Michael Wynn's Occult Reference Library
HORNED,HORNS,HORN

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

eisth. 3, 41. 46. 69. conf. virg. aen. 8, 82: candida cum foetu concolor albo sus; and the umbrian: trif apruf rufru ute fciu (tres apros rubros aut piceos, aufrecht und kirchh. umbr. si^rachd. 2, 278-9. s ra. 587. 667. weisth. 1, 498. 3, 430. white animals hateful to the gods; tettau and temme preuss. sag. 42. saceifice, 55 garlanded and adorned for sacrifice. a passage in the edda requires gold-horned cows, saem. 141; and in the village of fienstadt in mansfeld a coal-black ox with a white star and white feet, and a he-goat with gilded horns were imposed as dues^ there are indications that the animals, before being slaughtered, were led round within the circle of the assembly that is how i explain the leading round the benches, and^^e' circuituni currere, pp. 51, 52 perhaps, as among the

in lucum qui proximus est templo; is enim lucus tam sacer est gentibus, ut singulae arlores ejus ex morte vel tabo immolatorum divinae credantur. of hlosr heisreksson we are told in the hervararsaga cap. 16 (fornald. sog. 1, 491, that he was born with arms and horse in the jiolij wood (a mork hinni helgu. in the grove glasislundr a bird sits on the boughs and demands sacrifices, a temple and gold-horned cows, ssem. 140-1. the sacred trees of the edda, yggdrasil and m'wiamei&r, ssem. 109% hardly need reminding of. lastly, the agreement of the slav, prussian, finnish and celtic paganisms throws light ujjon our own, and tends to confirm it. dietmar of merseburg (pertz 5, 812) affirms of the heathen temple at eiedegost; quam undique sylva ab incolis intacta et venerabilis circumdat magna (ibid

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites cont

e vile deeds suggested by their inquisitors. many of the confessions now appear to be remarkably uniform and come straight from the pages of the works on demonology, with which the members of the inquisition would be familiar. simple village circle dances performed at the time of the full moon and the old rituals performed to bring fertility to both fields and people- with a figure dressed as the horned god and couples making love in the fields or leaping over a bonfire- became all too easily translatable into evidence of satanic covens. although the last person executed for witchcraft in england was alice molland at exeter in 1712, it was not until 1951 that the witchcraft act of 1736 was repealed and replaced with the fraudulent mediums act. those who continued to practise the 'old ways'

is traditional method of wicca is quite formal, with covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which

tive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of changes, often used for divination. negativity can be transformed into healing energies through positive ritual. the goddess is the source of all creation, from whom, in the original virgin birth, her son-consort, the horned god, came. the horned god and the goddess are the creative male and female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming diff

ithin the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape no bigger than an agate-stone on the fore-finger of an alderman. contr

gs that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles

ABRAMELIN3

uares taken from a square of e j squares. melunac= thy dwelling-place, and perhaps this should be numbered c b. no. b c consists of b b squares taken from a square of c f squares. perac may mean flowering gardens. perhaps this should be numbered b d. no. b f consists of b g squares taken from a square of e j squares. no. b e is a gnomon of b b squares from a square of d g squares. olelah may mean horned animals or tusked animals. no. b d consists of b e squares taken from a square of e j squares. kikaion= a place where gourds grow. of abramelin the mage 200 no. b g is a gnomon of j squares taken from a square of c f squares. makor= places digged. no. b h consists of c b squares taken from a square of e j squares. migiras= a place where productive plants grow. no. b i consists of b c square

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

wing that the sumerians definitely recognised a yin-yang composition if the universe (the "male moon" idea is, the editor is given to understand, common to so-called aryan mythologies. there is also evidence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and wer

he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian church in their attempt to eradicate pagan faiths. it was a simple enough symbol to identify with the author of evil, satan, which the

ubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30. sun shamash 30. fire ag 30. saturn kaimanu 30 (bis) earth kia 30 (bis) spirit zi notes on pronunciation we cannot be absolutely how sumerian and akkadian were spoken; but many useful guidelines are available to the student, including the transliterated tablets found all over mesopotamia. basically, we can offer the following principles whic

a, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended t

nngabannaxaxagannababillukuku! the invocation of the ninib gate spirit of the wanderer of the wastes, remember! spirit of the planet of time, remember! spirit of the plane of he hunter, remember! ninib, lord of the dark ways, remember! ninib, lord of the secret passages, remember! ninib, knower of the secrets of all things, remember! ninib, knower of the ways of the ancient ones, remember! ninib, horned one of silence, remember! ninib, watcher of the ways of the igigi, remember! ninib, knower of the pathways of the dead, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the mighty gate of the lord of gods, marduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lan

ween thee and the race of men, i call to thee! hearken and remember! from the mighty gate of the lord of gods, marduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lands, hearken and remember! ninib, gatekeeper of the astral gods, open thy gate to me! ninib, master of the chase and the long journey, open thy gate to me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of the secret of all time, open! gate of the master of magickal power, open! gate of the lord of all sorcery, open! gate of the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel di

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitud

ALEISTER CROWLEY EQUINOX EQ I 2 2

free-floating above a crescent which touches chokmah and binah from below. a ring grazes the bottom of the crescent and carries chesed, geburah, netzach, hod and yesod on its band. tipheret is free-floating within the center of the ring. an equilateral triangle made of black bands touches yesod and the ring with its apex and includes malkut in the center of its base. the whole is suggestive of a horned cup superimposed on the tree of life "the dadouchos- the station of the dadouchos is towards the midst of the southern part of the hall, and to the south-west of the white pillar. he has the charge of the lights, the fire, and the incense of the temple. his ensign is the svastika.14 "goddess of the scale of the balance at the white pillar" is the name of the dadouchos, and she is thoum-aesh

l i soon see thy master' i said to him. at which he glared round at me, so that his eyes looked like beads of glowing amber in the night; then he answered"'i who stand in the boat am great; i have a star upon my forehead "i did not reply, not understanding what he meant, and soon we reached the shore and entered a cave, in the mouth 310 of which stood a man-like figure covered with brazen scales, horned and horrible. his colour was of verdigris; but his face was of a blackish tint. in his hand he held a club"'what is your name' i cried, advancing towards him"'joakam' he answered sullenly"'your sign (i here repeated the omitted part of the ritual. he winced, and i could see that he was a coward; nevertheless, though it displeased him, he gave me his sigil. illustration on page 311 partly de

ALEISTER CROWLEY EQUINOX EQ I 3

blication in class d. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy chil

ALEISTER CROWLEY EQUINOX EQ I 4

nd women crowded above, around, and beneath him. they reminded him of the terrible prediction of the french poet, who showed the two sexes dying away, irrevocably parted, la femme ayant gomorrhe et l'homme ayant sodome.2 all the messalines and circes of an impure sex were 33 balancing before him their tempting, repulsive, holy and foul, loose or firm, twin breasts. himself, cloven-hoffed and curl-horned, had to flagellate his own flesh with iron chains, which failed to overcome the moral urtication, as had the repeated physical purgings of his early years. narcissus, in a corner, pale and smiling, urged him to renewed efforts; spirits, both incubi and succubae, thrusting themselves upon him, ate him away. but all these dreams gradually faded out. lionel had become a translucid set of bones

t where i saw the form of a king standing above that of venus who was surrounded by many mermaids; they all had the appearance of having just been frozen. above the nymphs bowing towards them were many pale yellow angels chained together, and amongst them stood archangels of a pale silver which flashed forth rays of gold. above all was the formless light. the archangels showed me curious types of horned beings riding along a circle in different directions. 5th. concentration on this resulted in many strange dreams. position 1.178 6th. concentration on 32 m. ten breaks. better towards the end; but position 1. best after tenth break. concentration must have then lasted quite 6 or 7 minutes. 7th. position 1. 15 m. three breaks, but end very doubtful having become very sleepy. position 1. 6 m

ALEISTER CROWLEY EQUINOX EQ I 6 2

hide, didst feed, on light, ambrosia, and moly. ay! and with serpent hair and limbs divinely fair didst thou, dionysus, leap forth to the nectar air! ay! thus the dreams of fate we dare commemorate, twining in lovesome curls the spoil of mate and mate. o dionysys, hear! be close, be quick, be near, whispering enchanted words in every curving ear! o dionysys, start as the apollonian dart! bury thy horned head in every bleeding heart! 1st maenad. he is here! he is here! autonoe. tigers, appear! agave. to the clap of my hand and the whish of my wand, obey! autonoe. i have found a chariot crowned with ivy and vine, and the laurel divine, and the clustering smell 38 of the sage asphodel, and the daedal flower of the cretan bower; dittany's force, and larksupur's love, and blossoms of gorse arou

ALEX SANDERS THE KING OF THE WITCHES

mies. 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 chief god's representative. the earliest record of this custom is a palaeolithic painting found in a cave in the ariege district of southern france. it depicts a man clad in a stag's skin, with antlers on his head-the horned god, a symbol of benevolent power in primitive times. another, a man disguised as a jackal, carved on slate, dates back to archaic egypt. in about 1100 b.c. women and officers of the harem of rameses iii were brought to trial for making wax images of the pharaoh to the accompaniment of magic incantations. these images were fith-faths, still used by witches today against their enemies. histo

ALEXANDRIAN BOOK OF SHADOWS OCCULT

egree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly pre

e will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when the wind blows from the east, expect the new and set the feast. nine woods in the cauldron go, burn them quick, burn them slow; elder be the lady's tree, burn it not or curs'd ye'll be; when the wind begins to turn, soon beltane fires will burn; when the wheel has turned to yule, light the log, the horned one rules. heed the flower, bush or tree by the lady blessed be' when the rippling waters flow cast a stone- the truth you'll know; when ye have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er mis

hidden child of the goddess. to north declaim: hear ye mighty ones of the north; boreas, thou guardian of the northern portals; thou powerful god, thou gentle goddess; n (etc) close circle. a graduation party should follow. notes l published in janet and stewart farrar's the witches' way initiation of the second degree hps casts circle as usual. esbat rite is followed to end of invocation of the horned god. candidate, properly prepared (in centre of circle, is bound and blindfolded as in the first degree, but with the addition of a blue cord bound about the knees. hierophant leads candidate to each quarter in turn, proclaiming: h: hear ye o mighty ones of the east [s, w, n, n, a duly consecrated priest(ess) and witch is now properly prepared to be made a high priest and magus (high priest

goddess. proceed with the legend of the descent of the goddess. generally initiate and hierophant act the appropriate parts. h. appoints narrator and guardian. notes l published in janet and stewart farrar's the witches' way l lots of other published sources too. the legend of the descent of the goddess roles: l narrator (n) l goddess l lord of death (d) l guardian(s) needs: l veils, jewellery l horned crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time

sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lord, the horned one, was as he still is, the consoler, the comforter, but men knew him as the dread lord of shadows- lonely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest thou bring w

shining moon, hearken to the witches' rune. east, then south, west then north, here come i to call the forth. earth and water, air and fire, work ye unto my desire. wand and pentacle and sword hearken ye unto my word. cords and censer, scourge and knife, waken all ye into life. powers of the witches blade, come ye as the charm is made. queen of heaven, queen of hell, lend your aid unto the spell. horned hunter of the night, work my will by magic rite. by all the power of land and sea, as i do will, so mote it be. by all the might of moon and sun, chant the spell and be it done. notes the original was written by doreen valiente, and is rather different (verses are arranged in an abab rhyme scheme: l darksome night and shining moon, east, then south, west then north, hearken to the witches'

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

the ability of the initiate to depict it produces an inflow of force which would not be desirable, except after due preparation and understanding. it is far more potent than the pentagon and leaves the initiate "unprotected" in an ancient astrological treatise which has never yet seen the light of day but which will be some day discovered when the right time has arrived, the relation between the horned animals of the zodiac is thus described "the ram, the scapegoat and the sacred goat are three in one and one in three. the ram becomes the second and the second is the third. the ram that breeds and fertilises all; the scapegoat, in the wilderness, redeems that all; the sacred goat that merges in the unicorn and lifts impaled upon his golden horn the vanquished form in these the mystery lie

e sacred goat are three in one and one in three. the ram becomes the second and the second is the third. the ram that breeds and fertilises all; the scapegoat, in the wilderness, redeems that all; the sacred goat that merges in the unicorn and lifts impaled upon his golden horn the vanquished form in these the mystery lies hid" it here becomes apparent that three mysteries are hidden in the three horned signs: 1. the mystery of god the father. creation 2. the mystery of god the son. redemption 3. the mystery of god the holy spirit. liberation it might also be pointed out here that it is the will of the father aspect, manifesting through aries, that governs shamballa; the loving desire of the son which attracts to the hierarchy; and the permeating, intelligent activity of the holy spirit wh

ALICE BAILEY THE LABOURS OF HERCULES

nifests as intuition (symbolized by the doe. the intermediate stage is that of the intellect. the great need of hercules now is to develop his intuition and to become familiar with that instantaneous recognition of truth and reality which is the high prerogative and potent factor in the life of a liberated son of god. meaning of the story eurystheus, therefore, sent hercules to capture the golden horned keryneian doe or hind. the word "hind" comes from an old gothic word, meaning "that which must be seized, in other words, that which is elusive and difficult to secure. this doe was sacred to artemis, the goddess of the moon; but diana, the huntress of the heavens, the daughter of the sun, also claimed it and there was a quarrel as to ownership. hercules accepted the charge of eurystheus an

ARADIA GOSPEL OF THE WITCHES

or ti ha tua madre,e a lamor tuo che tanto lami,ti prego di farmi la grazia,la grazia che io ti chiedose questa grazia mi farai,tre cose mi farai vedere,serpe strisciare,lucciola volare,e rana cantarese questa grazia non mi farai, page 15 n r r r r r then shall follow the conjuration of diana.scongiurazione a diana.you shall make cakes of meal, wine, salt, and honey in the shape of a (crescent or horned) moon,and then put them to bake, and say:non cuoco ne il pane ne il sale,non cuoco ne il vino ne il miele,cuoco il corpo il sangue e lanima,lanima di diana, che non possaavere ne la pace e ne bene,possa essere sempre in mezzo alle penefino che la grazia non mi far,che glielo chiesta egliela chiedo di cuore!se questa grazia, o diana, mi farai,la cena in tua lode in molti la faremo,mangiaremo

BLAVATSKY H P ANTHROPOGENESIS

ntic proportions (4) the atlanto-saurus immanis, a femur of which alone is over six feet in length, and which would be thus over one hundred feet in length! but even yet the line has not been reached, and we hear of the discovery of remains of such titanic proportions as to possess a thigh-bone over twelve feet in length (p. 37. then we read of the monstrous sivatherium in the himalayas, the four-horned stag, as large as an elephant, and exceeding the latter in height; of the gigantic megatherium: of colossal flying lizards, pterodactyli, with[[footnote(s "the unicorn: a mythological investigation" robert brown, jun, f.s.a* pp. 3 and 4, introduction to "mythical monsters[[vol. 2, page] 219 the flying dragons. crocodile jaws on a duck's head, etc, etc. all these were co-existent with man, m

erstand the real drift of his remarks[[vol. 2, page] 239 theological snuffers. a theological extinguisher on the radiant star-god, lucifer, the "son of the morning" thus created the most gigantic of all her paradoxes- a black and tenebrous light- the myth has struck its roots too deep in the soil of blind faith to permit, in our age, even those, who do not acquiesce in her dogmas and laugh at her horned and cloven-footed satan, to come out bravely and confess the antiquity of the oldest of all traditions. in a few brief words it is this. semi-exoterically, the "firstborn" of the almighty- fiat lux- or the angels of primordial light, were commanded to create; one third of them rebelled and refused; while those who "obeyed as fetahil did- failed" most signally. to realise the refusal and fai

he good peri, mergiana, whom demrusch had kept as a prisoner, and takes her over to the dry island, i.e, the new continent of europe* after him came giamschid, who builds esikekar, or persepolis. this king reigns 700 years, and believes himself, in his great pride, immortal, and demands divine honours. fate punishes him, he wanders for 100 years in the world under the name of dhulkarnayn "the two horned" but this epithet has no connection with the "two-horned" gentleman of the cloven foot. the "two-horned" is the epithet given in asia, uncivilized enough to know nothing of the attributes of the devil, to those conquerors who have subdued the world from the east to the west. then come the usurper zohac, and feridan, one of the persian heroes, who vanquishes the former, and shuts him up in t

er than the day of alexander, and who was ignorant of the old name of the indus- has unconsciously slandered the greek conqueror. nor are our modern historians much wiser, in judging as they do. for they often make the most sweeping declarations on mere appearances, as much as their ancient colleagues ever did in days of old, when no encyclopaedias were yet ready for them. the race of io "the cow-horned maid" is then simply the first pioneer race of the aethiopians brought by her from the indus to the nile (which received its name in memory of the mother river of the colonists from india. for does not prometheus say to io* that the sacred neilos (the god, not the river "he to the land, three-cornered, thee shall guide- namely, to the delta, where her sons are foreordained to found "that fa

ot reveal; for as he remarks "this, to set forth at large needs lengthy speech[[footnote(s* alexander, who was better acquainted with attock than with india (where he never went) could not have failed to hear the indus near its very sources called nil and nilah. even if a mistake, it is thus easily accounted for* that io is identical allegorically with isis and the moon is shown by her being "cow-horned" the allegory undeniably reached greece from india, where vach "the melodious cow (rig-veda "from whom mankind was produced (bhagavata purana) is shown in the aitareya brahmana as pursued by her father brahma, who was moved by an illicit passion, and changed her into a deer. hence io, refusing to yield to jupiter's passion, becomes "horned" the cow was in every country the symbol of the pas

urvivors, because he screened his real beliefs and knowledge under the mask of spiritism[[vol. 2, page] 477 the genesis of the devil. may we not then be permitted to drag the deep rivers of the past, and thus bring to the surface the root idea that led to the transformation of the wisdom-god, who had first been regarded as the creator of everything that exists, into an angel of evil- a ridiculous horned biped, half goat and half monkey, with hoofs and a tail? we need not go out of the way to compare the pagan demons of either egypt, india, or chaldea with the devil of christianity, for no such comparison is possible. but we may stop to glance at the biography of the christian devil, a piratical reprint from the chaldeo-judaean mythology- the primitive origin of this personification rests u

BLAVATSKY H P COSMOGENESIS

athom. we find the proofs of this in the jewish "holy writ" it is owing to the serpent being oviparous, that it became a symbol of wisdom and an emblem of the logoi, or the self-born. in the temple of philoe in upper egypt, an egg was artificially prepared of clay made of[[vol. 1, page] 364 the secret doctrine. various incenses, and it was made to hatch by a peculiar process, when a cerastes (the horned viper) was born. the same was done in antiquity for the cobra in the indian temples. the creative god emerges from the egg that issues from the mouth of kneph- as a winged serpent- because the serpent is the symbol of the all-wisdom. with the hebrews he is glyphed by the "flying or fiery serpents" of the wilderness and moses, and with the alexandrian mystics he becomes the ophio-christos, t

ena and their humanly represented relationships, the incestuous included, are the very foundations of the christian trinity in unity. through ignorance of the symbolism, the simple representation of early time has become the most profound religious mystery in modern luniolatry. the roman church, without being in any wise ashamed of the proof, portrays the virgin mary arrayed with the sun, and the horned moon at her feet, holding the lunar infant in her arms- as child and consort of the mother moon. the mother, child, and adult male, are fundamental "in this way it can be proved that our christology is mummified mythology, and legendary lore, which have been palmed off upon us in the old testament and the new, as divine revelation uttered by the very voice of god" a charming allegory is fou

BLUE EQUINOX

the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal ur us serpent, answered him and said: 53. i sailed over the sky of nu in the car called millionsof- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall i give it unto thee? live thou and thy child

nor the sweet jessamine.s silver star to thorn or thistle turn. behold what is written for a parable in the .great law: let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant hand? there was also an humming-bird that spake unto the horned cetastes, and prayed him for poison. and the great snake of the equinox 54 khem the holy one, the royal ur us serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall 1 give it unto thee? live thou a

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

mergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and

gods. nature was overwhelming. out of awe and respect for the gusting wind, the violent lightning, the rushing stream, wo/man ascribed to each a spirit; made each a deity. a god. this is what we call animism. a god controlled that wind. a god controlled the sky. a god controlled the waters. but most of all, a god controlled the all-important hunt. a god of hunting. most of the animals hunted were horned so wo/man pictured the god of hunting also as being horned. it was at this time that magick became mixed in with these first faltering steps of religion. the earliest form of magick was probably of the sympathetic variety. similar things, it was thought, have similar effects: like attracts like. if a life-size, clay model of a bison was made, then attacked and "killed. then a hunt of the re

had become, slowly and naturally. wo/man spread across europe, taking the gods along. as different countries developed, so the god and goddess acquired different names (though not always totally different; sometimes simply variations on the same name, yet they were essentially the same deities. this is well illustrated in britain where, in the south of england, is found cernunnos (literally "the horned one. to the north the same god is known as cerne; a shortened form. and in still another area the name has become herne. by now wo/man had learned not only to grow food but also to store it for the winter. so hunting became less important. the horned god came now to be looked upon more as a god of nature generally, and a god of death and what lies after. the goddess was still of fertility a

ures of their own deities. in this way, even if they were forced to attend the churches the people could still worship their own gods there. there are many of these figures still in existence today. the goddess is usually depicted as very much a fertility deity, with legs spread wide and with greatly enlarged genitalia. such figures are usually referred to as shiela-na-gigs. the god is shown as a horned head surrounded by foliage; known as a "foliate mask, and also sometimes referred to as "jack of the green" or "robin o' the woods. incidentally, these carvings of the old god should not be confused with gargoyles. the latter are the hideous faces and figures carved on the four corners of church towers to frighten away demons. in those early days, when christianity was slowly growing in str

ns. in those early days, when christianity was slowly growing in strength, the old religion the wiccans and other pagans was one of its rivals. it is only natural to want to get rid of a rival and the church pulled no punches to do just that. it has frequently been said that the gods of an old religion become the devils of a new. this was certainly the case here. the god of the old religion was a horned god. so, apparently, was the christian's devil. obviously then, reasoned the church, the pagans were devil worshippers! this type of reasoning is used by the church even today. missionaries were particularly prone to label all primitive tribes upon whom they stumbled as devil-worshippers, just because the tribe worshipped a god or gods other than the christian one. it would not matter that

ed hair and gray eyes. he cynically commented that if horses and oxen could carve they would probably represent their gods in animal form! about seven hundred fifty years later maximus of tyre said much the same thing: that men worship their gods under whatever form seems intelligible to them. in lesson one you saw how, in their early development, people came to worship two principle deities: the horned god of hunting and the goddess of fertility. these, then, were our representations our understandable forms of the supreme power which actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there w

BUDGE E

each of whom has two ears of corn stuck in his hair; these are called besua, neper, and tepu (or, pan. 5-7. three gods, each holding an ear of wheat in click to view second hour. lower register. gods nos. 1-8. his left hand; their names are hetch-a, ab, and nepen. 8. a god, holding a knife in his left hand, called ar-ast-neter. 9-11. three gods, seated, in mummy forms. the first has the head of a horned animal, and is called amu-aa, i.e "the eater of the p. 32 phallus; the second has the head of a man, and is called akhabit; and the third has the head of a jackal, and is called nebt-ta-tcheser. 12. the god osiris un-nefer, in mummy form, wearing the crown of the south. 13. the god khui, who holds in each hand a long lotus-topped sceptre surmounted by a star. click to view second hour. lowe

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites cont

e vile deeds suggested by their inquisitors. many of the confessions now appear to be remarkably uniform and come straight from the pages of the works on demonology, with which the members of the inquisition would be familiar. simple village circle dances performed at the time of the full moon and the old rituals performed to bring fertility to both fields and people- with a figure dressed as the horned god and couples making love in the fields or leaping over a bonfire- became all too easily translatable into evidence of satanic covens. although the last person executed for witchcraft in england was alice molland at exeter in 1712, it was not until 1951 that the witchcraft act of 1736 was repealed and replaced with the fraudulent mediums act. those who continued to practise the 'old ways'

d of wicca is quite formal, with seite 9 wicca01.txt covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which

tive and negative, destruction and creation are two sides of the same coin, a principle that finds expression in eastern taoism and underpins the ancient chinese/ ching (the book of changes, often used for divination. negativity can be transformed into healing energies through positive ritual. the goddess is the source of all creation, from whom, in the original virgin birth, her son-consort, the horned god, came. the horned god and the goddess are the creative male and female principles that act and react, not in opposition to each other, but as complementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming diff

ithin the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in shape no bigger than an agate-stone on the fore-finger of an alderman [inser

gs that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles

COSIMANO CHARLES ELEMENTARY PSIONICS

scheme of things. in fact, at this point, i should mention something that is unpleasant but must be faced. there are those who profit from ignorance of this material. that is why they worked so hard and so long to keep knowledge of it suppressed. some do it from misguided and foolish religious motives. they would like you to believe, as they do, that all psychic power comes from the devil and his horned minions. that is probably the most stupid argument ever advanced and anyone dumb enough to believe it can probably be offered a real good deal on a used bridge. religion is the province of the weak-minded. then there are those who feel directly threatened by this knowledge, and in some cases rightly so. a politician is not going to be happy knowing that one person with a radionic box can in

DANCE OF THE WITCHES

ow it also sounds too easy to be effective, but that is the miracle of awareness. so simple, and yet so hard, and so penetratingly deep. a circle and three sides for the 'auld horn king you begin by marking or imagining a circle on the ground, with an equilateral triangle in it, pointing east. you should have an arthame or a double-edged knife, a cord, and a cup and bowl. make an altar to the two-horned king, outside of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground or a low table of dark wood or a tree stump, covered with greenery, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhul

l and place your hands on the ground in the same triangle shape you put them in at the beginning. slowly chant ah. kare. uh. then, slowly lift your hands, keeping that triangle shape, until they are as high as you can get them, held high above your head, and chant it again: ah. kare. uh. then put your hands down to your sides and face the altar again, and see what you can see. some people see the horned one himself there, attracted by all this witchery; others prefer to visualize him; some do both. if you have done this rite properly, with full steadiness, ease and depth of motion, and with full awareness of every single solitary infernal sound, motion, and action, i can assure you, you will be in a fine trance state, and no doubt shaking hooves with the great being i have come to fondly r

DAVID ICKE CHILDREN OF THE MATRIX

t their civilisation was founded by an amphibious being called fu-hsi or fuxi in 3322bc. one description says he had a serpent's body and a man's head and he is said to have begun the repopulation of the world after the deluge with an incestuous interbreeding with a character called nu gua, who is also described as half human, half serpent. another ancient chinese figure was gong-gong, who was "a horned monster with the body of a serpent. this sounds very much like set of the egyptians and ogo in the myths of the dogon. other amphibious entities in chinese tradition are emperor yu (yu relates to reptiles) and his father gun (a name relating to fish, and chinese drawings of their historical, mythological characters are similar to those drawn by the dogon. today there are streams of reports

ng to waddell.4 gut or got became "god, a term used by the later goths. all non-latin languages in europe are derived from the gothic, including english, and the ancient swedish language is still called "sueo-gothic".5 the former name for denmark was "goth-land" and a derivative was jut-land.6 gothic architecture, so beloved of the bloodlines and the illuminati, comes from the same source and the horned headgear worn by the kings and leaders of european tribes and kingdoms: but these symbols, styles, and customs, go much further back to atlantis and lemuria. the name "catti" for the ruling clan of the ancient britons on pre-roman coins is a dialectic form of goti or "goth".7 when the illuminati built the great "christian" cathedrals of europe, full of pagan symbolism on ancient pagan sacre

serving the dragon: the past 113 movie with the nodules or "horns" around his head. so much truth is told as fiction through hollywood movies, both by those trying to get the story out and, overwhelmingly, by those conditioning humanity for the open appearance of these beings in the years to come. in my view, george lucas of star wars is among the latter. the sumerians depicted their "gods" with horned helmets and other headgear that was later used by the hybrid bloodlines to symbolise royalty and kingship, and from this came the symbol of the royal crown. look at darth maul and you will perhaps see where the crown comes from. credo mutwa says on the reptilian agenda, part one, that he was amazed to see darth maul because of his likeness to the reptilians in ancient and modern african leg

alty and kingship, and from this came the symbol of the royal crown. look at darth maul and you will perhaps see where the crown comes from. credo mutwa says on the reptilian agenda, part one, that he was amazed to see darth maul because of his likeness to the reptilians in ancient and modern african legend. the ram or goat's head, so widely used as a symbol of satanism, is partly symbolic of the horned nature of the anunnaki "royalty" that satanism was created to serve (figure 16. ram is a word or syllable meaning fire and relates to the atlantean god of fire, votan. from this we get pentagram, pyramid, semiramis, ramses, rama, ramtha, maybe even program or programme, a word at the heart of the illuminati strategy. the dragon kings the kings of the succession in the reptilian bloodlines w

oyal bloodlines through the interbreeding between humans and non-human entities, shape-shifting, the use of holographic images to hide a being's true form, and battles between competing dragons. geoffrey of monmouth, the 12th century historian, said that merlin's earlier name had been ambrosius, thus possibly associating him with the figure 16: the satanic goat's head is. in part, a symbol of the horned "draco" 114 children of the matrix greek term for menstrual blood, ambrosia, which the reptilians love to drink.5 there is also the theme of the "lady of the lake" and this connects with the stories of goddess-worshipping serpent peoples like the nagas living in underground centres located under lakes and lochs. like the celtic myth and folklore, the ancient greek culture was inspired by th

stealthy reptile, and some even developed a penchant for seeking out dark secluded dwellings or living nocturnally."46 initiations into these clans include being covered, often bitten, by live snakes. sometimes the rites involved cutting off a finger or other part of the body and feeding it to a snake (don't say a thing. my eyes have just watered. the main deity of these snake clans is the "great horned serpent. serving the dragon: the past 123 african serpents credo mutwa, the official historian of the zulu nation, has painted pictures from ancient and modern descriptions of these reptilian entities (see picture section) and describes the various levels of the fiercely imposed genetic hierarchy. the lower levels are the "warriors, the "poor bloody infantry" as we say in britain. they are

DAVID ICKE THE BIGGEST SECRET

usual green or brown, and this connects with the description of the strange albinolizard humanoid in the building in aurora, near denver. the draco are the royalty ofthe reptilians and the highest caste are the albino whites, who apparently have conicalhorns midway between the brow and the top of the skull. this struck me immediatelybecause the ancient gods and royalty were depicted as wearing a horned headdress,symbolic of these royal reptilians, im certain. other species, like the soldier class andscientists, are known as reptoids. they dont have wings, but all of them are cold-blooded.44 their scales are much larger on their backs and they have three fingers withan opposing thumb. they have three toes with a fourth towards the side of their ankleand their claws are short and blunt. the

ed the monarchs authority and laterbecame a metal headband with three horns symbolising royal power with divine authority7this is represented by the symbol of the fleur-de4is which you find throughout the regaliaof modern royalty (see figure 6 overleaf. as i have mentioned already, the draco royalhierarchy, the winged albino whites, are said to have horns and im sure this is the trueorigin of the horned headgear of ancient royalty. the classic depiction of the devil also52has draco-like horns. nimrod was given the title baal (thelord) and semiramis was baalti (my lady. the latinterm for my lady is mea domina which in its corrupteditalian form became madonna.8 nimrod was represented ina dual role of god the father and ninus, the son ofsemiramis, and her olive branch was symbolic of thisoffs

ofusely on the regalia of british royalty, onofficial buildings and the fencing around them, and in churches. it is, appropriately, on apublic gate to the white house in washington, another home of the bloodlines. thethree-leafed shamrock in ireland is likewise an ancient symbol of the bloodline and theword shamrock comes from the north african term: shamrukh. all these symbols relateto the three horned depiction of nimrod in babylon and to other esoteric principles.other merovingian symbols were the fish (nimrod again, the lion (leo, the sun,authority, and the bee. three hundred golden bees were found on the burial cloak ofking childeric i, the son of meroveus, who died in the 5th century. bees are an ancientsymbol of the love goddess (semiramis) and symbolised royalty in egypt. they also

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

s is luciferic, their vigorous protestations to the contrary notwithstanding. but there is more. look again at the united states capitol (above. at the extreme eastern side of the capitol, you can see two cul-de-sacs which are irregularly shaped. in fact, when you draw a bold black line carefully around these cul-de-sacs, and continue the black line around the capitol, you get the appearance of a horned owl, with the cul-de-sacs as its ears. this is not accidental, either. this is another way of representing satan. freemasonry designed the layout of washington d.c. they placed the owl there and on the american one dollar bill. the southern point of the goathead pentagram represented the spirit of satan reaching into the mind of the goathead, the owl represents the same meaning. in other wo

uare, key and scale. remember 39? thirty nine divided by two is 19.5. the number 19.5 can be seen within the design of cydonia, mars, avebury, england and washington d.c. there is a small owl just to the left of the "1" which appears on the upper right hand corner of the dollar bill. from time to time politicians like bill clinton and george w. bush jr. have been caught with a camera flashing the horned owl symbol with their hands. george bush flahing the horned owl bill clinton the number of the beast- 666 on a previous page you learned that the letters on the base of the illuminati pyramid stand for certain numbers. and all those numbers when added up equal 1776, the year the illuminati formed. more than one method exists for arriving at 1776. however, there is only one way to arrive at

DEMONIC BIBLE

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

which i have prepared. come forth, lord of the earth, and manifest thyself. for i have crossed the gates of hell and i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, lord of the earth, and manifest thyself. come forth, lord of the earth, and manifest thyself. invocation of the queen of the earth i have called upon the lord of the earth, the horned god of the earth. and in calling upon the lord of the earth i have become the horned god of the earth. i am pan; i am bacchus; i am dionysus; i am kernunnos; i am herne. i sit upon the throne of the infernal empire, as lord of the living and the dead. i take the queen of the earth also as my wife and as my lover. ishtar, inanna, isis, demeter, ceres, queen of the earth, goddess of pleasure

ncarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, queen of the earth, and manifest thyself. attach thyself unto me as my wife and as my lover. take me as thy husband and thy lover. come forth, queen of the earth, and manifest thyself [notes: once again, the female practitioner will have to adapt these rituals so that she "becomes" the queen of the earth and takes the horned god as her husband and lover. you will find that these rituals are easily adaptable to your particular situation. where the male practitioner says "i have crossed the gates of hell and have become the devil incarnate: i am satan, i am lucifer, i am belial, and i am leviathan" the female practitioner will say something similar to "i have crossed the gates of hell and have become the goddess

s all things come to the time when they will decay, so also humwawa is the lord of the future of all that goes upon the earth, and any man's future years may be seen by gazing into the very face of this angel, taking care not to breathe the horrid perfume that is the odour of death. this is his seal. and pazuzu may be invoked, lord of all fevers and plagues, grinning dark angel of the four winds, horned, with rotting genitalia, from which he howls in pain. this is his seal. and the akhkharu may be summoned, which sucketh the blood from a man, as it desires to become a fashioning of man, but the akhkharu will never become man. its seal is as follows. and the lalassu may be called, which also haunteth the places of man, seeking to become like man. this is its seal. the lalartu is of the same

DIABOLUS

en both dawn and twilight. know it as the elixir of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. the book of pleasure, austin osman spare the society of the horseman s word in scotland in the 1800 s viewed cain as an archetype of malefic and diabolic power, and is presented in initiation ceremonies where the participant met a horned devil covered in animal skins and masked, many were taught to summon the devil by the means of certain phrases of the bible recited backwards35. in the toad rite36, ahriman is a primal or infernal spirit mask of cain, thus through the flesh of cain does the devil first manifest and later initiate. in east anglian hereditary witchcraft, it is suggested that when cain went to nod he was greet

iathan! unto the deserts of dendain does behemoth dwell, now a beast of gigantic stature, who listens to the voice of the adversary, the will inspiring force of motion and evolution. rivers of blood flow that flowers may grow from their nourishment of the soil, that the sun and the moon capture a pleasure filled garden, knowing of the demonium of the earth beneath the surface the nurturing of the horned spirit of the sun and the moon. leviathan represents a subconscious source of power within each luciferian and satanist, it is the possibility and chaos within the self, it is not a representation of that type of mental and spiritual energy, rather a coiling source which not only strengthens those traits you develop and overcome, but also inspires terror and the mirror which reflects the in

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ult wisdom means hidden wisdom. occult knowledge means hidden knowledge. it does not mean or imply evil. ogham: a magickal alphabet of the celts composed of twenty (20) letters called fews, each standing for a different kind of tree. it is very simple in appearance, being made up of short vertical or diagonal strokes set against or across a horizontal line. old horny: an affectionate name for the horned male consort of the goddess of the witches. early christian priests either mistook this pagan god for satan (q.v) or deliberately misidentified this pagan god for satan for political reasons. old religion: a modern day reference for wicca (q.v) or witchcraft (q.v, which many occultists believe to be the descendant of an ancient pagan goddess religion. order of the argentium astrum, the [a.a

(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-fold goddess of life. witches venerate the life force in nature and seek to be in tune with natural cycles. all witches come from different pagan (q.v) religious traditions. witches are not satanists (q.v. in fact, they do not believe that an entity called "satan" even exists. wizard: literally, a skillful or clever person. a wizard is a male magician

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

it in a mirror; however, if anyone saw the basilisk before it saw that person, the creature would die. it was even believed to kill itself if it saw its own image in a mirror. even its breath was poisonous to plants and animals, as well as to humans, and was believed to have the power to split rocks. it is possible that this fearsome creature really evolved from exaggerated travelers tales of the horned adder or the hooded cobra, confused with such awesome reptiles as the gila monster. basilisk has also been applied to a group of iguanalike lizards (basiliscus, found on the banks of rivers and streams in central america and mexico. sources: borges, jorge luis, with margarita guerrero. the book of imaginary beings. translated by norman thomas de giovanni. new york: e. p. dutton, 1970. bassa

t and returned to found the gardnerian movement in the united states. gardner died at sea on february 12, 1964. after his death the contents of the museum were sold to ripley s believe it or not and were subsequently disbursed to various ripley s museums and sold to private collectors. gardner s form of witchcraft was based on a polytheism centered on the great mother goddess and her consort, the horned god. in the coven, the basic organizational and worshiping group of the movement, the two deities are symbolized by the priestess and priest. the priestess has clear dominance, and the lineage of authority is passed through her. the ritual is in three degrees, gardner having assembled ritual elements from a variety of sources. much of the third degree is taken from the writings of aleister

y 28, 2000. the green man a mysterious legendary character in british folklore dating back to medieval times, deriving from a pagan god of vegetation and the woodlands. although his origins are shrouded in antiquity, he may also be related to myths of the arcadian goatgod, pan. the green man is usually represented by a human face embedded in foliage, but some ancient representations depict him as horned, suggesting a connection with a witchcraft deity. he has even been depicted in carved decorations on old churches and cathedrals, suggesting that at some period, pagan deities were supplanted by christianity. during the christian eras, the green man survived in folk plays and folklore customs, such as the may day revels, when he was called jack in the green or some similar name. traditions

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

acs 1500.1800. london: faber& faber, 1979. howe, ellic. urania s children; the strange world of the astrologers. london: william kimber, 1967. the old religion folklore term popularized in the 1960s for witchcraft as an older paganism displaced by christianity. old scratch one of the appellations given to the devil. it is supposed to have been derived from skrati, an old teutonic faun or satyr, a horned half-man and half-goat (see also nick; splitfoot) oliveto citra oliveto citra, a town in italy south of naples, was the site in the 1980s of a series of apparitions of the virgin mary, unusual for the number of people who reported sightings. they began on may 24, 1985, the feast day of saint macarius, the patron saint of oliveto citra. in the evening, as the townspeople gathered for the cel

all the upanishads contain the esoteric wisdom of hindu metaphysics (derived from the vedas) comparable forms of meditation are also found in various hindu yoga treatises and in the bhagavad- gita, a hindu scripture derived from the mahabharata, a religious epic. our lady of endor coven our lady of endor coven was an early semipublic satanic group, which grew out of the appearance of satanas, the horned god, to herbert arthur sloane of toledo, ohio. sloane was a child at the time. he later saw the same entity pictured on the dust jacket of a study of witchcraft, the god of the witches. when sloane was 25 years old, satanas appeared again. in structuring our lady of endor coven, sloane was heavily influenced by his reading of the gnostic religion, a scholarly treatise on gnosticism by hans

nother god. satan is that god s messenger. satan brought knowledge of god to eve in the garden of eden. that god takes no direct interest in this world, except for his concern that the sparks of deity trapped in this world return to their origin. this return occurs through gnosis, occult wisdom. sloane taught that this gnostic form of satanism was the oldest religion, dating to the worship of the horned god pictured in the ancient cave paintings of europe. as developed by sloane, the religion emerged in the context of the neo-pagan revival of the late 1960s. it differed from wicca by refusing to turn the horned god into a fertility god. the coven dissolved following sloane s death in the early 1980s. ouroboros (or uroboros) ancient greek alchemical symbol of a serpent eating his tail. the

e whose specialty was the abduction of princesses. witchcraft the witch was frequently mentioned in slavonic folktales, especially among the southern slavs. she was called vjestica (masculine viestae, meaning originally the knowing one or the well-informed one. in dalmatia and elsewhere among the southern slavs the witch was called krstaca, the crossed, in allusion to the idea that she was of the horned race of hell. it was said that it enraged the witches so much to be called by this word that when they heard that anyone had used it they went to his house by night and tore him into four pieces, which they cast to the four winds of heaven, and drove away all his cattle and stock. therefore, the shrewd farmers of the country called the witch hmana zena, or common woman. there were many form

e initials a.o (alpha and omega; on the left are the monograms of the saviour, i.c, x.c; beneath is the lord s prayer. the winged horse, or pegasus, is the badge of the templars. the tombs of the templars, disposed around the circular church in london, are of that early norman shape called dos d ane; their tops are triangular; the molding passes through the temples and issues out of the mouth and horned skull of a mask. the head at the top is shown in the cover of the tomb. there is much hidden meaning in every curve of these templar tombs. temple of set the temple of set emerged during the period of internal discord that almost destroyed the church of satan in the early 1970s. in 1972, michael aquino, an officer in the u.s. army and a priest in the church, critiqued the authoritarian lead

ty through his authorship of one of the first widely recognized texts presenting modern post-gardnerian witchcraft to the public, witchcraft: the old religion (1973. he argued effectively that witches were people from all walks of life who practice the pre-judeo-christian, pagan religion. they were not satanists and did not believe in the devil, he said; their main deities were mother goddess and horned god, and they were nature worshipers. martello also founded the witches antidefamation league (wadl) to educate the public, counteract false accusations, take legal steps, obtain irs recognition, paid legal holidays (such as halloween) for members, fight distortion and discrimination, sponsor seminars across the country, hold regular festivals. in 1970 wica and wadl, backed by the american

FAUST

or saves them from the end. all know it well, and nevertheless it pleases few. enough, ye all are lost! so quickly to the work! phorkyas claps her hands; thereupon masked dwarfish figures appear at the door who execute at once and with alacrity the commands which phorkyas utters. hither, thou swarthy, roly-poly, goblin throng, trundle along, there s harm to do here as one will. the altar, golden-horned, bring forth and give it place, and let the glittering axe lie on the silver rim; fill all the water-jugs that one can wash away the black gore s horrible, polluting blemishment. spread out the carpet sumptuously here in the dust that so the victim may kneel down in royal wise and in it wrapped at once, although with severed head, may still be sepulchred with fitting dignity. leader of the

