. o god! o god! 49. i am a fool

LIBER LXVII THE SWORD OF SONG

ite sandal wood; the twelfth day, a whisper; the thirteenth day, a black cat; the fourteenth day, a phial of white gold; the fifteenth day, an egg-shell cut in two; the sixteenth day, a glance; the seventeenth day, an honeycomb; the eighteenth day, a dream; the nineteenth day, a nightmare; the twentieth day, a wolf, black-muzzled; the twenty-first day, a sorrow; the twenty-second day, a bundle of herbs; the twenty-third day, a piece of camphor; the twenty-fourth day, a moonstone; the twenty-fifth day, a sigh; the twenty-sixth day, a refusal; the twenty-seventh day, a consent; and the last night she gave him all herself, so that the moon was eclipsed and earth was utterly darkened. and the marriage of that virgin was on this wise: she had three arrows, yet but two flanks, and the wise men s

squeezing up in thin flat plates of flesh along the sword-lines. so our father cried .simples, o axcaxrabortharax, for my mother. then the demon was wroth and shrieked .thy mother to black hell! she is mine. so the old hag confessed straight that she had given her body for love to that fiend of the pit. but our father paid no heed thereto and bade the demon to do his will, so that he brought him herbs many, and good, with which our father planted a great grove that grew about him (for the sun was now waxen bitter hot) wherein he worshipped, offering in vessels of clay these seven offerings :2 the first offering, dust; the second offering, ashes; the third offering, sand; the fourth offering, bay-leaves; the fifth offering, gold; the sixth offering, dung; the seventh offering, poison. with

LUCIFERIAN SORCERY AND SET TYPHON

et of desire is an unspeakable grammar which communicates with azoth or the subconscious. azoth is the beginning and the end, that which encompasses the in-between. as a sethian or luciferian, may incorporate the alphabet of desire as a tool of self-determination, or will to achieve ones goals. the alphabet of desire may be a useful tool of exploration to advance ones knowledge in the learning of herbs and their uses, astral projection, learning martial arts, understanding tarot correspondences, whatever it may be. the luciferian grimoires such as liber hvhi, luciferian witchcraft and book of the witch moon incorporate the alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. the 22 letters/paths of the ql

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

entagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pharmacology, chemistry, and therapeutics the healing methods of paracelsus--palingenesis--hermetic theories concerning the cause of disease--medicinal properties of herbs--the use of drugs in the mysteries--the sect of the assassins. 109 the qabbalah, the secret doctrine of israel the written and unwritten laws--the origin of the qabbalistic writings--rabbi simeon ben jochai--the great qabbalistic books--the divisions of the qabbalistic system--the sepher yetzirah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system o

without the assistance of these patriarchs, who stood as mediators between the gods and men. the druidic order is deservedly credited with having had a deep understanding of nature and her laws. the encyclop dia britannica states that geography, physical science, natural theology, and astrology were their favorite studies. the druids had a fundamental knowledge of medicine, especially the use of herbs and simples. crude surgical instruments also have been found in england and ireland. an odd treatise on early british medicine states that every practitioner was expected to have a garden or back yard for the growing of certain herbs necessary to his profession. eliphas levi, the celebrated transcendentalist, makes the following significant statement "the druids were priests and physicians

ds who "came out of the sea" certain shamans among the american indians tell of holy men dressed in birds' feathers and wampum who rose out of the blue waters and instructed them in the arts and crafts. among the legends of the chaldeans is that of oannes, a partly amphibious creature who came out of the sea and taught the savage peoples along the shore to read and write, till the soil, cultivate herbs for healing, study the stars, establish rational forms of government, and become conversant with the sacred mysteries. among the mayas, quetzalcoatl, the savior-god (whom some christian scholars believe to have been st. thomas, issued from the waters and, after instructing the people in the essentials of civilization, rode out to sea on a magic raft of serpents to escape the wrath of the fie

ower; because of unusual characteristics as the sunflower and heliotrope, which have long been sacred because of their affinity for the sun. the plant might also be considered worthy of veneration because from its crushed leaves, petals, stalks, or roots could be extracted healing unctions, essences, or drugs affecting the nature and intelligence of human beings--such as the poppy and the ancient herbs of prophecy. the plant might also be regarded as efficacious in the cure of many diseases because its fruit, leaves, petals, or roots bore a resemblance in shape or color to parts or organs of the human body. for example, the distilled juices of certain species of ferns, also the hairy moss growing upon oaks, and the thistledown were said to have the power of growing hair; the dentaria, whic

e branches of a tree of which he is the root, trunk, and the spiritual earth from which the root derives its nourishment, so the single trunk of divine life and power nourishes all the multitudinous forms of which the universe is composed. in gloria mundi, from which the above illustration is reproduced, there is contained an important thought concerning the plantlike growth of metals "all trees, herbs, stones, metals, and minerals grow and attain to perfection without being necessarily touched by any human hand: for the seed is raised up from the ground, puts forth flowers, and bears fruit, simply through the agency of natural influences. as it is with plants, so it is with metals. while they lie in the heart of the earth, in their natural ore, they grow and are developed, day by day, thr

ch cannot be struck nor will flint and steel give off their spark without the assistance of a salamander, who immediately appears (so the medi val mystics believed, evoked by friction. man is unable to communicate successfully with the salamanders, owing to the fiery element in which they dwell, for everything is resolved to ashes that comes into their presence. by specially prepared compounds of herbs and perfumes the philosophers of the ancient world manufactured many kinds of incense. when incense was burned, the vapors which arose were especially suitable as a medium for the expression of these elementals, who, by borrowing the ethereal effluvium from the incense smoke, were able to make their presence felt. the salamanders are as varied in their grouping and arrangement as either the

accomplished results almost miraculous in character. near his old estate in hohenheim, the dew falls very heavily at certain seasons of the year, and paracelsus discovered that by gathering the dew under certain configurations of the planets he obtained a water possessing marvelous medicinal virtue, for it had absorbed the properties of the heavenly bodies. hermetic herbalism and pharmacology the herbs of the fields were sacred to the early pagans, who believed that the gods had made plants for the cure of human ills. when properly prepared and applied, each root and shrub could be used for the alleviation of suffering, or for the development of spiritual, mental, moral, or physical powers. in the mistletoe and its philosophy, p. davidson pays the following beautiful tribute to the plants

believed that the gods had made plants for the cure of human ills. when properly prepared and applied, each root and shrub could be used for the alleviation of suffering, or for the development of spiritual, mental, moral, or physical powers. in the mistletoe and its philosophy, p. davidson pays the following beautiful tribute to the plants "books have been written on the language of flowers and herbs, the poet from the earliest ages has held the sweetest and most loving converse with them, kings are even glad to obtain their essences at second hand to perfume themselves; but to the true physician--nature's high-priest--they speak in a far higher and more exalted strain. there is not a plant or mineral which has disclosed the last of its properties to the scientists. how can they feel con

MASTERING WITCHCRAFT

the inside, since both of these metals can become very poisonous when a reactive liquid like wine is brought into contact with them. glass and ceramic are also acceptable, but, as i say, a metal or horn one is traditional. the process of consecration is simple. during the period of the month when the moon is waxing toward full, take some salt water in a bowl and steep in it the following powdered herbs: vervain (verbena, mint, basil, rosemary, hyssop, lavender, sage, valerian, fennel. sprinkle some incense on a charcoal block and charge both fire and water with the words i have already given you, mentally putting all your effort of will, faith, and imagination into seeing the elements as glowing with vibrant, purifying light. having done this, sprinkle the cup with the water, then pass it

light flickering around it as you do. by water and fire i conjure thee that there remain within thy frame no adverse thought nor enmity. hear my will! attend to me! as my word, so mote it be! having done this, paint the following runes around the cup with a new brush and paint. black or white enamel or stove-black is best for this. for this ritual you may also mix into it a pinch of your powdered herbs, vervain, et al. as you paint each rune, chant these words, visualizing the signs glowing with magical light as you do "blessed be thou cup of water" having done this, paint the runes that spell your witch name around the base of the cup, pronouncing each letter out loud as you do so. when you finish, chant the words "so mote it be" and put your completed cup safely away for future use. the

anything that needs to be ritually dug, engraved, cut, or pierced. most present-day witches, however, refer the white-hilted knife to the ranks of the lesser instruments, and rely entirely upon the athame in their operations. buy a steel knife with a black handle; the blade should be about five or six inches long. when the moon is waning, make an infusion in distilled water of any of the martial herbs listed at the end of chapter 6. into this, mix a few drops of blood, either your own, traditionally that of a black cat, but that of a fresh beefsteak, chicken, or lamb chop from your nearest supermarket will do. your own is best, however. exorcise the knife with water from your cup and incense mixed with some of the aforesaid herbs burned in your thurible; then proceed to heat the blade of

f the blade, draw the tip of the magnet down the whole length to the very point. keep this up for a good five minutes, always stroking in the same direction, chanting these words at each stroke: blade of steel, i conjure thee attract all things as named by me! as my word, so mote it be! finally, paint the proper runes upon the handle in white paint with which you may again mix any of the powdered herbs you used in your previous infusion. chant the following words to charge each rune "blessed be thou knife of art" then paint your witch name on the reverse side of the handle, again spelling the letters out loud to charge them, finishing with the usual words "so mote it be" finally, you must bury the athame for three days and three nights in the earth, point down. your backyard will amply suf

, ideal. 16. finally, a generous supply of adhesive labels for easy identification of your preparations. many a hex powder looks all too similar to a love sachet mixture! enough said. 17. finally a sharp, white-hilted knife for preparatory cutting or "bigraving (engraving. these are you basics. you can build up your stock as you go along. many of the spells in the following pages call for special herbs or spices, and you can buy them for the one instance, and then store the remainder for future use. try to keep all your magical things together, preferably locked away in a safe place perhaps a cupboard or closet reserved for the purpose, best of all a room dedicated to your craft. 3- divination finding things out the word "witch" comes from the same anglo-saxon root as "wit" and "wise" and

this case, 260. now you may well ask what all this has to dp with mercury? well, you can think of magic squares as being signaling devices, types of psychic telephone numbers to the unseen. the way of using the square of mercury before any divination is this: take a blank sheet of white paper, and exorcise it with salt water and a mercurial incense such as you will find listed under the heading "herbs and incenses" having done this, draw a square with sixtyfour compartments as shown above with your pen and ink of art. now carefully and deliberately inscribe the numbers in the square as illustrated, in their correct numerical order, 1, 2, 3, 4, onwards, ending with 64. as you write each number, repeat a short invocation to mercury of your own devising, such as "mercury, be propitious to me

than explicit; the choice is yours. then, with the point of your athame, engrave the following runes upon the wand, working from right to left, and continuing to repeat your charm with each figure. when you have finished, ink or paint in the etched figures with your materials of art, always repeating the jingle either audibly or mentally. should you wish to mix in any dried and powdered mercurial herbs with the ink or paint before applying, this can be a very effective way of reinforcing the potency of the rod. finally, fumigate the wand again in the incense smoke (do not asperge it; this would only demagnetize it and nullify all your previous effort) and seal it with the triple cross and the injunction "so mote it be" as in the square of mercury consecration. either keep your completed wa

r paraphernalia should consist of: your altar table with its triangle sign covering, pointing east; chairs in the west, facing east across the table, should you wish to remain seated during the scrying; your athame, cord, thurible, cup, workbook, square of mercury, and pen and ink of art, a supply of mercurial incense, and a box of incense consonant with vassago's nature (see end of this chapter "herbs and incenses. all or any of these things may be held by your assistants throughout the operation. on the table itself should stand your show stone, or speculum, within the triangle, and to either side and about twelve inches behind it should stand two of your candlesticks containing exorcised white candles. the person who is to perform the ritual must hold the wand in his right hand; upon hi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

genius would be fiery and submitted to the empire of ba l. besides this, there are special times reserved for the invocation of these spirits, in the days and hours when they have power and absolute empire. it is for this reason that thou wilt see in the following tables to what planet and to what angel each day and hour is submitted, together with the colours which belong unto them, the metals, herbs, plants, aquatic, a rial, and terrestrial animals, and temple incense, which are proper to each of them, as also in what quarter of the universe they ask to be invoked. neither are omitted, the conjurations, seals, characters, and divine letters, which belong to them, by means of which we receive the power to sympathize with these spirits. the key of solomon page 8 table 1: table of the plan

onjure ye anew, o spirits, by all the names of god, and by all his marvellous work; by the heavens; by the earth; by the sea; by the depth of the abyss, and by that firmament which the very spirit of god hath moved; by the sun and by the stars; by the waters and by the seas, and all which they contain; by the winds, the whirlwinds, the key of solomon page 26 and the tempests; by the virtue of all herbs, plants, and stones; by all which is in the heavens, upon the earth, and in all the abysses of the shades. i conjure ye anew, and i powerfully urge ye, o demons, in whatsoever part of the world ye may be, so that ye shall be unable to remain in air, fire, water, earth, or in any part of the universe, or in any pleasant place which may attract ye; but that ye come promptly to accomplish our d