, thine own! and even if the jagged peak uprearing doth on its back the sun s cold arrow bear, we see a green tinge on the rock appearing; the wild goat nibbling crops his scanty fare. springs leap and plunging brooks unite in revel; already gorges, slopes, and meads are green. upon a hundred hillsides broken level the moving, fleecy herds spread out are seen. with measured step, divided, steady, horned beasts draw near the dizzy ledge s fall, but shelter for them all is ever ready in hundred caves arched in the rocky wall. pan shields them there, enlivening nymphs are dwelling in bosky chasms moist, refreshened lee, and, yearningly toward higher regions swelling, aloft crowds branch-abounding tree on tree. primeval woods! the mighty oak is standing with branch on branch crooked wilfully a

FIRE OF QAYIN RITE

inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of t

FRATER TENEBROUS CULTS OF CTHULHU

cally linked the worship of nyarlathotep to pre-dynastic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at l

FREEMASONS SATANISM AND SYMBOLISM

e foremost satanists and freemasons of all time. the baphomet is one of the most evil of all symbols. looking closely at the baphomet(left) you will see that the emphasis is on sex. this being is androgynous- both male and female- you can see it has the breasts of a woman, and an erect phallus. you'll notice that the erect phallus has two serpents coiled around it. the baphomet has the head of a "horned goat" another title for satan. masonic and occult symbols illustrated is a book in which dr. burns says "in a book on witchcraft, the complete book of witchcraft and demonology. the caption states that he is 'the horned god of the witches, symbol of sex incarnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as t

ht, the symbol for satan, also known as the goats head of mendes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer [pike, morals and dogma, p. 102] since the satanic bible lists pan as one of the infernal names of satan, we need to look further into the occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light

FULL MOON RITUALS

s the wind plays softly among the leaves, as though caressing an old friend. she can feel the subtle shifting of the deep roots, as the tree responds to the breeze, lifting it's arms and swaying gently in a stately dance. a sudden rustle, and shower of leaves breaks her concentration, and a soft "hoot. hoot. hoot" reaches her ears. looking up with a grin, she can make out the profile of the great horned owl, as he watches her. wondering what this strange little lady is doing out at this hour hugging his tree "hello, my brother" whispers, owl "shall we sing together tonight" owl climbs up onto a strong branch, and settles herself in the nook of the tree. her brother owl watches warily, yet without much concern. his head turns regally, as if to say "well, as long as you're here, and you have

GILBERT THE SORCERER AND HIS APPRENTICE

nt downwards, and his legs a cross above it (two sacks or weights are attached to his armpits) he symbolisessacrifice. 13. death.a skeleton armed with a scythe (wherewith he mows down heads in a meadow like grass. he signifiestransformation,orchange. 14. temperance.an angel with the sign of the sun on her brow pouring liquid from one vessel into another. she representscombination. 15. the devil.a horned and winged demon with eagle's claws (standing on an altar to which two smaller devils are bound by a collar and cord. inhis.left hand he bears a flame255 headed sceptre. he is the image offateorfatality,good or evil.16. the lightning-struck tower.a tower whose upper part is like a crown, struck by a lightning-flash (two men fall headlong fromit,one of whom is in such an attitude as to form

rer and his apprenticeworld, showing, too, the moon, his mate- is the glyph of the whole period, the supreme glyph. the lamb of god is the glyph, one supreme glyphofthechristian church all over the world now just as much as the pascal lamb in the time of moses, the ram symbol of zeus, the ram of phryxos helle, and the ram of many another mythology of the same date. this is also the meaning of the horned moses. many people have asked, and some have asked in vain, unless from an occultist, what the horns of moses mean? it is easy to say that we are told there was a glory on his face when he came down from the mount, so that a veil had to be placed on his face. that may be one reason, but that would be pictorially represented by a halo or by a veil to moses. now we very seldom see a picture o

in vain, unless from an occultist, what the horns of moses mean? it is easy to say that we are told there was a glory on his face when he came down from the mount, so that a veil had to be placed on his face. that may be one reason, but that would be pictorially represented by a halo or by a veil to moses. now we very seldom see a picture of a veiled moses, but we do frequently see a picture of a horned moses;.and the reason is simply because moses was the earth leader at the time when the ram was the supreme glyph in the heavens, and the symbol of the ram was transferred to moses, and so horns were placed on his head. there is another thing to notice there with regardtoour own country, and that is that the bull (although the sun at the vernal equinox has long passed out of the sign of the

GNOSTIC HANDBOOK

there is nothing wrong with using myth and legend to put flesh on the bones of metaphysical principles, we should note confuse the image with the essence. certainly there is a wide range of god and goddess images which fit nicely on this polarity, they also move down through the planes and have other expressions. if we use the kabbalistic model for a moment we can see how the pagan concept of the horned god and the triple goddess arose. the horned god manifests as the logos in chokmah and then as the sun. these are his two modes. while the goddess manifests as the old crone of saturn (sophia/binah, the midwife (lunar) and the girl child (earth. these images are pregnant with meaning and certainly help us appreciate the power of these principles beyond simple mental speculation. however car

GOETIA LUCIFERIAN

gon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! azael as the candle burns out and as the sun fall into the darkness, i call unto thee azael spirit of the western gates of twilight and the

ng on what you are in the dark aspects, that which drives you and your deep desires. your form will change in the mirror, begin shaping it unto what shadow form you wish. now close your eyes and begin to enflesh the body of shadow. visualize yourself summon a great blackened shadow, which is fiery and violet in the fire of spirit. the shadow has long beast like talons, a face which becomes both a horned demon head, scaled with serpent skin and a wolf head arising further from the shadows, growling in a human and beast union. your shadow grows and expands, and may change form according to your will and desire. descend below the earth, allowing your ahrimanic shadow to absorb and associate with other demonic elementals, feelings and emotions. understand that this shadow is you, it is the dar

of the earth to take flight with the wings of the bat or owl. rise up into the stormy and cloudy night sky, and fly forth to the sabbat fires in the ghost roads of hecate. as you fly you approach a great shadow which is enflamed in front of you. this shape is hellish and demonic in every way. its essence is black and haunting, but as you greet this form it will take shape. the face is that of the horned devil, the almost human visage which is scaled and speaks a deep and hidden ancient language with a forked tongue, his eyes are yellow and crimson, and you feel close to this being. the body is blackened shadow with talons holding a forked stave, which is the same as the luciferic angel you embraced previously. another head arises from the shadow, which is the animal shaped face of set, whi

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

f the god vishnu] and i shall be more comfortable. then he warned manu of a coming deluge. he sent him a large ship, with orders to load it with two of every living species and the seeds of every plant, and then to go on board himself. 39 manu had only just carried out these orders when the ocean rose and submerged everything, and nothing was to be seen but vishnu in his fish form now a huge, one-horned creature with golden scales. manu moored his ark to the horn of the fish and vishnu towed it across the brimming waters until it came to rest on the exposed peak of the mountain of the north :40 the fish said, i have saved thee; fasten the vessel to a tree, that the water may not sweep it away while thou art on the mountain; and in proportion as the waters decrease thou shalt descend. manu

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

s his boots off (tobler 214; it might equally well be explained by donar's he-goats, whom he served up for dinner, then brought the bones to life again, and was angry when one of them was broken. but in fairy-tales the devil himself appears as a bleating goat, and already in gregory the great^s dial. 2, 30 as' cornu^ et trejndicum ferens' which i interpret, in the shape of a three-legged goat and horned; three-legged animals being spectral and diabolic (pp. 920. 934. the posterli also shewed itself as a goat (p. 933. may it not l)e that the figure of the he-goat sacrificed by the heathen (p. 52) was afterwards by the christians transferred to 1 appenzeller reimchr. 11. 37-9. 51. 72. 95, and senkenberg sel. 1, 46. bocks angst tind giit! er. alberus 21. bocks martor! 33. dass dicb bocks esel

they scent the plague from afar (p. 666, and growl. a peasant saw her, in ivldte garb and waving hair, clear a high fence and run up a ladder, to escape the howling dogs: he hurries up to the ladder and pushes it over, so that the plague fell among the dogs; then she disappeared, still threatening vengeance. sometimes the dzmna rides through the wood in a waggon, attended by owls and uhus (great horned owl: this ghostly procession is named homen, woyc. 1 ,130 3. 159 163. but the plague could only last till new-year's day; then those who have fled troop back to their homes, taking care however not to walk in throu2rh the door, but to climb in at the window. a tale narrated by a weudish peasant, joh. parum schulze^ falls somewhere in the middle of the 17th century: so it came to pass, that

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

o a large lake, but the fish grew on, and wished to be taken to ganga the bride of the sea. before long he had not room to stir even there, and manus was obliged to carry him to the sea; but when launched in the sea, he foretold the coming of a fearful flood, manus was to build a ship and go on board it with the seven sages, and preserve the seeds of all things, then he would shew himself to them horned. manus did as he was commanded, and sailed in the ship; the monster fish appeared, had the ship fastened to his horn by a rope, and towed it through the sea for many years, till they reached the summit of the himavdn, there he bade them moor the ship, and the spot to which it was tied still bears the name of naubandhanam (ship-binding. then spake the fish: i am brahma, lord of created thing

ontiainen, sondiainen, dung-beetle from sonda, fimus, so conversely the real beetle might awaken the notion of a iotunox. to liken the small animal to the large was natural. our biggest beetle, the stately antlered stag-beetle, the romans called lucanus, nigid. in pliny 11, 28 (34, with which i suppose is connected the well-known luca los, lucanus or lucana bos, a name wrhich got shifted from the horned beast to a tusked one, the elephant (varro 7, 39. 40. 0. mull. p. 135. but we call the beetle hirsch (stag, fr. cerf volant, and even ox and goat, all of them horned beasts, pol. ielonek, 0. slav, elenetz (both stagling, boh. rohac (corniger, austr. hornier, swed. horntroll. again, a lat. name for scarabaeus terrester was taurus, plin. 30, 5 (12, which keeps my lucanus bos or cervus, in cou

HANDBOOK OF EGYPTIAN MYTHOLOGY

s a fertility god at mendes and identified with the greek god pan. a persian king of the fourth century bce is alleged to have gone mad after sacking the temple and eating the sacred goat. the sexual aspect of the cult at mendes made it particularly disliked by early christians. banebdjedet s form as a ram or goat-headed man was reinterpreted as a devil figure who entered western tradition as the horned king of the witches. see also heryshef; imhotep; khnum; osiris references and further reading: h. de meulenaere. cults and priesthoods of the mendesian nome. in h. de meulenaere and p. mackay. mendes ii. warminster, england: 1976,174 177. g. hart. banebdjedet. in a dictionary of egyptian gods and goddesses. london and boston: 1986, 52 53. primary sources: ct 60; h&s; rbm; mendes stela; hibi

d with stars. the book of the heavenly cow describes how nut first lifted the sun god into the heavens between her horns. a red or gold solar disk is nearly always shown between the horns of cow goddesses. in graphic myths, the sun god sails along the belly of the cow each day. at night he traveled through the inner sky along an underworld river that was sometimes identified with mehet-weret. the horned head of the sky cow acted as a symbol for the whole daily cycle of the death and regeneration of the sun. the sky cow was the mother of the cosmos, who gave birth to the diurnal and nocturnal forms of the sun. a further elaboration of this idea turned the chest in which osiris was regenerated into the body of a cow goddess called shentayet. the ordinary dead could hope to be welcomed into t

dies in egyptian religion dedicated to professor jan zandee, edited by m. heema van voss et al. leiden: 1982, 28 37. d. meeks and c. favard-meeks. daily life of the egyptian gods. translated by g. m. goshgarian. london: 1997, 54 55, 159, 195. primary sources: pt 587; bd 83, 153b 154; ad; solar hymns; true name; pgm vii khnum (chnum) the god khnum was usually shown as a man with the head of a long-horned ram. he was thought to control the nile inundation, and he embodied the dangerous but life-giving power of this annual flood. as a creator deity, khnum shaped people and animals on his potter s wheel and put life and health into their bodies. he was sometimes paired with the frog goddess, heqet, but in his deities, themes, and concepts 153 main temple on the island of elephantine at aswan

thought of as warring opposites, but no specific myths relating to their conflict survive. both goddesses were represented by dangerous creatures who needed to be appeased. nekhbet took the form of the largest flying bird known to the egyptians. there was a general fear of vultures devouring or dispersing bodies buried in the desert. nekhbet could also appear as another dangerous animal, the long-horned wild cow of the marshlands. she was one of a group of cow deities who wet-nursed and protected the divine child in the marshes of chemmis and the newly reborn king in the afterlife. this eventually led the greeks to identify nekhbet with their goddess of childbirth, eileithyia. statue groups show either a cow or a cobra in a papyrus thicket protecting the king as divine child. as well as ap

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s of just retribution, as it now falls once again under the sway of active karmic law. it is in this rebirth which is ready for it, a rebirth selected and prepared by this mysterious, inexorable, but in the equity and wisdom of its decrees infallible law, that the sins of the previous life of the ego are punished. only it is into no imaginary hell, with theatrical flames and ridiculous tailed and horned devils, that the ego is cast, but verily onto this earth, the plane and region of his sins, where he will have to atone for every bad thought and deed. as he has sown, so will he reap. reincarnation will gather around him all those other egos who have suffered, whether directly or indirectly, at the hands, or even through the unconscious instrumentality, of the past personality. they will b

HP LOVECRAFT POLARIS

johns last modified: 12/18/1999 18:4419polaris by h.p. lovecraft 1918 into the north window of my chamber glows the pole star with uncanny light. all through the long hellish hours of blackness it shines there. and in the autumn of the year, when the winds from the north curse and whine, and the red-leaved trees of the swamp mutter things to one another in the small hours of the morning under the horned waning moon, i sit by the casement and watch that star. down from the heights reels the glittering cassiopeia as the hours wear on, while charles' wain lumbers up from behind the vapour-soaked swamp trees that sway in the night wind. just before dawn arcturus winks ruddily from above the cemetary on the low hillock, and coma berenices shimmers weirdly afar off in the mysterious east; but st

lack vault, winking hideously like an insane watching eye which strives to convey some strange message, yet recalls nothing save that it once had a message to convey. sometimes, when it is cloudy, i can sleep. well do i remember the night of the great aurora, when over the swamp played the shocking corruscations of the daemon light. after the beam came clouds, and then i slept. and it was under a horned waning moon that i saw the city for the first time. still and somnolent did it lie, on a strange plateau in a hollow between strange peaks. of ghastly marble were its walls and its towers, its columns, domes, and pavements. in the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. the air was warm and stirred not. and overhead, sca

red not. and overhead, scarce ten degrees from the zenith, glowed that watching pole star. long did i gaze on the city, but the day came not. when the red aldebaran, which blinked low in the sky but never set, had crawled a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebaran had crawled more than half-way around the horizon, there were again darkness and silence. when i awaked, i was not as i had been. upon my memory was graven the vision of the city, and within my soul had arisen another and vaguer recollection, of

from immediate disaster. alone i mounted the tower, for every man of stout body was needed in the passes below. my brain was sore dazed with excitement and fatigue, for i had not slept in many days; yet was my purpose firm, for i loved my native land of lomar, and the marble city olathoe that lies betwixt the peaks noton and kadiphonek. but as i stood in the tower's topmost chamber, i beheld the horned waning moon, red and sinister, quivering through the vapours that hovered over the distant valley of banof. and through an opening in the roof glittered the pale pole star, fluttering as if alive, and leering like a fiend and tempter. methought its spirit whispered evil counsel, soothing me to traitorous somnolence with a damnable rhythmical promise which it repeated over and over: slumber

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exa

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ght flame-fanes of the parsees, in the original of the campaniles of the italians, in the tower of st. mark at venice, in the flame-shaped or pyramidal (pyr is the greek for fire) architecture of the egyptians (which is the parent of all that is called architecture, we see the recurring symbol. all the minarets that, in the eastern sunshine, glisten through the land of the moslem; indeed, his two-horned crescent, equally with the moon, or disc, or two-pointed globe of the sidonian ashtaroth (after whose forbidden worship solomon, the wisest of mankind, in his defection from the god of his fathers, evilly thirsted; also, the mystic discus, or round, of the egyptians, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcer

r, as the old heralds say, light was begotten of darkness, and its type, product, and representative, woman, also, as the melancholy or silver light of the moon, argent; also, in the higher heraldic grade, symbols of the templars. 259 pearl, as signifying tears; lastly, luna, whose figure or mark is the crescent, or; which is either the new moon (or the moon of hope, or the moon of the moslem (or horned moon resting on her back. black (or sable, sab, sabbat, sat, saturn) is the absence of light, and is blazoned sable, diamond (carbon, or the densest of matter, without form and void, but cradle of possibilities, end being taken as synonymous with beginning. it is sab, or saturn, whose mark is, and who is both masculine and feminine sex being indifferent to this divine abstraction, whose fac

emple church being dedicated to the virgin maria. the winged horse, or pegasus, argent, in a field gules, is a badge of the templars. the tombs of the templars, disposed around the circular church in london, are of that early norman shape called dos d ne: their tops are triangular; the ridge-moulding passes through the temples and out of the mouth of a mask at the upper end, and issues out of the horned skull, apparently, of some purposely trodden creature. the head at the top is shown in the honour-point of the cover of the tomb. there is an amount of unsuspected meaning in every curve of these templar tombs; but it would at present too much occupy us to more fully explain. the crook part of a bishop s staff shows the undulating curve of the s.s. issuing out of the foliations: meaning the

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

till the end of cuneiform cultures he was considered the eldest of the planetary gods, thus his cult proliferated although he never played a great role in mythology. this archetypal place in the pantheon could be the reason why in the main parts of mesopotamia there never were alternative moongods (though there were some in the periphery, e.g. among the hittites and aramaic. sin was depicted as a horned bull (qarnu) and a efruit that grows by itself f (enbu .a ina ram ni.u ibbanu; a reference to the belief that the moon regenerates itself after each waning. gamong the astral deities, the moon-god was considered to be the most gentle and reliable, intimately connected with the fertility and fruitfulness of man and beast h (leick 1998: 152.153. and moon fs moving is really clear and simple t

KETAB E SIYAH

rivers, came the beasts that dwell upon the earth to swear their fealty to the new monarchs of the middle realm, renouncing heaven's rule. a great multitude of god's creatures came to kneel before the sceptre of the noble nephilim. first of all the beasts was the ox, most strong, who would pull the plough and give the milk for her own calves, for woman's expected child, within her womb; then the horned goat, my own totem beast, knelt low, yielding fleece and milk to man, as most worthy gifts to bestow upon so great a prince; the hound then did come to declare his oath to be man's constant ally, knight and hunter to the king, charged to guard the ox and goat and hunt the deer whose wild temperament would submit not to human hand; the stallion and the mare, once untamed, submitted to the ha

ed. from the chief of the eye issued fire, painted in red and gold, three tongues of flame, one greater and one lesser and a median one within the other, greatest outermost, each coming to three cusps, the central highest. and from the base fell a tear of blood, representative of that blood spilt that the nephilim race might then be born, shaped of my liver-flesh cut from my frame. flanked by two horned beasts was the sigil, guarded. upon its right a she-manticore, carved of red stone, standing for ishtar and upon the left flank sat a weir-wolf of sable rock, for baalzebub, twin demiurges in the first crafting of the race. each sat upon its haunches looking outward down the steps that led up to the gates. throwing open the gates i passed inward where utanapishtim stood within, having enter

nael, maker of the race of man, the parent of the noble nephilim of whom i would declare my own lineage? or are you else a glamour to beguile my wits sent by heaven to delude the king that is their great foe and whose kingdom does grow to rival theirs and cast them down as it has been prophesied by that very satan with whose seeming you do appear? speak then to me i do command you, name yourself, horned angel" to these inquiries did i reply, speaking, myself, with a majestic voice, clear and strident, that utanapishtim would not mistake the identity of he that addressed and so disregard that urgent warning that i now delivered to him that he might act and so save both himself and others and those ambitions that i held for my children as well as those that they held themselves. 262 "utanapi

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

charles leland s arcadia: gospel of the witches (1899, draws on traditional diabolical imagery: diana greatly loved her brother lucifer, the god of the sun and of the moon, the god of light, who was so proud of his beauty, and who for his pride was driven from paradise (leland 1996, 1. and while it is true that medieval christian devil imagery incorporated aspects of certain ancient gods,wicca s horned god is derived directly from witch-hunt literature and only indirectly from any ancient, pre-christian god. although they may not be fully aware of these various connections, modern satanists have long felt that the basis of wicca s appeal lies in the paradoxical (some would say hypocritical) combination of wicca s satanic connotations and the denial of same. thus, satanists tend to regard

told eve of the existence of a god beyond god the creator of the cosmos. the god beyond takes part in this world only in that he is entrapped in matter in the form of the divine within humanity, and his only concern is the return of the divine within humanity, which can be accomplished through gnosis, occult knowledge. satanism, believed to be the oldest religion, dates back to the worship of the horned god. it differs from witchcraft in that it retains the spiritual significance of the horned god. see also church of satan; gnosticism for further reading: melton, j. gordon. the encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1996. oxford golden dawn occult society the oxford golden dawn occult society (ogdos) was founded in 1981 by a frater katon shu al, then a membe

apocalyptic literature. but in the third century, the christian philosopher origen fully established the association between satan and the snake. in the following centuries the snake was conceived of as either the tool of satan, or as his incarnation. satan, however, is not only the symbol of death and evil. in judeo-christian and islamic folklore traditions, where he is typically depicted as the horned one, he appears in association with fertility and sexuality cults and in the practice of witchcraft. the devil was held responsible for the healing powers of witches practicing the sabbath rituals for centuries throughout europe. satan has also inspired literature, poetry, art and music throughout history. there are numerous accounts of imaginary trips to the underground kingdom of satan, o

LIBER ALEPH

eat liberty of our father the sun in the great cosmos, or of his viceregent in the little. t liber aleph vel cxi 36 ai de liberatate iuvenum (of the liberty of childen) thou that art the child of mine own bowels, how shall i write to thee concerning children? for herein is the gordian knot in our whole rope of wisdom, and it may not be severed by sword, no, not of a greater than alexander the two-horned. and it is a balance like that of the egg, and the violence of a columbus will but crack the tender shell which we must first of all preserve. now sentinel to this fortress standeth a certain paradox of general application, and in this large order i will declare it, so that its particular sense may enlighten thee hereafter. and this is the paradox, that there are bonds which lead to slavery

LIBER CORDIS CINCTI SERPENTE

nd was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy chi

LIBER GRADUUM MONTIS ABIEGNI

a a publication in class d issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy childre

LIBER LIBERI VEL LAPIDIS LAZULI

lame; i see that trident walking over the sea. 19. a phoenix hath if for its head; below are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, unless thou beware! 21. from the grey to the gold; from the gold to that which is beyond the gold of ophir. 22. my god! but i love thee! 23. why hast thou whispered so ambiguous things? wast thou afraid, o goat-hoofed one, o horned one, o pillar of lightning? 24. from the lightning fall pearls; from the pearls black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping o

LIBER V

ed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitud

LIBER V VEL REGULI

as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitu

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

aches to oral literature, ed. tobin thelwall (ulster: new university of ulster, 1978, 99.114. benjamin blaney, gthe berserk suitor: the literary application of a stereotyped theme, h scandinavian studies 54 (1982: 279.294. 76 norse mythology buckle of gilded bronze from the anglo-saxon cemetery at finglesham, kent, with bosses and rivets encircled with gold wire. it shows a naked male figure in a horned helmet and belt, holding a spear in each hand (courtesy of ms. sonia hawkes) bestla odin fs mother. the relationship of bestla and odin is set forth in snorri fs gylfaginning. the first man was buri, whose son was bor. he married that woman who was called bestla, the daughter of the giant bolthorn. they had three sons; the first was called odin, the second vili, the third ve. havamal, stanz

on roman iconography, but they soon developed characteristic germanic forms that some scholars have thought involved especially the god odin. in a huge body of work, karl hauck argued that the bracteates present a gwind-god h who is involved with healing, and specifically that certain bracteates containing this deities, themes, and concepts 85 gold bracteate found in denmark showing a figure in a horned helmet, horse, bird, and swastika (universitets oldsaksamling, oslo) figure and that of an animal show odin healing baldr fs horse, as he does in the second merseburg charm. he interprets another characteristic image, that of three figures together (the so-called three-god bracteates) as presenting odin, baldr, and loki, or perhaps odin, baldr, and hel, either of which would correspond to t

LUCIFERIAN SORCERY

puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sabbat currents, is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infernal union is the manifestation and birth of baphomet. thus the horned one brings the wisdom of the earth (asmodeus-samael) and the spirit (lilith, thus baphomet is the initiator of becoming and self-deification. the magician must be implored to work accordingly, and without fail, for the manifestation of his and her own alphabet of desire, which is, the communication method with the subconscious. the alphabet of desire as it is called was developed by austin

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s as actual living creatures, none of these--the pelican excepted--ever existed outside the symbolism of the mysteries. possibly they originated in rumors of animals then little known. in the temple, however, they became a reality, for there they signified the manifold characteristics of man's nature. the mantichora had certain points in common with the hyena; the unicorn may have been the single-horned rhinoceros. to the student of the secret wisdom these composite animals. and birds simply represent various forces working in the invisible worlds. this is a point which nearly all writers on the subject of medi val monsters seem to have overlooked (see vlyssis aldrovandi's monstrorum historia, 1642, and physica curiosa, by p. gaspare schotto, 1697) there are also legends to the effect that

ars there is a growing conviction that the hitherto accepted translations of the scriptural writings do not adequately express the spirit of the original documents "after the first copy of the book of god" writes h. p. blavatsky "has been edited and launched on the world by hilkiah, this copy disappears, and ezra has to make a new bible, which judas maccabeus finishes* when it was copied from the horned letters into square letters, it was corrupted beyond recognition* the masorah completed the work of destruction; finally, we have a text, not 900 years old, abounding with omissions, interpolations, and premeditated perversions (see isis unveiled) prof. crawford howell toy of harvard notes "manuscripts were copied and recopied by scribes who not only sometimes made errors in letters and wor

MASTERING WITCHCRAFT

ommon law to hide our doings; the stake and the noose are things of the past, and we may once more choose our own gods, bright or dark. the day of the pale galilean is passing, and the restrictions imposed by his devotees are losing their thrall upon the public mind, leaving people free once more to return to the old teachings of joy and knowledge of arts once forbidden. our lady habondia and her horned consort hold court once more. should you wish to tread the dark path of witchcraft, the way is open to you now. whether you believe the christian bugaboos and fear to lose your soul in return for the powers or, like us, consider the gamble well spent, is up to you. should you decide the former, then read no further. the aim of this book is solely to teach you the first steps to becoming a w

ways bogged down with endless preachy pages of invocation, as you will see if you ever consult one, which, far from awakening the deep mind of the operating witch, will generally tend to send it even more securely to sleep. apropos of religious beliefs, the modern witch tends to "reserve judgement" generally; there are those who devote themselves entirely to the fertility cult of habondia and her horned consort. this is by no means universal, however. the gods are there if and when you need them. but more of this in a later chapter. as a witch, you do not necessarily have to worship any complete and permanent hierarchy of supernatural beings if you don't want to. there simply exists power to be tapped to do good or to do evil, both of which are remarkably relative concepts. of course, as a

, and when you invoke the moon, concentrate on habondia and her attendant images. for the earth, which i will deal with in the next chapter, summon up in your mind's eye an image of all growing things; of plants and mosses and great ancient forests, of the smell of peat and loam; the darkness of cellars and caves, the silence of gardens at night at the abandoned overgrown churchyard. think of all horned and hoofed animals, also. above all, be aware of the earth beneath you. the love dream a traditional variant of the dreaming true spell is that of the st. magdalene's eve spell, which date, incidentally, is held by witches to be sacred to habondia, no less. in order to perform this operation, which traditionally should be done only on st. magdalene's eve, july 22, and the aim of which is to

ything else. should you gain no appreciable result the first time around, one of the following spells will aid you in your entrapments. the last two are very potent and can be of considerable help to the lustful though maybe as yet unfascinating practitioner. the rituals themselves in this area of magic are ruled by a very different power to habondia. in fact, we are dealing with her consort, the horned one, in medieval times claimed by the church to be none other than satan himself. the attribution is merely scholarly, however, as the horned one existed long before christianity came into existence, with its concept of the devil. whereas habondia's symbol is the dove, old horny's is the goat. to students of symbolism, this attribute should speak for itself. the goat is the age-old represen

aring phallus and the hungry vulva. to begin this section on lust, here is a small traditional spell, more suitable for performance by the male warlock, to stir up the baser passions in a lady. it is not much in use nowadays for obvious reasons, but it is quaintly illustrative of the use of the principle of direct transmission. though there is no ritual to speak of here, nor any invocation to the horned one, he and his ministers are definitely present in the warlock's mind when he makes use of this charm. the ingredients for this sorcery are simply a bitch in heat and another male dog, plus a small, attractive looking glass such as the warlock knows will prove acceptable to the object of his lust. now the trick of this spell lies in arranging that the two dogs couple on a thursday around t

ted at the end of this half of the chapter; in the chalice pour a few drops of red wine. on the floor, with the point of your athame, trace around the edges of a large equilateral triangle, big enough to contain yourself and the altar and allow you plenty of room for movement. this should be marked out with white tape beforehand. begin the spell by chanting the following ancient invocation to the horned one, starting in the east and repeating it to each quarter, travelling clockwise. as you do so, cense and anoint each side of the altar table with a dab of wine from the chalice. this in effect is consecrating the triangle to the service of cernunnos. at the same time, try to visualize yourself as standing in a small clearing within a vast, dark forest. the tops of the tree close far above

MICHAEL FORD A RITE OF THE WEREWOLF

what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision of rebellion is recognized and true initiation begins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdo

who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 14 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an

an, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 14 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our kingdom of dead matter and flesh. praise unto ahriman, who created andar from the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha and jeh, devour with your lips open wide, satisfy me in the dream

MICHAEL FORD BOOK OF CAIN

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

f sorcerous fire, werewolf shapeshifter! let me see within and beyond the caul of lilith s veil! father and brother of the caves wherein are ancient shades, who hold the book of dreaming which is the primal word of the serpent- cain, lord of beasts and transformation, i summon thee, invocate thee within shall your lightening strike upon the forge and illuminate my spirit! my brow marked in blood, horned walker of worlds! strike now with thy hammer, shall the eye of the serpent open forth! unveiled in the nightside do i come forth! that i walk the path of dragon born, caster of the first circle of emerald and crimson flame. gatekeeper and horned shape shifter open forth the fiery path! illuminate the blackened flame! shall i awake the serpent born in the devil s skin cain i summon thee! tub

MICHAEL FORD WITCHMOON

d lycanthropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once again whispered in the halls of the dead, our kind never died out or went away, we carried our lineal witch blood through the throes of time and space, covering the earth again in secrecy. 17 17 yelg paterson and the greatest of mythical sorcerers exist through those who take into their essence and mind the very witchblood w

i shall know of this by action and experience! osculum infame, the diving of the great dark pit! so it is done! banish and close circle. do not destroy the oath of initiation; this will be placed in a special box with most of your first-born workings. bless the box under various goetic spirits and keep hidden and safe. mark of the devil (sigilium diaboli) chant "ascend now in the northern tower- horned lord of the earth blessed is the stave of the devil itself, from which we mark ourselves in rebirth i come now to behold the fires from between the horns of the goat and stand in the brilliance of lucifer reborn that we shall rectify the primal dream of all desire let this mark be again in the light of the sabbat moon" the prayer of the infernal sabbat the devil s mark part two- by the prom

reaming and twilight haunting, alive shall you, arise! you may use this fetish to inspire your dreams and from which you may acquire visions, as well as a coven meeting from which you bring the famulus/spirit within to speak unto the members. in such a case, you would displace your personality via will long enough to allow this aspect of yourself to take assumption of this energy. 68 68 baphomet- horned god of witches- the eight- sided god, octinimos, also known as baphomet, has significance through the texts of modern- day chaos magick as well as the witches sabbat witchcraft. baphomet s eight sides each represent a particular aspect of magick. this is a further representation of the connection between the astral sabbat (the dream conclave) and the 69 69 day side (ie magick) of earthly li

te, ascend from the depths of night, to join your great sister of magick; lilith, she who haunts the dreams of man, be present in our leitmotif of desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horned god of wisdom" spring equinox march 21st the spring equinox is the dawning of light and birth, of renewal and energy. spring is the time of pan and of the morning star (9. all beasts and men/women walk the earth in awakened senses, especially those of a magickal path. this is a rite of exploring the parallel path ways, similar to the spheres of shadow conscious or the tunnels of night. bala

t and shadow, black and white. all of which becomes itself in reverse. the sorcerer should approach this rite as a dawning of their senses, of which wit and thought will prevail in the well balanced individual. the will itself is tested in this aspect. pan is represented and hidden as pan, the child of samael and lilith. pan/cain takes many forms, in the spring he is the wild beast who is hunter, horned and decorated in the colors of the earthen flesh. preparation a reverse traditional sun wheel should be hung above the altar, representing the light which breaks through the night itself in turn to return to darkness. this symbol is eternal, never breaking from this cycle of destruction and creation. the essence of spring lies in the ideal of birth and new breath, in which all new things em

erpent of the elder powers, great father of cain and dweller upon the earth: i seek knowledge that my desire shall bring to birth elementals of fire and water. lord of sabbath and lord of the circle, i urge thy coming with great anticipation. 99 99 we are watchers of the lineage of the craft. i am born of water and of the pure blood, my life is within the current. lord of witches, baphomet, black horned one, lend us thy grail of the dragon s venom ,illuminated with the fire of hecate s torch. give us the wisdom and power. so mote it be! watcher, who art not of our sight, but hidden and reversed. whose revolving forms are disembodied desires of my life: thus is each shape enfleshed with life from the sigils which grant your traffic upon this earth, we evoke thee! thou horsemen, guides of th

MICHAEL W FORD NOX UMBRA

buted to the shadow aspects of sah, the tomb of the hunter (nephilim. instruments- human skull, rib bones (baciph ashara, human bone necklace in ashes, evocation dagger, thigh bone trumpet (kangling. circle placed in middle of room, surrounded with the implements of death and azrail. incense- frankinsense, necromancy oil. the main instrument of which the fetish would be consecrated further is the horned brazilian mask of belial. i call it such as it was made from a large bull/cow skull, clayed formed a demon visage, five horns which make an averse pentagram, a third eye and teeth made of crystals. at the top of the fetish there is a place for a large machete to be held, from which the blade is a bit rusty- held in by a back of snake skin. this has been an ongoing work to awaken the spirit

the abyss "i summon thee by the many names of thy calling- drakul, lamiae, empusae, lilitu, naamah, nachtzehrer, from the many names of your palace in the corpse roads, whom approaches with the howling of wolves, who gathers the shades from the tombs. kali, whom dances upon the corpses of false kings and resides in the cremation grounds, i summon thee "by the mark of cain, given by baphomet, the horned initiator of the circle, i summon your presence, blackened horseman who rides upon the ghost- ways speaking with the dead "by the owl, sacred unto noctulia- hekate, known in this circle as lilitu, ghost and phantom keeper, who shall gather the manes from the grave, fly now unto this circle "by the vulture, who shall feast upon the corpse of those aspects i care not to remain as myself, i sh

to this circle "by the vulture, who shall feast upon the corpse of those aspects i care not to remain as myself, i shall become like to understand the feast of the dumb supper. in dreaming we shall commune "i seek the grave and my mortal death, with the shroud i wrap my body in shall be blessed with the kiss of the serpent queen, the black eyed goddess who wakes me from this sleep- cain-baphomet, horned black one of the infernal sabbat, unveil the cloak of shades to seek the knowledge of your consort, hecate-luith, whom holds the skull cup of blood, that of her children given unto the offering of death in life. i drink now the elixir ofundeath "o vampyric king and queen of the circle, who has tasted the blood from the fountain of god, o' shade ofahriman, toad- worn skin emerging from the s

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

g knowledge, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with angelic traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being as the adversary, horned and crowned in the midnight sun, thus emerging shaitan of midnight.[4] the 17th and 18th section of the poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the ma

MORALS AND DOGMA

lists say, is that of yahveh reversed; for satan is not a black god, but the negation of god. the devil is the personification of atheism or idolatry. for the initiates, this is not a _person, but a _force, created for good, but which _may_ serve for evil _it is the instrument of liberty or free will. they represent this force, which presides over the physical generation, under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer or _phosphor, of which the poets have made the false lucifer of the legend. gold, to the eyes of the initiates, is light condensed. they style the sacred numbers of the kabalah "golden numbers" and the moral teachings of pythagoras his "golden verses" for the same reason, a myste

om every year the women mourned, seated at the doors of their dwellings. these mysteries, like the others, were celebrated in the spring, at the vernal equinox, when he was restored to life; at which time, when they were instituted, the sun (adon, lord, or master) was in the sign taurus, the domicile of venus. he was represented with horns, and the hymn of orpheus in his honor styles him "the two-horned god" as in argos bakchos was represented with the feet of a bull. plutarch says that adonis and bakchos were regarded as one and the same deity; and that this opinion was founded on the great similarity in very many respects between the mysteries of these two gods. the mysteries of bakchos were known as the sabazian, orphic, and dionysiac festivals. they went back to the remotest antiquity

me appointed; on our solemn feast-day: for this is a statute unto israel, and a law of the god of jacob. this he ordained to joseph, for a testimony, when he came out of the land of egypt" the reverence paid to taurus continued long after, by the precession of the equinoxes, the colure of the vernal equinox had come to pass through aries. the chinese still have a temple, called "the palace of the horned bull; and the same symbol is worshipped in japan and all over hindostan. the cimbrians carried a brazen bull with them, as the image of their god, when they overran spain and gaul; and the representation of the creation, by the deity in the shape of a bull, breaking the shell of an egg with his horns, meant taurus, opening the year, and bursting the symbolical shell of the annually-recurrin

, by the phases of the moon, and the increase and diminution of her light; by the march of the sun, the division of time and the heavens into two parts, one assigned to darkness and the other to light; by the nile and, in fine, by the whole round of physical causes. lucian tells us that the bull apis, sacred to the egyptians, was the image of the celestial bull, or taurus; and that jupiter ammon, horned like a ram, was an image of the constellation aries. and clemens of alexandria assures us that the four principal sacred animals, carried in their processions, were emblems of the four signs or cardinal points which fixed the seasons at the equinoxes and solstices, and divided into four parts the yearly march of the sun. they worshipped fire also, and water, and the nile, which river they s

of the sun; the lion of the tribe of judah; by whose grip, when that of apprentice and that of fellow-craft--of aquarius at the winter solstice and of cancer at the vernal equinox--had not succeeded in raising him, khurum was lifted out of the grave _ephraim, on whose ensign appears the celestial bull, jacob compares to the ox _dan, bearing as his device a scorpion, he compares to the cerastes or horned serpent, synonymous in astrological language with the vulture or pouncing eagle; and which bird was often substituted on the flag of dan, in place of the venomous scorpion, on account of the terror which that reptile inspired, as the symbol of typhon and his malign influences; wherefore the eagle, as its paranatellon, that is, rising and setting at the same time with it, was naturally used

rpent under the crown; and we shall see the bull and the pleiades rise in the east. thus are explained all the fables as to the generation of the bull by the serpent and of the serpent by the bull, the biting of the testicles of the bull by the scorpion, on the mithriac monuments; and that jupiter made ceres with child by tossing into her bosom the testicles of a ram. in the mysteries of the bull-horned bacchus, the officers held serpents in their hands, raised them above their heads, and cried aloud "eva" the generic oriental name of the serpent, and the particular name of the constellation in which the persians placed eve and the serpent. the arabians call it _hevan, ophiucus himself _hawa, and the brilliant star in his head _ras-al-hawa. the use of this word _eva_ or _evo_ caused clemen

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

g trees [240]and, with a burning branch, seared the necks of the monster as heracles cut them off, thus effectually preventing the growth of more. heracles next struck off the immortal head, which he buried by the road-side, and placed over it a heavy stone. into the poisonous blood of the monster he then dipped his arrows, which ever afterwards rendered wounds inflicted by them incurable. 3. the horned hind..the third labour of heracles was to bring the horned hind cerunitis alive to mycena. this animal, which was sacred to artemis, had golden antlers and hoofs of brass. not wishing to wound the hind heracles patiently pursued her through many countries for a whole year, and overtook her at last on the banks of the river ladon; but even there he was compelled, in order to secure her, to w

NECRONOMICON ALAZIF

signs, i speak the words that openeth the door! come forth i say, i turn the key, now! walk the earth once more! cast the perfumes upon the coals, trace the sigil of blaesu and pronounce the words of power: zariatnatmix, janna, etitnamus, hayras, fabelleron, fubentronty, brazo, tabrasol, nisa, varf-shub-niggurath! gabots membrot! and then the black one shall come forth unto thee and the thousand horned ones who howl shall rise up from the earth. and thou shalt hold before them the talisman of yhe upon which they shall bow to thy power and answer thy demands. al azif page 16 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 when thou would banish those that you have called forth intone the words: imas, weghaymnko, quahers, xewefaram which closeth the gate, and s

PHILIP NEIL MYTHS LEGENDS EXPLAINED

er. she was the daughter of cepheus, king of joppa, and his wife cassiopeia. boastful mother cassiopeia had boasted that she and her daughter were more beautiful than the sea nymphs, thus bringing down poseidon s vengeance upon the coast. divine father lightning in the sky shows the presence of zeus, who fathered perseus in a shower of gold. distraught father when king cepheus asked the oracle of horned ammon (that is, the egyptian god amun, here assimilated into classical myth) how to turn aside poseidon s anger, he was told that the only way was to sacrifice andromeda to the monster. so, to save his people, he chained her to a rock for the monster to devour. monster adversary the sea monster, unaware that perseus could fly, attacked his shadow on the water, enabling perseus to swoop down

ercules did so, eurystheus gave them back, not wishing to incur the goddess anger. they were returned to the garden by athena. the twelve labors 1. hercules strangled the nemean lion and wore its invulnerable pelt as armor, with its head as a helmet. 2. hercules killed the nine-headed hydra whose heads grew back in duplicate each time one was cut off. 3. hercules captured the bronzehoofed, golden-horned ceryneian hind, sacred to artemis. he blamed the sacrilege on eurystheus. 4. hercules captured and killed the erymanthian boar that had been devastating the countryside. in killing it, he also accidentally shot the centaur cheiron (see p. 39. 5. hercules was told to clean out the filthy stables of augeias in one day, so he diverted two rivers to run through and sluice the yard. 6. hercules

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

s later. the lord of the beasts the early celtic god cernunnos was the lord of the beasts, and is shown as such in various reliefs, most notably on the gundestrup cauldron (see below. he was worshiped most strongly in central france, and is often accompanied by ram-headed serpents. he wears a chieftain s torc around his neck and is sometimes shown with purses filled with coins. his name means the horned one, and he is evidently a god with nearly as complicated a role as the greek dionysus (see pp. 58 59. he is predominantly a god of fertility and prosperity, but is also a god of the underworld. a coin found in hampshire seems to show him as a sun god, with a solar wheel between his horns. in northern britain he was called belatucadros, the fair shining one, whom the romans associated with

fertility and prosperity, but is also a god of the underworld. a coin found in hampshire seems to show him as a sun god, with a solar wheel between his horns. in northern britain he was called belatucadros, the fair shining one, whom the romans associated with the war god, mars. although there are no surviving stories about cernunnos, he may survive in folk belief as herne the hunter, the antler-horned spectral rider who leads the ghostly wild hunt across the sky. cross-legged posture cernunnos posture may show a near-eastern origin, or may simply reflect the habitual sitting posture of the celts who, according to classical authors, sat on the ground. his position here is strikingly similar to that of a horned indian deity shown on a seal from mohenjo daro in pakistan, who also sits cross

may simply reflect the habitual sitting posture of the celts who, according to classical authors, sat on the ground. his position here is strikingly similar to that of a horned indian deity shown on a seal from mohenjo daro in pakistan, who also sits cross-legged surrounded by animals; it is suggested that this indian deity represents shiva in his role as lord of the beasts (see pp. 112 13. bull horned bulls are often shown in association with cernunnos, as for instance on a stone relief from rheims, france, in which cernunnos holds a sack from which coins flow down to a bull and a stag. many irish myths center around the attempted thefts of supernatural bulls, most notably the t in b cuailnge, whose hero is cuchulain, son of the sun god lugh. the two bulls whose battle is the climax of t

PHOSPHORUS

your initial study- writings by michael w. ford8 luciferian sorcery vox sabbatum yatuk dinoih (second edition) book of the witch moon book of cain azothoz the goetia luciferian edition titles- the sufis by idries shah witcha a book of cunning by nathaniel harris iii the neonomicon by nathaniel harris iii a history of secret societies by akron daraul mastering witchcraft by paul huson call of the horned piper by nigel aldcroft jackson masks of misrule by nigel aldcroft jackson the complete vampyre by nigel aldcroft jackson flowers from hell the satanic reader edited by nikolas schreck liber null& psychonaut by peter j. carroll chaos& sorcery by nick hall stealing the fire from heaven by stephen mace the prince of darkness by jeffery burton russell magick in theory and practice by aleister

pirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the darkness! behold, lilith emerges to look to her child, my very

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

o a feast of penitence, transcending the material law by the spirit of the law itself, and proving himself a true and intelligent disciple of the man- god, who hath established his elect as the monarchs of nature in the three worlds. 81 chapter xv the sabbath of the sorcerers we recur once more to that terrible number fifteen, symbolized in the tarot by a monster throned upon an altar, mitred and horned, having a woman's breasts and the generative organs of a man. a chimera, a malformed sphinx, a synthesis of deformities. below this figure we read a frank and simple inscription. the devil. yes, we confront here that phantom of all terrors, the dragon of all theogonies, the ahriman of the persians, the typhon of the egyptians, the python of the greeks, the old serpent of the hebrews, the fa

RUBY TABLET OF SET

like the psychic dimension, magick is as old as known history. its contemporary revival, however, began in the early 1900s. the most popular form of magical religion, neo-paganism, is a nature-oriented religion based on the worship of male-female polarity, the observance of the agricultural seasons, and magick. worship of the male-female aspects of nature usually is expressed as allegiance to the horned god and the great mother goddess. ritual follows the movement of the sun and moon. neo-pagans see themselves as reviving the pre-christian religion of europe and the mediterranean basin, and manifest as norse, druid, or egyptian in format. by far the wiccans compose the largest segment of the neo-pagan community. wicca or witchcraft is derived from the ancient paganism practiced in western

ing of the bible to modify and add to this article, with the aim of developing a comprehensive and useful study of the devil as portrayed in the bible, from both the satanic and from the christian viewpoint. meanwhile, it can serve as a starting point for biblical study for those of us who need one] the existence of satan most of the world views satan as a stereotype. they perceive satan as a two-horned, redcolored, pointy-tailed devil. satan's existence is declared in the bible. satan, or some variation of his name, is mentioned in seven old testament books. these books are: genesis, 1 chronicles, job, psalms, isaiah, ezekiel, and zechariah. every new testament author refers to satan, and he is mentioned in 19 new testament books. looking at the numbers here, we find that 82% of the old t

per for my own sake and for the sakes of any others who read this, i will make this commentary as simple as possible. to do this i will go by paragraphs. 1) the first paragraph deals with the initial hatred by followers of the right hand path of all things that are different, hence the phrase about the face and name, the name being that of "satan, the hebraic accuser, and the face being that of a horned and ugly devil, even though the bible states that "satan" was the most beautiful of angels under the name "lucifer" 2) set does not strike me as a braggart, but he does have a great deal of power, as do we. the gift of the black flame to the elect would be him sharing this power. as it states in the ninth solstice message, gin giving man conscious life, we of the daimonic race empowered him

egyptian writings that the pharaoh is set while he is sitting. combining the two seems the best choice. in this case we have the magician seated cross legged, with the left arm raised, for the energy of the left hand path, and the other lowered. this makes the connection between the greater spiritual essences and the physical. it also is depicted in the ancient carvings and drawings of the great horned god, and the devil in the tarot deck. the opening of the gate is simple. the magician will demand that the guardian of the abyss throw open the doors to the dark realm. the magician can envision a fiery land of powerful and fecund energies for the primal aspect of set, or deep, dark and stygian for apep. reading from the book of coming forth by night: an appropriate passage should be chosen

erative and exhibits fertility and fecundity. he is bisexual and is strongly prone to related activities. the ram is protective of family (order) and environment (temple, as the ram/goat regards the order as sacred. yet, amon introduces unpopular theories and judgments, as he is the examiner. foresight and perception are the catalysts for the breathing out of amonian verbiage. beautiful, circular-horned ram. emblematic of the neter. related to the serpentine (horns. his seed spills into the chalice as milk into a pail. for the goat gives of his essence for love of those and him who drink. red eyes can be seen in darkness. and can see through transparency and treachery. theban, divine ra not yet born, yet ancient. through deep, dark halls the ram comes to guide his army for the work must be

point that the guidance of the "ka" of knum points out a direction, and if i am not in a resisting mood, i take the "info" and put it into immediate action. the relationship of knum and uriaz is a strange and beautiful thing, and isn't easy to explain; but for me it is ever so real and exciting. knum is but a memory of a forgotten past, but as the human uriaz fades into timelessness, the "mighty" horned one speaks and again shares a sight of what was and what is to come. xeper hen merut enter not, guland classification: v2- b6n.s- 1 author: james lewis iv date: september 16, xix html revision: dec 9, 1998 ce subject: demonology "enter not, guland" was the rather ominous wording around one of the first magic circles i recall seeing. guland, i was told by the book of ceremonial magic, was a

SABBATIC KABALA OF THE CROOKED PATH

the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters and its many possibilities. remember also that this journey is undertaken with the help of the horned one, the ox and his tool the goad. this should in itself compromise a warning of not embarking on this journey towards the airy houses of ultimate self-hood unless the desired balance already has been achieved under the venusian influence of lady libra. the influences of the fool, apethiui is as said both rewarding and cursing. the occult laws considering justice must be taken into account

ymbol of unity it self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the horned one. the spell of sah is set forth on p. 189-193. on the three pages beforehand (p.186-188) there is also to be found several keys to the secrets of the 11 cells. this house is symbolised by the 8 -rayed cross which are the spider! when you open this gate you must become the gate. the cross of the angels and sub- angels is the complete and correct form of the absolutness of the one. the por

SALMANRUSHDIE THESATANICVERSES

hamcha in his time of need. nor had he been at all perturbed by the appearance on saladin's head of a pair of fine new horns, a thing that should surely have occasioned some concern. he had been in some sort of trance, and when he asked the old dame what she thought of it all she smiled weirdly and told him that there was nothing new under the sun, she had seen things, the apparitions of men with horned helmets, in an ancient land like england there was no room for new stories, every blade of turf had already been walked over a hundred thousand times. for long periods of the day her talk became rambling and confused, but at other times she insisted on cooking him huge heavy meals, shepherd's pies, rhubarb crumble with thick custard, thick--gravied hotpots, all manner of weighty soups. and

n of his navel, as if something were trying to come out. then she looked away, and the sensation faded. perhaps it was only a sideeffect of stress. he asked her one night if she had seen the horns growing on chamcha's head, but she went deaf and, instead of answering, told him how she would sit on a camp stool by the galp n or bull-pen at los alamos and the prize bulls would come up and lay their horned heads in her lap. one afternoon a girl named aurora del sol, who was the fianc e of martin de la cruz, let fall a saucy remark: i thought they only did that in the laps of virgins, she stage-whispered to her giggling friends, and rosa turned to her sweetly and replied, then perhaps, my dear, you would like to try? from that time aurora del sol, the best dancer at the estancia and the most d

he glass panel it had smashed in order to turn the knob of the tongue-and-groove lock (pamela in the throes of her passion had forgotten to use the security locks, was a figure out of a nightmare or a late-night tv movie, a figure covered in mud and ice and blood, the hairiest creature you ever saw, with the shanks and hoofs of a giant goat, a man's torso covered in goat's hair, human arms, and a horned but otherwise human head covered in muck and grime and the beginnings of a beard. alone and unobserved, the impossible thing pitched forward on to the floor and lay still. upstairs, at the very top of the house, that is to say in saladin's "den, mrs. pamela chamcha was writhing in her lover's arms, crying her heart out, and bawling at the top of her voice "it isn't true. my husband exploded

appearance of the incomparable gibreel farishta and the subsequent tragic announcement of his death in an airline accident; and to give her feelings of defeated, exhausted despair some outlet, she shouted at her daughters. the elder of whom, to get her own back, hacked off her hair and permitted her nipples to poke through shirts worn provocatively tight. the arrival of a fully developed devil, a horned goat-man, was, in the light of the foregoing, something very like the last, or at any rate the penultimate, straw. o o o shaandaar residents gathered in the night--kitchen for an impromptu crisis summit. while hind hurled imprecations into chicken soup, sufyan placed chamcha at a table, drawing up, for the poor fellow's use, an aluminium chair with a blue plastic seat, and initiated the nig

east; after which, perhaps. he would celebrate the conclusion of his labours by playing a round of golf at the aptly named course situated at the very edge of the map: wildernesse. and somewhere along the way the adversary himself would be waiting. shaitan, iblis, or whatever name he had adopted- and in point of fact that name was on the tip of gibreel's tongue- just as the face of the adversary, horned and malevolent, was still somewhat out of focus. well, it would take shape soon enough, and the name would come back, gibreel was sure of it, for were not his powers growing every day, was he not the one who, restored to his glory, would hurl the adversary down, once more, into the darkest deeps- that name: what was it? tchsomething? tchu tch tchin tchow. no matter. all in good time. o o o

be" three things happened, fast. the first was that, as the unimaginably colossal, elemental forces of the transformational process rushed out of his body (for was he not their _embodiment, he was temporarily overcome by a warm, spinning heaviness, a soporific churning (not at all unpleasant) that made him close, just for an instant, his eyes. the second was that the moment his eyes were shut the horned and goaty features of mr. saladin chamcha appeared, on the screen of his mind, as sharp and well-defined as could be; accompanied, as if it were sub--titled there, by the adversary's name. and the third thing was that gibreel farishta opened his eyes to find himself collapsed, once again, on alleluia cone's doorstep, begging her forgiveness, weeping _o god, it happened, it really happened a

SATANGEL

is queen of the stars. avnas, amy (58th spirit, goetia. president commanding 36 legions, who appears as a flame. teaches astrology and the liberal arts, bewrays treasure kept by spirits. gives good familiars. az (hebrew, from aleph-zain, meaning then, therefore. the dark goddess. azael (hebrew. demon prince of water. also, amongst the watchers (see above. azarak) a name employed to designate the horned one of the witches, together with its counterpart zomelak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. azazel (hebrew. demon prince of air. also, amongst the watchers (see above. azi dahaki (avestan azi, meaning snake, modern farsi azidaha, meaning dragon. from earliest

cunning in arts and sciences, especially rhetoric. restores lost dignities and honours. possibly from the ancient babylonian god of writing, logic, and history nabium, who is mentioned in the old testament as nabu. naphula, vapula (goetia, 60th spirit. duke commanding 36 legions. appears as a winged lion. teaches handicrafts, philosophy, and other sciences. ningiszida (sumerian, lord of the tree. horned serpent who, according to akkadian incantations, watches over the demons exiled to the underworld. olam ha-qlippoth (aramaic, world of shells. the other side of the qabballa. olivier. once an archangel, who now tempts mortals to be cruel to the poor. oriax, orias (goetia, 59th spirit. marquis commanding 30 legions. appears as a man with serpent tail, holding two hissing serpents in his righ

appears as a bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke commanding 26 legions. appears as a soldier clothed and armoured in red. procures love, makes women barren. zimimay, ziminair (goetia. demon king of the north. zomelak) a name employed to designate the horned one of the witches, together with its counterpart azarak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. chapter four; black magick the rites and rituals detailed within the classical grimoire of antiquity follow similar essential formulae, being that which is held in commo

SATANIC RITUALS

king brain will be recognized as an illogical sham. it is altogether too easy to dismiss satanism as a total invention of the christian church. it is said that the principles of satanism did not exist before sectarian propaganda invented satan. historically, the word satan did not have a villainous meaning before christianity. the "safe" schools of witchcraft, with their strict adherence to their horned-god-fertility-symbol syndrome, consider the words devil and satan anathema. they disclaim any association. they wish no comparisons to be drawn linking their murrayite- gardnerian-"neo-pagan-"traditional" beliefs with diabolism. they have expunged devil arid satan from their vocabulary, and have waged a tireless campaign to give dignity to the word witch, though that has always been synonym

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

by a female server, with whom he had copulated prior to the ritual. the mass took place in a disused church, water from a well in which an unbaptized child had drowned replaced wine and a black triangular host was duly consecrated. the progression from the mass of the dead into the modern black mass took a new turn when it was linked to the medieval witches sabbath. accordingly the inclusion of a horned figure who presided over the ceremony and who came to be associated with the hebraic scape-goat came to be one of the satanism- an examination of satanic black magic side 3 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

see the god in the sun, brilliantly shining overhead during the day, rising and setting in the endless cycle which governs our lives. without the sun we could not exist; therefore it has been revered as the source of all life, the warmth that bursts the dormant seeds into life and hastens the greening of the earth after the cold snows of winter. the god is also tender of the wild animals. as the horned god he is sometimes seen wearing horns on his head, symbolizing his connection with these beasts. in earlier times, hunting was one of the activities thought to be ruled by the god, while the domestication of animals was seen to be goddess-oriented. the god s domains include forests untouched by human hands, burning deserts and towering mountains. the stars, since they are but distant suns

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

tead. you begin by going to the west, a short distance from the circle, and you close your eyes, and meditate on the darkness, just formless, expansive darkness. you must bring to mind a doorway that seems imposing to you- a frightening doorway, threatening and ominous seeming, and even though no two people will have the same image in their heads, all of these doors should have a rough image of a horned man carved or painted on them, his head and face only. he should be leering in a rather disconcerting way. in your mind's eye, step forward and knock on the door three times, and hear a great hollow booming, echoing behind it, which vibrates in your head and in your bones. then, watch it open slowly, and feel yourself drawn in, sucked into an even darker void behind it, and feel yourself fa

ce you have placed the last implement on it's sigil, bow your head again to the east and return to the center. here, you will go down to one knee, bow your head, and complete the summoning of the puck lord with the traditional practise of saying the lord's prayer backwards. the reversal of the lord's prayer hearkens back to the dhulkarnen cultus, who reversed muslim prayers to bring forth the two-horned one, and even the horsemen's word were reported to summon forth old hornie with certain prayers and bible passages said backwards. the northumberland witches likewise used the reversed lord's prayer to summon the old one. the logic is simple; the reversing the prayer means "reversing the flow" and returning to the source of the prayer- that is, the mystery of holiness, called by some "god

witches likewise used the reversed lord's prayer to summon the old one. the logic is simple; the reversing the prayer means "reversing the flow" and returning to the source of the prayer- that is, the mystery of holiness, called by some "god, from which all things flow. the witch knows that reversing the prayers takes them back to the true source of all words, all language, all cunning- the true horned father himself. the psychological and mystical impact of reversing prayers cannot be understated; it is very effective and a source of great power for the cunning witch. fill your mind with the desire to bring the old one into complete presence, and say: amen: evil from us deliver but temptation into not us lead and us against trespass who those forgive we as trespasses our us forgive and b

t who father our. at this point, you may stand and face east. traditionally, this is where the old one would appear, although he may come from any direction, and more importantly, he can appear all about, or even within you. be alert for any strange sounds or events; be aware of the atmosphere of the entire location. no matter what, from this point on, act as though you are in the presence of the horned one, for the call is not ignored; he is present. at this point, there are two "usual" methods of turning this rite into a true "working" of craft or "magic; the sharing and offering of ale or wine with the master, or the petition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as oppose

SOLOMON

[2] of this darkness. but, o king solomon, thou wilt not wrong us nor imprison us, nor lay command on us; but since the lord god has given thee authority over every spirit, in the air, and on the earth, and under the earth, therefore do we also present ourselves before thee like the other spirits, from ram and bull, from [35] both twin and crab, lion and virgin, scales and scorpion, archer, goat-horned, waterpourer, and fish [1. acts ii. 1. 2. kosmokratores. cp. paul, eph. vi. 12; origen, c. celsum, viii, 58] 73. then i solomon invoked the name of the lord sabaoth, and questioned each in turn as to what was its character. and i bade each one come forward and tell of its actions. then the first one came forward, and said "i am the first decans of the zodiacal circle, and i am called the ra

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ent and sun were emblems of the celestial father. as the solar deity, kneph became the cristos of the gnostics. was regarded as the spiritual sun of enlightenment, or wisdom."61 in the egyptian pantheon "osiris himself was said to have been the son of kneph. and he was essentially identical with kneph" the worship of isis, the moon-goddess, was equally entwined wilh ophiolatry. her emblem was the horned viper'"in the british museum there is a head of isis wearing a coronet of them" the egyptians often represented isis and osiris together, as two serpents "about the commencement of the christian era the cult of osiris was extended over asia minor, greece and rome" cicero tells us that he was known as ob-el, from whence we derive the obelisk.62 the identity of hermes-mercury. anubis (brother

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

ion: the occult script-a colossal and monstrous conspiracy 9 1 caution! you are now entering the forbidden zone 1 5 2 the megalomania of the psychopaths why the llluminati do what they do 25 3 concealed messages the importance of hand signs to the llluminati 45 4 hidden hand of the men of jahbuhlun 53 5 for he's a jolly good fellow sign of the devil's claw 81 by the men of the craft 6 baphles me! horned beasts, leaping goats, satanic beards, 97 and other messages of evil 7 "el diablo" shows his horns-the devil rides out! 119 8 secret handshakes of the llluminati 145 9 a show of hands llluminists employ the grand hailing sign and the sign 177 of admiration and astonishment 10 "i gruesomely swear that i'm on the square" more revealing signs 189 of llluminati cultists 11 "cross my heart and h

ey, venice, ca: feral house, 1998) for he's a jolly good fellow 95 a stage/production of the classic "caesar" demonstrates the similarity of the roman emperor's arm and hand position to that of the masons' sign. labor leader eugene v. debs ran for president five times on the socialist party ticket. his best showing was in 1920 when he received almost six percent of the votes cast. six baphles me! horned beasts, leaping goats, satanic beards, and other messages of evil i possess more exalted titles than i have ever been able to count. i am supposed to know more secret signs, tokens, passwords, grandwords, grips, and so on, than i could actually learn in a dozen lives. an elephant would break down under the insignia i am entitled to wear. aleister crowley, british satanist confessions of a h

d authored the satanic bible; and alfred kinsey, notorious sex researcher whose kinsey institute pandered to kinky homosexuals and vicious pedophiles.3 crowley often acted nutty and bizarre, but he was so trusted by the british government that it enthusiastically used his services in an intelligence unit during the world war ii conflict against the nazis. crowley's adoption of the hermaphroditic, horned goat-god baphomet as his own magical name indicates how powerful is this idol to illuminists. crowley certainly knew who baphomet represents. in his book, magic in theory and practice, he states: this serpent, satan, is not the enemy of man. he is 'the devil' of the (egyptian) book of thoth, and his emblem is 'baphomet' the androgyne who is the hieroglyph of arcane perfection..but moreover

tch was to inspire men to reject god's laws and god's religion and strike out in liberty, doing one's own thing. in other words, live free beyond any bounds of morality or propriety. lust, free sex, immoral conduct, rape, pillage, plunder all are permitted the new man of reason. as crowley's one great commandment put it "do as thou wilt shall be the whole of the law" now baphomet, the androgynous horned, half man-woman, half goat god of the medieval knights templars, inculcates this "do your own thing" philosophy of illuminism. he is the very image of the freethinker, the mason and illuminist who raises the "torch of liberty" the fire of hell and light of lucifer. the knights templar, predecessor to today's freemasons, revered baphomet as the deity of wisdom. look closely at the reverse si

nist who raises the "torch of liberty" the fire of hell and light of lucifer. the knights templar, predecessor to today's freemasons, revered baphomet as the deity of wisdom. look closely at the reverse side of the u.s. dollar bill and you will find the horns of baphomet meticulously designed and imbedded- in this chapter, you will discover more about baphomet; about the green man; about pan, the horned witch god; and about crowley and his ordo templi orientis (o.t.o. since the days of alexander the great, the horned god has been worshipped by a significant portion of mankind. the holy bible records, for example, the worship of baal, the horned fire god. michaelangelo and some other artists, strangely, created sculptures blasphemously showing moses, the biblical prophet, with horns. all of

witch god; and about crowley and his ordo templi orientis (o.t.o. since the days of alexander the great, the horned god has been worshipped by a significant portion of mankind. the holy bible records, for example, the worship of baal, the horned fire god. michaelangelo and some other artists, strangely, created sculptures blasphemously showing moses, the biblical prophet, with horns. all of these horned deities and images represent lust, because the horn is itself a phallic symbol in the occult world. of stars and goatees in recent times, communist revolutionaries adopted the star, also symbol of baphomet (see the star on the baphomet goat's forehead in this chapter, and some karl marx, che gueverra and others adopted the huge and straggly beard in honor of the goatee of baphomet, the deit

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

some traditions these are three distinctively different goddesses. in other traditions, they are the same goddess at different stages of her development. then there are goddesses like the triple morrigan- macha, nemain and babd. then we have the two fold god. the lord is normally viewed as being symbolic of the summer season, and the winter season. common names for these are the green man and the horned man. the first of these is strongly connected to the growing season, while the latter is associated with the harvest and the hunt. the archetypes here go back to the days when all humans were hunters and gathers) elements and watch towers( archetype gods and goddesses( all cultures have within their belief systems the concept of the four corners of the world. the idea of guardians dwelling

yward say, aid us(me) in our magical workings reason for the ritual. invoking pentagrams banishing pentagrams element- compass point relationship air- east: fire- south: water- west: earth- north page 18 grimoire of eclectic magick the art of magick rituals continued invoke the lord& lady. this is done by naming the deity then glorifying one or more of their attributes. examples: cernunnos, great horned one, brother of all creatures wild, and free, we(i) invite you into this circle! dana, bright lady, mother of rivers, and mantle of life upon the land, we(i) invite you into this circle! stating the desired goal, say we re(i m) gathered here this night to celebrate state the reason, and to work such magick as we(i) require at this time. raising the cone of power is done by dancing or chanti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

imals: divine law preserves the human soul from such infamy. m delving deeper gordon, stuart. the encyclopedia of myths and legends. london: headline house, 1993. orphic mysteries orpheus may have been an actual historic figure, a man capable of charming both man and beast with his music, but god or human, he modified the dionysian rites by removing their orgiastic elements. dionysus zagreus, the horned son of zeus (king of the gods) and persephone (daughter of zeus and demeter, was the great god of the orphic mysteries, who was devoured by the evil titans while zeus was otherwise distracted. athena managed to save dionysus zagreus s heart while the enraged zeus destroyed the titans with his thunderbolts. zeus gave the heart of his beloved son to the earth goddess semele who dissolved it i

iving initiation into the mysteries of the cult. although there are no available texts clearly setting forth the process of initiation, it likely included fasting, rites of purification, and the reciting of prayers and hymns. it also seems quite certain that the initiates would have enacted a play depicting the life, death, and resurrection of dionysus zagreus. in addition, records suggest that a horned bull was sacrificed and the initiates partook of a sacramental feast of its raw flesh as a holy act that brought them in closer union with the god. once this had been accomplished, the initiates were given secret formulas which would enable them to avoid the snares awaiting the unwary soul as it descended to hades and would ensure them a blissful stay while they awaited a sign that their pa

ystery schools. when he returned to greece, he was known only by the name that he had received in the initiation rites, orpheus of arpha, the one who heals with light. orpheus next changed the cult of bacchus/ dionysus and set about restructuring the spiritual soul of greece, recreating the mysteries by blending the religion of zeus with that of dionysus. orpheus taught that dionysis zagreus, the horned son of zeus and persephone, the great god of the orphic mysteries, was devoured by the evil titans while zeus was otherwise distracted. athena managed to save dionysus zagreus s heart while the enraged zeus destroyed the titans with his thunderbolts. zeus gave the heart of his beloved son to the earth goddess semele who dissolved it in a potion, drank thereof, and gave birth to dionysus, th

ion into the mysteries of the cult. although there are no available texts clearly setting forth the process of initiation, it is likely that they included fasting, rites of purification, and the reciting of prayers and hymns. it also seems quite certain that the initiates would have enacted a play depicting the life, death, and resurrection of dionysus zagreus. in addition, records suggest that a horned bull was sacrificed and the initiates partook of a sacramental feast of its raw flesh as a holy act that brought them in closer union with the god. once this had been accomplished, the initiates were given secret formulas that would enable them to avoid the snares awaiting the unwary soul as it descended to hades and would ensure them a blissful stay while they awaited a sign that their par

darkness, against the spiritual hosts of wickedness in the heavenly places. while it is one thing to recognize the human capacity for inflicting acts of incredible evil upon their fellow men and women, it is quite another to fear rumors of organized cults of thousands of satan worshippers who allegedly plot horrid deeds against the members of other religions in the name of their clovenhoofed and horned god. contrary to the beliefs of certain conservative christians, satanism as an actual religion is composed of a few small groups, which according to census figures in the united states and canada probably number less than 10,000 members. such religious cults as santeria,wicca, voodoo, and various neopagan groups are regularly and incorrectly identified as satanic, and it has been suggested

n. adam s firstborn son, cain, is thought to have celebrated the first satanic mass, and today, any lone satanist can celebrate a valid mass if the occasion arises. in the case of established covens, an ordained priest performs the office of the liturgy. satanism, they maintain, is also the oldest form of worship according to discoveries made by archaeologists, who have discovered drawings of the horned god (sathan) in caves of europe dating to prehistoric times. the following signs and symbols are among the most common expressions of satanism, both among individual satanists and those self-proclaimed high-priests and priestesses who have established small covens of 13 or fewer members: the pentagram: the traditional five-pointed star, most often shown within a circle. goat s head within a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

beast long claimed by the natives of rhodesia to be an actual beast of prey wondered how such a large animal, and one so distinct from other species, could have remained unknown for so long. in june 1994, the first living specimen of the vu quang ox was caught in a rugged area on the vietnamese-laotian border, and its verified existence was hailed as the zoological find of the half-century. this horned mammal, weighing more than 200 pounds with cinnamon, black, and white coloration, is a hemibovid, a species ancestral to both oxen and antelope that was thought to have become extinct four million years ago. zoologists estimated their present population to be in the hundreds. in july 1999, zoologists saw the first photographic evidence that the javan rhinoceros, thought completely wiped out

mented on the number of christians residing in the united states. the accusations of satanic allegiance and worship levied at proctor& gamble are completely fabricated. yet, in spite of p&g s legal representatives winning nearly a dozen court decisions declaring that the rumors had no basis in truth, the urban legend about satan profiting from proctor& gamble s many products continues to rear its horned head. the scuba diver in the tree the story: while assessing the damage done by a forest fire in california, authorities were startled to discover the body of a man dressed in a wetsuit, complete with a dive tank, flippers, and face mask, in the branches of a tree. the strangely placed victim had suffered severe burns from the forest fire, but an autopsy revealed that he had not died from t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

believe that there is anything supernatural about the manifestations and phenomena associated with this extrasensory area of the mind. they believe that psychic powers lie dormant in everyone, to a greater or lesser degree, and the disciplines of wicca are designed to develop these to the fullest. wicca is a polarized religion, embodying within its worship the male principle in the figure of the horned god and the female in that of the goddess. thus its adherents believe that wicca presents a truer picture of the nature and workings of the universal creative principle than do those religions that overemphasize either the male or the female values and relegate the other to a subordinate status. wicca incorporates both cognates of the universal creative principle. in witchcraft here and now

r process stone age humans sought to ensure the success of the hunt. in witchcraft from the inside (1997, raymond buckland writes: one man would represent the god and supervise the magick. as a god of hunting, he was represented as being the animal being hunted. his representative, or priest, would therefore dress in an animal skin and wear a headdress of horns. this god of the hunt, then, is the horned god pictured on the wall of the caverne des trois in southern france. at le tuc d faudoubert, near the caverne des trois, archeologists found the clay figure of a bison. the figure shows a number of marks where spears were thrust into it during a ritual of sympathetic magic performed to ensure a successful hunt. according to buckland: ga model of the animal to be hunted was made. and under

direction, was attacked by the men of the tribe. successful in ekilling f the clay animal, the men could thus go about after the real thing confident that the hunt would go exactly as acted before the god. h it is interesting to note the association of horns with divinity, a condition that finds expression in numerous strange and seemingly unassociated places. it is not difficult to associate the horned headdresses worn by the shamans of various tribal societies with the concept of a god of the hunt. the headpieces of many ancient rulers, including the pharaohs of egypt, include horns either of realistic or stylized design. although the religion of the biblical israelites was represented as distinctly antipagan, their sacrifices were offered on horned altars. the two bronze altars in solom

1973. stregeria: old religion or new? ple were equipped with horns, as was the altar at the shrine of the ark of the covenant in jerusalem before solomon. most curious of all, however, is michaelangelo fs (1475.1564) famous statue of moses (14th.13th century b.c.e, which depicts him with horns, thereby causing his head and face to bear a remarkable resemblance to cerrnunos, as the celts named the horned god. because of the importance of human and animal fertility, the horned god was soon joined by a goddess, whose purpose it was to ensure the success of all reproductive activities. she was also the goddess who oversaw the birth of human and animal progeny. at a later date, when primitive religious thought had evolved to the point of belief in some form of continuation after death, the godd

f human and animal progeny. at a later date, when primitive religious thought had evolved to the point of belief in some form of continuation after death, the goddess oversaw human and animal death as well. with the advent of agriculture, the goddess was called upon to extend her powers to ensure fertility of the crops. from this point on, the figure of the goddess began to overshadow that of the horned god. a population that did not have to keep on the move increased rapidly, and soon a portion of the human tribes began to move out of the tigris- euphrates valley, the so-called cradle of civilization, and spread northward to what is now europe and asia. to the west, the fertile valley of the nile proved an attractive site to agricultural peoples. and as humankind moved, their gods moved w

nature worship and various adaptations of the ancient mystery religions came to be practiced in secret. on those occasions when such seasonal nature celebrations were witnessed by members of the christian clergy, the gatherings were condemned as expressions of witchcraft and were named gblack sabbats, h to distinguish the ceremonies as the complete opposite of the true and holy sabbath days. the horned god was deemed to be satan, and the goddess believed to be diana, goddess of the moon and the hunt. for the serfs, the observance of the old nature worship was an expression of their conscious or unconscious yen to throw off the yoke of feudalism. the rulers had imposed the christian god and the christian ethic. the nobility and high church officials realized that such celebrations could on

THE GOD OF THE WITCHES

on, or life form. zoroaster a persian prophet (c. 628 b.c.e. c. 551 b.c.e) and the founder of an ancient religion called zoroastrianism whose principal belief is in a supreme dei a the god of the witchesmargaret alice murraythe god of the witchesmargaret alice murraythis page copyright 251 2001 blackmask online.http//www.blackmask.comforeword to the first edition267 introduction267 chapter i. the horned god267 chapter ii. the worshippers267 chapter iii. the priesthood267 chapter iv. the rites267 chapter v. religious and magical ceremonies267 chapter vi. the divine victim267 references267 foreword to the first editionthis book being intended for the general reader as well as for the student of anthropology the authority foreach statement is not always given in the text. for the benefit of t

sthas confined himself to the pre-christian periods or to the modern savage. yet medieval europe offers to thestudent of mankind one of the finest fields of research. in this volume i have followed one line only ofanthropological enquiry, the survival of an indigenous european cult and the interaction between it and theexotic religion which finally overwhelmed it. i have traced the worship of the horned god onwards throughthe centuries from the palaeolithic prototypes, and i have shown that the survival of the cult was due to thesurvival of the races who adored that god, for this belief could not have held its own against the invasions ofother peoples and religions unless a stratum of the population were strong enough to keep it alive.if the evidence is carefully examined it becomes clear

he invasions ofother peoples and religions unless a stratum of the population were strong enough to keep it alive.if the evidence is carefully examined it becomes clear that this stratum consisted of the descendants of thepalaeolithic, neolithic, and bronze-age races, the palaeolithic people were hunters, the neolithic andbronze-age people were pastoral and agricultural. among all these races the horned god was pre-eminent,for alike to hunting and pastoral folk animals were essential for life. after the general introduction ofagriculture, the horned god remained as a great deity, and was not dethroned even by the coming of theiron-age. it was not till the rise of christianity, with its fundamental doctrine that a non-christian deity wasa devil, that the cult of the horned god fell into dis

ucer of evil, and was consequently often more feared than their own legitimatedeity. in ancient egypt the fall from the position of a high god to that of a "devil" is well exemplified in thegod seth, who in early times was as much a giver of all good as osiris, but later was so execrated that, exceptin the city of his special cult, his name and image were rigorously destroyed. in the study of the horned godthis fact of the fall from godship to devildom must be borne in mind. the god of the witchesintroduction2little is known of palaeolithic man beyond his flint tools, his painted and sculptured caves, his engravedbones, and a few skulls. he lived in caves in glacial conditions as is shown by the animals found with him. itis certain that there was some kind of ceremony, religious or magical

s fact of the fall from godship to devildom must be borne in mind. the god of the witchesintroduction2little is known of palaeolithic man beyond his flint tools, his painted and sculptured caves, his engravedbones, and a few skulls. he lived in caves in glacial conditions as is shown by the animals found with him. itis certain that there was some kind of ceremony, religious or magical, in which a horned man, presumably agod, took the leading part. it is equally certain that there must have been a worship of the female principle,but in the cult of the horned god this does not appear till a much later stage.of the religion of the neolithic period nothing is known in western europe except the burial rites. the godshave left no recognisable trace, though certain female figures may possibly rep

it is equally certain that there must have been a worship of the female principle,but in the cult of the horned god this does not appear till a much later stage.of the religion of the neolithic period nothing is known in western europe except the burial rites. the godshave left no recognisable trace, though certain female figures may possibly represent goddesses. but whenthe bronze-age arose the horned god is found through all europe from east to west. the fierce tribes whobrought in the iron-age destroyed the greater part of the previous civilisation, and possibly the previousinhabitants also, except those descendants of the neolithic and bronze-age folk still remaining on the moorsand downs, where agriculture was unsuitable at the time and where the valley people would be afraid toventu

THE GOLDEN ESSENCE

t the highest level or awareness, you are still gaining it s power- because just the act of the basic housle as it is normally done, regenerates the participants, into people who are fully aware of their one- ness with the otherworld and the transformative powers it contains. nothing can beat the simple, traditional, and earthy or primal feel of blessing the bread and red drink in the name of the horned one and his lady, and drinking and eating, and sharing the remains with the ground, blessing them and offering them to the hidden people below- the feeling of connection and sharing that emerges from this powerful and simple rite is precisely the blessing, the point of the housle. that feeling of union and bliss, or of power and shared strength and closeness, which is the heart of so much o

a cohesive subject; it is a composite subject, drawn from many places and locales- some from the actual pagan mythologies of the past, and others (the larger portion) from the local legends and folklore which seem to tell a wide variety of stories about many characters and beings, some of which begin to resemble the others, even over large distances and times. local faery queens and land spirits, horned hunters, guardians, tree-spirits, spirit lovers, and all the rest can be clearly seen as the remnants and fragments of the animistic inhabitants of the old pagan worldview. what is even more exciting is that these beings of post-christian folklore often still fulfill the functions (when it comes to their relationships to humans who meet them, that they had in the older, more intact pagan wi

t the same being, they are also not different; the classic paradox. in much the same way that the light thrown by a candle cannot be seen as separate from the flame, and yet, not the same thing as the flame, so we see the inner relationship of the mother to the daughter. this exact same paradox and comparison can be (and will be) applied when we discuss the relationship of the lightbringer to the horned father, below. the point here is to point out that the mother and her daughter are overlapping figures; the children of the gods are bearers of their parent s power and presence, just like human children bear their parents essence and blood. there is a mystery here, in the relationship between the witch gods, and their godly children, just as there is a similar mystery between the relations

and fiery essence that acts in tandem with them. whe n the mother is encountered, it is normally the daughter that is met, though by meeting the daughter, one is meeting the mother after another manner of speaking. as we will see below, in our analysis of the housle, the children of the great parents being the bearers of the being and essential fire that comes from their parents (the dame and the horned one are the original beings and bearers of the cunning fire, and their children likewise acts as bearers of it, and channels for it) is very important to understanding the deep significance of the bread and wine in the meal sharing rite. the father, or the horned one and the son, earendil, or the lightbringer here we come to the figure of the great father nature, the horned god, who is the

ll. this is the root of the all father conception. he is the father of all life, all plants, animals, humans, and the other gods, all of whom he sired with the dame. this particular figure appears in all mythologies worldwide, particularly in european mythologies, and is a central figure to the modern craft, just as he was to older faiths. this being appeared to the mythology of witchcraft as the horned one, with a torch or light between his horns, and was venerated as the source of the cunning light or fire that was embedded within the essential being of humans, and which made craft possible. what is important to realize here is that he is the source of the light- the light itself, and the being who shared it with mankind, was the son of this being. harmonics to this can be seen in christ

s force, a refined child who shows forth the primal divine fire in a more subtle and pure manner than his father, a father who manifests it in a muc h more hoary and primal way, mostly focused around fertility and savage, deep power or impulses, and deep, intuitive layers of wisdom and reality. the son is his father come again in a new form, and yet, still a different being; the old paradox. the horned god, this most ancient of all conceptions of divinity, was the fertilizing force of the ground, the mother, and the sky. the light between his horns showed his power as source of fire and light. he was always venerated in pagan faiths, for these sourcefunctions, and for his countless other gifts and powers. he was the lord of beasts, the fertilizing force. most importantly for our discussio

THE KEY TO THE MYSTERIES

d. the sword is hilt to wheel and up to left "archee" is written over the wing to the left. risking on the right of the wheel is a hermanubus or variation of serapis: dog's head, human body, carries a caduceus half hidden behind head and wheel, legs before wheel "azoth" is written above the head of this figure. a demon reminiscent of proteus descends the wheel on the left. his head is bearded and horned, his legs are tentacular and finned. he carries a trident below "hyle" is written below his head. that substance is one which is heaven and earth; that is to say, according to its degrees of polarization, subtle or fixed. 108 this substance is what hermes trismegistus calls the great "telesma" when it produces splendour, it is called light. it is this substance which god creates before ever

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision of rebellion is recognized and true initiation begins. in relation to baphomet, one must retrace the beginnings of the aniza tribe, which birthed the emergence of the imagery associated with the horned head of wisdom. as related in the sufis by idries shah, the arabic root fehm (charcoal) is fhm, meaning black or wise. this is recognizable and easily understood in an initiatory sense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdo

who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time by kevan, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 21 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an

an, the gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 21 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our kingdom of dead matter and flesh. praise unto ahriman, who created andar from the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha and jeh, devour with your lips open wide, satisfy me in the dream

THE NECRONOMICON SIMON VERSION

wing that the sumerians definitely recognised a yin-yang composition if the universe (the "male moon" idea is, the editor is given to understand, common to so-called aryan mythologies. there is also evidence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and wer

he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the christian church in their attempt to eradicate pagan faiths. it was a simple enough symbol to identify with the author of evil, satan, which the

ubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30. sun shamash 30. fire ag 30. saturn kaimanu 30 (bis) earth kia 30 (bis) spirit zi notes on pronunciation we cannot be absolutely how sumerian and akkadian were spoken; but many useful guidelines are available to the student, including the transliterated tablets found all over mesopotamia. basically, we can offer the following principles whic

a, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of the dead before having ascended t

nngabannaxaxagannababillukuku! the invocation of the ninib gate spirit of the wanderer of the wastes, remember! spirit of the planet of time, remember! spirit of the plane of he hunter, remember! ninib, lord of the dark ways, remember! ninib, lord of the secret passages, remember! ninib, knower of the secrets of all things, remember! ninib, knower of the ways of the ancient ones, remember! ninib, horned one of silence, remember! ninib, watcher of the ways of the igigi, remember! ninib, knower of the pathways of the dead, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the mighty gate of the lord of gods, marduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lan

ween thee and the race of men, i call to thee! hearken and remember! from the mighty gate of the lord of gods, marduk, sphere of the great planet, i call to thee! hearken and remember! ninib, dark wandered of the forgotten lands, hearken and remember! ninib, gatekeeper of the astral gods, open thy gate to me! ninib, master of the chase and the long journey, open thy gate to me! gate of the double-horned elder god, open! gate of the last city of the skies, open! gate of the secret of all time, open! gate of the master of magickal power, open! gate of the lord of all sorcery, open! gate of the vanquisher of all evil spells, hearken and open! by the name which i was given on the sphere of marduk, master of magicians, i call thee to open! ia duk! ia andarra! ia zi battu ba allu! ballagu bel di

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

pt away are pope and cardinal, palace and city! there i lay beneath the golden roof of the eternal stars, borne upon some irremeable sea that glowed with most internal brilliance;*1. and verily my life was borne on the dark stream of death down whirling aeons, linked abysses, columns built of essential time. and lo! the light shed from her shoulders whom i dimly saw; crowned with twelve stars and horned as the moon; clothed with a sun to which the sun of earth were tinsel; and the moon was at her feet. a moon whose brilliance breaks the sword of song into a million fragments; so transcends music, that starlight-sandalled majesty! then. shall i contemplate the face of her? o nature! self-begotten! spouse of god, the glory of thy countenance unveiled! thy face, o mother! splendour of the god

en all the absinthial bitterness of thine heart shall vanish midst the chaunting of souls lost in the ocean of understanding for ever and everlasting. from the filthy distillations of thy life, and the golden traffic of its quintessential lusts; from the fantastic dews of thy death, and all the gibbous glitter of its mirific mirror, shalt thou be purified: and thy cup shall be as the cusps of the horned moon, and thy wine as the blood of the spheres trodden by the angels of god, singing, singing, singing, throughout all eternity. thy joy shall be as the kiss of new-born suns, and thy bliss as a flaming cloud of bridal stars. thou shalt sit on the throne of time in the centre etwixt the four corners of the universe; and in thy left hand shalt thou hold the balances of being, in which thou s