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

experiment, and operation, and may it be a succor unto us. after this cast the salt into the vessel wherein is the water, and say the following psalms: cii; liv; vi; lxvii. thou shalt then make unto thyself a sprinkler of vervain, fennel, lavender, sage, valeriain mint, garden-basil, rosemary, and hyssop, gathered in the day and hour of mercury, the moon being in her increase. bind together these herbs with a thread spun by a young maiden, and engrave upon the handle on the one side the characters shown in figure 82, and on the other side those given in figure 83. after this thou mayest use the water, using the sprinkler whenever it is necessary; and know that wheresoever thou shalt sprinkle this water, it will chase away all phantoms, and they shall be unable to hinder or annoy any. with

ents necessary in various operations, as a needle to prick or to sew; a burin, or instrument wherewith to engrave &c. thou shalt make such instruments in the day and hour of jupiter, and when it is finished thou shalt say: i conjure thee. o instrument of steel, by god the father almighty, by the virtue of the heavens, of the stars, and of the angels who preside over them; by the virtue of stones, herbs, and animals; by the virtue of hail, snow, and wind; that thou receivest such virtue that thou mayest obtain without deceit the end which i desire in all things where i shall use thee; through god the creator of the ages, and emperor of the angels. amen. afterwards repeat psalms iii; ix; xxxi; xlii; lx; li; cxxx. perfume it with the perfumes of the art, and sprinkle it with exorcised water

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

nger and peril by water. editor s note. the names aub and vevaphel. the versicle is from psalm xl. 13 "be pleased o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of the moon. this defendeth thee from all evil sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. its angel iacha

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

s. and those spirits which be subject unto them are not always with them unless the magician do compel them. his character is this which must be worn as a lamen before thee, etc (10) buer- the tenth spirit is buer, a great president. he appeareth in sagittary, and that is his shape when the sun is there. he teaches philosophy, both moral and natural, and the logic art, and also the virtues of all herbs and plants. he healeth all distempers in man, and giveth good familiars. he governeth 50 legions of spirits, and his character of obedience is this, which thou must wear when thou callest him forth unto appearance. 13 or dominions, as they are usually termed (11) gusion- the eleventh spirit in order is a great and strong duke, called gusion. he appeareth like a xenopilus. he telleth all thin

nd two horns, carrying a bright and sharp sword in his hand. he telleth all things past, and to come, and reconcileth friends and foes. he ruleth over 60 legions of spirits, and this is his seal, etc (18) bathin- the eighteenth spirit is bathin. he is a mighty and strong duke, and appeareth like a strong man with the tail of a serpent, sitting upon a pale-coloured horse. he knoweth the virtues of herbs and precious stones, and can transport men suddenly from one country to another. he ruleth over 30 legions of spirits. his seal is this which is to be worn as aforesaid (19) sallos- the nineteenth spirit is sallos (or saleos. he is a great and mighty duke, and appeareth in the form of a gallant soldier riding on a crocodile, with a ducal crown on his head, but peaceably. he causeth the love

mark, seal, or character is this, unto the which he oweth obedience, and which thou shalt wear in time of action, etc (21) marax- the twenty-first spirit is marax. he is a great earl and president. he appeareth like a great bull with a man s face. his office is to make men very knowing in astronomy, and all other liberal sciences; also he can give good familiars, and wise, knowing the virtues of herbs and stones which be precious. he governeth 30 legions of spirits, and his seal is this, which must be made and worn as aforesaid, etc (22) ipos- the twenty-second spirit is lpos. he is an earl, and a mighty prince, and appeareth in the form of an angel with a lion's head, and a goose's foot, and hare's tail. he knoweth all things past, present, and to come. he maketh men witty and bold. he g

h one to be beloved of his foes as well as of his friends. he governeth 29 legions of spirits, partly of the order of thrones, and partly of that of angels. his seal is this, which wear thou, etc (31) foras- the thirty-first spirit is foras. he is a mighty president, and appeareth in the form of a strong man in human shape. he can give the understanding to men how they may know the virtues of all herbs and precious stones. he teacheth the arts of logic and ethics in all their parts. if desired he maketh men invisible, and to live long, and to be eloquent. he can discover treasures and recover things lost. he ruleth over 29 legions of spirits, and his seal is this, which wear thou, etc (32) asmoday- the thirty-second spirit is asmoday, or asmodai. he is a great king, strong, and powerful. h

ntury, very badly written, it might be read "ox" instead of "wolf- trans [for me he appeared always like an ox, and very dazed.-ed (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet notes before the exorcist, which he must not regard, but by-and-by he must bid him put on human shape. then he will speak marvel

MICHAEL FORD A RITE OF THE WEREWOLF

hey met in the woods near chastel charnon. each danced about with a green candle with a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and gave pierre a salve which transformed him into a wolf. transvection is a powerful tool aided in astral or dreaming projection. some witches have used ointments, made from nightshade and other herbs which produce a flying sensation. 1 nox umbra by michael w. ford 2 the book of werewolves by sabine baring-gould, 1865 smith, elder and co. london 3 potatoes3 that have been exposed to sunlight prior to any harvesting will grow on them a toxic alkaloid called solanine. if such was ingested it could cause sickness, but also sensations of flying and hallucinations. some could use fat and mix i

averse and more powerful state of being. belladonna was used also in salves to produce flying, in large amounts can easily kill. atropine is easily absorbed by the skin, which when mixed with fat enters into the bloodstream quickly. such ingredients no doubted caused such mental and astral journeys into the sabbat both celestial and infernal. such night flights may be caused by such psychotropic herbs. toads, being linked to diabolism and witchcraft already5 and such were used often in potions. also used in ointments were bats and their blood, mixed with deadly nightshades. for this reason, individuals should not experiment with such, noted that death could occur. in specific, part of the witches sabbat practice of going forth by night is the illumination of the imagination; that when the

were used often in potions. also used in ointments were bats and their blood, mixed with deadly nightshades. for this reason, individuals should not experiment with such, noted that death could occur. in specific, part of the witches sabbat practice of going forth by night is the illumination of the imagination; that when the subconscious is brought closer to the conscious. those who are able, by herbs or meditation alone without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence

MICHAEL FORD WITCHMOON

present for drawing blood. three days before conducting the rite, bury the athame point down in a solitary and preferably wooded area. as you bury it, proclaim to yourself in your own way that the blade is being dedicated to the forces of nature and the magickal path which you walk. three days later, once you unearth the dagger you will want to consecrate the athame in a large bowl combined with herbs, your blood and/or sexual fluid as well as water and salt. while consecrating focus and intone "water, earth and life where you are cast let nought unwelcome dare trespass, so mote it be" cast the circle anti-clockwise "spirits of fire, water, earth and air, this charge is laid. let phantoms of my desire come hence, to which my will is law ecstasy will come and my many elementals to my aid

. while results are similar, techniques are as different as the people who work them. i am describing such a method which holds some significant results for those able to develop it. divination by water a fairly large glass bowl should be obtained, which the individual should fill half full with water. this should be done in the setting of a room suited to fit the frame of mind required. incense, herbs, candles and music could benefit the mind set required. the witch now seeks to become entranced by whatever means permits the mind freedom to access its own psychic influences. forget everything which is outside your door, forget the people, cars, animals barking, etc. until one is able to focus intently upon the interior world of the mind. the subconscious should be activated by an inspirat

eir flesh the sigil of varcolaci, of drinking from the moon. the 'feile na marbh (translated 'feasts of the dead) is upon us, take more of your fill of desire! preparation as it is a feast of the dead, you of the blood surely know your role! to be clothed in cerements of the grave and of the most beautiful colors, being black and crimson, purple and white! the cauldron should be prepared with all herbs and potions in which you are able and knowledgeable. drops of your blood should be added as a gift to the dead. the night of vampiric rising and shape shifting has highest priority, revel and bask in the great glory that your very blood is of hecate! a bonfire should feature if outdoors in seclusion, a blaze to mirror the great sabbath feast of the spirit. 83 83 the rite should open with the

ir contact wisely, many will prove useless or dangerous. a basic sigil should be drawn out, such would be a sentence as" i desire to attend the witches sabbath. random letters should then be crossed out 'idrettdbth' and the rearranged 'idttrdbthe' until the sentence forms a working symbol. the sigil should then be consecrated via sexual fluid or your own blood. it should be placed in a pouch with herbs or other small objects which hold significance to the sorcerer. an invocation with the witches' rune should be performed and the pouch kept close to the body of the individual for several days. once the sigil is memorized and consecrated ritualistically, it may be placed upon the altar. legends also tell of witches smearing their bodies in some obscure ointment in order to obtain flight acro

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

ifficult, especially if the original spirit has a host of familiars, servitors or 'black iron walls' with resulting psychic dangers for the operator. i have made mention of the technique of binding a spirit to a sigil covered in blood and sexual fluid. for the next step, involving more powerful servitors, would be one bound to human blood from your body and sealed in a vial or jar with associated herbs and potions. if one is creating a servitor through a sigil it would then be the next step to bind them to a jar filled with your blood and a small amount of water. this would mean submerging the sigil and actually sealing it in the jar or vial. eldritch horrors of the lovecraftian type are often brought this material plane by evoking and storing such in containers. if such is done and later

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

er realize any of the details of our shamanic duties toward the living earth. inprehistoric and even pre-industrial times, the situation was very different. the sonsof the serpents knew that the earth is a vital and intelligent oracle and knew its lan-guage. this they taught to their descendants and to the adamic race. for millennia,the priestess cults held the knowledge of flora and fauna and of herbs and healing.under the dominican order and the inquisition, they were brought to pay for their her-esies, though the crimes against them from this source were only part of what theyhave had to endure.epilogue: time to change the road youre on144atlantis, alien visitation, and genetic manipulation the apocalyptic masterpieces of albrecht durer (one of the sons of the serpents) havebeen misinte

nt of the senses.since there is no sunshine in those subterranean planets, time is not divided into days and nights, andconsequently fear produced by time does not exist. many great serpents reside there with gems on their hoods, and the effulgence of these gems dissipatesthe darkness in all directions. since the residents of these planets drink and bathe in juices and elixirs made from wonderful herbs,they are freed from all anxieties and physical diseases. they have no experience of grey hair, wrinklesor invalidity, their bodily lusters do not fade, their perspiration does not cause a bad smell, and they arenot troubled by fatigue or by lack of energy or enthusiasm due to old age.they live very auspiciously and do not fear death from anything but death's established time, which isthe eff