THE WITCH CULT OF ZOS VEL THANATOS

rdian angel/evil genius or luciferian angel within the black tradition. when the initiate has uplifted his own being by the rite of the adversary and the ritual of the holy guardian angel, azal ucel, the essence of the true will may then be understood. incident at the witches sabbath when the circle is cast and the shadow is uplifted, the cunning shall gather as one. here is the great orgy of the horned one, when the luciferic angel and the daemon or akoman is joined, the black adepts astral body is unleashed within the aethyr to formulate their will, to expand their consciousness and then take the sacrament of the black graal of the sabbat, the venom which is turned to nectar. do not restrain in your rites, release your desire as in flesh! the vampires are coming perhaps the most famous a

THE ABYSS AND TABAET

expressive of the individual, thus each manifestation unique as the initiate in question. the primal abyss she filled their bodies with venom instead of blood. she cloaked ferocious dragons with fearsome rays and made them bear mantles of radiance, made them godlike, whoever looks upon them shall collapse in utter terror! their bodies shall rear up continually and never turn away' she stationed a horned serpent, a mushussudragon, and a lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man,aggressive umu-demons, a fish-man, and a bull-man bearing merciless weapons, fearless in battle -enuma elish the dragon of the primal oceans of the abyss opened her veins and filled her children with venom as blood, with a spell cracking the sky with the blackened flame of her will. to raise them a

THE BOOK OF GATES

o the sixth division and the division itself we find inserted a remarkable scene, which may be thus described--in the upper part, from one side to another, a line is drawn, which is intended to represent the roof of the shrine or canopy in which the god is seated, and on it rests a row of kakheru, i.e, spear-head ornaments. from the inside of the roof hang, upside down, four heads of some kind of horned animal. these are called hahaiu, and are supposed to be heads of gazelle 1 or oxen. in the space between the spear-head ornaments and the side of the tuat is written. the transliteration of these characters appears to be ser her tuat sath then; the meaning of the first three p. 161 words is tolerably clear, i.e "osiris, governor of the tuat" but the signification of the last signs is doubtf

nd, which is stretched aloft, and with his left towing a small boat containing the "face of the disk" 4. a small boat holding a uraeus, which has the latter part of its body bent upwards; within the curve is the "face of the disk" 5. the winged serpent semi, standing on its tail, with its body in folds. 6. the bearded figure besi, receiving in his hand the flame which spouts up from the head of a horned animal, which forms the top of a staff, and is transfixed by a knife. 7. the serpent ankhi, from each side of the neck of which grows a bearded, mummy figure. 8. four women, each with both hands raised in adoration; they are described as "criers" 9. two bows, set end to end, on each of which three uraei rear their heads. standing over the place where the two ends of the bows meet, with a fo

TRUE HISTORY OF WITCHCRAFT

dditions, and stylistic alterations according to the taste of a succession of copiers..parts of it i sense to be genuinely old; other parts suggest modern interpolation (farrar, what witches do, pp 34-35) as we shall discover presently, there appear to be no genuinely old copies of the book of shadows. still, as to the mythos, farrar informs us that the "two personifications of witchcraft are the horned god and the mother goddess (ibid, p 29) and that the "horned god is not the devil, and never has been. if today `satanist' covens do exist, they are not witches but a sick fringe, delayed-reaction victims of a centuries-old church propaganda in which even intelligent christians no longer believe (ibid, p 32. one could protest "very well, some case might be made for the horned god being mist

bt, misguided `copycat' fanatics have sometimes misused this mythos, in much the same way that charles manson misused the music and culture of the 1960s. true occult initiates have always regarded the ultimate reality as beyong all names and description. named `deities' are, therefore, largely symbols "isis" is a symbol of the long-denied female component of deity to some occultists "pan" or "the horned god" or "set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry a

the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exchristians who have been given the absurd fundamentalist sunday school notion that one must choose the christian version of god, or choose the devil. islam, judaism and even catholicism have at one time or another b

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

untries, where the same system prevailed, which, as well as the general analogy of the greek theology prove that the egg must have been understood, and that the attitude of the bull could have no other meaning. i shall also have occasion hereafter to show by other examples, that it was no uncommon practice, in these mystic monuments, to make a part of a group represent the whole. it was from this horned symbol of the power of the 1 see plate xxi. fig. 1. 2 macrob. sat. i. c. 20. 3 see goltz, tab. ii. figs. 7 and 8. 4 see plate iv. fig. 1, and recherches sur les arts, vol. i. pl. viii. the hebrew word chroub, or cherub, signified originally strong or robust; but is usually employed metaphorically, signifying a bull. see cleric. in exod. c. xxv. 5 recherches sur les arts, lib. 1. 22 on the w

tion of it did formerly in most parts of the world, even among that people from whose religion christianity is derived; for it is a common mode of expression in the old testament, to say that the horns of any one shall be exalted, in order to signify that he shall be raised into power or pre-eminence; and when moses descended from the mount with the spirit of god still upon him, his head appeared horned.2 to the head of the bull was sometimes joined the organ of generation, which represented not only the strength of the creator, 1 lib. i. c. 12. 2 exod. c. xxxiv. v. 35, ed. vulgat. other translators understand the expression metaphorically, and suppose it to mean radiated, or luminous. of priapus 23 but the peculiar direction of it to the most beneficial purpose, the propagation of sensiti

the theology or mythology of greece. homer, in the beautiful allegory of the two casks, makes jupiter, the supreme god, the distributor of both good and evil.1 the name of jupiter, zeuj, was originally one of the titles or epithets of the sun, signifying, according to its etymology, aweful or terrible;2 in which sense it is used in the orphic litanies.3 pan, the universal substance, is called the horned jupiter (zeuj kerasthj; and in an orphic fragment preserved by macrobius4 the names of jupiter and bacchus appear to be only titles of the all-creating power of the sun. aglae zeu, dionse, pater pontou, pater aihj `hlie paggentor. in another fragment preserved by the same author,5 the name of pluto, aidhj, is used as a title of the same deity; who appears therefore to have presided over the

TYSON DONALD THE MAGICAL WORKBOOK

se and return to focus in the north, just beyond the shining ring of the magic circle. the sounds become ever more concentrated, until they assume a vaguely humanoid shape that is a beautiful dark green, the color of evergreen trees. as you watch with your astral vision, this shape defines itself into an angel of vast size, taller even than your enlarged astral body. the angel has the dark-brown, horned head of a bull, and white-feathered wings that hang down its back almost to its bare feet. it wears a long robe of a deep evergreen color. extend your consciousness to the angel. as the angel becomes aware of your existence, gaze directly into its dark-brown eyes. visualize the angel nod its horned head in acknowledgement and spread its white wings so that they fill the entire region of the

se and return to focus in the north, just beyond the shining ring of the magic circle. the sounds become ever more concentrated, until they assume a vaguely humanoid shape that is a beautiful dark green, the color of evergreen trees. as you watch with your astral vision, this shape defines itself into an angel of vast size, taller even than your enlarged astral body. the angel has the dark-brown, horned head of a bull, and white-feathered wings that hang down its back almost to its bare feet. it wears a long robe of a deep evergreen color. extend your consciousness to the angel. as the angel becomes aware of your existence, gaze directly into its dark-brown eyes. silently will the angel with the force of your mind to turn away from the circle and spread its wings. visualize the angel nod i

ned head of a bull, and white-feathered wings that hang down its back almost to its bare feet. it wears a long robe of a deep evergreen color. extend your consciousness to the angel. as the angel becomes aware of your existence, gaze directly into its dark-brown eyes. silently will the angel with the force of your mind to turn away from the circle and spread its wings. visualize the angel nod its horned head in acknowledgement, turn its back upon the circle, and spread its white wings so that they fill the entire region of the north like a shimmering, translucent curtain of pale light. the head and body of the angel are concealed behind its wings, but through them the stars are visible. draw several normal breaths and allow the expanded balloon of your aura to contract to its normal shape

VOX SABBATUM

cally deal with aspects of witchcraft from a multi-cultural perspective. the foundations of the art of the witches sabbat was based on adversarial practice, not for negative or counter-productive means, but to illuminate the self by walking between two worlds. the reports of witchcraft from far reaching sources such as sweden, france, scotland to africa and the middle east. the cult of the double horned ones according to shah were attributed to worship of the moon. these double horned ones would gather on thursday nights, their initiation was having a small wound cut on their body, this sacred knife was called the al-dhamme, which means bloodletter. the word athame is said to have derived in part from this term. the two-horned ones would gather at the az-zabbat, the forceful occasion. they

who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watchers fields of time vox sabbatum the witches sabbat 18 you may recite now the lord s prayer reversed, which is used also in rites of lycanthropy and other averse chthonic rites nema, live morf reviled tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht evigrof ew sa, sessapsert ruo

sabbat as well, the book of cain presents an illustration of cain as the adversary and the sabbatic goat a point of initiation and an enfleshed avatar of the witch cult. the black man of the sabbat is a symbol for the enfleshed power of darkness, that by will-desire-belief may that come to be. the master of the circle who undertakes the role of the nyarlathotep (as h.p. lovecraft calls it) is the horned daemon of self-liberation. the witch hunting writer guazzo described some instances of imagined sabbats, while proving very useful to later antinomian night practices- they offer him (the devil) pitch-black candles, or infants navel cords; and kiss him upon the buttocks in the sign of homage (ad signum homagii eum in podicem osculantur. having committed these and vox sabbatum the witches sa

cond edition by the present author. 20 the symbolic place of magickal practice, the crossroads are traditionally where rites were practiced in honor of hecate and other godforms via nocturna. vox sabbatum the witches sabbat 32 of wisdom, self-illumination, balance and the transformative quality leading to self-deification. the arabic aniza bedouin clan is perhaps a sound source of the baphomet or horned one in witchcraft. the aniza tribe was a very powerful and renown group of warriors who were both violent in war, and very kind to their women and children. the connection between the cult of the revellers goes back to abu el-atahiyya (748-c. 828, who was a respected writer and mystic writer. his disciples were called wise ones and adopted a goat as their tribal symbol. the goat had a torch

mianism) to become as a god (self- deification. he in turn was taught witchcraft and sorcery deeper by his spiritual mother, lilith. it was soon after that cain would wander the earth forever, in spirit form, through the blood and psyche of his initiates, and manifest through their deeds and work. cain walks between worlds, as set, as his higher spirit, azazel, called also yaltabaoth23 and is the horned black man of the sabbat. to know the path of the wise is to know and commune with cain, to become like him through initiatory work based on your own predilection. shaitan the islamic traditions consider satan to be a djinn of fire, which presents a certain superiority over other angels. azazel was originally the preacher to all the other angels in pre eternity, who was first seated under th

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

uperstition in its most exaggerated form was general in egypt, it became the custom to make house talismans in the form of small stone stelae, with rounded tops, which rested on bases having convex fronts. on the front of such a talisman was sculptured in relief a figure of horus the child (harpokrates, standing on two crocodiles, holding in his hands figures of serpents, scorpions, a lion, and a horned animal, each of these being a symbol of an emissary or ally of set, the god of evil. above his head was the head of bes, and on each side of him were: solar symbols, i.e, the lily of nefer-tem, figures of ra and harmakhis, the eyes of ra (the sun and moon, etc. the reverse of the stele and the whole of the base were covered with magical texts and spells, and when a talisman of this kind was

WHO ARE THE DRACONIANS

rm of creation. they know the "force..but, behind that is "the source. they need us, we don't need them. they will appear in england to tibet, in august 1999. then will return, 13 years later, in 2012. there..this is the 20th year since i first saw them in 1979. they are here. i know. i waited 10 years before, i originally went public. the reptoids are o.k. but, even they fear the returning draco(horned& winged. these are more reddish. the draco prime are white(albino. welcome to my world "tal" case file #14 from: alien abductions in the gingerbread house by dr. karla turner a man in his late 40's came to us to explore several alien- related events in his life, and in the interview he told of a strange, although not apparently alien-oriented, episode that had haunted him since childhood. w

WICCA EIGHT SABBATS OF WITCHCRAFT

tian holiday? well, to begin with, their theological sensibilities may not have been as finely honed as our own. but secondly and more importantly, st. john himself was often seen as a rather pagan figure. he was, after all, called 'the oak king. his connection to the wilderness (from whence 'the voice cried out) was often emphasized by the rustic nature of his shrines. many statues show him as a horned figure (as is also the case with moses. christian iconographers mumble embarrassed explanations about 'horns of light, while modern pagans giggle and happily refer to such statues as 'pan the baptist. and to clench matters, many depictions of john actually show him with the lower torso of a satyr, cloven hooves and all! obviously, this kind of john the baptist is more properly a jack in the

solstice) and his other foot on the goat (capricorn/winter solstice. thus he is betrayed by blodeuwedd, the virgin (virgo) and transformed into an eagle (scorpio. two things are now likely to occur mythically, in rapid succession. having defeated llew, goronwy (darkness) now takes over llew's functions, both as lover to blodeuwedd, the goddess, and as king of our own world. although goronwy, the horned king, now sits on llew's throne and begins his rule immediately, his formal coronation will not be for another six weeks, occurring at samhain (halloween) or the beginning of winter, when he becomes the winter lord, the dark king, lord of misrule. goronwy's other function has more immediate results, however. he mates with the virgin goddess, and blodeuwedd conceives, and will give birth- ni

WICCA WITCHCRAFT TODAY

but she may appoint anyone who is eligible, including herself; she belts on a sword and acts as a man. in the old days it was often a distinguished visitor who was appointed. in the times when the people of the heaths held their meetings the high priest was a man of great learning in the cult, probably a tribal chief, or possibly a druid, and most likely everyone would know who he was. he was the horned god, received divine honours and possibly took precedence of the high priestess; but when the people of the mixed races became strong in the cult, i think there came a time when the masked (unknown) man took his place, and he was most likely a norman manorial lord or local churchman who protected the cult in secret. it is very likely that it might be agreed that at one meeting the masked un

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

vir tu es by w. wyn n wes tcott every 2160 years, the sign is changed. precedent to aries, the sun at the vernal equinox# 125. 126. chapter twenty the apocalyptic numbers 1st resurrection, revelation xx. 5. 2nd death, xx. 14. 2 witnesses, xi. 3. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 2 olive trees and 2 candlesticks (before throne of god of the earth, xi. 4. 2-horned beast who spoke like a dragon, xiii. ii; his number is 666. 3 woes, ix. 12. 1/ 3 part of vegetation killed, viii. 7 do. of sea became blood and do. of fish died, viii. 8 do. of waters became bitter, viii. 11-do. of sun, moon, stars, viii. 12. 3 days, bodies lay unburied, xxi. 9. 4 quarters of the earth, xx. 8. 4 beasts, full of eyes and have 6 wings, iv. 6-9( beasts should be living beings

t 7 angels of the churches. 7 angels of the churches, i. 20. 7 lamps stand near the throne, iv. 5. 7 seals, v. 5, opened by the lamb, produce 4 horses, etc. 7 trumpets, viii. 2. given to 7 angels. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 7 thunders utter their voices, x. 3. 7 plagues held by 7 angels, xv. i. 7 vials of wrath, xv. 7. 7 spirits of god, v. 6. 127. 7 horned and 7 eyed lamb, v. 6; near the throne are the 7 spirits of god. 7 headed and 10 horned scarlet beast, on which is a woman, xvii. 3. 7 headed and 10 horned dragon with 7 crowns, xii. 3. 7 headed and 10 horned beast rose out of sea, xiii. i. 10 crowns on ten horns of beast which had 7 heads, xiii. i. 10 horned dragon with 7 heads, xii. 3. 10 horned beast with 7 heads rose out of sea, xiii. i

d and 7 eyed lamb, v. 6; near the throne are the 7 spirits of god. 7 headed and 10 horned scarlet beast, on which is a woman, xvii. 3. 7 headed and 10 horned dragon with 7 crowns, xii. 3. 7 headed and 10 horned beast rose out of sea, xiii. i. 10 crowns on ten horns of beast which had 7 heads, xiii. i. 10 horned dragon with 7 heads, xii. 3. 10 horned beast with 7 heads rose out of sea, xiii. i. 10 horned scarlet beast with 7 heads, on which was a woman, xvii. 3. 12 tribes of israel. 12 apostles of the lamb, xxi. 14. 12 gates of new jerusalem and 12 angels guarding them (xxi. 12. 12 foundations of the walls of the new jerusalem. 12 stars on the head of the woman, xii. i. 24 elders around the throne, on 24 seats, iv. 4-10. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

27 abyzu, ailo, alu, abro, amiz, amizu, ardad lili, avitu, bituah, gelou, gallu, gilou, ik, kalee, ils, kakash, lamassu, kema, partashah, petrota, pods, raphi, satrinah, thiltho, zahriel, zefonith, lilith! by the words of power: babalon-bal-bin-abraft, asal-on-ai, athor-e-bal-o, ereshkigal! i offer my essence as sacrifice, a drop of my blood. witch queen of the infernal sabbat! i do invoke thee, horned moon which spills and drinks the lunar blood, she who fornicates with daemons, i do seek your kiss, i give you substance now from which you shall enter me! lilith, beautiful mother, giver of life and desire, i do summon thee forth! lilith, who resides in the caves with your children of darkness, spawned through once congress with samael, i unite now your passion through creation! face now t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e more limited sense of porcinus and agninus; the word may by 1 berlin, monatsclir. 1802. 8, 225. conf. lucas david 1, 118-122. 2 in many districts of germany and france, the butchers at a set time of the year lead through the streets a fatted ox decked with flowers and ribbons, accompanied by drum and fife, and collect drink-money. in holland they call the ox hdder, and hang gilded apples on his horns, while a butcher %valks in front with the axe (beil. all this seems a relic of some old sacriiicial rite. sacrifice. 51 its origin express recens natus, new-l)orn^ but it now lives only in the sense of porcellus (frischling. how are we to explain then, that this ohg. friscing in several writers translates precisely the lat. liostia, victima, holocaustum (istotker cap. 8, ps. 15, 4, 26, 6. 33

67-8. chron. belg. magu. ad ann. 1244 (pistorius 3, 263- other saints also grant rain in answer to prayer, as st slansuetus m pertz 6, 512. bls; the body of st lupus carried about at sens m loji, pert, 1, 106-7. conl. infra, kain-making. 3 joh. gutslatf, kurzer beiicht und unterricht von der ialsch heilig ge176 thunar. 17th century' dear thunder (woda picker, we offer to thee an ox that hatli two horns and four cloven hoofs, we would pray thee for our ploughing and sowing, that our straw be copper-red, our grain be golden-yellow. push elsewhither^ all the thicjc hlack clouds, over great fens, high forests, and wildernesses. but unto us ploughers and sowers give a fruitful season and svjeet rain. holy thunder (poha picken, guard ovir seedfield, that it bear good straw below, good ears above

south germany named don7iertree sacred to thunder. for he also bears the name eichochs, swed. ekoxe (oakox; but then again feuerschroter, iurbuter (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

latin verb is of course the same word as(/jj^/xi. conf. ducange sub v. fadus, and lobeck's aghioph. 816. fatuus and i'atua are also connected- lersch in the bonner jb. 1843. 2,129 131 separates tlie three parcae from the three fata, because in sculptures they have dilferent adjuncts: the roman jiarcae are represented -writing (p. 406, the grecian moirai weaving, the tria fata simply as women with horns of plenty. but almost everything in the doctrine of fays points to a common nature with our idises and norne, and works of art fall into the background before the fulness of literature. 412 wise women. brezeliande, by the fontaine cle barendon, dames faees in white apparel shew themselves, and begift a child, but one is spiteful and bestows calamity (san marte, leg. of arthur p. 157-8. 160

3 8 INITIATION CEREMONY

nah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse sephiroth in north. heg: before you are the 10 averse and evil sephiroth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to ho

ather joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river

s upon the square. the name answering to 8 is asboga, those answering to 64 din, judgement and doni, that answering to 260 is tiriel the intelligence of mercury and lastly, that answering to 2080 is taphthartharath the name of the spirit of mercury. on this tablet (indicating it) is shown the meaning of the symbol of mercury when inscribed upon the tree of life. it embraces all but kether and the horns spring from daath, which is not properly speaking a sephira, but rather the conjunction of chokmah and binah. hiero: resumes his seat. heg: leads theoricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the 7 planets. thus, saturn answers to kether, jupiter to chokmah, and binah; mars to chesed and ge

4 7 INITIATION CEREMONY

rm of the sign of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. a

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the fut

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

removed only after the sun has gone to its rest. no ray of sunlight should strike the seal, lest its power be rendered nil and a new seal must needs be cast. the number of nanna is thirty and this is his seal: the god of mercury is nebo. he is a very old spirit, having a long beard, and is the guardian of the gods, as well as the keeper of the knowledge of science. he wears a crown of one hundred horns, and the long robe of the priest. his colour is blue. his essence is in that metal known as quicksilver, and is sometimes also found in sand, and in those things bearing the sign of mercury. his gate is the second you will pass in the rituals that follow. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broad leaf of a palm tree

ts construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. this is his seal

ce in only the most terrible of circumstances, for his might is powerful and his anger fierce. when thou hast need of the power of the star jupiter, call instead one of the appropriate powers listed within these pages, and they will surely come. the number of marduk is ten and this is his seal: the god of saturn is ninib called adar, the lord of hunters and of strength. he appears with a crown of horns and a long sword, wearing a lion's skin. he is the final zonei before the terrible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal

on the ground and the mad dancing and the terrible cries as they yelled upon their gods to appear and aid them in their mysteries. and i have seen them turn the very moon's rays into liquid, the which they poured upon their stones for a purpose i could not divine. and i have seen them turn into many strange kinds of beast as they gathered in their appointed places, the temples of offal, whereupon horns grew from heads that had not horns, and teeth from mouths that had not such teeth, and hands become as the talons of eagles or the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room! i cry laments, but no one hears me! i am overwhelmed with horror! i cannot see! gods, do not cast thy servant down! remember the sword of the w

ALEISTER CROWLEY BOOK OF LIES

s get any book for free on: www.abika.com 40 in love the individuality is slain; who loves not love? love death therefore, and long eagerly for it. die daily [42] commentary( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they have cultivated during life. this is "a consummation devoutly to be wished (shakes

redeemer to fury, learn first what is work! and the great work is not so far beyond! book of lies get any book for free on: www.abika.com 110 [114] commentary( nu-beta) 52 is bn, the number of the son, osiris-apis, the redeemer, with whom the master (fra. p) identifies himself. he permits himself for a moment the pleasure of feeling his wounds; and, turning upon his generation, gores it with his horns. the fourscore-and-eleven books do not, we think, refer to the ninety-one chapters of this little masterpiece, or even to the numerous volumes he has penned, but rather to the fact that 91 is the number of amen, implying the completeness of his work. in the last paragraph is a paranomasia "to chew the red rag" is a phrase for to talk aimlessly and persistently, while it is notorious that a r

ALEISTER CROWLEY LIBER 777

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

ALEISTER CROWLEY LIBER CHANOKH

lahe balata od-vaoan. do-o-i-ape mada: goholore, gohus, amiranu! micama! yehusozod ca-ca-com, od do-o-a-inu noari micaolazoda a-ai-om. casarameji gohia: zodacare! vaunigilaji! od im-ua-mar pugo pelapel ananael qo-a-an. 80 words in this enochian call. behold! saith your god! i am a circle on whose hands stand twelve kingdoms. six are the seats of living breath, the rest are as sharp sickles or the horns of death. wherein the creatures of earth are and are not, except (in) mine own hands; which sleep and shall rise. in the first i made ye stewards and placed ye in twelve seats of government: giving unto every one of you power successively over the 456 true ages of time: to the intent that from the highest vessels and the corners of your governments you might work my power, pouring down the f

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ms to threaten the established order of things, and that established order takes steps to put an end to the upstart. we find dionysus confronting the angry king, not with defiance, but with meekness; yet with a subtle confidence, an underlying laughter. his forehead is wreathed with vine tendrils. he is an effeminate figure with those broad leaves clustered upon his brow? but those leaves hide 13 horns. king pentheus, representative of respectability<god. see my "good hunting" and dr. j.g.frazer's "golden bough> is destroyed by his pride. he goes out into the mountains to attack the women who have followed bacchus, the youth whom he has mocked, scourged, and put in chains, yet who has only smiled; and by those w

ordinary (initial and medial) mem whose hieroglyph is a wave hb:mem<symbolism above outlined, yod is the mercurial "virgin word, the spermatozoon concealing its light under a cloke; and mem is the amniotic fluid, the flood wherein is the life-bearing ark. see a. crowley "the ship, equinox i, x> and then, in the centre of all, broods spirit, which combines the mildness of the lamb with the horns of the ram, and is the letter of bacchus or "christ<nuith, which makes possible the process described in the previous notes. but it is not permissible here to explain fully the exact matter or manner of this adjustment. i have preferred the exoteric attributions, which are sufficiently informative for the beginner> after the magician has created his instrumen

ve he himself be bacchus! bacchus, divine and human! bacchus, begotten on semele of zeus, the adulterous lord of thunder ravishing, brutally, his virginal victim! bacchus, babe hidden from hate in the most holy of holies, the secret of thy sire, in the channel of the star-spate, whereof one serpent is thy soul! bacchus, twyformed, man-woman, bacchus, whose innocence tames the tiger, while yet thy horns drip blood upon thy mouth, and sharpen the merriment of wine to the madness of murder! bacchus, thy thyrsus oozes sap; thine ivy clings to it; thy lionskin slips from thy sleek shoulders, slips from thy lissome loins; drunk on delight of the godly grape, thou knowest no more the burden of the body and the vexation of the spirit. come, bacchus, come thou hither, come out of the east; come out

ow diamond :the lamen or rosy cross: 7 :emerald :the lamp and girdle: 8 :opal, especially fire opal :the names and versicles: the apron: 9 :quartz :the perfumes and sandals: 10 :rock crystal :the magical circle& triangle :11 :topaz, chalcedony :the dagger or fan: 12 :opal, agate :the wand or caducesus: 13 :moonstone, pearl, crystal :bow and arrow: 14 :emerald, turquoise :the girdle: 15 :ruby :the horns, energy, the burin: 16 :topaz :the labour of preparation: 17 :alexandrite, tourmaline :the tripod: iceland spar: 18 :amber :the furnace: 19 :cat's eye :the discipline (preliminary: 20 :peridot :the lamp and wand (virile: force reserved, the bread: 21 :amethyst, lapis lazuli :the sceptre: 22 :emerald :the cross of equilibrium :23 :beryl or aquamarine :the cup and cross of suffer: ing, the win

ALEISTER CROWLEY MAGICK WITHOUT TEARS

if two, it means hardship; if three, serious risk. one is naturally anxious as the magic without tears get any book for free on: www.abika.com 136 day approaches; perhaps the weather, or some similar snag, makes it likely that he will be late. from one cause or another, i have rather exceeded my ration. there is nothing i can do about it, materially. the sensible course of action is to draw in my horns, live on the minimun, necessary to life, which involves cutting the day's work down to almost noting, and hope for the best, expecting the worst. but there is a magical mode of procedure. you say to yourself: i am here to do this work in accordance with my true will. the gods have got to see to it that i'm not baulked by any blinking messenger (but take care they don't overhear you; they mig

thou wilt shall be the whole of the law. in one or two- no, i think more like three or four- letters of yours to hand in the last couple of months, you have put forward various excuses for slackness, the necessities of your economic situation. you say you must have "regular work" and a "steady income" and all that sort of thing. my innocent child, that species of magick is quite simple. take the horns of a hare. that's enough for the present: i'll tell you what to do with them when you've got them. in macbeth we read "security magic without tears get any book for free on: www.abika.com 314 is mortals' chiefest enemy" but this is another kind of security; it is the hubris which "tempts providence" the insolence of thinking that nothing can go wrong. anyhow, there's no such thing as safety

ALEISTER CROWLEY MEDITATION

will be very easy for him to extend that power, and to lower the portcullis. let him remember, too that there is a difference not only in the frequency of thoughts- but in their intensity. the worst of all is of course the ego, which is almost omnipresent 78 and almost irresistible, although so deeply-seated that in normal thought one may not always be aware of it. buddha, taking the bull by the horns, made this idea the first to be attacked. each must decide for himself whether this is a wise course to pursue. but it certainly seems easier to strip off first the things which can easily be done without<ego an unwise first choice to attack are those who confuse it with a sense of private property. many petty thieves use denial of the ego as an

ns a diamond or a great opal; the other three symbols contain the tau. around this crown is twined the golden ureaus serpent, with erect head and expanded hood. under the crown is a crimson cap of maintenance, which falls to the shoulders. instead of this, the ateph crown of thoth is sometimes worn; for thoth is the god of truth, of wisdom, and the teacher of magick. the ateph crown has two ram's horns, showing energy, dominion, the force that breaks down obstacles, the sign of the spring. between these horns is the disk of the sun; from this springs a lotus upheld by the twin plumes of truth, and three other sun-disks are upheld, one by the cup of the lotus, the others beneath the curving feathers. there is still another crown, the crown of amoun, the concealed one, from whom the hebrews

ALEISTER CROWLEY SEPHER SEPHIROTH

# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack q# women, wives my#n straw, chaff #q intelligences mylk# years; two myn# 401 cursing; to curse rr) thou (fem; gthe h, gsubstance, essence h (indicates direct object; with t) room )t 402 sought into, or after #qb tested, purified rrb daughter tb a spider #ybk( paths nylyb# 403 sapphire stone ryps nb) wine-press tg 404 law, royal command, edict td almond; to watch, be awake; to hast

s hear, o israel! l)r#y (m# the small point: a title of kether tw#p hdwqn robust; oaken *cym) the inscrutable height: a title of kether *hl(m mwr 952 spices *mym#b paths *mylyb# 953 vigils, watches [of the night] twrwm) 955 the heavens *mym#h 956 merciful father *nmxrh b) a pomegranate *nwmyr 957 sumptuous ointment, oil of magnificence twbr )x#m 960 silver trumpets psk twrcwcx habitations *nyrwdm horns *mynrq women, wives *my#n intelligences *mylk# years; two *myn# 963 achad: unity (spelt in full :d:x) garland, crown; a little wreath hr( tr( 964 a memorial of jubilation (lit. gof shouting h; note root rkz, 227 q.v, showing phallic nature of this gmemorial h) h(wrt nwrkz metatron: the archangel of kether (cf. 224 *nwr++m 966 punishing iniquity, visiting sin *nw( dqwp alterations *mywn# 968

ALEISTER CROWLEY THE I CHING

id woe begone. the good man sick? he needs no doctor-don. time's come when silence's book is best to con. 26 the ta khu hexagram earth of lingam- ta khu: the great accumulation; quit thy private virtue when state needeth it. peril; move not, but look within thine heart. then, with due care, be ready for the start. now, with good horse, well trained, play hard thy part! block even the young bull's horns! he's safer so. castrate the boar- its teeth will gently show. then rule the stars- good fortune aid thine art! 27 the i hexagram earth of fire- i: nourishment; the matter and the mode, demand that thought should indicate the road. suffice thyself; else- how thy jaw shall quiver! look neither down nor up, the sages say. ill nourished, action merely means affray. but lo! below thee bleats the

ALEISTER CROWLEY THE LOST CONTINENT

ativitatis facta erat. vix credere dignum est, tanquam verum, feminarum montes venereales similutidine facies fuere, facies demonicae, sardonicae, satyricae, cujus os erat os vulvae, res horribiles atque ridiculosa. ferunt similia de virorum membris, quae fingunt sicut imagines homunculorum fuere. lege--judice--tace. many of the men had ossified extensions of the frontal process which amounted to horns, and the formation was occasionally found in the higher types of women. curiously carven head-dresses of gold were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in th

ALEISTER CROWLEY THE SWORD OF SONG

ent, and indeed a more plausible one. he now believed her to be the scarlet woman of the apocalypse, with variations. on arrival in egypt he hired an old native nurse, and sailed for odessa. once in russia he could find gog and magog, and present to them the child as antichrist. for he was no persuaded that he himself was the first beast, and would ask the sceptic to count his seven heads and ten horns. the heads, however, rarely totted up accurately. at this point the accounts of mr. turle and mathilde diverge slightly. the cleric affirms that he was induced by a tartar lady, of an honourable and ancient profession, to accompany her to tibet to be initiated into the mysteries. he was, of course, robbed and murdered with due punctuality, in the town of kiev. mathilde s story is that he tra

this word of warning, i leave the metaphysician to wallow in his mire, and look toward better times for the great problems of philosophy. remember that when the solution is attained it is not the solution of one learned man for his fellows, but one realised and assimilated by every man in his own consciousness. and what the solution may be none of us can foreshadow. to hoist the problem on to the horns of a dilemma will avail nothing when a=a may be no longer true; and this by no hegelian word-juggle; but by direct apperception as clear as the sun at noon. therefore; no work more, but to the work! xii. the three refuges. buddham saranangachami. dhammam saranangachami. sangham saranangachami. i take my refuge in the buddha. i take my refuge in the dhamma. i take my refuge in the sangha. thi

ALEISTER CROWLEY EQ I 1

re is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents. left and right are two tapering pillars, crossed near top by three bars, drum expanding slightly at top but not approaching more than 3/4 diameter of base. the pillars are surmounted by the atef crown (two plumes of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this commu

chin. at the lower left, framed by the serpent to left and below, is an assyrian winged bull, flank view and facing right. the fore quarters stand on a silver sphere, while the hind quarters stand on a gold cube in parallel projection with the full face to the lower left. the assyrian king's head is crowned and bearded as usual and colored in orange and and gold over yellow. there are two silver horns issuing from the back of the head and angling upward just above and past the temples- the horns are bull-like otherwise, and are only slightly curved. the wings form a bundle, more tucked under the back of the hair like a newspaper under an elbow than naturally rooted. these wings show only on the facing side, are blue and gold on white and have the usual shape for an assyrian bull otherwise

e end he accomplished is in the form of a lion. this then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted "he slayeth sir lionel the warder of the marches" so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull's. 90 moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working "he slayeth sir merlin the wizard" yet our brother p

ore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the seven silver stars. also was his head right venomous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one "he slayeth the great dragon called stooping or twisted" now then is this work utterly burnt up and abolished in that tremendous heat that is in the mouth and belly of the dragon; and that which cometh forth therefrom is in no wise that which went in. yet are these twelve the children of those two-and twenty. so when he had broken the cucurbit

ntial unity, their 174 conjunction with each other is a union of unities" hence each is all; thus nature squanders the gold and silver of our understanding, till in panic frenzy we beat our head on the storm-washed boulders and the blasted trunks, and shout forth "io. io. io. evoe! io. io" till the glades thrill as with the music of syrinx an sistrum, and our souls are rent asunder on the flaming horns of pan. come, o children of the night of death, awake, arise! see, the sun is nodding in the west, and no day-spring is at hand in this land of withered dreams; for all is dull with the sweat of gloom, and sombre with the industry of evil! wake! o wake! let us hie to the summits of the lonely mountains, for soon a sun will arise in us, and then their white peaks will become golden and crimso

branches of the plane-trees in the garden of eros! but yet for a little while the mystic child of freedom must sit weeping at the footstool of the old prude reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her "latrina" the child under the glittering horns of capricornus, when the mountains of the north glistened like the teeth of the black wolf in the cold light of the moon, and when the broad lands below the fiery girdle of many-breasted tellus blushed red in the arms of the summer sun, did miriam seek the cave below the cavern, in which no light had ever shone, to bring forth the light of the world. and on the third day she departed from th

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terror: surely the bitterness of death is past. and i turned me to the south and lo! a great lion as wounded and perplexed. he cried: i have conquered! let the sons of earth keep silence; for my name is become as that of death! when will men learn the mysteries of creation? how much more those of the dissolution (and the pang of fire? i turned me to the west and there was a great bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is done! motion i

dy is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that devoureth with her water all the fire of god. alas! my lord, thou art joined with him that knoweth not these things. when shall the day come that men shall flock to

ously pawing up the ground. the flames from his mouth increase and whirl, and he cries: behold the mystery of toil, o thou who art taken in the toils of mystery. for i who trample the earth thereby make whirlpools in the air; be comforted, therefore, for though i be black, in the roof of my mouth is the sign of the beetle. bent are the backs of my brethren, yet shall they gore the lion with their horns. have i not the wings of the eagle, and the face of the man? and now he is turned into one of those winged assyrian bull-men. and he sayeth: the spade of the husbandman is the sceptre of the king. all the heavens beneath me, they serve me. they are my fields and my gardens and my orchards and my pastures. 29 glory be unto thee, who didst set thy feet in the north; whose forehead is pierced w

ll, slim, delicate and pale. and now i see that the flowers are the girls, for they change from one to another; so varied, and lucent, and harmonious is all this garden, that it seems like a great opal. a voice comes: this water which thou seest is called the water of death. but nemo hath filled therefrom our springs. and i said: who is nemo? and the voice answered: a dolphin's tooth, and a ram's horns, and the hand of a man that is hanged, and the phallus of a goat (by this i understand that nun is explained by shin, and h by resh, and mem by yod, and ayin by tau. nemo is therefore called 165= 11 x 15; and is in himself 910= 91 amen x 10; and 13 x 70= the one eye "achad ayin) and now there cometh an angel into the garden, but he hath not any of the attributes of the former angels, for he

efore his face. and he fell through the starry night unto the little village in the desert. benishrur, algeria "december" 10, 1909. 7.40-9.40 p.m. the cry of the 5th aethyr, which is called lit there is a shining pylon, above which is set the sigil of the eye, within the shining triangle. light streams through the pylon from before the face of isis-hathor, for she weareth the lunar crown of cows' horns, with the disk in the centre; at her breast she beareth the child horus. and there is a voice: thou knowest not how the seven was united with the four; much less then canst thou understand the marriage of the eight and the three. yet there is a word wherein these are made one, and therein is contained the mystery that thou seekest, concerning the rending asunder of the veil of my mother. now

by none of these canst thou reach up to me, yet by each of these must thou attain to me. and thou must have the strength of the lion, and the secrecy of the hermit. and thou must turn the wheel of life. and thou must hold the balances of truth. thou must pass through the great waters, a redeemer. thou must have the tail of the scorpion, and 170 the poisoned arrows of the archer, and the dreadful horns of the goat. and so shalt thou break down the fortress that guardeth the palace of the king my son. and thou must work by the light of the star and of the moon and of the sun, and by the dreadful light of judgment that is the birth of the holy spirit within thee. when these shall have destroyed the universe, then mayest thou enter the palace of the queen my daughter. blessed, blessed, blesse

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

on at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes!

come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the bac

as may be found in illustrated bibles of the time. it shows the altar resting on a pediment with a rectangular base and sloping side to left, six steps reaching up from the base (which forms a seventh step on this side only) to the middle of the altar at right. the altar is rectangular, height half length, with a horizontal carrying bar passing through two rings and extending on either side. the horns of the altar are represented (inaccurately) by two spiral horns sloping upward and away from the top corners of the altar. a fire is depicted as rising from the top center of the altar. the base and top of the detachable altar are depicted with rectangular copings extending slightly beyond the body, upper one thicker. the heptagram itself refers to the seven days of the week, and may also be

atop the other. at the top is a large ring-circle. it contains a depiction of the sun with the name hb:aleph hb:bet hb:yod hb:aleph inside. there is a winged and crowned woman mostly depicted above the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either side of the sun, and her lower gown and feet rest on a crescent moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written on the crescent below her is "the supernal eden" flames are seen about the crescent, and these extend downward over the upper arm of the central unit of the figure. at the bottom of the figure is a seven-headed serpent, the heads crowned

goddess, who in the 3= 8 degree, was supporting the columns of the sephiroth in the form of the sign of theoricus("i.e, of atlas supporting the world) being tempted by the fruit of the tree of knowledge, stooped down to the qliphoth. the columns were unsupported, and the sephirotic scheme was shattered; and with it fell adam the microprosopus. then arose the great dragon with seven heads and ten horns, cutting by his folds malkuth from the sephiroth, and linking it to the kingdom of the shells. the seven lower sephiroth were cut off from the three supernals in da th, at the feet of aima elohim. and on the head of the dragon are the names of the eight edomite kings, and on the horns the names of the eleven dukes of edom. and because in da th was the utmost rise of the great serpent of evil

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cross "even as a child in the womb of its mother to develop itself anew &c &c (cry of 29th aethyr.)24 the cubical svastika hath 78 faces= tarot and mezla. it is also hb:aleph= air and zero. it shows the initiation of a whirling force. the v sign is that of apophis and typhon. it is the y of pythagoras; it is the arms flung up of the drowning man and therefore= 12th key and hb:mem. it is also the horns of the mediaeval devil. it shows the binding and apparent death of the force, without which it cannot come to any perfection. the x sign is that of the pentagram. it showeth the triumph of the light. it is hb:shin descended, and therefore fire. moreover the pentagram formulateth the 10 sephiroth (is not the flaming sword the pentagram unwound) it is the final rise in perfect equilibrium of t

the grade signs. 64 this explains the term "financial fraud" 65 d.d.c.f.'s "hermetic" wife: for a more correct account see "the humanitarian" vol. xvi. no. 2 "isis-worship in paris" 66 from this wonderful piece of logic one might be permitted to mistake n. for a member of the rationalistic press association. but he was only a 5= 6. that his actions may be meant to place his followers between the horns of a rational dilemma. 265 the disciple who can recognize christ in the darkness that surrounds the cross, he is a true disciple. p. suspended judgment on d.d.c.f. till he had proved that he had pledged his honour, to excuse a maniacal assault upon a saint of god, frater i.a. it is permissible for a great musician to improvise in some great masterpiece he may be playing; but it is not permis

ALEISTER CROWLEY EQUINOX EQ I 3 3

places, as heaths, mountains, woods, and by streams and upon islands. 6. moreover, ye shall build you fortified places in great cities; caverns and tombs shall be made glad with your praise. 7. amen. 5 the treasure-house of images here beginneth the book of the meditations on the twelvefold adora- tion, and the unity of god. symbol of the the chapter known as crescent moon, the perception of god horns to right that is revealed unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was naught, and naught spake unto naught saying: let us beget on the nakedness of our nothingness the limitless, eternal, identical, and united: and without will, intention, thought, word, desire, or deed, it was so. 00. then in the depths of nothingness h

things, i renounce unto thee the hissing of mad waters, and the trumpeting of the thunder, and all thy tongues of dancing flame; so that i may be swept up in the breath of thy nostrils, and be consumed in the unutterable joy of thine everlasting rapture. 12. o my god, thou mighty one, thou creator of all things, i renounce unto thee the crimson lust of the chase, and the blast of the brazen war- horns, and all the gleaming of the spears; so that like an hart i may be brought to bay in thine arms, and be consumed in the unutterable joy of thine everlasting rapture. 13. o my god, thou mighty one, thou creator of all things, i renounce unto thee all that self which is myself, that black sun which shineth in self's day, whose glory blindeth thy glory; so that i may become as a rushlight in th

f adamant. 7. o thou effulgence of burning love, who pursueth the dawn as a youth pursueth a rose-lipped maiden; rend me with the fierce kisses of thy mouth, so that in the battle of our lips i may be drenched by the snow pure fountains of thy bliss. 8. o thou black bull in a field of white girls, whose foaming flanks are as starry night ravished in the fierce arms of noon; shake forth the purple horns of my passion, so that i may dissolve as a crown of fire in the bewilderment of thine ecstasy. 9. o thou dread arbiter of all men, the hem of whose broidered skirt crimsoneth the white battlements of space; bare me the starry nipple of thy breast, so that the milk of thy love may nurture me to the lustiness of thy virginity. 10. o thou thirsty charioteer of time, whose cup is the hollow nigh

thou unity of all things: as the air that bubbleth from the dark depths of the waters, so art thou, o god my god. i cannot catch thee, for thou art everywhere; lo! though i net thee as a goldfish in a kerchief of silk, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 6. o thou unity of all things: as the cloud that flitteth across the white horns of the moon, so art thou, o god my god. i cannot pierce thee, for thou art everywhere; lo! though i tangle thee in a witch-gossamer of starlight, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 7. o thou unity of all things: as the star that travelleth along its appointed course, so art thou, o god my god. i cannot rule thee, for thou

thou iron turret of death, that art rusted with the bright blood of war! i adore thee, evoe! i adore thee, iao! o thou bubbling wine-cup of joy, that foamest like the cauldron of murder! i adore thee, evoe! i adore thee, iao! o thou icy trail of the moon, that art traced in the veins of the onyx! i adore thee, evoe! i adore thee, iao! o thou frenzied hunter of love, that art slain by the twisted horns of lust! i adore thee, evoe! i adore thee, iao! o thou frozen book of the seas, that art graven by the swords of the sun! i adore thee, evoe! i adore thee, iao! 56 o thou flashing opal of light, that art wrapped in the robes of the rainbow! i adore thee, evoe! i adore thee, iao! o thou purple mist of the hills, that hideth shepherds from the wanton moon! i adore thee, evoe! i adore thee, iao

ught, that dost encircle the thumb of the soul! i adore thee, evoe! i adore thee, iao! 69 o thou blind flame of nothingness, as a crown upon my brow! i adore thee, evoe! i adore thee, iao! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 70 symbol of the the chapter known as crescent moon, the unconsciousness of god horns to left that is hidden from man for a sign i adore thee by the twelvefold sign and by the unity thereof. 12. the light of my life is as the light of two moons, one rising and the other setting, one increasing and the other waning; the one growing fat as the other groweth lean, like a paunchy thief sucking dry a skin of amber wine. yet though the light of the first devoureth the light of the

ALEISTER CROWLEY EQUINOX EQ I 3

f (underline bifurcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja yoga harmonizing of the knowledge& powers already acquired. liber mysteriorum the light- dominvs liminis lamp -ing of the magic" the ringed circle representing tipheret has "ritual viii" arched between the rings at the botto

ldren of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and forming a rough triangle in cloth about that device. he wears a serpent ring on the third finger of his right hand. on the table to the left, in the corner of the photo, is a large and circular honey topaz set in a vermilion cross (colors from other sources

f a slender container with rounded bottom and slightly inwardly sloping sides, horizontal lines out at top. to the right is a small circle on a long closed shape formed by a half circle at top and a larger half circle at bottom, smoothly connected by long straight sides. there is a line vertically through this shape. in the center of the figure is a symbol of a cup; formed of a crescent moon with horns up at top, a circle in the center and a equilateral triangle with point up as the base. the altar. u. a flashing tablet of each of the four elements is now to be placed upon the altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablet

ALEISTER CROWLEY EQUINOX EQ I 4 3

racen. 37 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat "whither away, sir knight, so fey "priest, for the dove on ararat i could not, nor i will not, stay "i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon's wing and claw; its body is one fleece of bloody white, a lamb's in spring. enough. sir knight, i give thee peace" 38 the knight spurs on, and soon espies a monster coursing on the plain. he hears the horrid questing rise

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hich hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantments. there was he to tame the two bulls, whose feet were of brass, whose horns were as crescent moons in the night, and whose nostrils belched forth mingling columns of flame and of smoke. there was he to harness them to that plough which is made of one great adamantine stone; and with it was he determined to plough the two acres of ground which had never before been tilled by the hand of man, and sow the white dragons' teeth, and slay the armed multitude, that black a

etals, 11 in the innermost and the number of petals increasing as the rings go outward. the second petal ring from the center has 22, the next outward about 44. after that the number of petals ceases doubling, but increases more slowly. theoretically there is a total of 1000 such petals in all, but i didn't count them all. in the center there is a white circle with a crescent moon in gray inside, horns upward- this would be the 1,001st petal. the sushumn following the spinal cord on reaching the brahmarandhra (the hole of brahman) the junction of the sutures of the skull, by a modification goes to the right side of the ajna lotus, whence it proceeds to the left nostril, and is called the varana, ganges (northward flowing ganges) or ida. by a similar modification in the opposite direction t

to increase my powers very greatly by the aid of the most high, until i can meditate for twenty-four hours on one object" illustration facing page 108 partly approximated and partly described "diagram 84. the five tatwas, with their twenty-five sub-divisions- fat spindle circle in crescent square in equilateral outline w. outline moon in outline triangle in points vert. outline w. outline w "egg" horns up point up ak sa vayu apas prithivi tejas or agni_ egg inside circle in crescent in square in triangle in egg egg egg egg egg ak sa-ak sa ak sa-vayu ak sa-apas ak sa-prithivi ak sa-tejas_ egg inside circle in crescent square in triangle in circle circle in circle circle circle vayu-ak sa vayu-vayu vayu-apas vayu-prithivi vayu-tejas_ egg in circle in crescent square in triangle in crescent c

slightly, but the most fixed idea was of a figure about 9 feet high but of normal breadth. next, of normal height and of about double normal breadth. d. a.'s comment on this meditation was that the result was not good. this practice was attempted again on the following day: and resulted in many superposed images of various sizes and at various distances. one of the figures had moustaches like the horns of a buffalo. the expression of the figures became bold and fierce; especially at four feet distance, where there were two very real images, one small and one large respectively. the commend of d. a. on this meditation was that it was most clear, and represented complete success. on the fifteenth of april 1901 we find p. writing in his diary "i agree to project my astral to soror f.165 in ho

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him! mine is the crystal radiance that filleth aether to the brim wherein all stars and suns may dance. i am the beautiful and glad, rejoicing in the golden day. i am the spirit silken-clad that fareth on the fiery way. i have escaped from him, whose eyes are closed at eventide, and wise to drag thee to the house of wrong- i am armed! i am armed! i am strong! i am strong! i make my way: opposing horns of secret foemen push their lust in vain: my song their fury scorns; they sink, they grovel in the dust["he turns to" sol. hail, self-created lord of night! inscrutable and infinite! let orpheus journey forth to see the disk in peace and victory! let him adore the splendid sight, the radiance of the heaven of nu; soar like a bird, laved by the light, to pierce the far eternal blue["he turns

-333-333. brother taurus, the shrine is well guarded. taurus. the shrine is perfectly guarded. satyr. bear the cup of libation! cancer. 333-333-333. pan. hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows, ineffably, utterly, tender. o moon! ambrosia

he moon at last. the mage has wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns; i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead, a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes!

come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice, as i am thine to be mine. for five in the year gone by i pray thee give to me one; a lover stronger than i, a moon to swallow the sun! may he be like a lily-white goat, crisp as a thicket of thorns, with a collar of gold for this throat, a scarlet bow for his horns! cancer. may our lady artemis be favourable! taurus. may our lady artemis never be awakened [nymph "comes forward and dances her virginal dance" pan. of what worth is the gold in the mine? cancer. brother pan, be silent. nymph. bear the cup of libation! cancer. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are

ALEX SANDERS THE KING OF THE WITCHES

ine managed to convert the king of kent to christianity, the rest of the country preferred pagan rites of witchcraft. but as the 'establishment' became christian, the old religion fell into disrepute,and in a.d. 668 the archbishopofcanterbury ruled that people who ate and drank in heathen temples, or wore the heads of beasts, should do three years' penance. the witches continued to use the stag's horns, however. their only concession was to meet secretly, on moors or in lonely forests. these meetings were known as 'sabbats* after homage had been paid to the devil, usually present in the guise of a black goat, or his deputy, the witches held a banquet. this was followed by the main feature of the sabbat, the dance, the tempo of which was often raised to a frenzy in preparation for the final

e might try to understand .its meaning. uncle louie knew none of this 'look at the view, lad' he pointed out the misty expanse of lancashire round thern 'folks say that witches used to come up here and worship heathen gods, but some folks'll say anything' one by one the long-dead witches flickered across alex's consciousness, indistinct, but with the symbols of their witchhood clearly defmed: the horns-sign of the fertility cultthe broomsticks, the raised athames, he knew he would never be satisfied until he had conjured them up in a circle to hear what they had to tell him. unable to practise his witchcraft properly, for gran had explained time and time again tha only a third-grade w tch could work in a circle, and then with at least one companion, alex had to observe the full-moon rites

do .was watch and wait until someone gave the sign that he would surely recognize. 29 4 all mown tbe ptrttll when alex was seventeen he met a girl who was a keen spiritualist. learning of his interest in the occult she invited him to a m eting: he was curious to see if it had' anything in commo with witchcrafe, and went along with her. during the evenmg a medium in a trance singled him out 'i see horns on your head' she murmured. there was a ripple oflaughter; horns could mean he was a cuckold. but alex knew them as the ymbol of witchcraft and was impressed by such perception. he went along to every meeting at the spiritualist church and before long he was being trained as a medium. fit .hea:t he felt h; was cheatin, for. while they talked of going into a trance, he was working witchcraft

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

instinct is followed. an animal may kill another animal in rage or in defense of its female, but when a man does the same thing it is called murder, and he is duly punished. father christmas is the embodiment of that which is selfless; he is the symbol of giving and of the christ spirit; he therefore stands to man as a reminder of god, just as this other figment of the imagination, the devil with horns and tail, is a reminder of that which is not god, that which is- 71- from bethlehem to calvary copyright 1998 lucis trust not divine "the key is supplied by mythology. the myths demand a serious interpretation in correspondence with objective reality, they must not be treated as pure poetry without any solid truth behind them, a mere play of the imagination! the garment which clothes the sub

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

ual forces which pour through this sign (the "forces in conflict" as they are sometimes called or "the quarrelling brothers) and beat upon our planetary life, then the true method of resolving the dualities will be known. it is interesting to note also that seven of the symbols which express the twelve signs of the zodiac are dual in their nature, and duality can be inferred from them. 1. the two horns of the ram in aries. 2. the two horns of the bull in taurus. 3. the figures of the twins in gemini (two lines. 4. the two claws of the crab in cancer. 5. the two scales of the balance in libra. 6. the two parallel lines of force in aquarius. 7. the two fishes in pisces- 34- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust these seven constellations are

ambitious animal in two senses of the word: in the early stage upon the mutable cross, man, the blend of desire (water) and the animal nature (earth, and upon the reversed wheel, man, the blend of soul and form. it gives us the picture also of the triumphant initiate, the "unicorn of god" the symbol of the unicorn, with its one horn out-thrust like a single spear upon his brow instead of the two horns of the scavenging goat. it is interesting to study the three signs in which the animals have horns: aries, the downturned horns of the ram, signifying the coming into manifestation, the involutionary cycle and the experience of the cardinal cross as it expresses the will-to-manifest of god. taurus, the up-turned horns of the bull with the circle below, depicting the push of man, the bull of

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

ries, that governs shamballa; the loving desire of the son which attracts to the hierarchy; and the permeating, intelligent activity of the holy spirit which animates that centre of divine life which we call humanity. therefore we have: shamballa. hierarchy .h umanity will. love. intelligence aries. taurus. capricorn in both their higher and their lower aspects these signs hold the secret of the "horns of strife and the horn of plenty subjected to and guarded by the horn of life" again, an ancient proverb runs "the ram when it has become the scapegoat, has sought illumination as the bull of god and has climbed the mountain top in the semblance of the goat changes its shape into the unicorn. great is the hidden key" if the symbolism is carried a little further, it might be stated that: 1. t

energies of these stars and certain of the planets which were produced through their activity, were all focussed in and transmitted by the moon in a most mysterious yet powerful manner. through desire translated into terms of spiritual will, the form is esoterically "exalted" and of this fact the exaltation of the moon in taurus is a symbol. to this the ordinary astrological symbol of the bull's horns testifies. this is the crescent moon and also the symbol of the destructive nature of the form life of the bull. forget not that in this connection the destruction or death of the form and the ending of form influence thereby is the goal of the process which changes desire into aspiration. uranus, the planet of the hidden mystery and one of the most occult of the planets "falls" in this sign

ARADIA GOSPEL OF THE WITCHES

storico mitologico, bypozzoli and others, it is expressly asserted that in greece her worship was associated with that ofbacchus, esculapius, and apollo. the connecting link is the horn. in a medal of alexander severus,diana of ephesus bears the horn of plenty. this is the horn or horn of the new moon, sacred todiana. according to callimachus, apollo himself built an altar consisting entirely of horns to diana.the connection of the horn with wine is obvious. it was usual among the old slavonians for thepriest of svantevit, the sun-god, to see if the horn which the idol held in his hand was full of wine, inorder to prophesy a good harvest for the coming year. if it was filled, all was right; if not, he filled thehorn, drank from it, and replaced the horn in the hand, and predicted that all

BLAVATSKY H P ANTHROPOGENESIS

ra, or venus, is thus represented as the preceptor of the daityas, the giants of the fourth race, who, in the hindu allegory, obtained at one time the sovereignty of all the earth, and defeated the minor gods. the titans of the western allegory are as closely connected with venus-lucifer, identified by later christians with satan. therefore, as venus, equally with isis, was represented with cow's horns on her head, the symbol of mystic nature, and one that is convertible with, and significant of, the moon, since all these were lunar goddesses, the configuration of this planet is now placed by theologians between the horns of the mystic lucifer* it is owing to the fanciful interpretation of the[[footnote(s* the ansated cross is the astronomical planetary sign of venus "signifying the existe

f isis, the mother, of eve, hauvah, or mother-earth, and was so recognised among all the ancient peoples in one or another mode of expression (from a modern kabalistic ms* athenaeus shows that the first letter of satan's name was represented in days of old by an arc and crescent; and some roman catholics, good and kind men, would persuade the public that it is in honour of lucifer's crescent-like horns that mussulmen[[footnote continued on next page[[vol. 2, page] 32 the secret doctrine. archaic tradition, which states that venus changes simultaneously (geologically) with the earth; that whatever takes place on the one takes place on the other; and that many and great were their common changes- it is for these reasons that st. augustine repeats it, applying the several changes of configura

nd as shown by the author of "the qabbalah" in the zohar, siphrah dzeniouta, in jovah rabbah, 128a, etc, etc. the kabala states the same (b) oannes (or dagon, the chaldean "man-fish) divides his cosmogony and genesis into two portions. first the abyss of waters and darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and countenances. the feminine element they resided in, is personified by thalatth- the sea, or "water- which was finally conquered by belus, the male principle. and

s of the arupa pitris, endowed with intelligence "which is a formless breath, composed of intellectual not elementary substances (see harivamsa, 932- was simply doomed by the law of karma and evolution to be reborn (or incarnated) on earth* some[[footnote(s* whence the subsequent assertions of st. john's vision, referred to in his apocalypse, about "the great red dragon having seven heads and ten horns, and seven crowns upon his heads" whose "tail drew the third part of the stars of heaven and did cast them to the earth (ch. xii* the verse "did cast them to the earth" plainly shows its origin in the grandest and oldest allegory of the aryan mystics, who, after the destruction of the atlantean[[footnote continued on next page[[vol. 2, page] 94 the secret doctrine. of these were nirmanakayas

ientific vagaries, which are regarded as learned theories and hypotheses. daksha, who is regarded as the chief progenitor, is, moreover, pointed out as the creator of physical man in the "fable" which makes him lose his head from his body in the general strife between the gods and the raumas. this head, being burnt in the fire, is replaced by the head of a ram (kasi-khanda. now the ram's head and horns are ever the symbol of generating power and of reproductive force, and are phallic. as we have shown, it is daksha who establishes the era of men engendered by sexual intercourse. but this mode of procreation did not occur suddenly, as one may think, and required long ages before it became the one "natural" way. therefore, his sacrifice to the gods is shown as interfered with by siva, the de

nth son" is always a natural-born magician, though, at first, only a sorcerer was meant. apap, the serpent symbolizing evil, is slain by aker, set's serpent* therefore set-typhon could not be that evil. in the "book of the dead" it is commanded (v. 13) that chapter clxiii. should be read "in the presence of a serpent on two legs" which means a high initiate, a hierophant, for the discus and ram's horns* that adorn his "serpent's" head in the hieroglyphics of the title of the said chapter denote this. over the "serpent" are represented the two mystic eyes of ammon* the hidden "mystery god" this passage corroborates our assertion, and shows what the word "serpent" meant in antiquity. but as to the nagals and nargals, whence came the similarity of names between the indian nagas and the americ

BLAVATSKY H P COSMOGENESIS

the first-formed races* then it changed into the egyptian[[diagram (emblem of life, and still later into the sign of venus[[diagram] then comes the svastica (thor's hammer, or the "hermetic cross" now, entirely separated from its circle, thus becoming purely phallic. the esoteric symbol of kali yuga is the five-pointed star reversed, thus[[diagram- the sign of human sorcery, with its two points (horns) turned heavenward, a position every[[footnote(s* see that suggestive work "the source of measures" where the author explains the real meaning of the word "sacr" from which "sacred "sacrament" are derived, which have now become synonyms of "holiness" though purely phallic[[vol. 1, page] 6 the secret doctrine. occultist will recognise as one of the "left-hand" and used in ceremonial magic* it

at any rate lift a corner of the veil off those wondrous allegories that have been thrown upon vach, the most mysterious of all the brahmanical goddesses, she who is termed "the melodious cow who milked forth sustenance and water (the earth with all her mystic powers; and again she "who yields us nourishment and sustenance (physical earth. isis is also mystic nature and also earth; and her cow's horns identify her with vach. the latter, after having been recognised in her highest form as para, becomes at the lower or material end of creation- vaikhari. hence she is mystic, though physical, nature, with all her magic ways and properties. again, as goddess of speech and of sound, and a permutation of aditi- she is chaos, in one sense. at any rate, she is the "mother of the gods" and it is f

to answer the mystic signs, than that the latter should have shone as a prophecy for one portion of humanity, for millions of years, taking no heed of the numberless generations that had gone before, and those to be born hereafter "it is not simple chance" we are told "that has placed in certain spheres, on a throne, the head of that bull (taurus, trying to push away with the ansated cross on its horns, a dragon; the more so, since this constellation of taurus was called 'the great city of god and the mother of revelations' and also 'the interpreter of the divine voice' the apis pacis of hermoutis, in egypt, which (as the patristic fathers would assure the world) preferred oracles that related to the birth of the saviour (pneumatologie, iv, 71. to this theological assumption there are seve

BLUE EQUINOX

not that zola s peasants are as disgusting as mr. bishop. he is certainly a very strong argument against evolution, though his book is not. after wearing out his sister ada, finding himself faced with this expense of this stenographer aforesaid, he decided that it would be cheaper to get married. so he went to llandudno; and, rather like abraham when he found the ram caught in the thicket by its horns, he found a cow caught in the children s special service mission by her feet, which were exceptionally large, and took her as wife in name, and secretary and general servant in function. this female, however, developed an unsuspected quality. she made him shave, and mr. bishop, who had been going about london for forty years looking like a most venerable old gentleman, was seen to be a monke

BOOK T

h set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with horns upward thus, and libra representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain. sacrifice and trouble, yet strength arising therefrom, symbolized by the position of the rose, as though the pain itself had brought forth beauty. arrangement, peace restored; truce; truth and untruth; sorrow and sympathy. aid to the weak; arrangemen

ght of base: large "p. below base "b-i-o-s" just above the caption "the complete symbol of the tarot. the large letters spell "taro" in greek capitals (gr:tau-alpha- rho-omicron. in the wedges defined by the lower sides of the cross-arms and the base upright sides: to left an upright pentagram with the dot-in-circle sun symbol in its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation

BOOK OF BLACK SERPENT

dukes of esau and the ghogiel (from og, king of bashan, or, as it is sometimes written, oghiel, and they attach themselves unto living and material appearances, and their form is like that of the black, evil giants with loathsome serpents twined around them. unto binah are referred the satariel or harasiel, the concealers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containe

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ntlered mask and played the part of the hunting god, directing the attack. there are, still in existence, cave paintings of such rituals, together with the spear-stabbed clay models of bison and bear. it is interesting to see how this form of sympathetic magick survived right through to relatively modern times. the penobscot indians, for example, less than a hundred years ago, wore deer masks and horns when performing rituals for the same purpose. the mandan indians' buf-falo dance is another example. along with this god of hunting there was a goddess, though which came first (or whether they evolved together) we do not know, and it is immaterial. if there were to be animals to hunt, there had to be fertility of those animals. if the tribe was to continue (and there was a high mortality ra

us made up of both masculine and feminine attributes. the toughest, most macho man has feminine aspects just as the most traditionally-feminine woman has male aspects. so it is "pan a greek nature and fertility deity, originally native to arcadia. as such he is god of goatherds and flocks and is usually represented as a very sensual creature; a shaggy human to the loins with pointed ears, goat's horns and legs. he wanders among the mountains and valleys, pursuing nymphs or leading them in their dances. he is quite musical and is the inventor of the syrinx, or 'pipes of pan. he is considered to be a son of hermes" putnam's concise mythological dictionary joseph kaster, putnam, ny 1963 lesson two: beliefs/ 15 with the deities. the god has feminine aspects as well as masculine, and the godde

ken outside and the wine poured out on the ground. like the salt and water dishes, the libation dish can be of any type' the wine goblets of the priest and priestess stand on the altar; those of the other celebrants are placed on the ground at their feet. again the goblet can be to suit yourself. it could be simply a glass or it could be a decorative drinking horn. the latter can be made from cow-horns (obtainable from handicraft stores, such as the tandy leather company chain, with stands either separate or attached, made from bent silver or copper wire or from wood. some witches refer to their goblet as a "chalice" but, to my mind, this smacks of the eucharistic cup of christianity so i tend to avoid it. some witches do not care to have deity figures on their altar. the majority, however

tchcraft 'these forms of writing are also used in the making of charms and talismans and will be discussed further, in that context, in a later lesson. is to take a stainless steel or copper mixing bowl of the right size to fit your head. you may have to squeeze the sides inwards slightly to make it more of an ellipse than a circle. any handle, hook or hanging-ring should be removed. take two cow horns and insert and glue woodblocks in their mouths (see figure 3.8. now drill two holes through the bowl, one on either side, and put screws through from the inside, into the wood blocks in the horns. put some epoxy glue between the horns/ wood-blocks and the bowl, also, to help hold them firm. the bottom of the horns, where they join the bowl, can be bound with leather to cover and hide the joi

igure 3.8. now drill two holes through the bowl, one on either side, and put screws through from the inside, into the wood blocks in the horns. put some epoxy glue between the horns/ wood-blocks and the bowl, also, to help hold them firm. the bottom of the horns, where they join the bowl, can be bound with leather to cover and hide the join. another possibility is to make a leather hat and attach horns. basic patterns for hats can be purchased in any department store or piece goods store. most of them involve cutting segments and sewing them together. you can fasten the horns as described above, but you will need a large square or circular "washer" on the inside, against which to tighten the screws. yet another way is to make an open copper (or other metal) circlet for the head and attach

s. basic patterns for hats can be purchased in any department store or piece goods store. most of them involve cutting segments and sewing them together. you can fasten the horns as described above, but you will need a large square or circular "washer" on the inside, against which to tighten the screws. yet another way is to make an open copper (or other metal) circlet for the head and attach the horns to that. in all of the above, antlers may be used in lieu of cowhorns. it will be necessary, however, to drill a hole in the base of the antler to accept the screw. inscriptions i have talked about engraving and etching your working tools and putting your craft name on them (more on your name and how to choose it, later. there are a number of different "magickal alphabets* that can be used f

BUDGE E

a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. i

the osiris god stands between two gods, one of whom is called au-matu, and the serpent which stands on its tail between the steersman in the bows and the first god is called set-em-hra-f. p. 48 the third boat is called pa-khet "the branch" and each end terminates in the head of a lion. in the middle of it stands the form of osiris, who is called shefshef, and he wears on his head a pair of ram's horns; his arms and the upper click to view the four forms of osiris. portion of his body are swathed. behind him stands the mummied form called am-ta, and before him the god neb-uast. of the two steersmen, only the name of the second, khen, or khennu is given; the name of the serpent p. 49 which stands on its tail is set-em-maat-f. the procession of boats is met by four forms of osiris, who stand

th content the gods" p. 52 click to view third hour. upper register. gods nos. 7-11. 11. the papyrus sceptre ur-hekau, i.e "great one of words of power" surmounted by a piece of flesh. 12-15. four gods, whose names are sau-ab, click to view third hour. upper register. gods nos. 12-19. p. 53 [paragraph continues] thema, hun-sahu, and thet-em-kerh. 16-19. four mummied forms. the first has a pair of horns on his head, the second two curved plumes, the third a winged uraeus, and the head of the fourth is without ornament; their names appear to be peba-f, click to view third hour. upper register. gods nos. 20-26 [paragraph continues]ka-aru, auai, and teba. 20-23. four goddesses, whose names are hait, akebtit, mathi, and remit, these, as their names testify, were professional mourners. 24. the g

. 16-19. four forms of osiris, mummified, bearded, and wearing the red crown, and seated on chairs of state; their names are asar-ka-amentet, asar-her-khentu-f, asar-batti, and asar-kherp-neteru. 20, 21. the two goddesses seh, and ahau, p. 58 who stand grasping the sceptre with both hands, and have their heads turned behind them. 22. the goddess ba-khati, who holds in each hand one of the eyes of horns or ra. 23. the god khetra, holding a sceptre and an ankh. click to view third hour. lower register. gods nos. 20-26. 24-26. three gods, with bowed backs who touch the earth with their hands. the text relating to the above reads- p. 59 "those who are in this picture [and those who are in] the house of tet praise this great god, and when this great god hath sent forth words to them, they come

he ahet chamber, and he liveth upon the two voices of the heads of the boat" p. 78 [paragraph continues] under the neck of this serpent is the emblem "life (an ankh. 2. a woman called muthenith, standing (see p. 67. 3. a woman called shatheth, standing (see p. 67. 4. the divine mummy form benni, seated (see p. 71. 5. a lion-headed goddess called hen-kherth (see p. 71. 6. a goddess, with a pair of horns on her head, in a sitting position, but with no throne to sit upon; her name is thest-apt (see p. 71. of these beings it is said "those who are in this picture are in the forms wherein horus made them, and they stand on the ground of re-stau in the hidden place" 7. the male serpent amen (see pp. 75, 77. 8. the female serpent hekent, which has a human head growing out of its body, a little di

in which the god himself [had them. this our great god crieth out unto those who have their life in them, in [their] heads in their forms, and this god crieth out to them by their names. their work is [to seize] the enemies of ra everywhere throughout this city, and then to make their heads to pass under their swords after this god hath passed them by" 3. a ram, having the solar disk between his horns, click to view (left) servants of the god ra (right) first form of tathenen. and the symbol of linen bandages in front of him; he is an image of tathenen, of whom he is the "first form" 4. a ram, having the crown of the south between his horns, and the symbol of linen bandages in front of him; he is an image of tathenen, of whom he is the "second form" 5. a ram, having the crown of the north

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

and the olive her symbol representing peace, healing and nourishment. hathor hathor is the ancient egyptian goddess of truth, wisdom, joy, love, music, art and dance and protectress of women. she is said to bring husbands or wives to those who call on her and she is also a powerful fertility goddess. also worshipped as a sky goddess, hathor is frequently shown wearing a sun disc held between the horns of a cow as a crown. she was once entrusted with the sacred eye of ra, the sun god and her consort, through which she could see all things. she carried a shield that could reflect back all things in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the fut

CHRONOLOGIA RORISPERGIUS

split up. 24,000 bc "black venus" figurine unearthed near the czech village of dolni vestonice in 1924. also one at willendorf. 11 cm tall. discovered in 1908. oldest paleolithic sculptures? oldest known portrayals of women? 100 small statuettes have been found. 6500 bc catal huyuk, neolithic site in turkey (central anatolia) flourished..at catul huyuk the goddess images were shown with the bull horns emerging from her womb (june campbell pg 41) 4242 bce earliest recorded date in history (in ancient egypt. egyptian calendar which is regulated by sun and moon has 360 days with 12 months of 30 days. 4000 bce astrology begins in mesopotamia. sumerians build ziggurats, the first astrological observatories. the sun, moon and 5 visible planets are used. astrological knowledge is recorded in cun

COLLIER IRENE CHINESE MYTHOLOGY

g pillar of fire. the leaping flames were sucked into the hollow cores of the raft s bamboo poles, which burst into flame, plunging gong s soldiers to their watery deaths. gong jumped off the burning raft and dove down into the sea. quickly, the water god called forth all his loyal subjects: the giant turtles, shrimp, crabs, and lobsters of the waters. out of the deep sea, monsters rose with huge horns and wings like bats. the water god smiled as he surveyed his mighty forces. unlike his human army, these water warriors had their own protective armor. they lived in the sea and could not die by drowning. at gong s command, they stirred up waves as high as mountains to quell the fire god. gong cried to his rival, you cannot win this war. i am the superior force. admit it! although zurong had

a mythical dynasty, since archaeological evidence has not yet proven its existence. the dynasty that followed, the shang (1523 1027 b.c, has a rich heritage of pottery, bronzes, and artifacts, which places it as the first historical dynasty of china.1 the chinese dragon is not an evil creature. on the contrary, he brings rain and guards the lakes and waterways. he is a composite creature with the horns of a deer, the ears of a cow, the eyes of a lobster, the head of a camel, the whiskers of a cat, the body of a snake, the belly of a frog, the scales of a carp, the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls, creating thunder. lesser dragons are used as riding steeds by the gods of heaven. the ruling king in this story is th

DAVID ICKE CHILDREN OF THE MATRIX

with a blood-red ruby "eye" in the centre of the forehead that was so bright the creature seemed to be projecting fire.3 sometimes this middle eye is called a dracontia4 and the eye in the centre of the forehead in the ancient stories of the beings called the cyclops may well relate to this, too. credo mutwa and modern abductees describe how the most "royal" and senior reptilians, the draco, have horns. some look like darth maul in the star wars 112 t serving the dragon: the past 113 movie with the nodules or "horns" around his head. so much truth is told as fiction through hollywood movies, both by those trying to get the story out and, overwhelmingly, by those conditioning humanity for the open appearance of these beings in the years to come. in my view, george lucas of star wars is amon

ast 123 african serpents credo mutwa, the official historian of the zulu nation, has painted pictures from ancient and modern descriptions of these reptilian entities (see picture section) and describes the various levels of the fiercely imposed genetic hierarchy. the lower levels are the "warriors, the "poor bloody infantry" as we say in britain. they are ruled by the "royal" leaders, which have horns and tails, and at the very top are beings with a white, albino-like, skin and not the greenish or brownish colour of the others. witnesses and abductees have reported seeing reptilian beings with albinolike skin and these descriptions can also be found in ancient texts. in africa the reptilians are known as the chitauri or "children of the serpent" and "children of the python. this is so clo

hild wine producing estates in france, who died in 1988 at the age of 86. phillip eugene de rothschild, now living under another name, says he is the unofficial son of this legend of the wine producing industry picture section 191 satanism and its signs and symbols are all around us. the satanic hand sign for the "devil" is to close the two middle fingers while pointing the other two upwards like horns. now look at bill clinton after his first inauguration speech and two pictures of george w. bush during the 2000 election campaign in which he was manipulated into the presidency. co-incidence? no way a scene at bohemian grove in northern california, the centre for llluminati ritual in the month of july. this picture was taken in 1957. the speaker is glenn seaborg, the man who gave the world

be re-told using the name "jesus. and, take a deep breath here vicar, the cave in bethlehem where jesus is said to have been born, is the same one where the ancients claimed that tammuz (adonis) was born. the bible "translator, jerome, admitted that bethlehem had been a sacred grove dedicated to tammuz, the fertility god or "spirit of the corn. bethlehem means "house of bread" or "house of corn. horns, the egyptian son of god, was born in the "place of bread" and jesus said he was "the bread of life. the priesthood took the ancient sumer sun religion, esoteric, astrological and astronomical knowledge, and the stories of their reptilian gods, and buried them in symbolic fables. this hid their real meaning, except to initiates, while introducing the rigid beliefs of the prison religions. ev

ing reptilians at military bases and medical facilities. the author and researcher john keel has gathered together reports of flying reptiles seen by many people. these are known as "pterodactyloid-hominoid mothmen, flying serpents, or winged draco. these align with ancient and modern descriptions across the world of the "royal" reptilians from the draco constellation with their wings, tails, and horns. keel compiled his findings in a book, the mothmen prophecies (signet books, new york, 1976. here is a sample..according to her story, connie [carpenter, a shy, sensitive eighteen-year-old, was driving home from church at 10:30am on sunday, november 27, 1966, when, as she passed the deserted greens of mason county golf course outside new haven, west virginia, she suddenly saw a huge grey fig

the headquarters of the illuminati's us military is in a building called, and shaped like, a pentagon. when you begin to understand their codes and symbols, you can read them so clearly. for example, the satanic sign for the "devil, or their controlling force, is a particular hand signal. the two middle fingers are held down, usually by the thumb, and the two outer fingers point straight up like horns. i have seen many people in power make this sign after a speech or in acknowledgement. go to the picture section and you will see three examples involving bill clinton during his first inauguration address in 1993 and george w. bush during his year 2000 presidential election campaign (see the biggest secret chapter, the secret language, and the symbolism archive on my website for more exampl

DAVID ICKE THE BIGGEST SECRET

of thehuman species via the principle of the survival of the fittest. purely on the weight ofevidence and his own experience, he is now convinced that humanity was seeded byextraterrestrials and that a reptilian race has controlled the planet for thousands of yearsand continues to do so today. this is my own view, although i have taken a verydifferent life path to reach those same conclusions. dr horns research is detailed in hisexcellent book, humanity s extraterrestrial origins1 in which he suggests that the onesthe sumerian tablets call the anunnaki are this reptile race, another point with whichwe agree. the famed british astrophysicist, fred hoyle, told a london press conferenceas long ago as 1971 that the world was controlled by a force which could manifest inmany forms. they are eve

the virgin mother of the gods,and sometimes known as the great earth mother (ninkharsag. she was also worshippedunder the name astarte the woman who made towers and this could refer to the tower ofbabel (babylon) which nimrod is said to have built. the bloodlines of european royaltycame from the reptile-aryan bloodlines of babylon and the crown evolved from thehorned headgear worn by nimrod. the horns symbolised the monarchs authority and laterbecame a metal headband with three horns symbolising royal power with divine authority7this is represented by the symbol of the fleur-de4is which you find throughout the regaliaof modern royalty (see figure 6 overleaf. as i have mentioned already, the draco royalhierarchy, the winged albino whites, are said to have horns and im sure this is the true

eendianas car enter andrecorded any othervehicles or activity butlike all the others, it wasswitched off at the time.the mercedes (right) crumpled onimpact with the 13th pillar (above)and diana died in this ancientsacred sacrificial site for thegoddess diana.205 mohamed al fayed (above) and the sun symbol headgear pictured in the daily express. the gold lion is asymbol of the sun cult and the two horns are similar to those said to have been worn by nimrod in babylon.the headwear is remarkably similar to that worn by isis (above right) in her egyptian depictions.(left to right) henri paul was the scapegoat of the crash while bodyguard, trevor rees-jones, and dianasbrother earl spencer, have some serious questions to answer.206 the 40 foot stone owlbeside the sacrificialfire at bohemiangrove

n their breast while listening to thenational anthem they are performing part offreemasonic ritual. americans who oppose thefreemasons do the same because they dontunderstand the symbolism. another hand signal forthe brotherhood is to put your arm in the air with thetwo outer fingers pointing upwards and the twomiddle fingers held down by the thumb. this is thesymbol of the devil or baphomet, the horns ofnimrod, and this is the sign that bill clinton madeafter his first inaugural speech as president injanuary, 1993. baphomet is also symbolic of thewatcher-reptilian, azazel, the goat. the doublesquare, one square on top of another in any form, ismore secret society symbolism. in the secretlanguage, one square by itself means control of whatis right and just. from this we get phrases like fa

DEMONIC BIBLE

between god and satan was carried into europe by the early christians. in christian mythology, lucifer became the highest of the angels, created in the perfect image of god, who fell from grace because of his pride. during the spread of christianity in europe the devil began to take on the form most often associated with him today. christians gave him the attributes of many of the old pagan gods: horns, tail, and cloven hooves. he became the god of fertility, the god of lust, the god of the dead, and the god of magic. devil worshippers and luciferans to facilitate conversion, pagan holy days became christian holy days. pagan temples were destroyed and became the sites of christian churches. the less demonic looking gods were converted into angels in god s armies as pagans were converted en

came to write about the black pope and his satanic church. for the first time in history, there was a church dedicated to satan not an underground cult or secret society, not a temple of satanic worship veiled in christian trappings, but an actual church dedicated to the devil. the church of satan took a position of professed atheism. satan, claimed his priests, was not a literal being with tail, horns, and pitchfork, but a metaphoric representation, a jungian archetype, a product of the subconscious mind. like the 18th century hellfire club of sir francis dashwood, the church of satan made satanism fun while maintaining that there was nothing occult or sinister in its philosophy or practice. satan, to the church of satan was a miltonian figure, a symbol of defiance against tyranny. it is

e men, and to bring them together in love. he also maketh them barren. he governeth 26 legions of inferior spirits, and his seal is this, which he obeyeth when he seeth it (17) botis- the seventeenth spirit is botis, a great president, and an earl. he appeareth at the first show in the form of an ugly viper, then at the command of the magician he putteth on a human shape with great teeth, and 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 a

ji caosaji. pilada noanu vaunalahe balata od-vaoan. do-o-i-ape mada: goholore, gohus, amiranu! micama! yehusozod ca-ca-com, od do-o-a-inu noari micaolazoda a-aiom. casarameji gohia: zodacare! vaunigilaji! od im-ua-mar pugo pelapeli ananael qoa- an (dee) behold sayeth your god, i am a circle on whose hands stand 12 kingdoms. six are the seats of living breath, the rest are as sharp sickles, or the horns of death wherein the creatures of the earth are, and are not, except in mine own hand, which sleep and shall rise. in the first i made you stuards and placed you in the 12 seats of government, giving unto every one of you power successively over the 456 true ages of time, to the intent that, from your highest vessels and the corners of your governments, you might work my power, powring down

me of the same, your god, lift up, i say, yourselves. behold his mercies flourish and his name is become mighty amongst us. in whom we say move, descend and apply yourselves unto us as unto partakers of the secret wisdom of your creation (lavey) behold, saith satan, i am a circle on whose hands stand the twelve kingdoms. six are the seats of living breath, the rest are as sharp as sickles, or the horns of death. therein the creatures of earth are and are not, except in mine own hands which sleep and shall rise! in the first i made ye stewards and placed ye in the twelve seats of government, giving unto every one of you power successively over the nine true ages of time, so that from the highest vessels and the corners of your governments you might work my power, pouring down the fires of l

DION FORTUNE MYSTICAL QABALA

he greeks. now diana was primarily a chaste goddess, ever-virgin, and when the over-presumptive actaeon annoyed [page 262] her he was torn to pieces by his own hunting-hounds. diana, however, was represented at ephesus as the many-breasted, and regarded as a fertility goddess. moreover, isis is also a lunar goddess, as indicated by the lunar crescent upon her brow, which in hathor becomes the cow-horns, the cow being among all peoples the especial symbol of maternity. in the qabalistic symbolism, the generative organs are assigned to yesod. 24. all this is very puzzling at first sight, for the symbols appear to be mutually exclusive. carried a step further, however, we begin to find connecting links between the ideas. 25. the moon has three goddesses assigned to her, diana, selene or luna

DION FORTUNE PSYCHIC SELF DEFENSE

ck "colonel y. will be at your next lecture "very well" i said "that shall be my sign. if colonel y. is there, i will tell him, and if not, i shall leave the affair to take its course" the day duly arrived when i was to give a public lecture at a certain town. i arrived at the hall in due course, and the first thing i saw was colonel y. going up the stairs! so i determined to take the bull by the horns, and immediately after the lecture i went straight to him and said "i have got a message for you "i know you have" he replied "for i have been told to expect it" it appears that he was sitting in his quarters one evening with his two dogs. they suddenly became disturbed and began to investigate something that wasn't there. he heard a voice saying distinctly to his inner ear that i should com

DONALDTYSON DEMON

the voice, casaubon's true and faithful relation, and grant's nightside of eden. for an analysis of the numerical significance of coronzon's name, and how my interpretation differs from that of aleister crowley, see my response to a visitor's e-mail, what is coronzon, elsewhere on this site. return he home resources demons bios fiction tyson the truth about demons (beast with seven heads and ten horns from revelation) in general, a demon may be defined as a malicious spirit who does harm to human beings. in this sense, demons have been recognized since the time of the ancient sumerians and babylonians. the culture of the mesopotamian valley was particularly rich in demon lore. demons were usually the spirits of natural forces such as fire, plagues, droughts, infant crib death, and disease

DONALDTYSON PENTA

read apart. the points of the upright pentagram fall upon the head, two hands, and two feet, of the human figure. by contrast, an inverted pentagram has two points at its top. it is used in black magic- magic worked for destructive, evil purposes. the inverted pentagram represents the head of a goat, regarded as a satanic symbol by levi. the points of the inverted pentagram fall on the goat's two horns, two lowered ears, and beard. an upright pentagram can be made into an inverted pentagram, and vice versa, merely by rotating the pentagram slightly, or by reflecting it from top to bottom- upright and inverted pentagrams have the same shape, but a different orientation. usually it is stated that the inverted pentagram is satanic because its point of spirit is at the bottom, beneath the four

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

. ibid, t. iv, p. 70, l. 579 ff 3. tudes de mythologie et d'arch ologie, t. i, p. 344, note 1. 4. recueil de travaux, t. v, p. 52 (1. 456. 5. ibid, t. iii, p. 165 (l. 169] p. lxxii the deification of the spiritual body. living ones,[1] he becomes "god, the son of god"[2] and all the gods of heaven become his brethren.[3] his bones are the gods and goddesses of heaven;[4] his right side belongs to horns, and his left side to set;[5] the goddess nut makes him to rise up as a god without an enemy in his name "god;[6] and god calls him by his name.[7] his face is the face of ap-uat, his eyes are the great ones among the souls of annu, his nose is thoth, his mouth is the great lake, his tongue belongs to the boat of right and truth, his teeth are the spirits of annu, his chin is khert-khent-sek