MICHAEL WYNN THE SOUL TRAVELERS

f magic, but this is exactly the kind of stuff one finds while perusing texts about magic written greater than a century ago. one can hardly exaggerate magic's arbitrary, comical, and often contradictory nature. surely another aspect of the occult that has kept the merely curious at bay. traces of this truth can be found in popular culture where you have the witch, reading off a list of arbitrary herbs and arbitrary body parts of arbitrary animals, and throwing them into a stirring cauldron on arbitrary nights of the year--michael wynn's "the soul travelers" 40 famous phrases: a journey into absurdity likewise any one may cure the tooth-ache with the stone that is in the head of the toad; also, if any one shall catch a living frog before sun-rise, and he or she spits in the mouth of the fr

as stated previously, represents an organized way to send commands to the magical program, but it also aligns the mind of the magician with a certain type of magical energy. two common types of magic is ritual magic, and natural magic. natural magic relies on the occult essence of a particular material in order to project a certain energy. practitioners of natural magic often procure many strange herbs, stones, and may even require a substance derived from a dead animal. it is this type of magic that is most commonly associated with witchcraft. the rituals of natural magic are minimalist, and often involve no more labor than procuring rare substances and wishful thinking. literally. the texts of natural magic are often written after the fashion of a cookbook. write the full name and birthd

MORALS AND DOGMA

e: and rhea mourns her dismembered lord hyperion, and the death of her son helios, drowned in the eridanus; and if apollo and dionusos are immortal, they had died under other names, as orpheus, linus, or hyacinthus. the sepulchre of zeus was shown in crete. hippolytus was associated in divine honors with apollo, and after he had been torn to pieces like osiris, was restored to life by the p onian herbs of diana, and kept darkling in the secret grove of egeria. zeus deserted olympus to visit the ethiopians; apollo underwent servitude to admetus; theseus, peirithous, hercules, and other heroes, descended for a time to hades; a dying nature-god was exhibited in the mysteries, the attic women fasted, sitting on the ground, during the thesmophoria, and the b otians lamented the descent of cora

MOTTA MARCELO THE COMMENTARIES OF AL

uth, that has driven him to fence the act about with taboos. but a little knowledge is a dangerous thing. his fear has created phantoms, and his malobservation suggested precautions scarce worthy to be called empirical. we see him combat analogous difficulties in a precisely similar manner. history shows us the physician defending mankind against plague, with exorcisms on the one hand and useless herbs on the other. a charred stake is driven through the heart of a vampire, and his victim is protected with garlic. the strength of god, who can doubt? the strength of taste and smell are known facts. so they measured strength against strength without considering whether the one was appropriate to the other, any more than as if one were to ward off the strength of steel swords by the strength o

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d with the smoke from the funeral pyres. in his character as god of light, phoebus-apollo is the protecting deity of shepherds, because it is he who warms [71]the fields and meadows, and gives rich pastures to the flocks, thereby gladdening the heart of the herdsman. as the temperate heat of the sun exercises so invigorating an effect on man and animals, and promotes the growth of those medicinal herbs and vegetable productions necessary for the cure of diseases, phoebus-apollo was supposed to possess the power of restoring life and health; hence he was regarded as the god of healing; but this feature in his character we shall find more particularly developed in his son asclepius (asculapius, the veritable god of the healing art. pursuing our analysis of the various phases in the character

pace of a whole year, to forego page 114 his dominion over the sea, and it was at this time that, in conjunction with apollo, he built for laomedon the walls of troy. poseidon married a sea-nymph named amphitrite, whom he wooed under the form of a dolphin. she afterwards became jealous of a beautiful maiden called scylla, who was beloved by poseidon, and in order to revenge herself she threw some herbs into a well where scylla was bathing, which had the effect of metamorphosing her into a monster of terrible aspect, having twelve feet, six heads with six long necks, and a voice which resembled the bark of a dog. this awful monster is said to have inhabited a cave at a very great height in the famous rock which still bears her name,[38] and was supposed to swoop down from her rocky eminence

nd honey. the worship of priapus was introduced into rome at the same time as that of aphrodite, and was identified with a native italian divinity named mutunus. asclepias (asculapius. asclepias, the god of the healing art, was the son of apollo and the nymph coronis. he was educated by the noble centaur chiron, who instructed him in all knowledge, but more especially in that of the properties of herbs. asclepias searched out the hidden powers of plants, and discovered cures for the various diseases which afflict the human body. he brought his art to such perfection, that he not only succeeded in warding off death, but also restored the dead to life. it was popularly believed that he was materially assisted in his wonderful cures by the blood of the medusa, given to him by pallas-athene. p

man with a full beard, leaning on a staff round which a serpent is climbing. the serpent was the distinguishing symbol of this divinity, partly because these reptiles were greatly used by the ancients in the cure of diseases, and partly also because all the prudence and wisdom of the serpent were deemed indispensable to the judicious physician. his usual attributes are a staff, a bowl, a bunch of herbs, a pineapple, a dog, and a serpent. his children inherited, for the most part, the distinguished talents of their father. two of his sons, machaon and podalirius, accompanied agamemnon to the trojan war, in which expedition they became renowned, not only as military heroes, but also as skilful physicians. their sisters, hygeia (health, and panacea (all-healing, had temples dedicated to them

ason of universal merriment, in which flowers were used profusely in adorning houses, streets &c, and were worn by young girls in their hair. flora, who typified the season of spring, is generally represented as a lovely maiden, garlanded with flowers. robigus. in opposition to flora we find an antagonistic divinity, called robigus, a worker of evil, who delighted in the destruction of the tender herbs by mildew, and whose wrath could only be averted by prayers and sacrifices, when he was invoked under the title of averuncus, or the avertor. the festival of robigus (the robigalia) was celebrated on the 25th of april. pomona. pomona was the goddess of orchards and fruit-trees, who, according to ovid, cares not for woods or streams, but loves her gardens and the boughs that bear the thriving

d of the leaves of the tree sacred to the deity they invoked. thus when sacrificing to apollo the crowns were of laurel; when to heracles, of poplar. this practice of wearing crowns was, at a later period, adopted by the general public at banquets and other festivities. on occasions of special solemnity the horns of the victim were overlaid with gold, and the altars decked with flowers and sacred herbs. the mode of conducting the sacrifices was as follows:.all things being prepared, a salt cake, the sacrificial knife, and the crowns, were placed in a small basket, and carried to the sanctuary by a young maiden, whereupon the victim was conducted into the temple, frequently to the accompaniment of music. if a small animal, it was driven loose to the altar; if a large one, it was led by a [1

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

teries and contests and you can do the same. contents introduction secrets of witchcraft secrets of money magic secrets of sex magic secrets of the cabala secrets of the spirit world< you can work magic 1: the witching circle the gray man what witches do welcome to the coven anyone can be a witch the circle of protection the sign of the elder gods love and witchcraft the black pullet the magic of herbs the children of the night the fear of witchcraft witchcraft made easy be your own secret coven 2: you can awaken your magic power the ritual that will awaken your fiery serpent physical sensations of occult power seeing your invisible power how to invoke the secret forces of nature a thank you email using witchcraft to smooth your path through life creating your personal grimoire 3: wiccan m

ice, laden with treasures, and with the ashes of the sage in a costly urn, the french officer returns to his native country. he makes his abode in provence, spending his days in experiments with the black pullet. such is the legend of the black pullet, a handbook of magic written in egypt in 1740, and how one may acquire riches through the application of magical rites and ceremonies. the magic of herbs herbs have always been a staple item in the witch s world of chants, spells and rituals. they have a long wiccan tradition, being used for all kinds of weird and wonderful purposes. the historical record shows that they were part of the wiccan tradition amongst the ancient egyptians, celts, druids, romans and greeks. herbs can be obtained in one of two ways. from the countryside where they g

o 9pm, and from 9pm to sunrise. the 60th spirit is seere. pray to him to protect your possessions from theft, at any hour of the day. the 61st spirit is shax. pray to him to obtain minor desires, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 62nd spirit is sitri. pray to him to inflame women with lust, at any hour of the day. the 63rd spirit is stolas. pray to him to gain knowledge of herbs and their properties, at any hour of the day. the 64th spirit is uval. pray to him to resolve disputes over women, at any hour from sunrise to noon. the 65th spirit is valefor. pray to him to control temptation, at any hour from sunrise to noon. the 66th spirit is vapula. pray to him to assist in character development, at any hour from sunrise to noon. the 67th spirit is vassago. pray to him

NECRONOMICON ALAZIF

hite snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings. the ninth is sefon. he appeareth like a man with a green face and hath the power to show where treasure is hidden. tenth is partas, he hath the form of a great vulture, and can tell ye the vertues of herbs, stones, make ye invisible and restore sight which is lost. the eleventh spirit is gamor, and when he appeareth like a man can marvellously enform ye of how to win favours of great persons and can drive away any spirit that guardeth over treasure. twelfth is umbra, he appeareth like a giant; he can convey money from place to place if thou bid him and bestow the love of any woman that thou de

PHILIP NEIL MYTHS LEGENDS EXPLAINED

rpses. he also gnaws at the roots of the world tree, hoping to destroy it. he is at war with the eagle at the top. three roots yggdrasil had three roots. beneath the first was the well of fate guarded by the three norns who control people s lives. beneath the second was the well of wisdom, guarded by the head of the aesir mimir, who was killed by the vanir gods, but whose head odin preserved with herbs and spells. beneath the third was a well of poison, from which flowed the rivers of hel. it was at the well of wisdom that the god heimdall left his great horn until he should need it to summon all creation to the final battle of ragnarok (see above. squirrel messenger the squirrel, ratatosk, runs up and down the tree, carrying insults from the dragon at the roots to the eagle at the top. sp

mmortality and banished them from heaven. heavenly gate the heavenly gates are guarded by two soldiers. above them, a bell is rung by two heavenly beasts, to report that the soul of the deceased is passing through. hare in the moon when chang e arrived in the moon, she found she was not alone. her companion in the moon is a hare, which sits beneath a cassia tree (the tree of immortality) pounding herbs in a mortar to make the elixir of life. an old man is said also to live in the moon; he spends his time trying, in vain, to chop down the cassia tree. turned into a toad when chang e gulped down the elixir that hou yi had won from the queen mother of the west, she began to float up to the moon. as she ascended, she tried to call out, but found she could only croak. to her horror, although sh

REGARDIE TALISMANS

for use every day of the week. in this manner, the daily use of the appropriate talisman may help rectify some of the astrological imbalances in his horoscope and in his personality make-up. this idea is not necessarily new or revolutionary. it has been suggested before in a somewhat different area. students of alchemy, familiar with what is called the lesser circulation, are taught that certain herbs are attributed to the influence of certain planets. such herbs can be prepared alchemically (see the alchemist s handbook, paracelsus research society, salt lake city, 1961, and a different one be self-administered every day. in this way, the planetary influences of a high potency are organismally absorbed to produce subtle farreaching effects: physically, mentally, and spiritually. the plan

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

series of years been in practical use.in this apartment evidently unconscious of any intrusion were gowned and cowled in blue, sevenstudents of the pestle and mortar, mixing, compounding and calculating without unnecessaryconverse or recognition of each other's presence, but deeply intent upon their assumed tasks. thesewere the theorici or rosicrucians of the 2nd grade.acids and chemicals, roots, herbs, gums and minerals in abundance, in powders and pastes, and allapparently in confusion, surrounded the wells, on shelves, in closets, and drawers, in bottles, jars andboxes, stored to all appearance in unknown quantities. these were nature's unadulterated gifts to beused for the health and preservation of man.the small laboratory was made famous in the early part of the 16th century by the f

elling of the fountains, the great oceanof the world, nature has entered upon its travail; the waves have become confined, the mountainsstand forth, the hidden treasures in. their seed are implanted in the bowels of the earth, secretly laidup, the metals, the mineries, the material of quarries which shall yield their riches in due time.millions of wonders doth the very face of the earth offer up, herbs, flowers, trees with leaves, seeds,and fruits; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for god created the heavens and the earth, the sun, the moon and. thestars.all nature smiles; my sign is that of aries, the ram, the