. i, p. 594 ff, and pll. 25-27. 3 a district of thebes on the east bank of the nile, the modern karnak. 4 see within, p: xcvii. 5. 6# neter netra. m. maspero translates "dieu exer ant sa fonction de dieu, dieu en activit de service" or "dieu d isant] p. cvi conception.[1] he is the prince of princes, the mightiest of the mighty, he is greater than the gods, he is the young bull with sharp pointed horns, and he protecteth the world in his great name 'eternity cometh with its power and bringing therewith the bounds) of everlastingness' he is the firstborn god, the god who existed from the beginning, the governor of the world by reason of his strength, the terrible one of the two lion-gods,[2] the aged one, the form of khepera which existeth in all the gods, the lion of fearsome glance, the g

utter when it reached the top. as given in the pyramid of unas it reads as follows-"hail to thee, o daughter of amenta, mistress of peteru) of heaven, thou gift of thoth, thou mistress of the two sides of the ladder, open a way to unas, let unas pass. hail to thee, o nau, who art [seated] upon the brink of the lake of kha, open thou a way to unas, let unas pass. hail to thee, o thou bull of four horns, thou who hast one horn to the west, and one to the east, and one to the north, and one to the south. let unas pass, for he is a being from the purified amenta, who goeth forth from the country of baqta. hail to thee, o sekhet-hetep, hail to thee, and to the fields which are in thee, the fields of unas are in thee, for pure offerings are in thee [1. i.e, the field of peace. 2. recueil de tra

the father from the beginning" elsewhere he is said to be ari enti-s qemam unenet sa xeperu tef maker of things which are, creator of what shall be, the beginning of beings, father tefu ma ma of fathers, and mother of mothers. he supported the heaven upon its four pillars in the beginning, and earth, air, sea, and sky are his handiwork. he is depicted in the form of a man having a ram's head and horns surmounted by plumes, ur i with disks, etc; in one hand be holds the sceptre and in the other the emblem of life. occasionally he is hawk-headed, and in one representation he holds the emblem of water, in each hand. on a late bas-relief at phil we find him seated at a potter's table upon which stands a human being whom he has just fashioned.[2] the gods of the book of the dead. http//www.sac

rs.[2] her commonest names are "the great goddess, the divine mother, the mistress of charms or enchantments; in later times she is called the "mother of the gods" and the "living one" she is usually depicted in the form of a woman, with a head-dress in the shape of a seat, the hieroglyphic for which forms her name. the animal sacred to her was the cow, hence she sometimes wears upon her head the horns of that animal accompanied by plumes and feathers. in one aspect she is identified with the goddess selk or serq, and she then has upon her head a scorpion, the emblem of that goddess;[3] in another aspect she is united to the star sothis, and then a star is added to her crown. she is, however, most commonly represented as the mother suckling her child horus, and figures of her in this aspec

that the dog-headed ape was generally considered to be the animal sacred to him. it has been thought that there were two gods called thoth, one being a form of shu; but the attributes belonging to each have not yet been satisfactorily defined. in the monuments and papyri thoth appears in the form of a man with the head of an ibis, which is sometimes surmounted by the crown, or, or, or by disk and horns, or, and he holds in his left hand the sceptre# and in the right the ankh; sometimes he is depicted holding his ink-jar and the crescent moon, and sometimes he appears in the form of an ape holding a palette full of writing-reeds' thoth is mentioned in the pyramid texts[2] as the brother of osiris, but whether he is the [1. see lanzone, op. cit, tav. 304, no. 1. 2. pyramid of unas, l. 236] p

EMPERORS NEW RELIGION CHURCH OF SATAN

ring [6, p. 40] in contrast to popular opinion among church of satan followers there is no implication that there is no life after death; the text only states that once one is dead, one will be unable to indulge in one s desires. the emperor s new religion copyright 2002 ole wolf page 3 of 30 and most satanists do not accept satan as an anthropomorphic being with cloven hooves, a barbed tail, and horns. he merely represents a force of nature [which] is an untapped reservoir that few can make use of [6, p. 62] this definition, in conjunction with the term god, lends itself to a theistic or deistic perception of satan in addition to the atheistic persuasion also presented in the book. the church of satan s grotto master application requires prospective grotto masters, who are individuals tha

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ould be seen darting and glancing under his cowl. he tried hard to strike the abbe with the sword he held, but adam repulsed the strokes with the sign of the cross. the demon became in turn a pig and a long-eared ass. the abbe, impatient to be on his way, made a circle on the ground with a cross in the center. the fiend was then obliged to withdraw a little distance. he changed his long ears into horns, which did not hinder the abbe from boldly addressing him. offended by his plain-speaking, the devil changed himself into a barrel and rolled into an adjoining field. in a short time he returned in the form of a cart wheel, and, without giving the brother time to put himself on the defensive, rolled heavily over his body, without, however, doing him any injury. after that he left him to purs

he was three years old in 1613. louis gaufridi is said to have baptized him, in a field near paris. an exorcised sorceress claimed to have held the little antichrist on her knees. she said that his bearing was proud and that even then he spoke many languages. but he had talons in the place of feet. his father is shown in the figure of a bird, with four feet, a tail, a bull s head much flattened, horns, and black shaggy hair. he will mark his own with a seal representing this in miniature. michaelis added that things execrable will be around him. he will destroy rome and the pope with the help of the jews. he will resuscitate the dead, and, at the age of 30 will reign with lucifer, the seven-headed dragon. after a reign of three years, christ will slay him. many such details might be quote

e character if located in the first 15 degrees (first half) of the sign, but a savage, brutal, and intractable disposition if found in the last 15 degrees. astrologers designate the 12 signs as follows: aries, the first sign of the zodiac, is a cardinal fire sign. it is a positive, masculine sign, ruled by the planet mars. its symbol is the ram, and its glyph (symbol) is said to represent a ram s horns. it takes its name from the greek god of war. aries is associated with the head, and people with an aries sun sign (the sun is in the sign aries in their natal chart) are prone to headaches and injuries to the head and face. the association of the head with aries is the source of the expression headstrong, which characterizes people with a strong aries nature. aries is dry, vernal and equino

d aspects between them indicate how these facets conflict or work together) this sign rules the head and face. as the first sign, the key phrase for aries is i am, representing the birth of awareness. taurus, the second sign of the zodiac, is a fixed earth sign. it is a negative, feminine sign, ruled by the planet venus. its symbol is the bull, and its glyph is said to represent a bull s head and horns. it takes its name from the greek word for bull. a sign known for its stubbornness, it is the source of our expressions bullheaded and stubborn as a bull. taurus is associated with the throat and neck. people with a taurus sun sign, although they often have beautiful voices, are also prone to sore throats, thyroid irregularities, and other neck problems. taurus is cold and dry, melancholy, n

sun, moon, and planets. judicial astrology foretells the destinies of individuals and nations, while natural astrology predicts changes of weather and the influence of the stars upon natural things. the characters used in astrology to denote the 12 signs represent natural objects, but they have also a hieroglyphic or esoteric meaning that has been lost. the figure of aries represents the head and horns of a ram; that of taurus, the head and horns of a bull; that of leo, the head and mane of a lion; that of gemini, two persons standing together; and so on. the physical or astronomical reasons for the adoption of these figures is explained by the abbe pluche in his histoire du ciel (1739.41, and charles f. dupuis, in his abrege de l origine de tous les cultes (1798, endeavors to establish th

of bel; the fates were the seven daughters of anu; the seven storm demons, including the dragon and serpent, were of ea s brood. the following description of ea s older monstrous form occurs in one of the magical incantations translated by r. c. thompson: the head is the head of a serpent, from his nostrils mucus trickles, the mouth is beslavered with water; the ears are those of a basilisk, his horns are twisted into three curls, he wears a veil in his head-band, the body is a sun-fish full of stars, the base of his feet are claws, the sole of his foot has no heel; his name is sassu-wunnu, a sea monster, a form of ea. ea was the great magician of the gods; his sway over the forces of nature was secured by the performance of magical rites, and his services were obtained by humankind, who

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

iped. additional instances of this kind abound. belief in spirits in addition to the gods, the spirits needed to be propitiated. indeed the objects offered to the roman for veneration were seemingly numberless. apuleius gave a description of popular supernaturalism when he told of a country road where one might meet an altar wreathed with flowers, a cave hung with garlands, an oak tree laden with horns of cattle, a hill marked by fences as sacred, a log rough-hewn into shape, an altar of turf smoking with libations, or a stone anointed with oil. every single action of man s daily life had a presiding spirit, as did commerce and husbandry. ednea was concerned with eating and potina with drinking. other spirits oversaw departures, travel, approaching, and homecoming. in commerce mercurius re

v] as soon as she is forty years old, abandons the god be with us, and becomes a witch (vjestica) or at least a zlokobnica or macionica. a real witch has the mark of a cross under her nose, a zlokobnica has some hairs of a beard, and a macionica may be known by a forehead full of dark folds with blood-spots in her face. in southern slavonian countries on st. george s day, the peasants adorned the horns of the cattle with garlands to protect them from witches. they attached great importance to a seventh or a twelfth child, believing that children born in that order were the great protectors of the world against witchcraft. but children of that order were thought to be in great danger on st. john s eve, for then the witches, having the most power, attacked them with stakes or the stumps of s

apons, implements, and personal ornaments and furniture. in england, runic inscriptions are found in the north only, where scandinavian influence was strongest. the first symbols of the runic alphabet are for the letters f, u, th, o, r, and c. for this reason the order of the runic letters is not called an alphabet but a futhorc. the system is symbolic. thus the first letter pictures the head and horns of an ox, and is called feoh after that animal; the second is called ur, the word for bull; the third, thoru (tree, then os (door; rad (saddle; and caen (torch. the runes were probably derived or evolved from a purely pictorial system in which the figures of the animals or objects stood for the letters of the alphabet. since runes were carved, some connection may be possible between the angl

69) about a discussion that took place between him and a man from christian evidence society on psychic matters. the man insisted that turvey s psychic gifts were from the devil and prayed that the devils should leave him. on lying down in the afternoon in order to rest and meditate, i suddenly saw three or four devils in the room.typical orthodox fiends. men with goats legs, cloven hoofs, little horns just over their ears, curly hair. tails and clawlike hands. in colour they were entirely brown, like ordinary brown paper. i candidly profess that i was a bit shaken. i pulled myself together and rose into the higher state of consciousness. in this state i was able to see not only their fronts, but also their backs. to my utter astonishment they were all hollow at the back, like embossed lea

chology. many followers of modern witchcraft continue to accept large portions of murray s version of earlier witchcraft. in essence, her version was this. the witch cult was a pre- christian religion centered on a fertility god (somewhat parallel to the greek pan, whom christian theologians deliberately confused with their devil in order to persecute the witches. this god was often depicted with horns, and a man portrayed and embodied him during group rituals (murray had much less to say about goddesses than did leland) covens of witches, ideally consisting of thirteen persons, grouped together at four major holidays.candlemas, around 1 february; may day; lammas, around 1 august; and all hallows or hallowe en. these large-group meetings, with their feasting and fertility rituals, alternat

religious service and all religious services resemble one another, the rites are not in any way an imitation of anything i have ever seen. in other words, gardner denied the reality of burning times witchcraft with its pacts with the devil and parodies of christian ritual. for this he substituted a murray-style old religion, in which the devil was merely the ritual leader with his crown of stag s horns.and often a nobleman in disguise. witchcraft, he alleged, had come down from the stone age as a fertility religion that honored the god of death and what comes after (in other words, rest and reincarnation) and the great mother goddess of nature, love, and pleasure. these new witches celebrated a cycle of eight festivals a year.the solstices and equinoxes and the four cross-quarter days betw

EVIL AND UNCLEAN SPIRITS

dukes of esau and the laygwu (also with laybkuk kokbiel and layku) and these attach themselves unto lying and material appearances, and their form is like that of the black evil giants with loathsome serpents twined about them. unto hnyb are referred the laysarh, horasael, or layrts, satariel, the concealers and the destroyers, whose forms and appearances are as gigantic black veiled heads 9 with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. w rygdgd w rycjn wrytcjn wryrybu wryrpx wrybhlc w r yrjyc w rymylylx wrymyda wryryub wrymycn wrymy hb lam\ yadwmca j i h g f e d c b a l k twpylq seven palaces these are also called layruc, seriel, from esau, because of their hairiness. the second palace contains the evil dsj whereto are attributed the hlkcug the

FAUST

lemen, just look me in the face! i see t, you re only fooling us, it is a jest. mephistopheles oh! oh! with such a noble guest that were a bit too much to dare! be quick about it and declare! what kind of wine then shall i serve? altmayer oh, any! don t keep asking! i don t care! after all the holes are bored and plugged. mephistopheles [with strange gestures. clustered grapes the vine bears! and horns the he-goat wears! the wine is juicy, wood the vine; the wooden table too can give forth wine. a view of nature, deep and clear! only believe! a miracle s here! now draw the stoppers and enjoy your fill! all [while they pull out the stoppers and the wine desired runsinto each one s glass. o beauteous fountain flowing at our will! mephistopheles but watch, i say, that not a drop you spill! th

ve said? the witch my rough salute, sir, pardon me! but yet no horse s-foot i see. your pair of ravens, where are they? mephistopheles this time i ll pardon you that you were rough, for it s a long time, sure enough, since we have crossed each other s way. culture that licks and prinks the world anew, has reached out to the devil too. the northern phantom now is seen nowhere; where do you see the horns, the claws, and tail? and as concerns the foot which i can t spare, my credit socially it would impair; so i, as many young men do, avail myself of false calves now for many a year. the witch [dancing. i almost lose my senses and my brain- oh, dear! to see squire satan once more here! mephistopheles that title, woman, i forbid it me! the witch why? has it done you any injury? mephistopheles

n against thebes, each one upon his shield, a pictured emblem bore, rich in significance. one saw there moon and stars in heaven s nocturnal field, a goddess, hero, ladder, swords, and torches too, and all that fiercely threats good towns with violence. such emblems are borne also by our hero-band, aglow with colour, heritage from primal sires. there ye see lions, eagles, also claw and beak, then horns of buffaloes, wings, roses, peacocks tails, bars also, gold and black and silver, blue and red. the like of these hangs there in halls, row after row, in long, unending halls, wide as the world is wide. there ye can dance! chorus oh, say, are dancers also there? phorkyas the best! a blooming troop of boys with golden locks, fragrant with youth, so fragrant only paris was when he approached t

eternal glow. up to the very teeth the crimson billow dashes, the damned, in hope of help, swim into view; but now the huge hyena bites and gnashes, and their hot course the agonized renew. much more is left to spy in corners there, in narrowest space horrors supreme! you do well, sinners to affright and scare, but they ll think it a lie and sham and dream. to the fat devils with short, straight horns. you fat-paunched rogues with cheeks like hell-fire burning, you glow so fattened by hell s sulphur and its steam; what necks, so thick-set, short, and never turning! watch here below for phosphorescent gleam: that s the wee soul, psyche with fluttering wing; don t pluck the wings, twere else a nasty worm. i ll stamp my seal upon the beastly thing, then off with it in whirling-fiery-storm. t

s, twere else a nasty worm. i ll stamp my seal upon the beastly thing, then off with it in whirling-fiery-storm. these lower regions, watch them duly, you bladders- that s the duty you ve to show; if it was pleased to live there, truly, that we do not so accurately know. it feels at home in navels, there s no doubt; so heed my words, for there it may pop out. to the lean devils with long, crooked horns. you clowns, huge fuglemen, bashaws, clutch at the air- no respite take or give; stretch out your arms, show your sharp claws, that you may catch the fluttering fugitive. in its old home bad surely is its plight; genius is quick to soar, so too will be this sprite. glory, from above, on the right. a heavenly host. heavenly kindred, envoys unhind red, follow in flight: sinners forgiving, maki

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

d riding on a stag, having in her right hand an apple, and in her left, flowers, and dressed in white garments" an image of mercury "the form of a man having a cock on his head, on a throne, having feet like those of an eagle, with fire in the palm of his left hand and having below his feet this sign (a magic character' an image of luna "the form of a woman with a beautiful face on a dragon, with horns on her head, with two snakes wound around her. a snake is wound around each of her arms, and above her head is a dragon, and another dragon beneath her feet, each of these dragons having seven heads" as can be seen from these examples, the magic images of the planets are usually recognisably related to the classical forms of these gods and goddesses but with strange and barbaric additions an

FULLER J F C SECRET WISDOM OF THE QABALAH

es the movement of the sun and the moon according to their constitution, and causes each to gravitate in its respective orb h. 24 in other words, it is the equilibrating force in the world of action, kether 'hokmah, and binah, christ and the two thieves on their crosses, the caduceus of hermes, the solar disc and dual serpents of egypt, and, according to eliphas levi, the astral light between the horns of the baphomet of mendes- the panlike satan of the templars. when erect it is the rod of aaron and the brazen serpent of moses (see plate vii on page 44) its three teeth, or tongues, represent three vaudin and consequently may be translated into the number 666, the solar number and the number of the beast in the apocalypse. according to the siphrah d'tzniuthah, it is the serpent which runs

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

significance with aleim, vesta, and all the other representatives of the early dual, universal power "in the old language god was called al, ale, alue, and aleim, more frequently aleim than any other name" according to the testimony of higgins, aleim denotes the feminine plural. the heathen divinities ashtaroth and beelzebub were both called aleim, ashtaroth being simply astarte adorned with the horns of a ram. ishtar not unfrequently appears with the horns of a cow. we are informed by inman that whenever a goddess is observed with horns--emblems which by the way always indicate masculine power--it is to denote the fact that she is androgynous, or that within her is embodied the complete deity--the dual reproductive energy throughout nature. the "figure becomes the emblem of divinity and

ysos, who usually appears in greece as masculine, and who was doubtless the jehovah of the jews, was indigenous in thrace, phrygia, and lydia as the great mother cybele. he was identical with bacchus, who although represented on various coins as a "bearded venerable figure" appears with the limbs, features, and character of a beautiful young woman. sometimes this deity is portrayed with sprouting horns, and again with a crown of ivy. the phrygian attis and the syrian adonis, as represented in monuments of ancient art, are androgynous personifications of the same attributes. according to the testimony of the geographer dionysius, the worship of bacchus was formerly carried on in the british islands in exactly the same manner as it had been in an earlier age in thrace and on the banks of the

nd sing a latin hymn as the sun rises, during which time ten bells are rung "to welcome the gracious apollo" formerly, high mass was celebrated here and early mass for sol was held in the college chapel, but, as at the time of the reformation this service was forbidden "it has since been performed on the top of the tower" after the hymn is sung "boys blow loud blasts to sol through bright new tin horns" perhaps none of the ideas which enter into present religious rites and ceremonies proclaims its eastern origin more forcibly than do those connected with the veneration of fire. the testimony of all writers upon this subject agrees that in europe, down to a late date in the christian era, fire was still adored, and in some mysterious manner was connected with the creator. upon the subject o

nimal life, and this meaning to those who worshipped them was identical with the carved figures on the caves of india, the lares and penates of the romans, and the stone pillars or crosses in the market-places and at the intersection of roads in brittany. eusebius says that at elephanta they adored a deity in the figure of a man in a sitting posture painted blue, having the head of a ram with the horns of a goat encircling a disk. the deity thus described is said to be of astronomical origin, denoting the power of the sun in aries. this figure, which was one of the representations of the sun-god crishna, was worshipped both in india and in egypt. in various of the manifestations of this deity he appears in the act of killing a serpent. he was the dead man on a cross and also the sun, which

GILBERT THE MAGICAL MASON

ithras and the bull. this is no earthly bull,butis the goshurun or heavenly bull of the avesta (many scenes.)thebull in a boat upon the water, for ahriman has sent a deluge upon the world.thebull coming out of the gable end of a house on fire; in one example two figures are setting this house on fire (saarburg) the taking of the bull; the bull at large, grazing in a field; mithra seizes it by its horns, leaps upon its back, drags it by the hind legs, or carries it into the cave of mithraic worship. lastly the slaying of the bull, the tauroctonia, the most notable scene with many variations, used as a sort of altar-piece.themost complete tauroctonic designs show mithras kneeling upon the bull, which is crouched down; mithras, wearing the pointed phrygian cap (ofliberty, tunic, and a cloak

GILBERT THE SORCERER AND HIS APPRENTICE

s of esau and the ghogiel (from og, king of bashan, or, as it is sometimes written, oghiel, and they attach themselves unto living and material appearances, and their form is like that of the black, evil giants with loathsome serpents twined around them. unto binah are referred the satariel or harasiel, the conceal255 ers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth g

oon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. and for the precious things of the earth, and the fullness thereof, and for the good will of him that dwells in the bush: let the blessing come upon the head of joseph, and uponthetop of the head of him that was separate from his brethren. his glory is like the firstling of a bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth, and they are the tell thousands] of ephraim, and they are the thousands] of manasseh' the armorial bearings of ephraim are: green, an ox. those of manasseh are flesh-colour, a vine by a wall. all this refers also to the natures of (c.)and( n, the firstling of the bullock and the earthy natur

it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent water; the circle above it is the atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet rest upon the earth. space does not allow me to enter further into the subject

GNOSTIC HANDBOOK

mental speculation. however care must be taken for it is too easy to reduce the gods to images which fit our preconceptions and by using a gender based polarity we can easily end up with both misogynist and homophobic models. the gnostic handbook page 33 that which is not divine will daughter mother crone three phases of the goddess (sophia: earth, moon and saturn (daughter, mother and crone) two horns of the g r e a t g o d (logos, neptune (chokmah& the sun. the gnostic handbook page 34 this ability to show the origins of the symbols of many systems is a unique characteristic of gnosticism. rather than there being conflicts between pagan and so called christian, theism and non theism and related contradictions, we find that all alternatives are reconciled within an all encompassing system

GOETIA LUCIFERIAN

l form in working with sexual evocation and dream projection, as to send forth a spell into the dreams of your chosen or to build into a future act, there are many possibilities with this angelic familiar. sitri governs 60 legions of spirits. m beleth beleth/bileth or bilet is a king whom appears mighty and terrible. beleth is summoned and manifests upon a pale horse with musical instruments like horns playing near him. he does appear in flames and very angry, the magician even if working with the black mirror will want to silently create a triangle in the south and east quarters, and command the spirit to take a calm form. when the flames cease, he appears as a king like older man with a long beard. being of the order of powers, he does govern 85 legions of spirits. beleth is a useful lov

also one aspect of the crone as well, making women barren. 26 legions of spirits are under zepar, one may work through this spirit as a means of obtaining the union of another female, or creating a shadow form of a succubus via dreaming sorcery. 44 q botis botis appears in the black mirror as a viper, and then with the command of the magician will appear in a human shape with sharpened teeth, two horns and carrying a flaming sword. botis is a divinatory spirit whom reveals secrets in the depths of the mind, and how one may obtain secrets from others by language and talk. he brings union of friends and foes and rules over 60 legions of spirits. r bathin bathin is a mighty duke, whom appears like a strong man with the tail of a serpent, whom sits upon a pale horse. bathin is a witchcraft fam

GOLDEN DAWN RITUALS ENOCHALL

crown/ the crown (n (cf. momar. momar: shall be crowned. 38 monasci: the great name/ name (cf. omaoas. monons: heart/ the heart. monons olora gnay: the heart of man doth his thoughts. moooah: repent/ regret. mop: cacodemon of air angle of fire tablet. mor: three lettered holy name of god, ruling the element of earth. moreorgran/ morvorgran: angel who appeared to dee and kelley. mospleh: horn/ the horns. mot: cacodemon of fire angle of air tablet, counterpart of the angel otoi. moxa: subservient angel of water angle of fire tablet. moxp: subservient angel of fire angle of air tablet. moz: joy. mozod: joy of god. mph: three lettered holy name of god, ruling the element of water. mpi: cacodemon of fire angle of water tablet. mpm: cacodemon of air angle of fire tablet. mpo: cacodemon of earth

kles/ knights. pugo: as unto. puim/ puin: sickle/ sickles. purgel: fire (of. pvo: cacodemon of water angle of water tablet. pxs: cacodemon of air angle of water tablet. pziza: kerubic name of fire angle of fire tablet. pzoo: subservient angel of earth angle of fire tablet. q: or/ thy/ content(s. q a a: your garments. q a dah/ qaada: unto the creation. q cocasb: content of time. q mos pleh: or the horns. q or quu: or. q ta/ quu ta: or as. qa a on/q a an: in your creation. qa as or qaas: your creation. qaa or qa an: of your creation. qadah/ qaada: creator/ unto the creation. qaal: of the creator. qaan: creation/ of your creation. qaaon: creation/ in your creation. qaas: creation/ your creation. qadah: creator/ unto the creator. qanis: quanis, olive. qcocasb: time (the contents of. qouodi: mi

GOLDEN DAWN RITUALS T

yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key 8 micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os in the first i made you stewards and placed you in seats twelve of netaab dluga vonsarg lonsa cap-mi ali vors government, giving unto every one of you power successively over cla homil cocasb fafen fou

GOLDEN DAWN RITUALS T3

yourselves in power and make me a strong seer lap zir io-iad. of things, for i am of him that liveth forever. the third key micma goho mad zir comselha zien biah os behold saith your god. i am a circle on whose hands stand twelve londoh norz chis othil gigipah vnd-l chis ta 8 kingdoms. six are the seats of living breath, the rest are as pu-im q mospleh teloch qui-i-n toltorg sharp sickles or the horns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os in the first i made you stewards and placed you in seats twelve of netaab dluga vonsarg lonsa cap-mi ali vors government, giving unto every one of you power successively over cla homil cocasb fafen fou

GOLDEN DAWN RITUALS Z1

given below in order of their importance. 1. stations in the path of s in the middle pillar- hathor- ho-or-po-kratt-l st--evil persona. 2. kerubim. 3. children of horus. 4. the forty-two assessors. 23 1. stations in the path of s: hathor: this great goddess formulates behind the hierophant in the east. her face and limbs are of translucent gold. she wears a scarlet sun disc, resting between black horns from the back of which rise two feathers in white, barred blue. she has a black nemyss, a collar of blue, red, blue; and blue bands which support her robe of orange, bordered with blue and red. her ornaments are blue and orange. she carries a blue ankh and a lotus wand and with a green flower and a blue stem. she stands on black bordered with blue. ho-or-po-kratt-l st: he formulates in the c

GOLDEN CHAIN AND THE LONELY ROAD

can be no growth, no quickening of the soul-fire. the unique transmission is old fate's blessing: the secret rapport between the gods and the soul; no other may tell of it. its outward signs are inspiration and knowing, married in an indefinable state whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union of the twain: the non-dual path of the double-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may stil

ity. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional rites an uncommon fate may be swiftly seized; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of ancient birthright. mystery rites: the lineages of magistry a customary demonstration of 'attaining the dragon's horns (the union of unique transmission and lineal empowerment) is for an initiate to compose a grand mysterium or mystery-rite. such rites are comprised of diverse 'oracular' utterances, magical ordeals, and highly specialised modes of initiation into specific 'states' of magical rapport with powers and entities. the composer of a mystery-rite is known as its master or mistress, and it is at thei

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

paralleled violence. mammoth and bison alike were torn and twisted as though by a cosmic hand in godly rage. in one place we can find the foreleg and shoulder of a mammoth with portions of the flesh and toenails and hair still clinging to the blackened bones. close by is the neck and skull of a bison with the vertebrae clinging together with tendons and ligaments and the chitinous covering of the horns intact. there is no mark of knife or cutting instrument [as there would be if human hunters, for example, had been involved. the animals were simply torn apart and scattered over the landscape like things of straw and string, even though some of them weighed several tons. mixed with piles of bones are trees, also twisted and torn and piled in tangled groups; and the whole is covered with a f

sed to strike, the central core of this strange contraption was recognizable as an example of the hedjet, the white skittle-shaped war helmet of upper egypt (again known only from reliefs. rearing up on either side of this core were what seemed to be two thin leaves of metal, and at the front was an attached device, consisting of two wavy blades, which scholars normally describe as a pair of rams horns.7 in several reliefs of the seti i temple osiris was depicted wearing the atef crown, which seemed to stand about two feet high. according to the ancient egyptian book of the dead, it had been given to him by ra: but on the very first day that he wore it osiris had much suffering in his head, and when ra returned in the evening he found osiris with his head angry and swollen from the heat of

ontext or another, are referred to in almost every book of the old testament (entirely composed during the age of aries) but in not a single book of the new testament?21 and is it an accident that the advent of the age of aries, shortly before the beginning of the second millennium bc, was accompanied in ancient egypt by an upsurge in the worship of the god amon whose symbol was a ram with curled horns?22 work on the principal sanctuary of amon the temple of karnak at luxor in upper egypt was begun at around 2000 bc23 and, as those who have visited that temple will recall, its principal icons are rams, long rows of which guard its entrances. the immediate predecessor to the age of aries was the age of taurus 15 hamlet s mill, p. 59. 16 ibid; sacred science, p. 179. 17 oxford dictionary of

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

g rituals of the pentagram and hexagram. stand with your sword or dagger and face east. trace the yellow banishing pentagram and hexagram of air. fill the room with the scent of galbanum or peppermint. step 2. recite the third cali as follows "behold" declares your god "1 am a circle on whose hands stand twelve kingdoms. six of these are seats of life, the rest are like sharp sickles, or like the horns of death. because of this, the creatures of earth live or die only in my own hands, which sleep and then rise again "in the beginning i made you stewards, and placed you in the twelve seats of governxnent. 1 gave every one of you an appropriate level of power over the 456 trae ages of time. my intent was that from the highest vessels and the fartherest corners of your governments, you might

he watchtowers (figures 16 through 31, appendix a, would be suitable here. pour wine into your cup and place it on the altar to act as a base for the elixir. consecrate a cirde. step 2. hold the talisman of earth of earth high above your cup and say, may the holding angels of earth come to me now. those who give pain to what they maintain; by the power of nronk (en-roh-en-keh) and the warrior god horns, the protector of man, do i command you. see a thick black ray of light emanate from the talisman and strike the contents of the cup. know that the power of the holding angels of earth of earth has entered your cup. step 3. hold the talisman of water of earth high above your cup and say, may the generative angels of earth come to me now. those who ingrain what they maintain; by the power of

ed with black emanate from the talisman and strike the contents of the cup. know that the power of the wrathful angels of fire has entered your cup. step 15. hold the talisman of water of fire high above the 337 cup and say, may the transforming angels of fire come to me now. those who shame 337 what they can name; by the power of banaa (bah-nah-ah) and the protective god mestha, the first son of horns, do i command you. see a bright red ray of light flecked with blue emanate from the talisman and strike the contents of the cup. know that the power of the transforming angels of fire has entered your cup. step 16. hold the talisman of air of fire high above the cup and say, may the shaping angels of fire come to me now. those who maim what they can name; by the power of bdopa (beh-doh-pah)

-ar) i call you. i bind you. in the name of your king ikzhikal (ee-keh-zod-hee-kal) i call you. i bind you. in the name of the formula mika babalon (mee-kah bah-bah-loh-en) whose number is your own; five hundred, six, and sixty. 349 i call you. i bind you. piripsol, piripsol (pee-ree-pess-oh-leh) mika babalon (mee-kah bah-bah-loh-en) i call you. i bind you. from your square a of black earth where horns milks his cow where the influence of the element water produces the hanged man, come forth and appear in this triangle. in the name of taxir (tah-etzee-ar) i call you. i bind you. by these names i evoke you. leave your abode in the kingdom of earth and appear to me here in the magical triangle without this circle in fair shape and true. come forth axir (ah-etzee-ar) and manifest yourself bef

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ry became a popular merrymaking (p. 279, so a pofsteru-himt, performed by the country-folk themselves on the thursday before christmas, is become an established custom in the entlibuch. the posterli^ is imagined to be a spectre in the shape of an old woman or she-goat (conf, p. 916. in the evening the young fellows of the village assemble, and with loud shouts and clashing of tins, blowing of alp-horns, ringing of cow-bells and goat-bells, and cracking of whips, tramp over hill and dale to another village, where the young men receive them with the like uproar. one of the party represents the^ infantum animae flentes in limine primo, quos dulcis vitae exsortes et ab ubere raptos abstulit atra dies et funere mersit acerbo. virg. aen. 6, 427. in the lutrod. to the pentameron the revival of a

r threatens to lameloki, su. 130, and the liglitning-fiash has a maiming power^ the romans called pluto jupiter niyer, the black god. silius ital. 8, 116. 994 devil. sucli animal sliape was often not made complete^ but merely indicated by some addition to a configuration mainly human, much as the greeks and romans represented their satyrs, fauns or pan, and to dionysus, acteeon or lo simply added horns. the devil then approximates to those wood-sprites, skrats and pilosi treated of in p. 478 seq; shaped like a man in the rest of his limbs, he is betrayed by his goat's ear, his horn, tail or horse's foot. a vdlant is thus described in tund. 51, 33'^er het vil der heyide^ an des libes ende einea vreislichen zagel (tail, der het manigen isnin nagel (iron nail, manigen haken chrumben, damit er

ele hornblase? du soldes billecher da ce liolze varn, dan die megede hie bewarn; dii bist ein unholde, uud sizist hie behangen mit golde/ she answers' got weiz wol die sculde, ob ich bin ein unholde, oder ie dicheinis (any) zouberes gephlac' kaiserchr. 12199. diemer p. 373 (imitated, kolocz. 261-2. they believed then in the 12th cent, that unholden 'fared to the woods' to the wild host, and' blew horns' like tatosel, who as a tooting hooting owl, i.e. strix, travels in the furious host (p. 922; can' hortuta' a word of insult in the vestgotalag p. 38, have been hornjyuta, hornpyta? on ?iota, ululare, goth]?ut-haurn aaxiri'y. the precise meaning of ddse, unless it be for dwase, twase, getwas (spectre, p. 915, escapes me (see suppl. such unholden are much more night-dames, bonae dominae, than

and solemn on a high chair or a large stone table in the midst of the ring, and all do him reverence by kneeling and kissing. when the chief devil takes a particular fancy to one woman, she is named the witches' queen, and ranks above all the rest^ answering to that norse trolla koniingr, p. 104-3. the undelightful meal is illumined by black torches, all kindled at a light that burns between the horns of the great goat. their viands lack salt and bread" they drink out of cows' hoofs and horses' heads. then they relate what mischief they have wrought, and resolve on new: if their misdeeds fail to satisfy the devil, he beats them. after the feast^ that neither fills nor nourishes, the dance begins: up in a tree sits the musician, his fiddle or bagpipe is a horse's head (p. 1050, his fife a

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e shift with. the hat and cap he has in common with dwarfs (p. 463, and therefore also the power to make himself invisible. petronius (satir. cap. 38) shows it was already a roman super stition: sed quomodo dicunt, ego nihil scivr, sed audivi, quomodo incuboni pileam rapuisset, et thesaurum invenit/ home- 1 the description of his figure (a horse s mane, hawk s bill, cat s tail, goat s beard, ox s horns and cock s feet) can hardly have been all invented there and then. 2 unless wilse (beskriv. over spyd. 419) has confounded nissen with nocken; yet the german goblin goldemar was likewise musical (ir. elfenm. ixxxiii. wilse, and faye, pp. 43-45, give the best account of the norwegian nissen, and thiele i. 134-5 of the danish. 512 wights and elves. sprites guard treasures, and in nib. 399 sieg

t the stone on the road that goes to grobin by battenhof. there it lies to this day, and the lettons, as they pass, point to it in astonishment.1 kinte s white mare may stand for the scandinavian smith s svaftilfari; the defeat of the giant s building designs is effected in a different way. king olaf brooked many other adventures with giants and giantesses. as he sailed past the high hills on the horns-herred coast, in which a giantess lived, she called out to him: s. olaf med dit rode skiiig, du seilar for nar ved inin kjeldervag (st. olaf with thy red beard, thou sailest too near my cellar wall. olaf was angry, and instead of steering his vessel between the cliffs, he turned her head on to the hill, and answered: hor du kjerling med rok og med teen, her skal du sidde og blive en steen (h

church the skeleton of the giantess struck by lightning (p. 531 n, the heathen maiden s dripping rib (deut. sag. 140, and her yellow locks (ibid. 317; in the castle is kept the giant s bone (ibid. 324. at alpirsbach in the black forest a giant s skeleton hangs outside the gate, and in our lady s church at arnstadt the riesenribbe, bechst. 3, 129; conf. jerichow and werben in ad. kuhn, no. 56. the horns of a giant ox nailed up in the porch of a temple (niebuhr s horn. hist. 1, 407, 556 giants. it on again (16114, l the giants shew more colour as we come to poems in the cycle of our hero-legend. kuperan in the hiirn. sifrit (cuprian of the heldens. 171) rules over 1000 giants, and holds in durance the captive daughter of a king. the kother brings before us, all alive, the giants asprian, gri

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

faith in horses (p. 656) we find an atruna^r a ku. king eysteinn of sweden put faith in a cow called sibilja: f hun var sva miok blotin (so much worshipped, at menn mattu eigi standast lat hennar; they used to lead her into battle, fornald. sog. 1, 254. 26(x king ogvaldr carried a sacred cow with him everywhere, by sea and by land, and constantly drank of her milk (fornm. sog. 2, 138. 10,302! the horns of cows, like the manes of horses, were adorned with gold: gullhyrndar kyr/ saem. 73a. 141a; and the herdsman of the alps still decks the horns of his cattle with ribbons and flowers. oxen for sacrifice are sure not to have lacked this decoration. the sanskrit gaus (bos and vacca, root go, ace. gam, pers. ghau, gho, corresponds to lett, gohw, ohg. chuo, as. cu, on. kyr. what is more importan

ably old, which is used by turns for one and another phase of the moon s light, oftenest for plenilunium, but some times also for interlunium: mhg. wedel: im was unkunt des manen wedel/ martina 181 c; nhg. wadel, wadel, but more among the common folk and in the chase than in written speech. pictorius 480, staid. 2, 456, tobler 441b have wedel, wadel full-moon, wddeln to become full-moon, when her horns meet, i.e, when she completes her circle. keisersperg s postille 138b: ietz so ist er niiw, ietz fol, ietz alt, ietz die erst qvart, ietz die ander qvart, ietz ist es wedel; here full-moon and wedel are not so clearly defined as in another passage of keisersperg (oberlin 1957) on march: wan es ist sein wedel, sein volmon. in dasy podius: plenilunium, der volmon, wadel.3? the germans in bohem

HAMIL THE ROSICRUCIAN SEER

bottle, and determined to be more cautious in future.130therosicrucianseeron thebottle-thewater began to change to a thick, dirty-red liquid, and from this there formed, as the water again became clearer, a spirit more like an animal than even a distorted human figure; it had a tail as long in proportion to its size as is the tail of a mouse to the rest of the animal, and it had peculiarly shaped horns. it increased in size so as to fill the entire bottle, the tips of the horns rising above the water in the neck of the bottle. when i saw its head coming above the water, i thought i should be able to prevent its getting any larger by putting a stopper on the top. i could not find anything to place over it at the moment but a book from the mantelpiece.theinstance that i stepped across for th

creased in size so as to fill the entire bottle, the tips of the horns rising above the water in the neck of the bottle. when i saw its head coming above the water, i thought i should be able to prevent its getting any larger by putting a stopper on the top. i could not find anything to place over it at the moment but a book from the mantelpiece.theinstance that i stepped across for the book, the horns of the spirit were visible to me above the bottle. very quickly you may imagine i was back with the book. i am verystrong-asstrong, i believe, as mostmen-ican lift a couple of hundredweight, and now i had occasion toputmy strength forth. i tried to press the book on the neck of the bottle with all my might,buti couldnotmove it one inch. my hands and the bookinthem went up as easily as i coul

HANDBOOK OF EGYPTIAN MYTHOLOGY

aded figure was shown sitting in the lotus to represent the newborn sun. the fertile aspect of the nun could be personified as the goddess mehet-weret, whose name means the great flood or the great swimmer. she was usually shown as a cow and was considered the mother of all the primeval beings, including apophis. mehet-weret was envisaged as giving birth to the sun child and lifting him up on her horns. a new kingdom hymn tells us that with the first light the sky became like gold and the primeval waters like lapis-lazuli. mythical time lines 59 the sun might also be thought of as emerging from a cosmic egg laid by a primeval bird (see under birds in deities, themes, and concepts) or, less often, by a snake or a crocodile. the role of the primeval bird could also be to break the silence. s

ilized or created this egg in his ram-headed serpent form known as kematef( he who has completed his moment. the temple of medinet habu in western thebes was sometimes identified as the location of this primal event. a cult statue of the amun of karnak regularly visited this temple to renew the process of creation. by the end of the new kingdom, amun was often depicted as a virile ram with curved horns or as a ram-headed sphinx. it was in these forms that he was primarily worshipped in nubia and libya. as early as the middle kingdom, amun had been linked with the god min to become the embodiment of male sexual power. amun-min, the bull of his mother, was an ithyphallic selfgenerating god. amun-ra was the mysterious originator of all life, the one who made himself into millions. in the temp

bodies sail in boats along her starry belly (art resource) cow and calf myths developed. in one, the cow goddess mehet-weret (the great flood) gave birth to the sun child in the primeval marsh at the dawn of time. the great creator goddesses hathor and neith could both be identified with the mehet-weret cow. neith was said to have carried the infant sun god the length of egypt seated between her horns. in the second myth, the ihet cow gave birth to and suckled the infant god horus in the marshes of chemmis. the ihet cow was most commonly identified with isis or hathor. one of seth s many crimes was stealing milk from the cow who suckled horus. royal birth scenes show a pair of cow-headed goddesses suckling the newborn king and his ka. life, stability, and power were said to enter the king

ddess who helped women to give birth, the dead to be reborn, and the cosmos to be renewed. this complex deity could function as the mother, consort, and daughter of the creator sun god. many lesser goddesses came to be regarded as names of hathor in her contrasting benevolent and destructive aspects. she was most commonly shown as a beautiful woman wearing a red solar disk between a pair of cow s horns. hathor s name means domain (or mansion) of horus, which may make her the original mother of the celestial falcon. in the pyramid texts, the domain of horus was a special part of the sky where the dead king would be rejuvenated. as lady of the stars, hathor was associated with the nocturnal sky. as the eye of ra, she could be identified with the solar disk or the morning or evening star (ven

dentified with the solar disk or the morning or evening star (venus. by the greco-roman period, hathor was honored as a moon deity. she was the goddess of all precious metals, gemstones, and materials that shared the radiant qualities of celestial bodies, such as gold, silver, copper, turquoise, lapis-lazuli, and faience. in pyramid texts spell 406, the eye of ra (here the solar disk) is upon the horns of hathor. this seems to be an early reference to the myth of the sun god being lifted up into the heavens on the head of the celestial cow. another divine cow, mehet-weret, who was often regarded as a primeval form of hathor, had given birth to the sun god and lifted him above the primeval waters. hathor could also be identified with the alternative image of the primeval lotus from which th

mages of the four montus (of thebes, armant, medamud, and tod) spearing and trampling the enemies of egypt. armant (hermonthis) was considered to be the southern equivalent of heliopolis, the city of the sun god ra. as early as the twentieth century bce, montu was worshipped as an aspect of the sun god. his chief consort was raettawy, a female form of ra usually shown wearing the sun disk and cow horns deities, themes, and concepts 165 headdress of hathor. the gods montu-ra and atum-ra could represent the kingdoms of upper and lower egypt. montu-ra was the patron deity of king nebhepetre montuhotep( montu-is-content) who reunited egypt at the end of the first intermediate period. egyptian kings liked to compare themselves to strong-armed montu. an inscription of amenhotep ii (c. 1427 1401

HEAVEN HELL

the tuat by means of the spells, and incantations, and magical formulae, and words of power which were uttered by heru-ur. the twelve gods who are in front of the shrine ascribe praise and dominion to khenti-amenti, and declare that his son horus has restored to him his crown, and crushed his p. 143 enemies, and made strong osiris-khenti-amenti. to these afu-ra makes no answer, but he calls upon horns to avenge him on those who work against him, and to cast them to the master of the lords of the pits, so that they may be destroyed. now the pits here referred to are four in number (vol. ii, p. 137, and they are filled with fire; into these the enemies of the god are cast, and the keepers of them are adjured by horus to watch and tend the fires. who the plotters against the god may be it is