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

hazel or almond, cut at one blow with the new knife used for the sacrifice. it must terminate in a fork, which must be armoured with iron or steel, made from the blade of the knife before mentioned. a fast of fifteen days must be observed, taking a single unsalted repast after sundown. it should consist of black bread and blood, seasoned with unsalted spices or black beans and milky and narcotic herbs. we must get drunk every five days after sundown on wine in which five heads of black poppies and five ounces of pounded hemp-seed have been steeped for five hours, the infusion being strained through a cloth woven by a prostitute: strictly speaking, the first cloth which comes to hand may be used, should it have been woven by a woman. the evocation should be performed on the night between m

needless for her to be acquainted with the cases of her patients, but she listened to them invariably with great attention and only dispensed her specific after learning the nature of the complaint. there was the magical secret. the direction of the intention imparted its special virtue to the remedy, which was insignificant in itself. the elixir was aromatic brandy mixed with the juice of bitter herbs; the plaster was a compound analogous to theriac as regards colour and smell; it was the thaumaturge 119 possibly electuary burgundy pitch, but whatever the substance, it worked wonders, and the wrath of the rural folk would have been visited on those who questioned the miracles of their nun. near paris also we knew of an old thaumaturgic gardener who accomplished marvellous cures by putting

alogous to theriac as regards colour and smell; it was the thaumaturge 119 possibly electuary burgundy pitch, but whatever the substance, it worked wonders, and the wrath of the rural folk would have been visited on those who questioned the miracles of their nun. near paris also we knew of an old thaumaturgic gardener who accomplished marvellous cures by putting in his phials the juice of all the herbs of st. john. he had, however, a sceptical brother who derided the sorcerer, and the poor gardener, overwhelmed by the sarcasms of this infidel, began to doubt himself, whereupon all the miracles ceased, the sufferers lost confidence and the thaumaturge, slandered and despairing, died mad. the abbe thiers, cure of vibraie, in his curious treatise concerning superstitions, records that a woman

RUBY TABLET OF SET

ncense is not symbol, but only smell. closely related to the sense of smell is the sense of taste, and it's fairly easy to see that certain tastes can have meaning as well. during passover seder, a ritual meal of thanksgiving and freedom (celebrating the exodus, jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the jews in bondage. they will eat bitter herbs to remind them of the bitterness of slavery. likewise, there can be kinesthetic symbols as well. we feel different when we hold a sword in ritual as opposed to when we hold a dagger. we feel different when we are standing up than we feel when we are sitting down, and different still when we are kneeling or laying down. we feel different in charged rooms, dry rooms, wet rooms, hot rooms, cold

hat we are the foundation from which we become. of the sensual. that feeling that forms a link between mortality and transcendence. the joy of being combined with the ecstasy of becoming! during this working, i performed the consecration of the flame. the incense used in this working was supplied by priestess nielsen, and in performing the consecration, i was to utilize the characteristics of the herbs. a short list was supplied to me as a guideline. i spent quite a bit of time afterwards contemplating what this statement meant to me. i was quite surprised and pleased with the results. analysis: the opening four lines is a statement of the symbolic nature of the flame. the flame symbolizes the avenue we have taken to unlock the mysteries of life. the flame also represents the force that dr

suggestions for manipulating environments. c. guidelines for using objects to carry aroma appendix- sources of supplies for aromatic substances part i- the classes of fragrance by their effects the following classes of aromas are based on the work of dr. paul jellinek, a german perfumer. the reader is referred to the book potpourri- the art of fragrance crafting, published by frontier cooperative herbs. in addition, comments of a practical nature are from my own experience with all the substances mentioned. i have rearranged the order of the classes of fragrances in what seems to be a logical sequence. classification: v2- c1h- 1 author: ruth nielsen ii date: october, xxv publication: originally given as the "aroma workshop" at the set-xi conclave revision: the appendix on "sources" was upd

re very intense, as they overpower easily. when a person becomes accustomed to working with them, it seems one builds up some endurance. if working ceases or is interrupted for a few weeks, upon encountering the aromas again there may be a very rapid, intense reaction that may or may not subside just as quickly. to avoid that, ease into any exposure to the oils if not working with them daily. the herbs used in the smudge sticks of the southwest american indians appear to be of this third class. when any of the classes are burned as incense, the effect is often of this third class, as there is a change due to the burning process. prior to burning, the sweet grass and sage seem to fit in class 1 and 2 respectively. aromas in this category are: nutmeg- lighter oil beautiful in floral blends o

d it has a taste, then use the mineral oil. however, once mixed with the other ingredients and mingled with the normal secretions of the body, it should not be noticeable. i've not found a suitable substitute for the petrolatum (petrolatum is just plain white petroleum jelly, otherwise known by the brand name vaseline. there is a new vegetable source baby jelly available from frontier cooperative herbs, but i have not had a chance to try it. bring an inch of water to boil in a shallow saucepan, such as for poaching eggs. using a 1 cup measuring cup, melt some paraffin or wax shavings. when melted, remove the cup and put a 2 cup measure into the water. pour the 4 tablespoons of melted wax into the 2 cup measure (use a metal spoon and heat it briefly in the boiling water before scooping the

only a start. it is a good idea to get familiar with a few aromatic oils from each of the classes. in time, any magician can skillfully use this modality of lesser black magick to augment one's will of controlling others. appendix- sources of supplies for aromatic substances please check the stores listed in the crystal tablet resources section that retail magickal supplies. frontier cooperative herbs, p.o. box 299, norway, iowa 52318. minimum order is $20- a $1 service charge is added for orders under $20. all orders received before noon are shipped the same day. this is a wholesale cooperative, and once you have met the requirments for buying wholesale you will have 30 days to pay the bill, plus get the 30 to 50% discounts. non-members' orders are shipped cod (by ups usually, or prepaid

ducts, only one small part of which is the essential oils. you will find them in the 1/2 ounce bottles, probably displayed in a hardwood rack. usually a frontier catalog is close by, so one can look up the oils available. the books of most use for the study of aromatic substances for lbm use are: the art of aromatherapy- the healing and beautifyiung properties of the essential oils of flowers and herbs. robert b. tiserand, destiny books 1977. a classic in every sense of the word $9.95 paperback. the art of fragrance crafting. published by frontier cooperative herbs, and written by their staff $4.17 in paperback. it is well done, but the recipes are far too complex. the book deals with potpourri (dried plant materials mixed together with the aromatic oils, the perfumes being only incidental

ward the restoration of harmony in the affected individual. sings are very complex, and can last for days. the order of events runs roughly as follows. the affected person calls for a diagnostician. the diagnostician reads the signs and recommends a sing. a singer is then called for. he will organize the event, supervise the creation of the sandpaintings, do the chanting (sing the "way, prescribe herbs/emetics/sweats as needed, and oversee the removal of the sandpainting once the sing is completed (the source of the imbalance that is causing the affected individual to be out of harmony is thought to be transmitted into the sandpainting during the sing, thus the victim is restored) information about the dinee r.h.p. is readily available. however, the skinwalker working seeks to access the l

SATANGEL

er image beneath the names of devils, using implements, materials and techniques described in the examination k likewise, he said and confessed that poisons were made by the aid of devils, by which men could be killed, through their working or by the aid of demons k and taken from a basilisk, toad, serpent, spider or scorpion k k and that on the feast of saint john the baptist he gathered certain herbs for medicine, as specified in the proceedings, and on bended knee he first adored them, then extracting them in the name of his devils, and in despite of almighty god, the creator of all k in these terms the classical grimoire may be seen as presenting a comprehensive and generally consistent pantheon of magical belief; masks beneath which the service of the old ones has been hidden. since t

macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows. chiefly it is the practice of evocation, of summoning and binding spirits by means of their names, signatures, by words of power, by magical glyphs and talisman. the powers and knowledge these devils grant is that of herbs and stones, the giving of imps and familiars, the location of riches, the healing of illness, of slaying at a distance, reconciling broken friendships, and bringing back strayed lovers. the classical grimoire of tradition may be composed and copied by cultured and educated hands, yet they give form and expression to desires and beliefs that might otherwise be described not merely as primitiv

ieval demonologist alphonsus de spina. focalor, forcalor, furcalor (goetia, 41st spirit. duke commanding 30 legions. appears as a man with griffin s wings. kills and drowns men, overthrows warships, controls wind and sea. originally of the seventh throne, a position to which he hopes to return. foras (goetia, 31st spirit. president commanding 29 legions. appears as a strong man. teaches virtue of herbs and precious stones, logic, ethics, invisibility, long life, eloquence, discovers treasures and lost objects. forcas, furcas (goetia, 50th spirit. knight commanding twenty legions. master of the devil s stables who can render objects invisible, and may be invoked to find lost objects. teaches rhetoric, mathematics, and logic. forneus (goetia, 30th spirit. marquis commanding 29 legions. appea

ho is so stooped from the impact from the fall that he must spend his days staring at the ground. possibly a form of mammitu, the akkadian goat headed queen of the underworld, goddess of oaths and pacts, spouse of nergal. marax, morax (goetia, 21st spirit. earl and president commanding 30 legions. appears as a bull with a human face. teaches astronomy, gives wise familiars who know the virtues of herbs and stones. marbas (goetia, 5th spirit. president commanding 36 legions. appears as a great lion. gives true answers on secret matters, causes and cures disease, teaches mechanics, transforms men into other forms. marchosia, marchocias (goetia, 35th spirit. formerly an angel of dominations, now a prince of hell. appears as a wolf or ox with griffin s wings and a serpent tail, vomiting flames

they may be. sitri (goetia, 12th spirit. prince commanding 60 legions. procures love, compels people to appear naked. skratte (anglo-saxon. a name for the devil, which also means a sorcerer, and cross dresser! recognised as a title for the magister in some forms of the craft. stolas (goetia, 36th spirit. prince commanding 26 legions. appears as a mighty raven. teaches astronomy, and the virue of herbs and stones. succor-beloth. who presides over the devil s harem in hell, and tempts mortals to lechery. succubus (latin, succumbere, meaning to lie beneath. female demons who steal men s seed during the night. erotic dreams and sexual vampires. surgat (grimorium verum, honorius. a subordinate spirit of lucifer. has power to open all locks, to locate and transport treasures. sustugriel (grimor

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

book of the dead. tombs such as this one in luxor were well-stocked with items for the afterlife. gianni dagli orti/corbis. 64 world religions: almanac ancient religions of egypt and mesopotamia on the stars to foretell events led to important developments in mathematics. from ancient egypt, knowledge of anatomy and medicine greatly expanded thanks to the practice of mummification and the use of herbs to treat illnesses. these contributions have greatly aided later societies. mesopotamian influences mesopotamian religion was one of the earliest organized religious systems. it had a formal structure, hierarchy (chain of command, and rituals for worship. it influenced all later religious tradition, not only with its gods (some of whom, such as inanna, were adapted into later religious tradi

amians, the egyptians also passed on additional products of their religion in the form of mathematics and medicine. for example, their numbering system was based on the number ten, as in the modern decimal system. the egyptian calendar, based on the appearance of the star sirius, held 365 days and was divided into twelve months of thirty days each. the remaining five days were given to festivals. herbs were in common usage for illness, as were magic potions and prayers. the egyptians had a large number of recipes of herbs and other materials for different kinds of illness. yeast, for example, was recognized for its healing qualities and was applied to leg ulcers (inflammations) and swellings. yeast was also taken internally for stomach disorders and was believed to be an effective cure for

spelled ch i) is important. qi literally means breath but refers to a vital, or necessary, energy that each person has and must preserve in order to be one with the dao. as the dao flows through people s bodies, it is necessary to remove any blockages to that flow. one early group of daoists developed specific techniques to accomplish this, blending meditation, a special diet including medicinal herbs, and breathing and movement techniques. the movement techniques developed into the martial art known as taijiquan (also spelled tai chi. unlike confucianism, daoism emphasizes following one s own instincts to reach a true awareness and understanding of existence. simplicity and spontaneity, or following natural impulses, are also important. to return to the dao, a person needs to remove the

ny chinese people, whether they are practicing daoists or not. influences on medicine chinese herbal medicine is based largely on the work of early daoists who were searching for immortality or concerned with maintaining a positive flow of qi in the body. over the course of centuries, daoists have discovered and recorded the medicinal uses of thousands of plants, including trees, flowers, fruits, herbs, and fungi. world religions: almanac 201 daoism daoists have also long emphasized a balanced diet to maintain good health. many experiments with plants and minerals are recorded in the sixteenth-century daoist work, the great pharmacopoeia, or directory of drugs. perhaps the earliest medical book is daoist in origin, the yellow emperor s classic on medicine, more than two thousand years old

ue constitution (health) and how to maintain or reestablish this balance. ayurveda has been practiced in india for more than 5,000 years. ayurveda recognizes three main categories of energy, which are a combination of the five elements of space, air, fire, water, and earth. these are present in everyone and everything. the rig veda, a hindu holy text, discusses these three energies and how to use herbs and other methods to keep these energies in balance and live a longer, healthier life. the three energies are called doshas. according to ayurveda, the changing levels of the doshas in a person s body can affect how he or she feels. among the methods used to keep energies in harmony are food, exercise, colors, scents, and yoga. the three doshas are: vata, the energy of movement. the elements

important orishas include the following: e` su: the messenger of the orisha, an intermediary between the orishas and humans. o` gu n: the god of war, battles, metal, roads, agriculture, and justice. oru nm `la: the witness to the destiny of each person. his symbol is the seed of the oil palm. practitioners use these seeds to communicate with him to learn a person s destiny. osa ny `n: the god of herbs. o` su`ma` re: the rainbow. osun: the goddess of fresh water, beauty, and health, in contrast to na` na, the goddess of swamp mud and stagnant water. sha`ngo: the god of fire and thunder. oso` os: the god of the hunt, who lives in the forest. world religions: almanac 283 indigenous religions of santer a. santeros counter that the animals are sacrificed humanely and that they are eaten afterw

important parts of the rituals. priests in santer a are called babalochas. priestesses are called lyalochas or santeras. olorisha can refer to a priest of either gender. all receive many years of training in the oral traditions of santer a. they also undergo a period of solitude following their training. one visible feature of santer a is the presence of stores called botanicas that sell charms, herbs, potions, musical instruments, and other objects associated with santer a. the new world: native american religious beliefs the phrase native american religion implies that all of the tribes inhabiting the north american continent for the past ten thousand years or so share common religious beliefs. while all have in common a reliance on oral rather than written traditions and a lack of boun

lation and in an exploration of the woods and forests of the area. he became an expert on the plant life of the region and learned the use of herbal medicines for illnesses. eventually ben eliezer left his job as a laborer and become a butcher. he and hannah, with whom he had two children by this time, also ran an inn or tavern. soon ben eliezer became a baal shem, or a healer that used medicinal herbs, and served jews and christians alike. he also began performing ceremonies to drive out ghosts and demons. he was said to have an angel, achiyah hashaloni, who taught him the mysteries of the torah and helped him cure the bodies and souls of his patients. his fame began to spread, and ben eliezer became known as baal shem tov, with tov, meaning good, added to the title to separate him from a

SEPHER YETZIRAH WESTCOTT

s kircher, vol. ii. p. 319. first order: elementary 1. chaos, hyle, the first matter. 2. formless, void, lifeless. 3. the abyss. 4. origin of the elements. 5. earth (no seed germs. 6. water. 7. air. 8. fire 9. differentiation of qualities. 10. mixture and combination. second order: decad of evolution 11. minerals differentiate. 12. vegetable principles appear. 13. seeds germinate in moisture. 14. herbs and trees. 15. fructification in vegetable life. 16. origin of low forms of animal life. 17. insects and reptiles appear. 18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete m

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

body by adding a little healthy competition to the mix. here is wisdom: all adepts are responsible for their own actions, their own upkeep, and their own maintenance. after all, who else would be? herbal methods there are times when no doctor is available or the services of one is withheld for political reasons. therefore, all adepts should have a solid working knowledge of their local plants and herbs for the purpose of healing the sick and making it through one more day. many adepts collect and stock many such herbs and potions and are known as healers. why not acquire a book on the plant life in your area. then, you will know what is safe to eat, what is poison, and what has healing properties. after all, you are supposed to be one who knows, right? methods here are the basic methods of

ste with water and let stand for about 12 hours. this process is best for preserving the most volatile ingredients. when ready, strain into a clean jar and dose the same as tea. essences when preserving the essential oil of certain plants, simply press out the oil and preserve in a pint of alcohol. this is important when the plants in question are only harvestable once a year. dose as a tincture. herbs for external use poultices: collect necessary plant matter and cut, chop, and mash into a paste. heat the paste and place in a cloth, then place the poultice on the affected area. add warm water to cloth to keep the poultice warm. if using an irritant such as a mustard plaster, be sure to rinse the area with water or chamomile tea to soothe the skin when poultice is removed. ointments: add t

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ughts never shall wrong thee more" before the sun rose, beatrice was out of danger; at noon zanoni escaped from the blessings of the aged pair, and as he closed the door of the house, he found viola awaiting him without. she stood before him timidly, her hands crossed meekly on her bosom, her downcast eyes swimming with tears "do not let me be the only one you leave unhappy "and what cure can the herbs and anodynes effect for thee? if thou canst so readily believe ill of those who have aided and yet would serve thee, thy disease is of the heart; and nay, weep not! nurse of the sick, and comforter of the sad, i should rather approve than chide thee. forgive thee! life, that ever needs forgiveness, has, for its first duty, to forgive "no, do not forgive me yet. i do not deserve a pardon; for

tranger care thus for me "and yet" said zanoni "if i told thee that i could initiate thee into the secrets of that magic which the philosophy of the whole existing world treats as a chimera, or imposture; if i promised to show thee how to command the beings of air and ocean, how to accumulate wealth more easily than a child can gather pebbles on the shore, to place in thy hands the essence of the herbs which prolong life from age to age, the mystery of that attraction by which to awe all danger and disarm all violence and subdue man as the serpent charms the bird, if i told thee that all these it was mine to possess and to communicate, thou wouldst listen to me then, and obey me without a doubt "it is true; and i can account for this only by the imperfect associations of my childhood, by t

and became the greeks of the christian world. but this interests you not, and you are wise in your indifference. not in the knowledge of things without, but in the perfection of the soul within, lies the empire of man aspiring to be more than man "and what books contain that science; from what laboratory is it wrought "nature supplies the materials; they are around you in your daily walks. in the herbs that the beast devours and the chemist disdains to cull; in the elements from which matter in its meanest and its mightiest shapes is deduced; in the wide bosom of the air; in the black abysses of the earth; everywhere are given to mortals the resources and libraries of immortal lore. but as the simplest problems in the simplest of all studies are obscure to one who braces not his mind to th

jnour "things that bloom and wither in a day, be serviceable to the science of the higher secrets? is there a pharmacy for the soul as well as the body, and do the nurslings of the summer minister not only to human health but spiritual immortality "if" answered mejnour "a stranger had visited a wandering tribe before one property of herbalism was known to them; if he had told the savages that the herbs which every day they trampled under foot were endowed with the most potent virtues; that one would restore to health a brother on the verge of death; that another would paralyse into idiocy their wisest sage; that a third would strike lifeless to the dust their most stalwart champion; that tears and laughter, vigour and disease, madness and reason, wakefulness and sleep, existence and dissol

dust their most stalwart champion; that tears and laughter, vigour and disease, madness and reason, wakefulness and sleep, existence and dissolution, were coiled up in those unregarded leaves, would they not have held him a sorcerer or a liar? to half the virtues of the vegetable world mankind are yet in the darkness of the savages i have supposed. there are faculties within us with which certain herbs have affinity, and over which they have power. the moly of the ancients is not all a fable" the apparent character of mejnour differed in much from that of zanoni; and while it fascinated glyndon less, it subdued and impressed him more. the conversation of zanoni evinced a deep and general interest for mankind, a feeling approaching to enthusiasm for art and beauty. the stories circulated co

ate tribes? because the very elixir that pours a more glorious life into the frame, so sharpens the senses that those larvae of the air become to thee audible and apparent; so that, unless trained by degrees to endure the phantoms and subdue their malice, a life thus gifted would be the most awful doom man could bring upon himself. hence it is, that though the elixir be compounded of the simplest herbs, his frame only is prepared to receive it who has gone through the subtlest trials. nay, some, scared and daunted into the most intolerable horror by the sights that burst upon their eyes at the first draft, have found the potion less powerful to save than the agony and travail of nature to destroy. to the unprepared the elixir is thus but the deadliest poison. amidst the dwellers of the thr

head; fillide laughs, and her laugh is silvery. she points to a gay mountaineer, who is tripping up to her merrily. why does glyndon feel jealous? why, when she speaks again, does he shake his head no more? he offers his hand; fillide blushes, and takes it with a demure coquetry. what! is it so, indeed! they whirl into the noisy circle of the revellers. ha! ha! is not this better than distilling herbs, and breaking thy brains on pythagorean numbers? how lightly fillide bounds along! how her lithesome waist supples itself to thy circling arm! tara-ra-tara, ta-tara, rara-ra! what the devil is in the measure that it makes the blood course like quicksilver through the veins? was there ever a pair of eyes like fillide's? nothing of the cold stars there! yet how they twinkle and laugh at thee!

ht his eye, and filled him with a sentiment of weariness and distaste. but "alas, if we could be always young! oh, thou horrid spectre of the old, rheum-eyed man! what apparition can the mystic chamber shadow forth more ugly and more hateful than thou? oh, yes, if we could be always young! but not [thinks the neophyte now] not to labour forever at these crabbed figures and these cold compounds of herbs and drugs. no; but to enjoy, to love, to revel! what should be the companion of youth but pleasure? and the gift of eternal youth may be mine this very hour! what means this prohibition of mejnour's? is it not of the same complexion as his ungenerous reserve even in the minutest secrets of chemistry, or the numbers of his cabala? compelling me to perform all the toils, and yet withholding fr

SIR WALLIS BUDGE EGYPTIAN MAGIC

llisthenes, in which the casting of the nativity of olympias by nectanebus is described, we come to the passage in which the story of the way in which he sent a dream p. 94 to the queen by means of a wax figure is told. his object was to persuade the queen that the egyptian god amen would come to her at night. to do this he left her presence, and going out into the desert he collected a number of herbs which he knew how to employ in causing people to dream dreams, and having brought them back with him be squeezed the juice out of them. he then made the figure of a woman in wax, and wrote upon it the name of olympias, just as the priest of thebes made the figure of apep in wax and cut his name upon it. nectanebus then lit his lamp, and, having poured the juice of the herbs over the wax figu

f the chapter we find the following statement-"this chapter shall be said by the deceased after he hath been cleansed and purified, and when he is arrayed in apparel, and is shod with white leather sandals, and his eyes have been painted with antimony, and his body hath been anointed with anti unguent, and when he hath made offerings of oxen, and birds, and incense, and cakes, and ale, and garden herbs. and behold, thou shalt paint a picture of what shall happen in the hall of maati upon a new tile moulded from earth, upon which neither a pig nor any other animal hath trodden. and if thou writest upon it this chapter the deceased shall flourish; and his children shall flourish; and his name shall never fall into oblivion; and bread, and p. 109 cakes, and sweetmeats, and wine, and meat shal

e statue of the deceased was the "double" this is proved by the fact that a special part of the tomb was reserved for the ka, or double, which was called the "house of the ka" and that a priest, called the "priest of the ka" was specially appointed to minister therein. the double enjoyed the smell of the incense which was offered at certain times each year in the tomb, as well as the flowers, and herbs, and meat, and drink; and the statue of the deceased in which the double dwelt took pleasure in all the various scenes which were painted or sculptured on the walls of the various chambers of the tomb, and enjoyed again all the delights which his body had enjoyed upon earth. the ka, or double, then, in very early times was, to all intents and purposes, the ghost of the egyptians. in later ti

d in some form or other was most rare, if not unknown. footnotes 206:1 as recently as 1895 this belief existed in ireland, for according to the times of april 2, 3, 6, and 8, michael cleary was charged on april 1 at clonmel with having, on march 14, burnt his wife bridget, aged 27, for being a witch, thus causing her death, at baltyvadhen, p. 207 county tipperary. johanna burke swore that boiling herbs out of a saucepan on the fire were forced down the throat of the deceased, her husband asking her in the name of the father, son, and holy ghost, if she was his wife. he then stripped her naked, threw her on the floor, and pouring paraffin over her, set her on fire. cleary, assisted by j. dunne, p. kennedy, w. kennedy, and others, next took her to the fire and forced her to sit upon it in or