HEKAS

ome a glyph of a certain arcanum in sabbatic lore. esbat- the witches' lesser rite of meeting where each initiate gives account of their recent work to the master and mistress of the circle; there is a persian word identical esbat, meaning 'to prove' or 'to give account. baphomet- the 'idol' said to have been worshipped by the templars. it's form was that of a goat's head with a torch between the horns and thus is identical to the sabbatic goat: an icon used in sabbatic cult to denote certain arcana. in arabic the word is analogous to aby-fi-hamat-'the black head of wisdom' or 'seat of knowledge' and constitutes a cipher of certain secret practices used in sects and tribes preserving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and

onstitutes a cipher of certain secret practices used in sects and tribes preserving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and influences into europe and spain: the arabic triliteral root fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot- this served as the tribal mark or wasm. we may go on to give yet further examples which will provide links between the words used today within the sabbatic rites and mysteries and their counterparts throughout the world both today and in antiquity; but it is here of use to merely give these few example

HP LOVECRAFT THE CATS OF ULTHAR

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

HP LOVECRAFT THE NAMELESS CITY

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

HP LOVECRAFT THE UNNAMABLE

who had put up a blank slate slab by an avoided grave, although one may trace enough evasive legends to curdle the thinnest blood. it is all in that ancestral diary i found; all the hushed innuendoes and furtive tales of things with a blemished eye seen at windows in the night or in deserted meadows near the woods. something had caught my ancestor on a dark valley road, leaving him with marks of horns on his chest and of apelike claws on his back; and when they looked for prints in the trampled dust they found the mixed marks of split hooves and vaguely anthropoid paws. once a post-rider said he saw an old man chasing and calling to a frightful loping, nameless thing on meadow hill in the thinly moonlit hours before dawn, and many believed him. certainly, there was strange talk one night

ything in the window-glass to unhinge him. if they all came from the same object it must have been an hysterical, delirious monstrosity. it would have been blasphemous to leave such bones in the world, so i went back with a sack and took them to the tomb behind the house. there was an opening where i could dump them in. don't think i was a fool- you ought to have seen that skull. it had four-inch horns, but a face and jaw something like yours and mine" at last i could feel a real shiver run through manton, who had moved very near. but his curiosity was undeterred "and what about the window-panes "they were all gone. one window had lost its entire frame, and in all the others there was not a trace of glass in the little diamond apertures. they were that kind- the old lattice windows that we

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

uld complete the conjuration by offering the bow of mahazhael as a sign bestowing empowerment upon the assembled body of the covine. all brethren should silently pace the circle widdershins to bind the rite. finally all may conjoin in a binding salutation: all hail to the thrice-great clan of azha-qayin! hail to the dragon-masked lord of albion s field! hail to jabal, jubal and tubal-cain, by the horns of the bull, the harp of the minstrel, and the hammer-knell s hymn to fire. hail to the king held high on the elder tree, to the lords and ladies of the meadow, to the good folk of the blood-acre. hail to the thrice-great wanderer, whose faith doth lie beneath his heel. thrice blessed, thrice cursed, thrice cunning be! in the name of our lady. so mote it be! aotinvocation of the adversary by

IRISH WITCHCRAFT AND DEMONOLOGY

f them, petronilla of meath, was made the scapegoat for her mistress. the bishop had her flogged six times, and under the repeated application of this form of torture she made the required confession of magical practices. she admitted the denial of her faith and the sacrificing to robert, son of art, and as well that she had caused certain women of her acquaintance to appear as if they had goats' horns, she also confessed that at the suggestion of dame alice she had frequently consulted demons and received responses from them, and that she had acted as a "medium (mediatrix) between her and the said robert. she declared that although she herself was mistress of the black art, yet she was as nothing in comparison with the dame from whom she had learnt all her knowledge, and that there was no

ISIS UNVEILED

d with isis and horus, ishtar, venus, juno, and a host of other pagan goddesses, who have been called 'queen of heaven 'queen of the universe 'mother of god 'spouse of god' the 'celestial virgin' the 'heavenly peace-makn* etc" such pictures are not purely astronomical. they represent the mole god and the female goddess, as the sun and moon in conjunction "the union of the triad with the unit" the horns of the cow on the head of isis have the same significance. and so above, below, outside, and inside the cbristiaii church, in the priestly ganneots. and the religious rites, we recognise the stamp of exoteric heathenism. on no subject within the wide range of human knowledge has the world been more blinded or deceived with such per- sistest miarepresentation as on that of antiquity. its hoar

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

he gilded ball, which means the final, or bhuddist, glorifying absorption. buildings have always telegraphed the insignia of the mythologies; and, in china, the fantastic speaks the sublime. we recognise the same embodied mythos in all architectural spiring or artistic diminution, whether tapering to the globe or exaltation of the egyptian ur us or the disc, or the sidonian crescent, or the lunar horns, or the acroterium of the greek temple, or the pediment of the classic pronaos itself (crowning, how grandly and suggestively, at solemn dawn, or in the spiritlustres of the dimming, and, still more than dawn, solemn 90 the rosicrucians. twilight, the top of some mountain, an ancient of the days. here, besetting us at every turn, meet we the same mythic emblem: again, in the crescent of the

ns, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcerers, this egypt so profound in its philosophies, in its wisdom, in its magic seeing, and in its religion, raising out of the black abyss a god to shadow it, all the minarets of the mohammedan, we say, together with all the other symbols of moon, of disc, of wings, or of horns (equally with the shadowy and preternatural beings in all mythologies and in all theologies, to which these adjuncts or insignia are referred, and which are symbolised by them, all these monuments, or bodied meanings, testify to the deification of fire. what may mean that tower of babel and its impious raising, when it sought, even past and over the clouds, to the tower, tor, or tau of babel

nt in the sculptures of the egyptians, witnesses to the electric principle. it embodies the transmigration of the indians, the great pyramid. 93 reproduced by pythagoras. pythagoras resided for a long period in egypt, and acquired from the priests the philosophic transition knowledge, which was afterwards doctrine. the globe, disc, or circle of the phoenician astarte, the crescent of minerva, the horns of the egyptian ammon, the deifying of the ox, all have the same meaning. we trace, among the hebrews, the token of the identical mystery in the horns of moses, distinct in the sublime statue by michael angelo in the vatican; as also in the horns of the levitical altar: indeed, the use of the double hieroglyph in continual ways. the volutes of the ionic column, the twin-stars of castor and p

mn, the twin-stars of castor and pollux, nay, generally, the employment of the double emblem all the world over, in ancient or in modern times, whether displayed as points, or radii) or wings on the helmets of those barbarian chiefs who made war upon rome, attila or genseric, or broadly shown upon the head-piece of the frankish clovis; whether emblemed in the rude and, as it were, savagely mystic horns of the asiatic idols, or reproduced in the horns of the runic hammerer (or destroyer, or those of the gothic mars, or of the modern devil; all this double-spreading from a common point (or this figure of horns) speaks the same story. the colossus of rhodes was a monolith, in the human form, dedicated to the sun, or to fire. the pharos of alexandria was a fire-monument heliopolis, or the city

and then stemmed royally through, magic hieroglyphics. 97 these peaked and jagged and majestic straits doorway to the mighty floor of the new blue ocean, still of the more tyrian crystal depth rolling, in walls of waves, under the enticing blaze of the cloud-empurpled, all-imperial, western sun, whose court was fire indeed, god s, not baal s! so to these men of sidon, emblemed with the fire-white horns of the globed astarte, or ashtaroth, showed the monster rocks: pillar-portals fire-topped, as the last world-beacon to close in (as gate) that classic sea, and to warn, as of the terrors of the unknown, new, and second world of farthest waters, which stretched to the limits of possibility. forsaking, indeed, daringly, were these iberi their altars, to tempt perils, when they left behind them

glittered the beak-itself an imitation flame of every many-oared, single ship of their adventurous, ocean-dotting fleets, the precursors of the exploring ships of the vikings. we claim the caldron of the witches as, in the original, the vase or urn of .the fiery transmigration, in which all the things of the world change. we accept the sign of the double-extended fingers (pointed in a fork, or of horns, which throughout italy, the greek islands, greece, and turkey, is esteemed as the counter-charm to the evil eye, as the occult magian telegraphic. the horns, or radii of the merry-andrew, or jester, or motley, and the horns of satan,-indeed, the figure of horns generally* even have* horns generally whether the horns of the cocu, which need not be those of the wittol, or contented, betrayed

KETAB E SIYAH

holy light, the star of piled-up corpses, the demon's head, 19 shall she burst her bonds, her mighty flanks rippling with potency like a great river in flood, and, as a tree new-sprouted reaches, through dark soil, to the brightness of the sun, seek the ocean's ceiling of the playing waves to wreak, upon the elohim, her vengeance and fury at her epoch-abiding prisonment. all heaven rang with such horns, the cerulean dome of the sky and the soil beneath the feet of angels shook with their thunderous song and yet the cornet-blowers blasted a music of unparalleled beauty that sang the glory of that high and ancient race, the elohim, laid to ruin by their own ambition and its traitorous conspiracy. thus were the majestic notes intoned by god's swift-flying heralds the dirge of heaven's great m

omain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to my banner, and sound the deep-throated horns of war and thus march onwards, with mighty hosts and bright spear-heads shining like stars and swaying as the elohim's tread shook the ground like a field grown from the grains of death, shunning respite to throw off weariness until i ruled all the worlds that are for what other kingdom could be worthy of the shining hosts of heaven. and you, my brother, my noble brother, you whom, of all my

unholy light, the star of piled-up corpses, the demon's head, shall she burst her bonds, her mighty flanks rippling with potency like a great river in flood, and, as a tree new-sprouted reaches, through dark soil, to the brightness of the sun, seek the ocean's ceiling of the playing waves to wreak, upon the elohim, her vengeance and fury at her epoch-abiding prisonment. all heaven rang with such horns, the cerulean dome of the sky and the soil beneath the feet of angels shook with their thunderous song and yet the cornet-blowers blasted a music of unparalleled beauty that sang the glory of that high and ancient race, the elohim, laid to ruin by their own ambition and its traitorous conspiracy. thus were the majestic notes intoned by god's swift-flying heralds the dirge of heaven's great m

omain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to my banner, and sound the deep-throated horns of war and thus march onwards, with mighty hosts and bright spear-heads shining like stars and swaying as the elohim's tread shook the ground like a field grown from the grains of death, shunning respite to throw off weariness 90 until i ruled all the worlds that are for what other kingdom could be worthy of the shining hosts of heaven. and you, my brother, my noble brother, you whom, of all

ncy. this then is the path that i would take. move then and enact my will" some while later, upon the earth, i awoke within a grand pavilion, framed with three pales of pine-wood woven of green silks and trimmed with bright silver. i lay upon rugs of bear-skin and, at my side, awaited aset, arrayed in battle's garb of steel. beyond the gossamer walls of the tent battle's clatter and deep-throated horns resounded from every side. the clamour of some camped army did inform my hearing of some events that had passed by my knowledge while i slept. making assay now of the wound that i had wrought upon my flesh to fulfil my fate, i found but the barest crimson scar. now testing the strength of limb and heart, i stood, eager to renew once more the struggle against the hosts of heaven. as i made to

rom the sky and once alighted upon the ground prepared for you a litter that you might be borne more swiftly when the swifter path was most needed. once more the host took wing to the south whilst yet you slept on, exhausted by your toil. flying on and ever on, the distant valley appeared to our sight. then, as it was within our reach, the goal we sought was snatched away by the blaring of alarum horns as the host of elohim came upon us from the north in deadly ambush, striking, with shining bolts our rear-most ranks and thwarting the advance we made. now our horns and flags made sign that the host should descend at baalzebub's command and fortify the northern way against the foe. none delayed in effecting what was commanded as we made sure our ranks against the elohim force, driving into

KNOWLEDGE LECTURE FOUR

o the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no account giving

LAITMAN M THE PATH OF KABBALAH

those desires we call egypt. only afterwards are they corrected. let us take this man, abraham. in a different degree we might have referred to him as a prophet. a prophet is a person who has attained such a degree that he is now in direct contact with the creator. there are prophets who only speak to the creator, meaning they attain the level of spiritual speech. naturally, they do not hear any horns blowing in the sky, as the torah writes, and the voice of god does not sound from mount sinai from gigantic speakers to the whole of mankind. it is the inner voice of one who obtains evident contact with the creator. there are prophets who see and hear, and there are those who only see and hear afterwards. the books of the prophets demonstrate the versatility of the connections of the prophe

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

tar of masonry may be considered as the representative of both these forms. from hence the grateful incense of brotherly love, relief and truth, is ever rising to the great i am; while on it the unruly passions and the worldly appetites of the brethren are laid as a fitting sacrifice to the genius of our order. the proper form of a masonic altar is that of a cube, about three feet high, with four horns, one at each corner, and having spread open upon it the holy bible, square, and compasses, while around it are placed in a triangular form and proper position the three lesser lights. 111. fig. 2 is taken from the same source. the stars represent the three lighted candles and the black dot the vacancy in the north, where there is no light. in our co-masonic lodges we follow the english custo

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ound in the shrine. evidently in some cases the initiator in the mysteries was carried in procession and retained the seat in which he had been borne. 249. models of shrines 250. the accompanying figures (plate iii, 1; plate iv, 1, 2, 3, following p. 50) show models of fresco paintings of minoan shrines. in plate iii, 1, a gold plaque from mycenae, we see again the three columns surmounted by the horns of consecration which, like the double axe, denote the sacred character of the object, and the ritual significance is further emphasized by the doves perched on the ends of the sacred horns. in looking at these illustrations of minoan sanctuaries we must remember that the side walls of the chamber are flattened out in the picture and not drawn in perspective, so that we must in imagination f

freemasons are the frequently recurring sun and moon, shown in our illustration (plate vi, 2 and 3, following p. 50) on a bronze votive tablet from the psychro cave, and a gold ring from mycenae. with regard to the former evans says: 258. the tree, dove and fish, which here appear as the vehicles of divine possession, aptly symbolize her dominion of earth, air and sea. the triple group of sacral horns further emphasize the threefold aspect of the cult, which also explains the triple basin of the libation table. so, too, we see the pillar shrines of the goddess, like that of the knossian wall-painting, regularly divided into three compartments. 259. both the votive tablet and the ring are full of religious meaning and masonic symbolism, and well repay close study. they incidentally show ho

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

eart symbols are widely used on amulets. eyes protect against evil spirits and are found on tombs, walls, utensils, and jewelry. the phallic symbol, often represented by a horn, also protects against the evil eye. the hand is an ancient amulet that has carried forward to the present.hand gestures have long been used to ward off the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with the other two fingers and the thumb are folded into the palm; and the mano in fica or the fig, in which the hand is in a fist with the thumb protruding between the first and second fingers. the latter is a synonym for the female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany cir

the goat. in its pure form the pentagram is shown encompassing the figure of a man in the five points of the star three points up, two points down symbolizing man s spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see als

d testament) is derived from the babylonian female dragon monster, tiamat. in early christian thought, the dragon represents the devil or the devil s servant, and has the allegorical role of representing the antichrist, or more generally, evil passions, paganism, or the oppressive powers of this world. in chapter 12 of book of revelation, it is described as large and red, with seven heads and ten horns. with reference to the story of the revolt of the angels, the archangel michael is usually represented as the slayer of the dragon, and his angels fight against the dragon and his rebellious angels. the great dragon was thrown down, that ancient serpent who is called devil and satan, the deceiver of the whole world; he was thrown down to the earth, and his angels were thrown down with him. i

most discussed chapters of the old testament is daniel 7, which reports a dream, alleged to have occurred in the first year of belshazzar, king of babylon, in which daniel sees the four winds of heaven stirring up the great sea. out of the sea emerge, one after the other, a series of beasts, four in number, all of fabulous form. the fourth beast, in particular, is especially terrible and has ten horns. the four beasts represent in succession the babylonian, median, persian, and hellenistic empires. in classical legend, the dragon guarded the golden apples in the garden of hesperides.among the most famous encounters between a christian warrior and a dragon is that of st. george, who slays the dragon or tames the animal and frees the maiden. it has been argued that the story of st. george a

eter storms out the door, exclaiming, o.k. then! i ll see you in court! whereupon satan laughs and retorts, where are you going to find a lawyer! implying, of course, humor 119 that hell has a monopoly on members of that particular profession. the devil s association with sex has also made him a favorite emblem of sensuality. the familiar term horny, for instance, refers simultaneously to satan s horns and to his reputation for high levels of sexual desire. in a similar vein, greeting cards, especially anniversary and birthday cards, will often make use of something traditionally associated with the devil (e.g, a forked tale or a pitchfork) to convey the message, you know what i really want for my anniversary (birthday! political cartoonists have often deployed diabolical images to lampoon

monster, is one of the inspirations for the christian devil via hebrew scriptures. in early christian thought, the dragon represents the devil or the devil s servant, and has the allegorical role of representing the antichrist, or more generally, evil passions, paganism, or the oppressive powers of this world. in the book of revelation (12, it is described as big and red, with seven heads and ten horns. in the war in heaven, the archangel michael is usually represented as the slayer of the dragon, and his angels fight against the dragon and his rebel angels. in hebrew scriptures, yahweh is sometimes depicted as a storm god. at his coming the earth trembled, and the heavens dropped, yea, the clouds dropped water, the mountains quaked before the lord (judg. 5:4 5. thou didst break the heads

LIBER 777

s abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cros

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

LIBER CHANOKH

lahe balata od-vaoan. do-o-i-ape mada: goholore, gohus, amiranu! micama! yehusozod ca-ca-com, od do-o-a-inu noari micaolazoda a-ai-om. casarameji gohia: zodacare! vaunigilaji! od im-ua-mar pugo pelapel ananael qo-a-an. 80 words in this enochian call. behold! saith your god! i am a circle on whose hands stand twelve kingdoms. six are the seats of living breath, the rest are as sharp sickles or the horns of death. wherein the creatures of earth are and are not, except (in) mine own hands; which sleep and shall rise. in the first i made ye stewards and placed ye in twelve seats of government: giving unto every one of you power successively over the 456 true ages of time: to the intent that from the highest vessels and the corners of your governments you might work my power, pouring down the f

LIBER CXCVII STORY OF SIR PALAMEDES

racen. 31 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat .whither away, sir knight, so fey .priest, for the dove on ararat i could not, nor i will not, stay .i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon.s wing and claw; its body is one fleece of bloody white, a lamb.s in spring. enough. sir knight, i give thee peace. the knight spurs on, and soon espies a monster coursing on the plain. he hears the horrid questing rise and

LIBER LIBERI VEL LAPIDIS LAZULI

idens. 16. there was a weird winged god that told us of his wisdom. 17. we attained to be starry grains of gold dust in the sands of a slow river. 18. yea, and that river was the river of space and time also. 19. we parted thence; ever to the smaller, ever to the greater, until now, o sweet god, we are ourselves, the same. 20. o god of mine, thou art like a little white goat with lightning in his horns! 21. i love thee, i love thee. 22. every breath, every word, every thought, every deed is an act of love with thee. 23. the beat of my heart is the pendulum of love. 24. the songs of me are the soft sighs. 25. the thoughts of me are very rapture. 26. and my deeds are the myriads of thy children, the stars and the atoms. 27. let there be nothing! 28. let all things drop into this ocean of lov

in the dusk of the equinox of osiris, when first i beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. 16. i remember thy first kiss, even as a maiden should. nor in the dark byways was there another: thy kissed abide. 17. there is none other beside thee in the whole universe of love. 18. my god, i love thee, o thou goat with gilded horns! 19. thou beautiful bull ofapis! thou beautiful serpent of apep! thou beautiful child of the pregnant goddess! 20. thou hast stirred in thy sleep, o ancient sorrow of years! thou hast raised thine head to strike, and all is dissolved into the abyss of glory. 21. an end to the letters of the words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt

LIBER LXVII THE SWORD OF SONG

ent, and indeed a more plausible one. he now believed her to be the scarlet woman of the apocalypse, with variations. on arrival in egypt he hired an old native nurse, and sailed for odessa. once in russia he could find gog and magog, and present to them the child as antichrist. for he was no persuaded that he himself was the first beast, and would ask the sceptic to count his seven heads and ten horns. the heads, however, rarely totted up accurately. at this point the accounts of mr. turle and mathilde diverge slightly. the cleric affirms that he was induced by a tartar lady, of an honourable and ancient profession, to accompany her to tibet .to be initiated into the mysteries. he was, of course, robbed and murdered with due punctuality, in the town of kiev. mathilde.s story is that he tr

this word of warning, i leave the metaphysician to wallow in his mire, and look toward better times for the great problems of philosophy. remember that when the solution is attained it is not the solution of one learned man for his fellows, but one realised and assimilated by every man in his own consciousness. and what the solution may be none of us can foreshadow. to hoist the problem on to the horns of a dilemma will avail nothing when a=a may be no longer true; and this by no hegelian word-juggle; but by direct apperception as clear as the sun at noon. therefore; no work more, but.to the work! xii. the three refuges. buddham saranangachami. dhammam saranangachami. sangham saranangachami. i take my refuge in the buddha. i take my refuge in the dhamma. i take my refuge in the sangha. thi

LIBER XCV THE WAKE WORLD

splendid strong creatures to guard us. there was an eagle that flew, and beat his wings, and tore and bit at everything that came near; and there was a lion that roared terribly, and his breath was a flame, and burnt up the things, so that there was a great cloud; and rain fell gently and purely, so that he really did the things good by fighting them. and there was a bull that tossed them on his horns, so that they changed into butterflies; and there was a man who kept telling everybody to be quiet and not make a noise. so we came at last in the next house of the palace. it was a great dome of violet, and in the centre the moon shone. she was a full moon, and yet she looked like a woman quite, quite young. yet her hair was silver, and finer than spiders. webs, and it rayed about her, like

LIBER XV CHYMICAL JOUSTING OF PERARDUA

e end he accomplished is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted. he slayeth sir lionel the warder of the marches. so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull fs. moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working. he slayeth sir merlin the wizard. yet our brother per

ore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the seven silver stars. also was his head right venemous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one. the chymical jousting of brother perardua 3 he slayeth the great dragon called stooping or twisted. now then is this work utterly burnt up and abolished in that tremendous heat that is in the mouth and belly of the dragon; and that which cometh forth therefrom is in no wise that which went in. yet are these twelve the children of those two-an

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

s references and further reading: peter h. salus and paul beekman tayler, geikinskjaldi, fjalar, and eggther, h neophilologus 53 (1969: 76.81. eikthyrnir (oak-encircler) hart that nibbles on the leaves of yggdrasil, the world tree. the major source is grimnismal, stanza 26: eikthyrnir is the name of a hart, who stands at the hall of herjafodr [odin] and bites from the limbs of larad. yet from his horns it drips into hvergelmir, thence all waters have their ways. in gylfaginning, snorri paraphrases this stanza nearly verbatim, at least for the first half, but he clarifies the last line to mean a bunch of rivers, which he names. see also larad; yggdrasil references and further reading: the high water mark for eikthyrnir studies (and also the only year in which anything significant has ever a

327. hallinskidi name of heimdall associating him with the ram. snorri gives hallinskidi as a name for heimdall, and the thulur list it as a name for ram. in a late-tenth-century skaldic stanza, gold is called the gteeth of hallinskidi, h which accords with the general association between heimdall and gold words. varying attempts have been made to explain the name hallinskidi, associating it with horns bent backwards, a stony peak or cranium, crooked teeth, and even skates and skis, but all smack of desperation. see also gullintanni; heimdall harbardsljod eddic poem. harbardsljod (song of harbard) is retained in codex regius of the poetic edda and, from near the end of stanza 19, in am 748. in codex regius it is found between skirnismal and hymiskvida, which probably means that the organiz

of loki fs three monstrous offspring, hvedrung must be loki. the thulur list hvedrung as an odin name, but it is found nowhere. see also fenrir; hel; loki hvergelmir (hot-spring-boiler) spring located near the center of the cosmos. the major source is grimnismal, stanza 26: eikthyrnir is the name of a hart, who stands at the hall of herjafodr [odin] and bites from the limbs of larad. yet from his horns it drips into hvergelmir, thence all waters have their ways. in gylfaginning snorri sturluson assigns hvergelmir to the mythic past: it was many ages before the earth was created, that niflheim was made, and in the middle of it is the spring hvergelmir, and from it flow those rivers that are 188 norse mythology so named: svol (cool, gunnthra (battle-pain, fjorm (rushing, fimbulthul (mighty-w

almost certainly the world tree. the major source is grimnismal, stanzas 25.26: 25. heidrun is the name of the goat, who stands at the hall of herjafodr [odin] and bites from the limbs of larad. she will fill a barrel with the bright mead; that drink can never run out. 26. eikthyrnir is the name of a hart, who stands at the hall of herjafodr [odin] and bites from the limbs of larad. yet from his horns it drips into hvergelmir, thence all waters have their ways. in gylfaginning snorri sturluson paraphrased these lines. he says that the goat heidrun gbites foliage off the limbs of that tree, which is famous and which is called larad. h she provides endless mead, and the hart eikthyrnir is the source of numerous rivers, according to snorri. the reasons for equating larad with yggdrasil begin

skirnir (the hall of thor, but stanzas 25 and 26 go back to the hall of valfodr: 25. heidrun is the name of the goat, who stands at the hall of herjafodr [odin] and bites from the limbs of larad. she will fill a barrel with the bright mead; that drink can never run out. 26. eikthyrnir is the name of a hart, who stands at the hall of herjafodr [odin] and bites from the limbs of larad. yet from his horns it drips into hvergelmir, thence all waters have their ways. thus there appears to be endless mead at valholl, and it is at the source of all waters. in the gylfaginning section of his edda, snorri sturluson used these and other sources to create a vivid picture of valholl. at the very onset of the piece, he reads a skaldic stanza in such a way as to suggest that valholl was thatched with sh

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

uite probable that serapis was worshiped in the form of a serpent, in common with many of the higher deities of the egyptian and greek pantheons. serapis was called theon heptagrammaton, or the god with the name of seven letters. the name serapis (like abraxas and mithras) contains seven letters. in their hymns to serapis the priests chanted the seven vowels. occasionally serapis is depicted with horns or a coronet of seven rays. these evidently represented the seven divine intelligences manifesting through the solar light. the encyclop dia britannica notes that the earliest authentic mention of serapis is in connection with the death of alexander. such was the prestige of serapis that he alone of the gods was consulted in behalf of the dying king. the egyptian secret school of philosophy

nally a vegetation god directly connected with the growth and maturing of flowers click to enlarge the great god pan. from kircher's oedipus gyptiacus. the great pan was celebrated as the author and director of the sacred dances which he is supposed to have instituted to symbolize the circumambulations of the heavenly bodies. pan was a composite creature, the upper part--with the exception of his horns--being human, and the lower part in the form of a goat. pan is the prototype of natural energy and, while undoubtedly a phallic deity, should nor be confused with priapus. the pipes of pan signify the natural harmony of the spheres, and the god himself is a symbol of saturn because this planet is enthroned in capricorn, whose emblem is a goat. the egyptians were initiated into the mysteries

he restoration of health (here the emanations from the sun are recognized as a medicine for the healing of human ills) the seven planetary circulations are represented by the circumambulations of the masonic lodge; by the marching of the jewish priests seven times around the walls of jericho, and of the mohammedan priests seven times around the kabba at mecca. from the crown of gold project three horns of plenty, signifying the abundance of the gifts of nature proceeding from one root having its origin in the heavens (head of isis. in this figure the pagan naturalists represent all the vital powers of the three kingdoms and families of sublunary nature-mineral, plant, and animal (man considered as an animal. at one of her ears was the moon and at the other the sun, to indicate that these t

aithfulness and integrity. he is shown crowned with a solar nimbus, carrying in one hand the crux ansata, the symbol of eternal life, and in the other a serpent-wound staff symbolic of his dignity as counselor of the gods. click to enlarge the egyptian madonna. from lenoir's la franche-maconnerie. isis is shown with her son horus in her arms. she is crowned with the lunar orb, ornamented with the horns of rams or bulls. orus, or horus as he is more generally known, was the son of isis and osiris. he was the god of time, hours, days, and this narrow span of life recognized as mortal existence. in all probability, the four sons of horus represent the four kingdoms of nature. it was horus who finally avenged the murder of his father, osiris, by slaying typhon, the spirit of evil. p. 48 the wo

t it was during this period--when the vernal equinox was in the sign of taurus--that the bull, apis, was sacred to the sun god, who was worshiped through the animal equivalent of the celestial sign which he had impregnated with his presence at the time of its crossing into the northern hemisphere. this is the meaning of an ancient saying that the celestial bull "broke the egg of the year with his horns" sampson arnold mackey, in his mythological astronomy of the ancients demonstrated, makes note of two very interesting points concerning the bull in egyptian symbolism. mr. mackey is of the opinion that the motion of the earth that we know as the alternation of the poles has resulted in a great change of relative position of the equator and the zodiacal band. he believes that originally the

hat jupiter (a name of the sun god) was suckled by a goat. a new and different sidelight on zodiacal symbolism is supplied by john cole, in a treatise on the circular zodiac of tentyra, in egypt "the symbol therefore of the goat rising from the body of a fish [capricorn, represents with the greatest propriety the mountainous buildings of babylon rising out of its low and marshy situation; the two horns of the goat being emblematical of the two towns, nineveh and babylon, the former built on the tigris, the latter on the euphrates; but both subjected to one sovereignty" the period of 2,160 years required for the regression of the sun through one of the zodiacal constellations is often termed an age. according to this system, the age secured its name from the sign through which the sun passe

MASTERING WITCHCRAFT

horned one existed long before christianity came into existence, with its concept of the devil. whereas habondia's symbol is the dove, old horny's is the goat. to students of symbolism, this attribute should speak for itself. the goat is the age-old representative of lust and debauchery, and cernunnos himself, for such is his witch name, is frequently represented as possessing the cloven hooves, horns, and erect phallus of his attribute. his symbolism has much in common with that of the greek god pan with his attendant satyrs and silenoi and the prehistoric phallic giants carved into the turf in various places around england such as the cerne giant and the long man of wilmington. he is the god of the dead, winter, and chaos, and it is from this aspect that he derives his title, the lord o

ches celebrate this about the same time that christians celebrate christmas. whenever you wish to perform a spell whose object is to boggle someone's mind with lust, you should invoke holy cernunnos with all the powers of the witches' pyramid. instead of habondia's flowers, however, upon which old horny tramples joyously, you should surround your altar triangle with pinecones, evergreens, and the horns, teeth or hooves of animals which are all especially held sacred to the god. we are not dealing with the gentle mystery and twilit glamour of habondia's womanly enchantments, but rather the darkness of the wildwood, the trampling and snorting of the god of beasts, and those rude and basic facts of life, the rearing phallus and the hungry vulva. to begin this section on lust, here is a small

your back. the rituals of this section are also best performed on a thursday, a day held sacred by witches to the more aggressive approach to love, again at 8 a.m, 3 p m, or 10 p.m. unlike any other spell you have performed before, however, you will be employing a grand triangle of manifestation, and the instruments of power will be your athame and chalice; the altar should be decked with animal horns, evergreens, and so on. now the first spell that utilizes the awesome power of cernunnos is a process which exists in at least fifty variants in the witch world; it is known by the rather inoffensive name of the love knot, a tame title for such a dramatic piece of sorcery. its object is to render the performer the object of overwhelming lust for another stated person. it can have a backwards

witchery is to possess yourself of a few hairs from the head of the person you seek to influence. a hairbrush and comb is the most likely place to look for these. people are apt to get suspicious, rightly so as it happens, if you smilingly produce a pair of scissors and blithely purloin a lock of their hair. prepare your place of working as already indicated with pine-cones, ivy, evergreens, and horns. in your thurible, burn one of the cernunnos incenses suggested at the end of this half of the chapter; in the chalice pour a few drops of red wine. on the floor, with the point of your athame, trace around the edges of a large equilateral triangle, big enough to contain yourself and the altar and allow you plenty of room for movement. this should be marked out with white tape beforehand. be

th for last resorts is the famous puppet spell, sometimes referred to by snobbish practitioners as i'envoutement d'amour. this is the one i mentioned earlier in the chapter as being an excellent example of the use of both object link and power object. here it is. select a thursday when the moon is waxing at 8 a m, 3 p.m, or 10 p.m, and after securing your usual privacy, deck your altar table with horns and evergreens as in the previous experiment, the chalice of wine outside the altar triangle, the lamps of art, and your thurible containing a suitable cernunnos incense. within the triangle should be placed freshly exorcised modelling clay or beeswax either of which are easy enough to obtain. also a few hairs from the head of the person you are going to bewitch, or some of his nail clipping

effective for twelve hours or so, and then should be renewed. should your adversary decide to actually visit you in person to deliver his curse, you must make sure that one of the following old traditional measures has been taken. first, paint or draw pentagrams, pointing outwards, on your doorsteps; charge them with your athame and then cover them with the doormat. then nail either horseshoes or horns upward over any entrance to your home. or hang an old knife or sword on the front and back door, surrounded by a wreath of bay leaves. or hammer three iron nails (traditionally "taken from a coffin) into each of the doors, two below, one above, in triangular formation. or beneath your doorsteps bury a witch bottle, a bottle stuffed full of bent nails and pins. the use of iron is very importa

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

e men, and to bring them together in love. he also maketh them barren. he governeth 26 legions of inferior spirits, and his seal is this, which he obeyeth when he seeth it (17) botis- the seventeenth spirit is botis, a great president, and an earl. he appeareth at the first show in the form of an ugly viper, then at the command of the magician he putteth on a human shape with great teeth, and 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 a

MICHAEL FORD A RITE OF THE WEREWOLF

ding to your will and going forth in the dream or in a meditative state in the ritual chamber. some will take different parts of animals and go forth in a dreaming state, awakening with detail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human to man-wolf to a dragon form, which the snout grows sharper teeth, horns emerge from the head and much of the fur dissipates. the flesh changes from ashen gray to a dark black-green scaled form. this is the ahrimanic dragon form, a state of being in which the witch has begun a selftransformative state into a deep communion with ahriman and tiamat the druj of darkness who by their isolation and individual beings, bring the gift of the black flame to those who seek

f ew sa, sessapsert ruo su evigrof dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british museum manuscript, as given to me by the skratte) under the gleam of the moon, be it full or dark i stand in the crossroads of cain under the horns of the adversary and beast lord as the gray shadow which ensorcels my being as with who drinks water from the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capture my gray form by the binding words, nasatanda so it is done! i am inde

tches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was originally a potter but became a strong and influential writer and poet among fellow arabs. atahiyya had a coven or circle of disciples who were called wise ones, and after his death adopted the goat as a symbol of their tribe. the torch or candle between the horns was added, signifying wisdom from the head of the teacher. the aniza tribe also had a symbol of the wasm or tribal brand, which was a symbol which resembled a birds foot. the clan was also known for their use of the bloodletter16 which was called the adhdhame, or athame. in later times, the aniza tribe migrated to spain which brought some aspects of the witch-cult to europe. other middle eas

eam and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 25 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 13 dire initiator of my night and infernal dreaming path. may the eye open wi

MICHAEL FORD WITCHMOON

tism, the one pointing up to the white moon of chesed, the other pointing down to the black one of geburah. this sign expresses the perfect harmony of mercy with justice. his one arm is female, the other male like the ones of the androgen of khunrath, the attributes of which we had to unite with those of our goat because he is one and the same symbol. the flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. the ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes

tive according to its nature and can only suffer when it materializes. the rod standing instead of genitals symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. humanity is represented by the two breasts and the androgen arms of this sphinx of the occult sciences" the mentioning of the flame between the horns as symbolizing the magic light of universal balance, is rather significant with the mentioning of the soul being elevated above matter (lucifer) and the flame being tied to matter shines above it (satan. the manifestation of the holy guardian angel (the true will, the hidden genius and the spirit of light) is also the result of invocation and desire made flesh. the two human aspects of the w

the wondrous night beneath the moonlit sky. to me! to me! io baphomet" a call unto baphomet, the black shadow of the sabbat "in silence the mirror becomes black with my many forms of i, whispered and howled in the congress of the witches conclave i am this form, known in the whole as the desire of all manes of past and that very desire of the body of lust the crown of blackened flame between the horns of the goat is but my sign of the star joined in algol, that lucifer breathes in this very source of being. throught my hands, the point of will which is as above and so below, acts as the vision through the gates of hell and heaven, this dual ecstasy is the gateway of my eyes, burning in the flame of azazel. 72 72 as within the light of hekate, thus our union of the seed of the sun and the

od with arms folded, you could feel a strong sense of strength and beauty within its essence. i was not sure if it was a god form taken by another celebrant or a collection of astral forms and energies into this great being. the devil was a sigil of our desire however and not a symbol of anthropomorphic worship or death-lust as christians often view this form. the morning star nestled between his horns, and its eyes were a burning red. i could feel no evil that night, however for the uninitiated i knew there could be much danger, since they could not control or understand themselves. even though we were celebrating, choronzon always is waiting to devour. many of the witches and demonic shapes began joining hands and circling the bonfire. i heard the flutes of pan echoing around us. drums

orcery. a banishing ritual serves to clear the mind of any non-magickal thoughts, a sort of temporary "exorcism" if you will. invocation rinmps zipll, vovim londoh marb levanael, rinmps zipll, demonic element- fire of earth, dragons' kingdom according to levanael, ol vinu a. laoaxrp, torzul pambt ol i invoke thee. laoaxrp, arise unto myself, strength stir umplif lring mospleh dsaaai apata. up the horns of dsaaai apata (fire of water element) focus with intent upon the sigil, give it life by the inspiration glowing within every ounce of your individual being! it is most important that you understand everything is possible unto your own will. to begin to realize that everything is basically a man-made lie, you understand that all things are subject to change within your own personal world an

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

first born relates to the original progeny of the serpent masters, that is,the members of the lemurian race. things become easier still when we identify the serpent masters with the race ofjehovah and the sons with the elohim.elohim, comes from ellu, meaning the shining ones. shining ones is an ambivalentterm used for both the nephilim and their first born. the shining ones are often depictedwith horns on their heads. this was a symbol of wisdom, but also of rulership. this is whyshamans, priests, and kings adopted the convention of wearing horns also, especially in theform of the crown. this was to primarily indicate that they were descendants of either theatlanteans or the lemurians and were endowed with power. michelangelo sculpted moseswith horns on his head to indicate his blood-bond

olved, and are still involved, with the summoning of pan-dimensional entities, who weremistaken in the days of antiquity as demons and angels (see the classic british sci-fi seriesdr. who, specifically the following episodes: planet of the spiders, daemons, masque of themandragora, snakedance, t error of the zygons, the silurians, face of evil, state of decay,return of the mara, pyramids of mars, horns of the nimon, nightmare in eden, etc. strangely, even with the brave attempts of writers and movie-makers, it still comes as ashock to most to realize that the quaint anecdotes of magic in the renaissance and eliza-bethan periods are actually references to science. sorcery and science are not as discon-nected as is commonly insinuated, and it is not happenstance that almost all of the pre-in

passes away forever, like a shadow in the architecture of a night-mare, and the true renaissance of humankind begins.i salute the light within your eyes where the whole universe dwells. for when you are at thecenter within yourself and i within mine, we shall be as one (crazy horse, shaman andchief of the lakota sioux)i am a wave of the sea, i am a murmur of the billows, i am a stag of the seven horns, i am a wide lake on a plain, i am a wind on the deep waters, i am shining tear of the sun,i am a hawk upon the rocks, i am the fairest of plants, i am a battle-waging spear, i am a salmon in the pool, i am a boar of courage, i am a hill of poetry,i am the craft of the artificer, i am a word of science, i am a god who creates in the head, the firewho but i knows the secret of the unhewn dolm

MICHAEL W FORD THE VAMPIRE GATE

nnected to the abyss and thus the subconscious. in corey s ancient fragments and george barton s tiamat, the creation and origin of tiamat was that there was a time when there was nothing but darkness and the abyss of waters, where two hideous beings who were produced from a two-fold principle. there were also men who had wings, or two faces, one body or who had both sexes and the legs of a goat, horns or were serpent like, dragon-men. over these presided omoroca, being ummu khubur or tiamat, the mother of darkness. tiamat was exalted to the rank of divinity, called the god who has taken hold of evil, that she remained in darkness and controlling the forces of chaos. tiamat was indeed a powerful goddess, a sorcerous being who could create fierce monsters and empower them accordingly. in he

ciated with dragon and serpent, such is associated as an antagonist against the associated god of the hebraic and early christian culture. the primal dragon is an atavistic1 force in the blood, brain and deepest memories of the human race. as tiamat was of the first, this force arises again in the judeo- christian texts of revelations, as the behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns here we see the manifestation of samael or lucifer as the great dragon, no doubt a calling from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it or force restrictions on it. to be with

the deep things of satan' revelations. ch.2 22 the result. if you lay out conditions to occur, aligning situations to move in this direction, this is indeed sorcery. rituals align thought and some believe the astral is controlled by this subconscious activated force. one should think in terms of being a manifestation of this dragon, for instance: i saw a beast coming up out of the sea, having ten horns and seven heads. on his horns were ten crowns, and on his heads, blasphemous names. the beast which i saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. the dragon gave him his power, his throne, and great authority. revelations the beast or dragon, much like the assyrian tiamat of old, can represent the luciferian who has mastered the asp

ebub chaigidel (chigdal: chedeziel+ itqueziel+ golebriel+ dubriel+ alhaziel+ lufexiel blackened demonic giant-spirits with venomous serpents coiled around them. saturn binah lucifuge sateriel (sataral: saturniel+ abnexiel+ tagariel+ asteriel+ reqraziel+ abholziel+ lareziel 54 binah are called the saterial or harasiel, the destroyers whose forms and appearances are gigantic black veiled heads with horns, and hideous eyes burning blood red seen through the veil, and they are followed by evil centaurs or bestial figures. using darkness and the night to take form and project in dreams. jupiter chesed astaroth gamehioth (gamchath: gabedriel+ amdebriel+ malexiel+ chedebriel+ a'othiel+ theriel gagh shekelah, the ones of chaos, and their forms are those of the black, cat-headed giants. they are al

MICHAEL WYNN THE SOUL TRAVELERS

lascivious ways. in the center of the festivities, a large fire and a presiding devil. this devil, called the black man of the sabbat, is usually described as looking like the pagan god baphomet; modern day satanists have further solidified this connection to such the extent that i ve become certain that they are one in the same. their description was that of a large, stinking goat figure with 3 horns where the center horn was lit with a flame, like a torch. this flaming center horn was often used to ignite other things at the festivities, such as candles and torches. also, the being s male member was exposed and was reported to be nearly 3 feet long, with the thickness of a child s arm. baphomet often takes the most beautiful girl for himself, and for this unlucky woman, the intercourse

MICHAEL W FORD NOX UMBRA

s- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark thee- eyes which see beyond the veil, mouth of crystals and essence storing objects, horns of five which form the pentagram of the fallen seraphs, infernal flesh formed in fire, serpent skin of stealth and wisdom, blade of azrail's sunless domain, the very pleasures of the necromance- i summon thee unto this vessel, rest and grow strong within it, be as with my temple to hunt, protect and make flesh to that which i so desire "so it is done" phenomena- room grew colder, a shadow se