SYMBOLISM

ncense is not symbol, but only smell. closely related to the sense of smell is the sense of taste, and it's fairly easy to see that certain tastes can have meaning as well. during passover seder, a ritual meal of thanksgiving and freedom (celebrating the exodus, jews will dip greens into salt water and eat the salty greens, to remind them of tears shed by the jews in bondage. they will eat bitter herbs to remind them of the bitterness of slavery. likewise, there can be kinesthetic symbols as well. we feel different when we hold a sword in ritual as opposed to when we hold a dagger. we feel different when we are standing up than we feel when we are sitting down, and different still when we are kneeling or laying down. we feel different in charged rooms, dry rooms, wet rooms, hot rooms, cold

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

mens revealed them to be cornflowers, st. banaby s thistle, and grape hyacinths, among other plants. many of the plants found have curative qualities that range from pain relief to inflammation suppression. it is not known if neanderthals were advanced enough to realize the exact medicinal properties of the plants to their specific uses, or if this was only a coincidental placement of flowers and herbs. or perhaps they were honoring a special person of the tribe, such as a medicine man or shaman. regardless, it is evident that neanderthal man was much more complex than he was given credit for. according to anthropologist f. clark howell the flexed position of the body, and discoveries of other sites where stone slabs were placed over the neanderthal graves, along with food and tools, sugge

o was 20 years his senior. their union was unhappy and brief, and she died in 1853, leaving her estate to davis. davis continued to lecture and teach his harmonial philosophy for many years. at the age of 60, he acquired a medical degree, but soon thereafter he retired to boston, where he ran a bookshop and prescribed herbal remedies to his patients. andrew jackson davis died amidst his books and herbs in 1910, a quiet ending to the full life of the john the baptist of the spiritualist movement. m delving deeper brown, slater. the heyday of spiritualism. new york: pocket books, 1972. fodor, nandor. an encyclopedia of psychic science. secaucus, n.j: citadel press, 1966. these mysterious people. london: rider& co, 1936. moore, r. laurence. in search of white crows: spiritualism, parapsycholo

r mind for many centuries, they constitute two vastly divergent philosophies and metaphysical systems. generally speaking, witchcraft, the old religion, has its origins in primitive nature worship and has no devil or satan in its cosmology. while some traditional witches seek to control the forces of nature and elemental forces in both the seen and unseen worlds, others are contented to work with herbs and healing. in essence, what many have described as the power of witchcraft throughout the ages may be the effective exercise of mind over matter, those abilities in the transcendent level of mind that today we term psychic or mental phenomena. true satanism although manifesting in a multitude of forms and expressions and having also originated in an ancient worship of a pre-judeo-christian

n the state of poverty and deprivation in which so many peasants lived, it is easy to see why they looked forward to these smorgasbords during the sabbats. wine, beer, and cider were all known by the twelfth century, and attendees were encouraged to drink as well as eat their fill. it seems, in the opinion of many scholars, that the celebrants may have sprinkled liberal dosages of trance-inducing herbs into the communal brew. undoubtedly, such an action was designed to break down the last vestiges of inhibitions that some newcomers might maintain. it was most important that everyone be congenial by the hour when it was time for the sabbat dance, or, as it is commonly known, the witches round. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 294 myst

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y mention of her name and what she feared would be her dreaded fate, woodruffe grew annoyed with her presence and accused her of eavesdropping on a private family conversation with his wife. angrily, the judge ordered his overseers to cut off one of chloe s ears as punishment. from that time on, chloe wore a green headscarf with an earring pinned to it to hide her missing ear. wise in the ways of herbs and potions, chloe came up with what she believed might be the perfect means that would guarantee her status of house slave and keep her out of the fields. she baked a birthday cake for the woodruffes oldest daughter and placed oleander, a poison, into the mix, scheming that the family would become ill and her services would be required to nurse them back to health. tragically, chloe inadver

victims, but they were powerless to resist such gruesome and murderous desires while they remained under the spell that had been placed upon them. according to a number of ancient magical texts, one of the methods by which one might willingly become a werewolf was to disrobe and to rub completely over one s naked body an ointment made of the fat of a freshly killed animal and a special mixture of herbs. the person who wished to accomplish the lupine transformation should also wear a belt made of human or wolf skin around the waist, then cover his or her body with the pelt of a wolf. to accelerate the process of shapeshifting, the apprentice werewolf should drink beer mixed with blood and recite an ancient magical incantation. the prefix were in old english means man, so coupled with wolf

element books, 1994. ozaniec, naomi. essential meditation 101 tips. london: dorling kindersley press, 1997. rosenberg, larry. breath by breath. boston: shambala press, 1998. west, serene. very practical meditation. virginia beach, va: donning, 1999. psychedelics the mind-expanding drugs throughout the tenure of the human species on earth, certain mushrooms, extracts from cacti, various roots and herbs, and other unlikely substances have been chewed and ingested, not for the purpose of sustaining life, but for the physiological and psychological effects that they have on the body and the brain. cults of mystical expression have grown up around the use of these mind-altering sub- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind

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r a trance state and commune with the entities that dwelt in nature and the spirits who lived t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 56 magic and sorcery in the unseen world. the priest/magican knew how to appease angry entities whose sacred spaces were violated, how to eject an unwelcome possessing spirit from a human body, and where to find the herbs that could banish illness. all of these tasks were accomplished with the good of the tribal members as the priest/magician fs primary objective. by the middle ages in europe, magic and religion remained intertwined for those who would practice white magick. although black magick certainly existed as a power and claimed those dark magicians who succumbed to personal greed and were paid to use

theosophist with an inborn affinity toward all children. added to these were an assortment of aunts, cousins, and other extended family members. under the combined tutorial care of her family, leek managed to escape the british public school system for many years. each member of the family taught the child his or her particular specialty, as well as a diversity of other things. leek learned about herbs, witchcraft, astrology, the general field of the occult, and the mystical kabbalah. this unorthodox rearing was far from one-sided, however. before the age of nine, young sybil had gread through h the major classics. she had read the bible, the works of shakespeare, and many other volumes of eastern religious and non-western philosophies. most of all, though, leek learned from her grandmothe

all times she must be conscious of the need to be discreet, not only in her own life but with regard to any other members of the coven. h shortly after leek returned to england the family moved to the new forest, a large area that roughly extends from southampton northward to the borders of salisbury and nearby stonehenge, and westward to dorset. it was in this area that leek widened her lore of herbs, nature, and human psychology. since the age of 15, sybil leek had been in and out of various media jobs, and when she began moonlighting as a roving reporter for southern television it was her task to provide material for a series using the magazine format of small documentaries, interviews, and highlights of the day. the show fs producers were particularly interested in leek fs contacts wi

ime (1347.49) that the black death, the bubonic plague, nearly decimated the populations of the european nations and greatly encouraged rumors of devil-worshippers who conspired with other heretics, such as jews and muslims, to invoke satan to bring about a pestilence that would destroy christianity and the west. during most of the middle ages, those who practiced the old religion and worked with herbs and charms were largely ignored by the church and the inquisition. after the scourge of the black death, witchcraft trials began to increase steadily throughout the fourteenth and fifteenth centuries. the first major witch-hunt occurred in switzerland in 1427; and in 1428, in valais, there was a mass burning of 100 witches. in 1486, the infamous ghammer for witches, h malleus maleficarum, th

he southern, gjhvh h at the western, and gadhby h at the northern. between each of these points a pentacle, or five-pointed star, was drawn. the magician placed his brazier of lighted charcoal at the eastern point, in the smallest circle. then his altar, its center plumb with the center of the brazier, was equipped. upon the altar were the ritual tools, including salt water, incense, candles, and herbs appropriate to his specific undertaking. lighted candles would also be placed around the outside circle. each tool was carefully consecrated and wrapped in white linen. in the circle with him, the magician would have prepared the proper talismans. inscribed also within the circle were the seals of the spirits to be evoked. next, a triangle was drawn to the side of the magic circle, and it wa

good luck and to ward off evil. a favorite contemporary muslim amulet consists of a square-inch miniature of the koran enclosed in metal and worn around the neck. muslims also believe they gain power by wearing amulets inscribed with a form of the name of allah. amulets are frequently mentioned in talmudic literature where they are called kemiya and often consist of a written parchment or root of herbs worn on a small chain, a ring, or a tube. many such amulets had healing purposes: they were considered legitimate only after having worked successfully in healing on three different occasions. another kind of parchment amulet was the mezuzah, a hebrew word for door post. moses (14th.13th century b.c.e) commanded israelites to inscribe the words ghear o israel, the lord our god is one god h o

al word gabracadabra, h for example, was used in medieval europe as a chant to reduce fever. each time the word was spoken in the chant, a letter was dropped. as the chant reduced, the fever was dispelled. such talismans were especially popular during the great plague that swept through london during the mid-1660s. a talisman of vodun, called gris-gris, is a small cloth bag filled with items from herbs to cloth to animal parts, created in a ritualistic practice and intended to bring money, love, or good health to the wearer. m delving deeper bach, marcus. inside voodoo. new york: signet, 1968. bracken, thomas. good luck symbols and talismans: people, places, and customs. philadelphia: chelsea house publishers, 1997. gregor, arthur s. amulets, talismans, and fetishes. new york: scribner, 19

THE GOD OF THE WITCHES

ot be gainsaid when it is foundsurviving to the present day. i quote from an article by the rev. john raymond crosby, d.d, d.c.l, ph.d.,in the living church for march 2, 1929, which states that the rites are still to be found in pennsylvania andare practised by people who have been in america for five generations. the witch "lives alone, with thetraditional black cat, in a small house filled with herbs, charms and the implements of her profession. hercompatriots have a firm conviction that she, together with her ancestors for untold generations, entered into adefinite compact with the devil who in his proper person is the father of all the children of the family. certainother members of the sect, the elect ones, are permeated with the spirit of good, and are regarded asincarnations of the

THE NECRONOMICON SIMON VERSION

y a stranger in my streets. musigamenna uruma bur me yensulamu girme en! oh, spirit, who understand thee? who comprehend thee? now, there are two incantation to the ancient ones set down here, which are well known to the sorcerers of the night, they who make images and burn them by the moon and by other things. and they burn them by the moon and by other things. and they burn unlawful grasses and herbs, and raise tremendous evils, and their words are never written down, it is said. but there are. and they are prayers of emptiness and darkness, which rob the spirit. hymn to the ancient ones they are lying down, the great old ones. the bolts are fallen and the fastenings are placed. the crowds are quiet and the people are quiet. the elder gods of the land the elder goddesses of the land sham

THE SHADOWED ONES

uld bend to the will of the daring. belial grants the power of will to the knowledge of worldly power. shamsiel- a watcher who brings to man and woman the knowledge of the sun, both of inner wisdom to know the self and to seek the times of growth within the gardens we so seek to cultivate. know yourself in those mysteries, forever we seek them and as one reveals itself more appear. the plants and herbs of the earth are for us to use with a wisdom gained from our spirit fathers and mothers. seek shamsiel by the way of azazel when the sun grows, and look within your heart by casting you body into the embrace of the sun. gadreel brings unto mankind the use of war instruments, how to destroy utterly ones enemy and the strategies of battle both old and new. his way is that of the spear, and bla

THE ABYSS AND TABAET

ithin a period of one moon unearth them to use them as knives and spears in a cursing or death-causing ritual, it is suggested in the venidad that such nails empowered by daevas makes knives and falconed winged arrows which strike the sheep of the righteous. plutarch wrote of the rituals of the daeva-yasna in old times, that they would sacrifice the blood of wolves to ahriman by pouring such with herbs into the dark place, a hole or cave where the sun does not shine. unabated by akem-mano, by the hardness of his malignant riddles avesta venidad the staota or mantra which channels and focuses energy by sound is a tool of initiatory focus in all cultures from tibetan to christian, being the encircling of sound to create a desired gnosis. the use of sound creates vibrations which can affect t

THE BOOK OF GATES

shutteth them in closeth after this god hath passed through their midst, and they utter cries of grief when they hear their doors shut upon them" p. 112 the following refers to the lake of water in this division"[here is] the lake of water which is in the tuat, and it is surrounded by the gods who are arrayed in [their] apparel, and who have [their] heads uncovered. this lake is filled with green herbs. the water of this lake is boiling hot, and the birds betake themselves to flight when they see the waters thereof, and when they smell the foetid smell which is in it. unto these gods saith ra-'o ye gods whose duty it is click to view the gods of the boiling lake. p. 113 [paragraph continues [to guard] the green herbs of your lake, whose heads core uncovered, and whose limbs are covered wit

they see the waters thereof, and when they smell the foetid smell which is in it. unto these gods saith ra-'o ye gods whose duty it is click to view the gods of the boiling lake. p. 113 [paragraph continues [to guard] the green herbs of your lake, whose heads core uncovered, and whose limbs are covered with garments, may there be air to your nostrils, and may offerings be made to you of the green herbs, and may your meat be from your lake. the water thereof shall be yours, but to you it shall not be boiling, and the heat thereof shall not be upon your bodies' these [gods] say unto ra-'come thou unto us, o thou who sailest in thy boat, whose eye is of blazing fire which consumeth, and hath a pupil which sendeth forth light! the beings of the tuat shout with joy when thou approachest; send f

e heat thereof shall not be upon your bodies' these [gods] say unto ra-'come thou unto us, o thou who sailest in thy boat, whose eye is of blazing fire which consumeth, and hath a pupil which sendeth forth light! the beings of the tuat shout with joy when thou approachest; send forth thy light upon us, o thou great god who hast fire in thine eye' their food consisteth of loaves of bread and green herbs, and their drink (or, beer) is of the kemtet plants, and their cool water is from [their cisterns of] water. and food shall be given unto them in abundance from this lake" on the left of the path along which the boat of ra passes in this division of the tuat are two groups of beings. in the first of these we see the god tem, in the form of an aged man, with bent shoulders, leaning upon a sta

pirits feed upon their grain in the land of the god of light (khu, who cometh forth and passeth by them, and [neb-aut-ab, i.e, the lord of joy of heart, saith unto them-'let your grain be glorious, and let your ears of wheat germinate, and let your offerings be for ra 'your khenfu cakes are in the tuat, your offerings are to you, the offerings which are, yours by maat are p. 189 decreed) for you. herbs. among you. sar germinate. and they say unto ra-'let plants spring up in the fields of the tuat, and let ra shine upon the members of sar. when thou dost shine the young plants come into being, o great god, thou creator of the egg' their food offerings are of grain, their drink is of tcheser ale, and their libations are made with cool water. offerings are made unto them upon earth of the gra

d, and their drink shall be tchesert wine, and their cisterns shall be full of cool water, and there shall be offered unto them upon earth of that which this lake produceth" in the upper register are the following- 1. twelve 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 s

nd 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 lake of serser. ra saith unto them'[hail, ye] divine sovereign princes of the gods, and ye chiefs of the lake of serser, who place souls over their green herbs, let them have p. 230 dominion themselves over their bread; give ye your bread which is appointed, and bring ye your green herbs to the souls who have been ordered to exist in the lake of serser' they say unto ra-'the bread app

saith unto them'[hail, ye] divine sovereign princes of the gods, and ye chiefs of the lake of serser, who place souls over their green herbs, let them have p. 230 dominion themselves over their bread; give ye your bread which is appointed, and bring ye your green herbs to the souls who have been ordered to exist in the lake of serser' they say unto ra-'the bread appointed hath been and the green herbs have been brought to the divine souls whom thou hast ordered to exist in the lake of serser. hail! verily, the way is fair; for khenti-amenti praiseth thee, and those who dwell in ta-thenen praise thee' their food is of bread-cakes, and their beer is the tchesert beer, and their libations are of cool water; and offerings are made unto them upon earth by those who are with) tui by the divine

ir libations are of cool water; and offerings are made unto them upon earth by those who are with) tui by the divine sovereign princes" the passage which refers to the souls in the lake of serser reads "these are they who are in the land of serser 'they have received their bread, and they have gained the mastery over this lake, and they praise this great god. ra saith unto them-'eat ye your green herbs, and satisfy ye yourselves with your cakes; let there be fulness to your bellies, and satisfaction to your hearts. your green herbs are of the lake of serser, the lake which may not be approached. praise ye me, glorify ye me, for i am the great one of terror of the tuat' they say unto ra-'hail to thee, o thou great one of the sekhemu (i.e, powers! praise is thine, and majesty is thine. the t

THE HOLY BIBLE KING JAMES VERSION

the land, whither ye go to possess it; 11:9 and that ye may prolong [your] days in the land, which the lord sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey. 11:10 for the land, whither thou goest in to possess it [is] not as the land of egypt, from whence ye came out, where thou sowedst thy seed, and wateredst [it] with thy foot, as a garden of herbs: 11:11 but the land, whither ye go to possess it [is] a land of hills [and] valleys, and drinketh water of the rain of heaven: 11:12 a land which the lord thy god careth for: the eyes of the lord thy god [are] always upon it, from the beginning of the year even unto the end of the year. 11:13 and it shall come to pass, if ye shall hearken diligently unto my commandments which i command you t

shall go for his life, and thy people for his people. 20:43 and the king of israel went to his house heavy and displeased, and came to samaria. 21:1 and it came to pass after these things [that] naboth the jezreelite had a vineyard, which [was] in jezreel, hard by the palace of ahab king of samaria. 21:2 and ahab spake unto naboth, saying, give me thy vineyard, that i may have it for a garden of herbs, because it [is] near unto my house: and i will give thee for it a better vineyard than it [or] if it seem good to thee, i will give thee the worth of it in money. 21:3 and naboth said to ahab, the lord forbid it me, that i should give the inheritance of my fathers unto thee. 21:4 and ahab came into his house heavy and displeased because of the word which naboth the jezreelite had spoken to

y son. 4:37 then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out. 4:38 and elisha came again to gilgal: and [there was] a dearth in the land; and the sons of the prophets [were] sitting before him: and he said unto his servant, set on the great pot, and seethe pottage for the sons of the prophets. 4:39 and one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds his lap full, and came and shred [them] into the pot of pottage: for they knew [them] not. 4:40 so they poured out for the men to eat. and it came to pass, as they were eating of the pottage, that they cried out, and said, o [thou] man of god [there is] death in the pot. and they could not eat [thereof] 4:41 but he said, then bring mea

abundance, in the chambers of their kings. 105:31 he spake, and there came divers sorts of flies [and] lice in all their coasts. 105:32 he gave them hail for rain [and] flaming fire in their land. 105:33 he smote their vines also and their fig trees; and brake the trees of their coasts. 105:34 he spake, and the locusts came, and caterpillers, and that without number, 105:35 and did eat up all the herbs in their land, and devoured the fruit of their ground. 105:36 he smote also all the firstborn in their land, the chief of all their strength. 105:37 he brought them forth also with silver and gold: and [there was] not one feeble [person] among their tribes. 105:38 egypt was glad when they departed: for the fear of them fell upon them. 105:39 he spread a cloud for a covering; and fire to give

enance: but by sorrow of the heart the spirit is broken. 15:14 the heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness. 15:15 all the days of the afflicted [are] evil: but he that is of a merry heart [hath] a continual feast. 15:16 better [is] little with the fear of the lord than great treasure and trouble therewith. 15:17 better [is] a dinner of herbs where love is, than a stalled ox and hatred therewith. 15:18 a wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife. 15:19 the way of the slothful [man is] as an hedge of thorns: but the way of the righteous [is] made plain. 15:20 a wise son maketh a glad father: but a foolish man despiseth his mother. 15:21 folly [is] joy to [him that is] destitute of wisdom: but

man to his praise. 27:22 though thou shouldest bray a fool in a mortar among wheat with a pestle [yet] will not his foolishness depart from him. 27:23 be thou diligent to know the state of thy flocks [and] look well to thy herds. 27:24 for riches [are] not for ever: and doth the crown [endure] to every generation? 27:25 the hay appeareth, and the tender grass sheweth page 405 proverbs itself, and herbs of the mountains are gathered. 27:26 the lambs [are] for thy clothing, and the goats [are] the price of the field. 27:27 and [thou shalt have] goats milk enough for thy food, for the food of thy household, and [for] the maintenance for thy maidens. 28:1 the wicked flee when no man pursueth: but the righteous are bold as a lion. 28:2 for the transgression of a land many [are] the princes ther

people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled! 18:3 all ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. 18:4 for so the lord said unto me, i will take my rest, and i will consider in my dwelling place like a clear heat upon herbs [and] like a cloud of dew in the heat of harvest. 18:5 for afore the harvest, when the bud is perfect, and the sour grape is ripening in the flower, he shall both cut off the sprigs with pruninghooks, and take away [and] cut down the branches. 18:6 they shall be left together unto the fowls of the mountains, and to the beasts of the earth: and the fowls shall summer upon them, and all the be

th out in her pangs; so have we been in thy sight, o lord. 26:18 we have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. 26:19 thy dead [men] shall live [together with] my dead body shall they arise. awake and sing, ye that dwell in dust: for thy dew [is as] the dew of herbs, and the earth shall cast out the dead. 26:20 come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. 26:21 for, behold, the lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain. 27:

TURNER ROBERT ARBETEL OF MAGICK

e roaring lion; for they who desire earthly things, do very hardly escape the snares of the devil. 24 the sixth septenary. aphorism 36. care is to be taken, that experiments be not mixed with experiments; but that every one be onely simple and several: for god and nature have ordained all things to a certain and appointed end: so that for examples sake, they who perform cures with the most simple herbs and roots, do cure the most happily of all. and in this manner, in constellations, words and characters, stones, and such like, do lie hid the greatest influences or vertues in deed, which are in stead of a miracle. so also are words, which being pronounced, do forthwith cause creatures both visible and invisible to yield obedience, aswel creatures of this our world, as of the watry, a ry, s

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

her to be regarded as the sovereign of the great nutritive element, and whose mild rays, being accompanied by the refreshing dews and cooling breezes of the night, made her naturally appear to the inhabitants of hot countries as the comforter and restorer of the earth. i am the moon (says the deity in the bagvat geeta) whose nature it is to give the quality of taste and relish, and to cherish the herbs and plants of the field.1 the light of the sun, moon, and fire, were however all but one, and equally emanations of the supreme being. know, says the deity in the same ancient dialogue, that the light which proceedeth from the sun, and illuminateth the world, and the light which is in the moon and in the fire, are mine. i pervade all things in nature, and guard them with my beams.2 in the fi

compositions show the passive power of nature, whether creative or destructive, sustained and guided by the general active power of the creator, of which the sun was the centre, and the bull the symbol. it was observed by the ancients, that the destructive power of the sun was exerted most by day, and the creative by night: for it was in the former season that he dried up the waters, withered the herbs, and produced disease and putrefaction; and in the latter, 1 hieron. comment. in paul epist. ad ephes. 2 pausan. lib. iii, c. 16. 3 see a medal of augustus, published by spanheim. not. in callim, hymn. ad dian. ver. 113. 4 plate vi, from a bronze in the museum of c. townley, esq. 5 sophoclis ajax, ver. 172. 6 nonni dionys, lib. i. the title tauropoloj was sometimes given to apollo, eustath

e dug up with all due ceremonies and cautions. the more hidden virtues of plants, indeed, depended much on the time at which, and the ceremonies with which, they were gathered, and these latter were extremely superstitious, no doubt derived from the remote ages of paganism. as usual, the clergy applied a halfremedy to the evil; they forebade any rites or incantations in the gathering of medicinal herbs except by repeating the creed and the lord s prayer.1 as already stated, the night of st. john s, or midsummer-eve, was that when ghosts and spirits of all descriptions were abroad, and when witches assembled, and their potions, for good or for evil, and charms were made with most effect. it was the night for popular divination, especially among the young maidens, who sought to know who were

TYSON DONALD NEW MILLENNIUM MAGIC

at may be termed masculine and femi- nine, in the traditional senses of outward thrusting and inward receiving. the first is vigorous and rigidly structured. it relies on symbols and words extensively, and attempts to impose order upon the world with the brute force of human will. it tends to be highly rationalistic and divorced from nature. the second is less showy and more organic. it relies on herbs and effigies, scents and colors, song and dance. it draws energies from the cycles and rhythms of the natural world and the human body, and is intuitive rather than cogitative. in more conventional terms masculine magic would be called wizardry or theurgy, and feminine magic would be called sorcery or witchcraft. both sexes practice both forms of magic, since everyone is innately androgynous

TYSON DONALD SOUL FLIGHT

tions. those who disparage the religious rituals of modern western society as empty forms should bear in mind that rituals only come to exist in a society because those who institute them perceive them to have practical value. they do not arise from nothing, or without purpose. drugs the third technique used by shamans to separate the astral body is the use of intoxicating substances derived from herbs, mushrooms, roots, bark, berries, and other natural sources. by far the most popular and common is alcohol, in the form of wine or beer. in ancient times, the greeks considered wine a gift from the gods, to be employed only for sacred purposes such as communicating with the gods and receiving their inspiration. the greeks held the same views regarding theater, dance, and music, since all wer

tended way, at least some of the time. in the absence of a rigorous control over the amounts and potencies of the ingredients that made them up, their effects probably varied wildly from batch to batch. there is no way to know if their use was harmless, or caused cumulative damage to the organs and nervous system. the latter case appears more likely in view of the malicious effects of some of the herbs that the ointments contained. fortunately for those who desire to project their astral bodies, drugs are not necessary to achieve useful results- 44. hansen, 99. chapter th re the land of fairy t he description of the vast meadow of the blocula, with its central meeting house and smaller enclosed grassy space for the keeping of horses and other mounts, that we met with in the previous chapte

TYSON DONALD THE POWER OF THE WORD

8.2.5) to draw demons out through the nose of those that were possessed. he did this by placing the ring close to the nostrils of the possessed person. the evil spirit (spiritus means breath) was forced out upon the exhalation of the sick individual by the power of the ring, or the root contained in it, or both (this is not made 90 tetragrammaton clear. it is a common practice in magic for occult herbs to be placed under the stones of rings, so that the rings take on the virtues of the herbs. as is true of the breastplate of aaron, the power of solomon's ring arose both from the magic symbol, or symbols, cut into its bezel and from the jewel, or jewels, with which it was set. e. a. wallis budge says the ring was made of pure gold and bore a single, large shamir (diamond, upon which were en

maton in magic, rings can be empowered in four ways. either a spirit is caused through ritual procedures to enter into the ring and dwell within it, lending it the power of the spirit, which the possessor of the ring commands; or the ring derives its efficacy from its occult correspondences with the heavens; or the ring gets its power from natural objects possessing occult virtues such as stones, herbs, or parts of beasts; or it derives power from a symbolic shape or pattern or image that embodies the authority of a potent supernatural being. usually this symbol is the name of that being, or an image representing its name. the first great river of power that flowed through solomon's ring issued from the ineffable name of god inscribed into it, which solomon was able to employ during his ea

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

nd extinguished its light. this calamity may have been simply the coming of night, or eclipses, or storms; but in any case the god made a second eye, i.e, the moon, to which he gave some of the splendour of the other eye, i.e, the sun, and he gave it a place in his face, and henceforth it ruled throughout the earth, and had special powers in respect of the production of trees, plants, vegetables, herbs, etc. thus from the earliest times the moon was associated with the fertility of the earth, especially in connection with the production of abundant crops and successful harvests. according to the legend, men and women sprang not from the earth, but directly from the body of the god khepera, or neb-er-tcher, who placed his members together and then wept tears upon them, and men and women, ca

he inherited the earth from his father keb, and the sovereignty of heaven from his mother nut. in his person he united endless time in the past and endless time in the future. like ra he had fought seba, or set, the monster of evil, and had defeated him, and his victory assured to him lasting authority over the gods and the dead. he exercised his creative power in making land and water, trees and herbs, cattle and other four-footed beasts, birds of all kinds, and fish and creeping things; even the waste spaces of the desert owed allegiance to him as the creator. and he rolled out the sky, and set the light above the darkness. the last paragraph of the text contains an allusion to isis, the sister and wife of osiris, and mentions the legend of the birth of horus, which even under the xviiit

ome after me who would see me" thus came into being. then the majesty of this god looked forth from its interior, saying "gather together [men for me, and make ready for me an abode for multitudes" thus came into being. and his majesty (life, health, and strength be to him) said "let a great field (sekhet) be produced (hetep" thereupon sekhet-hetep came into being [and the god said "i will gather herbs (aarat) therein" thereupon sekhet-aaru came into being [and the god said "i will make it to contain as dwellers things (khet) like stars of all sorts" thereupon the stars (akhekha) came into being. then the goddess nut trembled because of the height [fn#59] or, henen-su, hbw xanes, i.e, herakleopolis, magna [fn#60] i.e, elephantine, or syene, a place better known by the arabic name aswan [fn

emotest boundaries, and art stable of heart, and thy two feet are lifted up; thou art the heir of keb and of the sovereignty of the two lands, and he (i.e, keb) hath seen thy splendid qualities, and hath commanded thee to guide the lands (i.e, the world) by thy hand so long as times [and seasons] endure. thou hast made this earth with thy hand, the waters thereof, the winds thereof, the trees and herbs thereof, the cattle thereof of every kind, the birds thereof of every kind, the fish thereof of every kind, the creeping things thereof, and the four-footed beasts thereof. the land of the desert[fn#142] belongeth by right to the son of nut, and the two lands have contentment in making him to rise[fn#143] upon the throne of his father like ra [fn#142] this may also represent the mountainous

en] they "seek to build a house for any god in the land of the south, or in the land of the north, or [shrines] as abodes for sacred animals, or royal pyramids, and statues of all kinds. they stand up in front of the house of the god and in the sanctuary chamber, and their sweet smelling offerings are presented before the face of the god khnemu during his circuit, even as [when they bring "garden herbs and flowers of every kind. the fore parts thereof are in abu (elephantine, and the hind parts are in the city of sunt.[fn#184] one portion thereof is on the east side[fn#185] of the river, and another portion is on the west side[fn#186] of the river, and another portion is in the middle[fn#187] of the river. the stream decketh the region with its waters during a certain season of the year, a

ly] hap (i.e, the nile, which embraceth the field-land, and his embrace provideth the [means of] life for "21 every nose (i.e, every one, according to the extent of his embrace of the field-land. with old age [cometh] the condition of weakness. i will make hap (i.e, the nile) rise for thee, and [in] no year shall [he] fail, and he shall spread himself out in rest upon every land. green plants and herbs and trees shall bow beneath [the weight of] their produce. the goddess renenet[fn#191] shall be at the head of everything, and every product shall increase by hundreds of thousands, according to the cubit of the year. the people shall be filled, verily to their hearts' desire "and everyone. misery shall pass away, and the emptiness of their store-houses of grain shall come to an end. the lan

WESTERN MANDALAS OF TRANSFORMATION SR AL

al reality. as stated in chapter one, we will adopt both philosophies; most modern-day magicians integrate both philosophies fairly easily. in any event, the debate about whether such symbolic entities are objective or subjective is a philosophical discussion that far exceeds the scope of this book. we will simply quote regardie, who has found a happy synthesis between the two (by) employing such herbs, incenses, colors, seals, lights, forms, and divine names as are consonant and congruous to the traditional nature of mercury, the magician is thus the more easily enabled to stimulate the creativity of the imagination, and evoke either from his own mind or the astral light, the idea or spirit pertaining to that grade or hierarchy called mercury (1972, p. 207. all of these various correspond

er womb a concrete expression of that star in the form of the seven principle metals. talismans were often made of the specific planetary metals and then worn. the science of alchemy seeks to release the spirit from the metal in the process of transmutation. we can visualize the same process happening within us, and much of the psychological interpretation of carl jung uses alchemical allegories. herbs, too, are rooted in ancient lore and are connected to planetary correspondences. many of the charts and correspondence tables have the seven planetary spirits at their center. the ancients did not know about the three other planets which astrologers use today, although the empty space on the tree for the hidden sphere of daath was integrated into qabalah at a very early stage and incorporate

icero, listed in the bibliography. the primary elements important in consecration are meditation combined with color breathing, and fumigation with correct incense mixtures. i have grown my own herbal and other incense ingredients for many years, and i also pay attention to timing when harvesting. if you cannot use ingredients that you personally harvest, make sure you buy them from someone whose herbs and incenses are as pure as possible. use essences instead of fragrances for oils, and buy in bulk if you can (i. e, loose herbs, flowers. the more the incense is commercially packaged, the less the essence of the spirit is still present. some gums and oils are only available in foreign countries; in that case you may need to order them from a good supplier. to begin: place the talisman in t

WHO ARE THE DRACONIANS

anding his psychic abilities. a regression session was arranged, and in the course of the hypnosis, he was asked to look at that childhood experience. what he recalled was an abduction in which he and his grandmother were taken to a spacecraft in the company of reptilian aliens. he remembered the aliens telling his grandmother that they were interested in learning about her knowledge of medicinal herbs. and they offered to exchange medical information of their own. they gave the boy and the grandmother a liquid to drink, explaining that it was beneficial and would make the grandmother feel young and attractive again. so both of them drank the liquid, and the man remembered seeing his grandmother indeed looking much younger. that was the extent of his recollection. both he and ms. bartholic

WICCA WITCHCRAFT TODAY

had effects. perhaps they did not recognise where one began and the other ended, but they used them all together and called and thought of them all as 'the craft, or magic. they also knew there were certain incenses which aided this concentration to develop spiritual vision and induce a clairvoyant state. in mediaeval times many ingredients came from the near east, but originally the most potent herbs seem to have been local ones, and among these some were poisonous. this knowledge of poisons, as i have said, is not necessarily evil; it is how that knowledge is used that matters. to use it to gain a trance state harms no one except yourself. but as a weaker people are sometimes tempted to use these methods against oppressors, poison would occasionally be used by them. that it was not done

rge towards mystic learning, and as it was no longer possible to raise power in the grand and easy way other means to this end were cultivated. besides the formula, it is necessary to have some innate power of hyperaesthesia or prevision which can be developed with practice. in the olden days one would see examples everywhere and know positively how it worked and could easily obtain the necessary herbs; and nowadays, even though everything is against it, this practice still goes on. a very common but untrue charge against witches was that initiates were required to abjure christianity. at the initiation a long charge was read which told the candidate what would be required of him; but there was no question of giving up any other faith. he was told that he would obtain benefits and help in

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

earth. that great rain-cloud, big with water, is wreathed with flashes of lightning and rouses with its thundering call all creatures. by warding off the sunbeams, it cools the region; and gradually lowering so as to come in reach of hands, it begins pouring down its water all around. and so, flashing on every side, it ours out an abundant mass of water equally, and refreshes this earth. and all herbs which have sprung up on the face of the earth, all grasses, shrubs, forest trees, other trees small and great; the various field fruits, and whatever is green; all plants on hills, in caves and thickets; all those grasses, shrubs, and trees are vivified by the cloud that both refreshes the thirsty earth and waters the herbs. grasses and shrubs absorb the water of one essence which issues fro

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ountry, and diffused itself into persia and arabia that borders upon it; for which reason the learning of the chald ans, persians and arabians 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 wis

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

of transformation. note: remember to slay the pyramid squares in the order given in (9) which covers the sequence in detail. section 3 practicus adeptus minor (p.a.m) 32. lecture of ring and disk 33. addendum to the concourse of forces part 1 34. paper on evocation. 35. part 2 of addendum to the concourse of forces. 36. ritual to heal with photograph. 37. ritual on exorcism. 38. book or lectures "herbs and magic in alchemy" 39. construction of vault walls. 40. lecture on enochian tablets projected over the world. workings for this level and records of these visionary and practical workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) record of projection into each of the 30 aries (b) record experience of using dwb formul

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