MORALS AND DOGMA

ccessive days; once each day for six days, and _seven_ times on the seventh "the _seven_ eyes of the lord" says zechariah "run to and fro through the whole earth" solomon was _seven_ years in building the temple _seven_ angels, in the apocalypse, pour out _seven_ plagues, from _seven_ vials of wrath. the scarlet-colored beast, on which the woman sits in the wilderness, has _seven_ heads and _ten_ horns. so also has the beast that rises up out of the sea _seven_ thunders uttered their voices _seven_ angels sounded _seven_ trumpets _seven_ lamps, of fire, the _seven_ spirits of god, burned before the throne; and the lamb that was slain had _seven_ horns and _seven_ eyes. eight is the first cube, that of _two. nine is the square of _three, and represented by the triple triangle. ten includes

principle of all things. this symbol was borrowed from the egyptians, who also consecrated the egg to osiris, germ of light, himself born, says diodorus, from that famous egg. in thebes, in upper egypt, he was represented as emitting it from his mouth, and causing to issue from it the first principle of heat and light, or the fire-god, vulcan, or phtha. we find this egg even in japan, between the horns of the famous mithriac bull, whose attributes osiris, apis, and bacchus all borrowed. orpheus, author of the grecian mysteries, which he carried from egypt to greece, consecrated this symbol: and taught that matter, uncreated and informous, existed from all eternity, unorganized, as chaos; containing in itself the principles of all existences confused and intermingled, light with darkness, t

of all the oriental nations attest, the light of arts and letters first shone forth. the arabian word al-de-bar n, means the _foremost, or _leading, star: and it could only have been so named, when it did precede, or _lead, all others. the year then opened with the sun in taurus; and the multitude of ancient sculptures, both in assyria and egypt, wherein the bull appears with lunette or crescent horns, and the disk of the sun between them, are direct allusions to the important festival of the first new moon of the year: and there was everywhere an annual celebration of the festival of the first new moon, when the year opened with sol and luna in taurus. david sings "blow the trumpet in _the new moon; in the time appointed; on our solemn feast-day: for this is a statute unto israel, and a

urus _sets with_ the sun, scorpio rises as he sets, and continues visible throughout the night. and if taurus rises and sets with the sun to-day, he will, six months hence, rise at sunset and set at sunrise; for the stars thus gain on the sun two hours a month. going back to the time when, watched by the chaldean shepherds, and the husbandmen of ethiopia and egypt "the milk-white bull with golden horns led on the new-born year" we see in the neck of taurus, the pleiades, and in his face the hyades "which grecia from their showering names" and of whom the brilliant aldebar n is the chief; while to the southwestward is that most splendid of all the constellations, orion, with betelgueux in his right shoulder, bellatrix in his left shoulder, rigel on the left foot, and in his belt the three s

t the vernal equinox, a robust man at the summer solstice, and an old man at the autumnal equinox. this idea was borrowed from the egyptians, who adored the sun at the winter solstice, under the figure of an infant. the image of the sign in which each of the four seasons commenced, became the form under which was figured the sun of that particular season. the lion's skin was worn by hercules; the horns of the bull adorned the forehead of bacchus; and the autumnal serpent wound its long folds round the statue of serapis, 2500 years before our era; when those signs corresponded with the commencement of the seasons. when other constellations replaced them at those points, by means of the precession of the equinoxes, those attributes were changed. then the ram furnished the horns for the head

un. each, in his turn, was an emblem of the sun overcoming the winter darkness, and repairing the disorders of nature, which every year was regenerated under these signs, after the scorpion and serpent of autumn had brought upon it barrenness, disaster, and darkness. mithras was represented sitting on a bull; and that animal was an image of osiris: while the greek bacchus armed his front with its horns, and was pictured with its tail and feet. the constellations also became noteworthy to the husbandman, which by their rising or setting, at morning or evening, indicated the coming of this period of renewed fruitfulness and new life. capella, or the kid amalthea, whose horn is called that of abundance, and whose place is over the equinoctial point, or taurus; and the pleiades, that long indi

MOTTA MARCELO THE COMMENTARIES OF AL

s to become something else. as the alchemists rudely put it, you must have gold to make gold;you change from your present position in space and time, not from another's. therefore, initiation does not produce a change of social class; it merely improves the efficiency with which you handle your inherited and acquired qualities, it does not give you new qualities. you don't grow a pointed tail, or horns. you remain what you are "i am that i am" and not something else. you seem to change only to the mind, because it never knew you, or itself, for that matter. and even the mind, as soon as it calms down (it takes years, in some cases, perceives that all is ever as it was. those who were already kings, that is, members of a ruling class any ruling class become kings, that is, true rulers. thos

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

umble dwelling of her sons on mount cithaeron. during the long period of their mother's captivity the babes had grown into page 33 sturdy youths, and, as they listened angrily to the story of her wrongs, they became all impatience to avenge them. setting off at once to thebes they succeeded in possessing themselves of the town, and after slaying the cruel lycus they bound dirce by the hair to the horns of a wild bull, which dragged her hither and thither until she expired. her mangled body was cast into the fount near thebes, which still bears her name. amphion became king of thebes in his uncle's stead. he was a friend of the muses, and devoted to music and poetry. his brother, zethus, was famous for his skill in archery, and was passionately fond of the chase. it is said that when amphio

n its sides were their various representations. the ruins of this temple are still to be seen. pan (faunus. page 199 pan was the god of fertility, and the special patron of shepherds and huntsmen; he presided over all rural occupations, was chief of the satyrs, and head of all rural divinities. according to the common belief, he was the son of hermes and a wood nymph, and came into the world with horns sprouting from his forehead, a goat's beard and a crooked nose, pointed ears, and page 200 the tail and feet of a goat, and presented altogether so repulsive [172]an appearance that, at the sight of him, his mother fled in dismay. hermes, however, took up his curious little offspring, wrapt him in a hare skin, and carried him in his arms to olympus. the grotesque form and merry antics of the

le in arcadia, in which state he was more especially worshipped. the artists of later times have somewhat toned down the original very unattractive conception of pan, as above described, and merely represent him as a young man, hardened by the exposure to all weathers which a rural life involves, and bearing in his hand the shepherd's crook and syrinx.these being his usual attributes.whilst small horns project from his forehead. he is either undraped, or wears merely the light cloak called the chlamys. the usual offerings to pan were milk and honey in [174]shepherds' bowls. cows, lambs, and rams were also sacrificed to him. page 202 after the introduction of pan into the worship of dionysus, we hear of a number of little pans (panisci, who are sometimes confounded with the satyrs. faunus

ed to faunus, and he was believed to enter houses stealthily at night for this purpose. fauna was the wife of faunus, and participated in his functions. the satyrs. page 203 the satyrs were a race of woodland spirits, who evidently personified the free, wild, and untrammelled life of the forest. their appearance was both grotesque and repulsive; they had flat broad noses, pointed ears, and little horns sprouting from their foreheads, a rough shaggy skin, and small goat's tails. they led a life of pleasure and self-indulgence, followed the chase, revelled in page 204 every description of wild music and dancing, were terrible wine-bibbers, and addicted to the deep slumbers which follow heavy potations. they were no less dreaded by mortals than by the gentle woodland nymphs, who always avoide

s generally of a circular form, and constructed of stone. it was customary to engrave upon it the name or distinguishing symbol of the divinity to whom it was dedicated; and it was held so sacred that if any malefactor fled to it his life was safe from his pursuers, and it was considered one of the greatest acts of sacrilege to force him from this asylum. the most ancient altars were adorned with horns, which in former times were emblems of power and dignity, as wealth, and consequently importance, consisted among most primitive nations in flocks and herds. in addition to those erected in places of public worship, altars were frequently raised in groves, on highways, or in the market-places of cities. page 222 the gods of the lower world had no altars whatever, ditches or trenches being du

oming the perquisites of the priests. page 224 the officiating priests wore a crown composed 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 mus

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worshipping baphomet- an idol with the head and feet of a goat, the breasts of a woman, and the wings of an angel. inverted the pentagram becomes the symbol of baphomet- the five points being two horns, two ears, and the beard. so now you know! love and witchcraft love has always been a problem. witches and witchcraft have long been associated with the search for love. the warlock of medieval times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company he desired above all else. the preliminaries included burning frankince

in the spell? keep it or spend it. signed: johnny t, liverpool, england. what will happen after casting your spells and working your rituals? not a lot, there will be no sudden puffs of green smoke, rolls of thunder, or flashes of lightning. neither will an unclean spirit appear dressed in a scarlet coat, yellow vest, and pale green breeches, with a head resembling a dog, the ears of an ass, two horns, and the legs and hoofs of a calf. nor anything else that the old grimoires would have us believe are necessary when magic is being worked. what the spells and rituals do is to work on the minds of other people, and to influence chance and coincidence to make things easier for you in perfectly natural-seeming ways. important things to remember< spells are the fun part of what we call witchcr

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ithfully protect his land. he had no desire to leave it to the saracens, for he knew full well that they would entrust it to his brother, the sultan of babylon* it was through the intervention of the templars in 1243 that the christians were able to conclude an accord with the malek of damascus and take possession of jerusalem. in the following years, the franks made an alliance with the malik of horns, al-mansour. the templars made themselves noticeable by their eagerness to arrange this union. in fact, they celebrated in their strongholds to such an extent that islamic prayers could be heard echoing beneath the roofs of their monasteries.25 in 1247 the templar grand master guillaume de sonnace got along so well with the turkish emirs that a chronicler wrote "the master of the temple and

PHILIP NEIL MYTHS LEGENDS EXPLAINED

is eyes were said to be the sun and the moon; in his role as sun god he merged with re. hence, when he lay dying as a child, the sky went dark (see box above. wife and mother isis was the archetypal wife and mother; with her hand echoing the shape of osiris shoulder, mirrored on the other side by horus, she emphasizes the unity of this family. she is often depicted nursing the infant horus. cow s horns isis wears a solar disc between cow horns, revealing her close affinity with the cow mothergoddess hathor. both isis and hathor were at different times regarded as the mother of horus, and, therefore, of the egyptian king, who was a human manifestation of horus. worker of magic isis was a worker of magic, and could even practice her art on the gods (see pp. 14 15. it was her magic arts that

the goddess of hunting and archery. all wild animals were in her care. demeter demeter, zeus sister, was the greek earth-goddess. her brother zeus fathered her daughter, persephone. her search for persephone formed the basis of the mysteries of eleusis (see p. 29. dionysus dionysus (see pp. 58 59, god of ecstasy and wine, was the child of zeus by a mortal, semele. he is shown with goat s legs and horns. hercules hercules (see pp. 50 51) was a son of zeus by a mortal. hera hated him. he earned immortality by performing 12 impossible tasks. when he went to olympus he married zeus daughter hebe. hermes hermes was the messenger of the gods and zeus son by maia, daughter of the titan atlas. he is wearing his winged hat and carrying his herald s staff, the caduceus. ganymede ganymede was a young

e stirred by the wind they whispered, king midas has ass s ears. when midas knew his secret was out, he killed himself. athena the goddess athena (minerva) stands next to aphrodite, the goddess of love. athena s presence may be a confusion on the artist s part with the story of marsyas (see opposite, or simply a reference to that other famous musical competition between apollo and a rival. goat s horns ass s ears king midas 41 mountain god tmolus, called to judge the relative merits of the music of pan and apollo, was the incarnated spirit of the mountain. portrayed as an old man, he separates himself from his mountain form by shaking his locks free of trees, and creating a wreath of oak leaves on his brow. hill s and vall eys overlord to the whole of nature herself, pan s music filled the

ere two kinds of arrow golden ones to inspire love, and leaden ones to take love away. hesiod calls dana rich-haired europa and zeus europa was the daughter of the phoenician king agenor one day, zeus saw her playing with her maidens by the sea and, overcome by lust, took the form of a handsome bull and mingled with the king s herd on the beach. europa stroked him, hung garlands of flowers on his horns, and he seemed so gentle that she eventually climbed on his back. zeus immediately charged out to sea, carrying her to crete where he made love to her under a plane tree, which, according to tradition, has been green ever since. europa gave birth to three sons: minos (see p. 56, rhadamanthys, and sarpedon. she subsequently married asterion, the king of crete, who adopted minos as his heir. p

e was recognized as aegeus son and heir to the athenian throne. the bull of poseidon the capture of the fierce white bull of poseidon was the first feat theseus achieved after coming to athens; some say he was sent by medea, who hoped he would be killed. since being brought over from crete by hercules (see p. 51, the bull had become wild again, and had killed many people. theseus seized it by the horns and dragged it through athens to the acropolis, where he sacrificed it to apollo. when theseus first set out upon the road to athens, he was attacked by the bandit periphetes who used to beat travelers to death with an iron club, thus earning himself the nickname of club-man. theseus killed periphetes, and carried his club ever after, finding it an infallible weapon. the crommyon wild sow th

are depicted as ram-headed snakes. it is also possible that cernunnos was able to assume animal shape. the gundestrup cauldron this image showing a horned deity with wild animals is a panel from the gundestrup cauldron, which was found in denmark, one of the celtic territories, in 1891. it is made of silver-gilt embossed plates welded together and dates from the first or second century bce. stag horns dolphin the significance of the dolphin and its rider in this scene is not clear, but may suggest that cernunnos had sway over the beasts of the sea. a dolphin also appears on the scepter found in willingham fen, england, which shows an unidentified sky god. the lord of the beasts 79 after february 6th many people both saw and heard a whole pack of huntsmen in full cry. they straddled black

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

ted in six days, so what she really wanted to ask could not have been this question but only the second question. so [again] why did she preface it with the first question? furthermore: what kind of question is the [second] question she asked, i.e, what has [g-d] been doing since then? who doesn ft know that g-d oversees all the details [of life] and sustains and provides for everything gfrom the horns of the re feim to the eggs of the lice, h7 that he causes the rain to fall, makes the dew blossom, makes the wind blow, gprovides for the needs of every living thing, h8 and so on ad infinitum? the re feim is a large bison-like animal. the image is that g-d provides for all creatures, from the greatest to the least. besides which, our sages stated in reference to the verse gmention not the s

orld to come, there are numerous examples [of things g-d is doing] in this world, as we have said. this being the case, what was her question? and why didn ft rabbi yosi want to answer her thus, but said instead that g-d is making matches.to which she could reply, gi can also do this? h if he would have answered her by saying what we said.that he is sustaining and providing for everyone from gthe horns of the re feim, etc. h.she would not have been able to reply, gi can also do this. h furthermore: our sages have said that all souls, from the time they are formed out of their supernal source.out of the place gfrom whence they were hewn h11. emerge as male and female together. afterwards, each half goes its own way, the male to one [body] and the female to another, and they eventually join

further on, please g-d. as for the matron, even though her main question and intention was about her second question. gsince then, what has he been doing? h.she wisely prefaced this with her first question. gin how many days c. h this is because she saw that she could be answered in the way we have described, namely that g-d oversees all the details [of life] and nourishes and sustains gfrom the horns of the re feim, etc. h she therefore prefaced [this question] with, gin how many days did the holy one, blessed be he, create his world? h she meant: we cannot say that someone who did such a great act in only six days has, since then, been occupied solely with such miniscule details, for [since he is so powerful, this cannot take him so much time and] he must still have much time left [rabb

sion of the question] since he foresees all that will be, and his original intent was that the world exist for a fixed time, he probably endowed each creature when first he created the world with all the power it requires to exist for its duration. if so, what has he been doing since then? we cannot say that he has been overseeing his creatures, and that he has to provide for everything gfrom the horns of the re feim, h and so forth, for all the energy they require and all their sustenance has already been prepared, readied, and endowed to them from the moment of creation. this idea can be better understood by understanding the question raised in the zohar14 regarding the verse quoted here: g cfor in six days [g-d created the heavens and the earth. h the verse literally reads: gfor six day

e primary account of creation [in contrast] the six extremities of z feir anpin are the ones who conduct the affairs of the world. thus, the sefirot of metatron (who personifies z feir anpin) are of a lower order than the source of the emotions within binah. this is why [the matron] asked gwhat does he do, h meaning, gi already know there is much to occupy him, such as feeding the world efrom the horns of the re feim, f etc. but all this is taken care of by the supernal days h.as we mentioned. gwhereas he himself, the creator, h.i.e, the supernal [partzuf of] ima. gwhat does he do? h [rabbi yosi ben chalafta] therefore brought her proof from the verse g[ cin] six days c, h for she did not ask him about the creation week, in which case it would have been appropriate for him to answer her [b

yers in order to flee for safety, the sages said that gif an ox fs head is in a [fodder] basket, go up to a roof and kick the ladder away from underneath you, h i.e, get as far away as possible, for the ox will not take kindly to anyone it perceives as interrupting it from its meal. gsamuel said: ethis applies only to a black ox in the month of nisan, because then the satan is dancing between his horns. f h rashi says on this: gbecause the days of autumn have passed, when the land is dry, and the ox now sees it full of greenery, it gets high-spirited and the evil inclination enters it. h no longer having to worry about food, the ox becomes mischievous, so it is better to stay away from it. in any case, we see here that the image of a gblack ox h is a particularly threatening type of evil

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rmer to the apex, the latter to the base. like the caduceus, it further represents the three elements: water, fire and air. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolised by the upper part of the caduceus. the symbol of mercury on the tree of life enbraces all but kether. the horns spring from daath (knowledge) which is not, properly speak- ing, a sephira, but rather a conjunction of chokmah and binah. attribution of the tarot trumps path no. tarot trump letter symbol 11 0 the foolish man n a 12 1 the juggler 3 i2 13 2 the high priestess f d 14 3 the empress f q 15 4 the emperor il t 16 5 the hierophant 1 'tl 17 6 the lovers t x 18 7 the chariot t7% 19 8 strength (just

it is written 'so the name jehovah is joined to the name elohim, for jehovah planted a garden eastward in eden' from the three supernals follow the other sephiroth of the tree of life. below the tree, proceeding from malkuth is the tree of knowledge of good and of evil which is between the tree of life and the world or assiah or shells, represented by the coiled up dragon with seven heads and ten horns-being the seven infernal palaces and the ten averse sephiroth (these are described in the text of the rituals but are not read to the candidate at his grade. when studying this diagram, these descriptions should be looked up, but they are not required for the exam) the river naher flows forth from the supernal eden and in daath it is divided into four heads- pison: fire-flowing to geburah wh

respectively. the great goddess eve, being tempted by the fruits of the tree of knowledge whose branches tend upwards to the seven lower sephiroth, but also downward to the kingdom of shells, reached down to them and the two pillars were left unsupported. then the sephirotic tree was shattered. she fell and with her fell the great adam. and the great red dragon arose with his seven heads and ten horns, and eden was desolated-and the folds of the dragon enclosed malkuth and linked it to the kingdom of the shells. and the heads of the dragon rose into the seven lower sephiroth, even up to daath at the feet of aima elohirn. thus were the four rivers of eden desecrated and the dragon mouth gave forth the infernal waters in daath-and this is leviathan, the piercing and crooked serpent. but tet

he system, and thus, as adam had been spread on the cross of the four rivers, so the second adam should be crucified on the infernal rivers of the four armed cross of death-yet to do this he must descend into the lowest, even malkuth the earth, and be born of her (psalm 74 'thou breakest the heads of leviathan in pieces) and on the dragon heads were the names of the eight kings of edom and on his horns the names of the eleven dukes of edom, for daath having developed in the dragon a new head, the seven headed dragon with ten horns became eight headed and eleven homed (genesis, 36:31 to 43. chronicles 1: 43 to 54) note: the edomites were the descendants of esau who sold his birthright. their kings came to syrnbolise unlawful and chaotic forces. fifth knowledge lecture azoth is a word formed

power of the father joined thereto in the glory from the face of the ancient of days. and in the garden was the tree of the knowledge of good and of evil, which latter is from malkuth, which is the lowest sephirah between the rest of the sephiroth and the kingdom of shells, which latter is represented by the great red dragon coiled beneath, having seven heads (the seven infernal palaces) and ten horns (the ten averse sephiroth of evil, contained in the seven palaces. and a river naher went forth out of eden, namely from the supernal triad, to water the garden (the rest of the sephiroth, and from thence it was divided into four heads in daath, whence it is said "in daath the depths are broken u and the clouds drop down dew" the first head is pison, which ifo' wsinto geburah (whencet here i

o higher grades, while that in the south leads to the four equals seven of philosophus, the highest grade in the first order. this grade of practicus is especially related to the planet mercury, whose kamea, or mystical square, together with seals and names formed from it, is shown in the east. the symbol of mercury when inscribed on the tree of life is also shown. it embraces all but kether. the horns spring from daath, which is not properly a sephirah, but rather the conjunction of chokmah and binah <118> i now congratulate you on having passed through the ceremony of three equals eight of practicus, and in recognition thereof, i confer upon you the mystic title of monocris de astris, which means "unicorn from the stars; and i give you the symbol of maim which is the hebrew name for wate

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

more correctly proceeds therefrom, and is resolved by the triad, which contains the word of that enigma propounded by the sphinx, the finding of which would have saved the life, atoned for the unconscious crime and established the kingdom of oedipus. 12 the doctrine of transcendental magic in the hieroglyphic work of hermes, being the tarot or book of thoth, the duad is represented either by the horns of isis, who has her head veiled and an open book concealed partially under her mantle, or otherwise by a sovereign lady, juno, the greek goddess, with one hand uplifted towards heaven and the other pointed to earth, as if formulating by this gesture the one and twofold dogma which is the foundation of magic and begins the marvellous symbols of the emerald table of hermes. in the apocalypse

f heaven? in the north, where the instincts are more repressed and deep rooted; in italy, where the passions are more unreserved and fiery, charms and the evil eye are still dreaded; the jettatura is not to be braved with impunity in naples, and persons who are endowed unfortunately with this power are even distinguished by certain exterior signs. in order to guard against it, experts affirm that horns must be carried on the person, and the common people, who take everything literally, hasten to adorn themselves with small horns, not dreaming of the sense of the allegory. these attributes of jupiter ammon, bacchus and moses are a symbol of moral power or enthusiasm, so that the magicians mean to say that, in order to withstand the jettatura, the fatal current of instincts must be governed

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

acles which have the fulfilment of a desire for their object. it is also the sign of the scapegoat in mystic kabalah, and saint-martin observes that inserted in the incommunicable tetragram it forms the name of the redeemer. it is this which the mystagogues of the middle ages represented in their nocturnal assemblies by the exhibition of a symbolical goat, carrying a lighted torch between its two horns. in the fifteenth chapter of this gritual h we shall describe the allegorical forms and strange cultus of this monstrous animal, which represented nature doomed to anathema but ransomed by the sign of light. the gnostic agapae and pagan priapic orgies which followed in its honour sufficiently revealed the moral consequence which the adepts drew from the exhibition. all this will be explained

in. the salt and ash must be consecrated separately, saying: over the salt may wisdom abide in this salt, and may it preserve our minds and bodies from all corruption, by hochmael and in the virtue of ruach-hochmael! may the phantoms of hyle depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the tree of life, by the three names which are netsah, hod, and jesod, in the beginning and in the end, by alpha and omega, which arc in the spirit of azoth! amen. mingling the water, salt and ash in the salt of et

ysms of cataleptics, declaring that they are possessed by spirits. the g which freemasons place in the middle of the blazing star signifies gnosis and generation, the two sacred words of the ancient kabalah. it signifies also grand architect, for the pentagram on every side represents an a. by placing it in such a manner that two of its points are in the ascendant and one is below, we may see the horns, ears and beard of the hierarchic goat of mendes, when it becomes the sign of infernal evocations. the allegorical star of the magi is no other than the mysterious pentagram; and those three kings, sons of zoroaster, conducted by the blazing star to the cradle of the microcosmic god, are themselves a full demonstration of the kabalistic and magical beginnings of christian doc-trine. one of t

and will ever, adore what is signified by this alarming symbol. yes, in our profound conviction, the grand masters of the order of the templars worshipped the baphomet, and caused it to be worshipped by their initiates; yes, there existed in the past, and there may be still in the present, assemblies which are presided over by this figure, seated on a throne and having a flaming torch between the horns. but the adorers of this sign do not consider, as do we, that it is a representation of the devil: on the contrary, for them it is that of the god pan, the god of our modern schools of philosophy, the god of the alexandrian theurgic school and of our own mystical neo-platonists, the god of lamartine and victor cousin, the god of spinoza and plato, the god of the primitive gnostic schools; th

th both hands, pointing upward to the white moon of chesed, and downward to the black moon of geburah. this sign expresses the perfect concord between mercy and justice. one of the arms is feminine and the other masculine, as in the androgyne of khunrath, those attributes we have combined with those of our goat, since they are one and the same symbol. the torch of intelligence burning between the horns is the magical light of universal equilibrium; it is also the type of the soul, exalted above matter, even while cleaving to matter, as the flame cleaves to the torch. the monstrous head of the animal expresses horror of sin, for which the material agent, alone responsible, must alone and for ever bear the penalty, because the soul is impassible in its nature and can suffer only by materiali

word with a black handle; the magical fork; a copper vase containing the blood of the victim; a censer holding perfumes, namely, incense, camphor, aloes, ambergris and storax, mixed together with the blood of a goat, a mole and a bat; four nails taken from the coffin of an executed criminal; the head of a black cat which has been nourished on human flesh for five days; a bat drowned in blood; the horns of a goat cum quo puella concuberit; and the skull of a parricide. all these hideous objects. though scarcely possible to obtain. having been collected, they must be arranged as follows: a perfect circle is traced by the sword, leaving, however, a break, or point of issue, on one side; a triangle is drawn in the circle, and the pantacle thus formed is coloured with blood; a chafing- dish is

RUBY TABLET OF SET

of the biblical myth of the "fall" there is a great deal of truth in the saying "ignorance is bliss" hackneyed though this phrase might be. thus, because consciousness produces pain, mass humanity looks back to a time of bestial, mindless oblivion with great longing. it is for this reason that the source of man's freedom, self-awareness, and separateness has been slandered, painted red, and given horns and a pointed tail.34 however, there are those who stand aloof from the many, and rather than slandering this gift of freedom and self-consciousness, seek to strengthen it and come to know the source of their being. and it is those of the latter camp who are setians and black magicians in the truest, fullest sense of these terms. monotheism "neo-polytheism" and psyche-centric consciousness:

s starting to have serious doubts about god. at seven he immersed himself in greek and roman myth, feeding his subjective universe with these images of beauty and power. he found these images so vastly enlivening and enriching, compared to the spiritual atmosphere of his surroundings, that he imagined that he must be surely be a pagan. l. sprague de camp reports that lovecraft began to think that horns and pointed ears were sprouting, and he was disappointed that wishing did not turn his feet into hooves. nevertheless, in addition to this rich aesthetic source, he also turned to the sciences. at this time he lived in the house of his grandparents. they gave him a chemistry set, and he set out straightaway to making explosions and strange smells in the basement. his grandfather encouraged l

ng by crowley's california disciples to create a homunculus per a secret instruction of crowley's to the ix of his ordo templi orientis. he was also born dead, raising the question of the nature of the force inhabiting his subsequently revived body. on his chest he bears the same whorled swastika appearing on crowley and the buddha, and from infancy his eyebrows have always curled upward into the horns described in the biblical book of revelation #13:11. he was ordained to the satanic priesthood by anton lavey on the night of the north solstice v, and recognized by set as a magus on the night of the north solstice x. he has taken the name of the prince of darkness as a part of himself: ra-en-set "he who speaks as set" i, set, am come again to my friends among mankind- let my great nobles b

it feels right- yet. the young entity could symbolize the rebirth [so to speak] of the neters through us, and that there will be nine original [paut neter] or "company of gods" winged creatures could imply the pure forms which are unmanifest. maybe we are indicated by the green-robed youth. a magician is supposed to acquire a bisexual nature as a quality- not necessarily as sexual attraction. the horns or crescent probably represent duality. as for the color of hair? the desert? the quote you offered somehow reminds me of the passage in the satanic rituals: classification: v4- a17.22- 3 author: linda reynolds iii, alexandra sarris iii date: july 29, xiii html revision: september 27, 1998 ce subject: xem reading list "the daemons are, the daemons were, and the daemons will be again. they ca

tical blue rings, is of the same blood red as set's ankh. the three-eyed goat is gone, and in its stead is the figure of a man dressed in black. his clothing is extremely form-fitting, after the fashion of a leotard or nylon stocking. in physical appearance he closely resembles a modern day body builder. a black cape with a lining of the same color as set's headgear hangs about his shoulders. the horns that protrude from the temporal areas of his head are much like the horns of the goat that he replaces, and brown in color. in his right hand he holds a trident equal in length to the man himself. this trident is a bluish-white, which it achieves due to its intense heat. the man is totally oblivious to this heat. in the man's left hand he holds a green [pale] bowl which is filled to the brim

riest of set and the emperor/ magister templi, is extremely similar to that card with respect to symbols which it replaces. this i believe is because the margin of error in the old cards is less than those cards necessitating more radical design changes, such as the star/ pentagram of set and art/ the golden section. the astrological determiner is this time implied via symbols, namely the twisted horns of the man-figure in the center of the card, rather than by color as you did with the golden section. the sexual symbolism of the card is still rather obvious, and seems to indicate a reveling in the so-called "male" principles of action, strength, power, and the like. the figure of your self in the right ellipsoid is of course a representation of how you appear today, and makes obvious the

SALMANRUSHDIE THESATANICVERSES

, if it's proof you're after, you couldn't do better than _those" saladin chamcha, following the line of popeye's pointing finger, raised his hands to his forehead, and then he knew that he had woken into the most fearsome of nightmares, a nightmare that had only just begun, because there at his temples, growing longer by the moment, and sharp enough to draw blood, were two new, goaty, unarguable horns. o o o before the army of policemen took saladin chamcha away into his new life, there was one more unexpected occurrence. gibreel farishta, seeing the blaze of lights and hearing the delirious laughter of the law--enforcement officers, came downstairs in a maroon smoking jacket and jodhpurs, chosen from henry diamond's wardrobe. smelling faintly of mothballs, he stood on the first-floor lan

it transpired, was stein- who had "de- bagged" saladin with a merry cry of "opening time, packy; let's see what you're made of" red-and-white stripes were dragged off the protesting chamcha, who was reclining on the floor of the van with two stout policemen holding each arm and a fifth constable's boot placed firmly upon his chest, and whose protests went unheard in the general mirthful din. his horns kept banging against things, the wheel--arch, the uncarpeted floor or a policeman's shin- on these last occasions he was soundly buffeted about the face by the understandably irate law--enforcement officer- and he was, in sum, in as miserably low spirits as he could recall. nevertheless, when he saw what lay beneath his borrowed pyjamas, he could not prevent that disbelieving giggle from esc

his spirits down, and he realized that he had been half-hoping that the nightmare would have ended while he slept. he was dressed in a new pair of alien pyjamas, this time of an undifferentiated pale green colour, which matched both the fabric of the screens and what he could see of the walls and ceiling of that cryptic and anonymous ward. his legs still ended in those distressing hoofs, and the horns on his head were as sharp as before. he was distracted from this morose inventory by a man's voice from nearby, crying out in heart-rending distress "oh, if ever a body suffered "what on earth" chamcha thought, and determined to investigate. but now he was becoming aware of many other sounds, as unsettling as the first. it seemed to him that he could hear all sorts of animal noises: the snor

ein went on "the old burd, mrs. diamond. turns out to be dead in her bed, cold as mutton, and the other gentleman vanished clear away. the possibility of foul play has no as yet been eliminated "in conclusion" he said before disappearing forever from saladin's new life "i suggest, mr. citizen saladin, that you dinna trouble with a complaint. you'll forgive me for speaking plain, but with your wee horns and your great hoofs you wouldna look the most reliable of witnesses. good day to you now" saladin chamcha closed his eyes and when he opened them his tormentor had turned into the nurse and physiotherapist, hyacinth phillips "why you wan go walking" she asked "whatever your heart desires, you jus ask me, hyacinth, and we'll see what we can fix" o o o "ssst" that night, in the greeny light o

out of that ward of nightmares into the clarity of a cold, moonlit sky, past several bound, gagged men: their former guards. there were many shadowy figures running through the glowing night, and chamcha glimpsed beings he could never have imagined, men and women who were also partially plants, or giant insects, or even, on occasion, built partly of brick or stone; there were men with rhinoceros horns instead of noses and women with necks as long as any giraffe. the monsters ran quickly, silently, to the edge of the detention centre compound, where the manticore and other sharp-toothed mutants were waiting by the large holes they had bitten into the fabric of the containing fence, and then they were out, free, going their separate ways, without hope, but also without shame. saladin chamch

e would do him more good than earlier re-namings, for example when untouchables were renamed "children of god. as a child of god in chatnapatna he had not been permitted to draw water from the town well, because the touch of an outcaste would have polluted the drinking water. landless and, like ayesha, an orphan, osman earned his living as a clown. his bullock wore bright red paper cones over its horns and much tinselly drapery over its nose and back. he went from village to village performing an act, at marriages and other celebrations, in which the bullock was his essential partner and foil, nodding in answer to his questions, one nod for no, twice for yes "isn't this a nice village we've come to" osman would ask. boom, the bullock disagreed "it isn't? oh yes it is. look: aren't the peop

SATANGEL

, teaches arithmatic, astronomy, geometry, handicrafts. answers demands fully and truthfully, makes one invincible, finds and guards hidden treasures. originally an old iranian spirit inherited by the post exile jews (tobias 3: 8, 17. in some ways reminiscent of the assyrian demon pazuzu. astaroth, ashtaroth (persian ashtoreth, the biblical place name ashtoreth-karnaim means ashtoreth of the twin horns. goetia, 29th spirit) in the goetia, a duke commanding 40 legions. who manifests as a beautiful or foul angel carrying a viper in his hand whilst riding backwards on a dragon. tells fortunes, teaches liberal sciences. inspires sloth and idleness. the grimorium verum and grand grimoire make him the great duke of hell. also understood to be the treasurer of hell. also serves as a mentor who in

azazel (hebrew. demon prince of air. also, amongst the watchers (see above. azi dahaki (avestan azi, meaning snake, modern farsi azidaha, meaning dragon. from earliest indo-aryan, three headed serpent, embodiment of falsehood, usurper of iran. accomplice of ahriman at the end of the world. baal, bael (goetia, 1st spirit, west semite, lord, owner) who wears a conical cap with a long band of bull s horns, and is identified with seth. also manifests as the patron devil of idleness, with the arms of a spider and three heads; a toad, a cat, and a man. second in command of hell, residing in its eastern region, commanding sixty or seventy legions of demons. archdemon of netzach (waite. king commanding 66 legions. speaks hoarsely. gives the power of invisibility (goetia. the title of baal is syria

ose 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 (revelations 17:8. the beast shall lay waste with plague and destruction, defeating the powe

ions. appears as a dragon with three heads; a dog, a griffin, a man. speaks with a high and comely voice. changes the place of the dead, causes the spirits beneath him to gather upon sepulchres, brings wealth, wisdom, eloquence, gives true answers to demands. botis (goetia, 17th spirit. president and earl commanding 60 legions. appears as a viper, assumes human form on command, but with fangs and horns, and carrying a great sword. tells fortunes, reconciles. buer (goetia, 10th spirit. president commanding 50 legions. appears as a centaur. teaches moral and natural philosophy, virtues of plants, heals all human distempers, gives good familiars. byleth once a prince of powers. cain (hebrew qayin, attainment. son of adam, slayer of abel in the first murder. in some accounts the first of the w

r and make me 4a strong seer 1noqod 2zamran 3micalzo od ozam 4vrelp 1of things, for i am of him 2that liveth forever. 1lap zir 2io-iad. the third key 1behold 2saith your god. 3i am a circle 4on whose hands stand twelve 1micma 2goho mad 3zir comselha 4zien biah os 1kingdoms. 2six are the seats of living breath, 3the rest are as 1londoh 2norz chis othil gigipah 3vnd-l chis ta 1sharp sickles 2or the horns of death, 3wherein the creatures of earth 1pu-im 2q mospleh teloch 3qui-i-n toltorg 1are and are not 2except mine own hands 3which also sleep 4and shall rise. 1chis i chis-ge 2in ozien 3ds t brgdo 4od torzul. 1in the first i made you 2stewards and placed 3you in seats twelve of 1i li e ol 2balzarg od aala 3thiln os 1government, 2giving unto 3every one of you 4power successively 5over 1netaab

SATANIC BIBLE

mes. as the result of the publicity, grottos (lavey's counterpart to covens) affiliated with the church of satan spread throughout the world, proving one of lavey's cardinal messages: the devil is alive and highly popular with a great many people. of course lavey pointed out to anyone who would listen that the devil to him and his followers was not the stereotyped fellow cloaked in red garb, with horns, tail and pitchfork, but rather the dark forces in nature that human beings are just beginning to fathom. how did lavey square that explanation with his own appearance at times in black cowl with horns? he replied "people need ritual, with symbols such as those you find in baseball games or church services or wars, as vehicles for expending emotions they can't release or even understand on t

n man for his natural instincts. he has been given an evil role simply because he represents the carnal, earthly, and mundane aspects of life. satan, the chief devil of the western world, was originally an angel whose duty was to report human delinquencies to god. it was not until the fourteenth century that he began to be depicted as an evil deity who was part man and part animal, with goat-like horns and hooves. before christianity gave him the names of satan, lucifer, etc, the carnal side of man's nature was governed by the god which was then called dionysus, or pan, depicted as a satyr or faun, by the greeks. pan was originally the "good guy, and symbolized fertility and fecundity. whenever a nation comes under a new form of government, the heroes of the past become villains of the pre

"white magic; this was the sole distinction between the two. the old gods did not die, they fell into hell and became devils. the bogey, goblin, or bugaboo used to frighten children is derived from the slavonic "bog" which means "god, as does bhaga in hindu. many pleasures revered before the advent of christianity were condemned by the new religion. it required little changeover to transform the horns and cloven hooves of pan into a most convincing devil! pan's attributes could be neatly changed into charged-with-punishment sins, and so the metamorphosis was complete. the association of the goat with the devil is found in the christian bible, where the holiest day of the year, the day of atonement, was celebrated by casting lots for two goats "without blemish, one to be offered to the lor

ome who were not so quick to swallow their drivel. pleasure and pain, like beauty, are in the eye of the beholder. so, when missionaries ventured into alaska and warned the eskimos of the horrors of hell and the blazing lake of fire awaiting transgressors, they eagerly asked "how do we get there) most satanists do not accept satan as an anthropomorphic being with cloven hooves, a barbed tail, and horns. he merely represents a force in nature- the powers of darkness which have been named just that because no religion has taken these forces out of the darkness. nor has science been able to apply technical terminology to this force. it is an untapped resivoir that few can make use of because they lack the ability use a tool without having to first break down and label all the parts which make

ays ruled the earth. and always will, by whatever name he is called. one thing stands sure: the standards, philosophy and practices set forth on these pages are those employed by the most self-realized and powerful humans on earth. in the secret thoughts of each man and woman, still motivated byt sound and unclouded minds, resides the potential of the satanist, as always has been. the sign of the horns shall appear to many, now, rather than the few; and the magician will stand forth that he may be recognized (earth) the book of belial the mastery of the earth the greatest appeal of magic is not in its application, but in its esoteric meanderings. the element of mystery which so heavily enshrouds the practice of the black arts has been fostered, deliberately or out of ignorance, by those wh

he goat. in its "pure" form the pentagram is shown encompassing the figure of a man in the five points of the star- three points up, two pointing down- symbolizing man's spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is pl

SATANIC RITUALS

palms downward, and recites the concluding statement] celebrant: placeat tibi, domine satanas, obsequium servitutis meae; et praesta ut sacrificuum quod occulis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli [he then bows before the. altar and turns to give the blessing of satan to the assemblage, extending his left hand in the cornu (sign of the horns) and says] celebrant: ego vos benedictio in nomine magni dei nostri satanas [all assembled company rise, face altar and raise arms in the cornu] celebrant: ave, satanas! all: ave, satanas! celebrant: let us depart; it is done. deacon and subdeacon: so it is done [the celebrant, deacon, and subdeacon bow toward the altar, turn and depart. the candles are snuffed and all leave the chamber] epi

agon until his vision has been cast. 10- celebrant rises to his feet inside pentagon. assistant at console turns off strobelight, stops 11,000 cps note completely while maintaining heavy intensity on a sound of combined 30/45/60 cps frequencies, approximating thunder. celebrant faces east, lifts sword, and begins the proclamation, to which the congregants respond, arms upraised in the sign of the horns. 11- all lower arms and celebrant or assistant closes ritual in the usual manner, with all console controls off, leaving only candlelight, and closing musical anthem played during pollutionary. die elektrischen vorspiele celebrant: die feuer der h lle sind gegeben und die gedanken gewinnen die oberhand. offnet die portale zur dunkelheit. oh grosser wegbereiter. erscheine in diesem kreis. weh

hn. azathoth, great center of the cosmos, let thy flutes sing unto us, lulling us against the terrors of thy domain. thy merriment sustains our fears, and we rejoice in the world of horrors in thy name. participants: ki'q az-athoth r'jyarh wh'fagh zhasa phr-tga nyena phragn'glu. honor to azathoth, without whose laughter this world should not be [celebrant lowers hand, then renders the sign of the horns with his right hand. all participants echo the gesture] celebrant: n'kgnath ki'q y'gs-othoth r'jyarh fer'gryp'h-nza ke'ru phragn'glu. let us do honor to yog-sothoth, without whose sign we ourselves should not be. participants: ki'q y'gs-othoth r'jyarh fergryp'h- nza ke'ru phragn'glu. honor to yog-sothoth, without whose sign we ourselves should not be. celebrant: kh'run-mnu kai y'gs-othoth hr

thyself in the mantle of darkness, wherein all secrets abide [initiate stands and dons the black robe. priest then places amulet around initiate's neck, while saying] priest: i place the amulet of baphomet upon you, and therewith seal thy eternal commitment to satan, lord of thy chosen realm, and thy unyielding loyalty to the wondrous order of his creation. raise thy right hand in the sign of the horns and receive this, thine oath: thou, who have forsworn the divine mindlessness, do proclaim the majesty of thine own being amongst the marvels of the universe. thou rejecteth oblivion of self, and accepteth the pleasure and pain of unique existence. thou art returned from death to life, and declareth thy friendship with lucifer, lord of light, who is exalted as satan. thou receiveth the sigil

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ble placebos, we want to know what really happens when our mortal body ceases to function. we also wish to learn how to become more effective whilst on earth, how to achieve in many ways. myths and legends do not interest us. we are concerned with reality. we want to know. these four words summarise the satanic quest. we do not believe that some mysterious and awesome deity (whether or not he has horns and a tail) is going to hand us that knowledge in return for our allegiance (or that problematic entity the "soul. knowledge is achieved by learning, working, experimenting, experiencing and thinking. that is why the orthodox religions fulminate against us, because they are aware of the insecure foundations of their own dogma. it is our existence that threatens them. faith is the true evil

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

dead was found in tombs for commoners as well as royalty. all levels of egyptian society were concerned about their afterlife and wanted to be prepared to meet it successfully. sacred symbols the winged bull, a blend of sky god and earth god powers, is a strong symbolic representation of the mesopotamian religion. the winged bull has the head of a man bearing a cap with two (and sometimes three) horns, the body of a bull or lion, and wings like an eagle. the horns on the cap symbolize the bull s godlike nature. large sculptures of the creatures were found at three sites of ancient mesopotamia, from a time when assyria ruled the region (1350 612 bce. these sites are khorsabad, nineveh, and nimrod. they represent spiritual guardians that repel evil, and they always appear in pairs. assyrian

larger geographical region, they were less organized than the iroquois. the tribe included a number of subtribes, such as the oglala sioux. also unlike the iroquois, the survival of the sioux depended almost entirely on the hunting of buffalo. the buffalo provided the sioux with virtually all the necessities of life. the hides provided clothing and shelter; the meat provided nourishment; and the horns provided utensils and cutting tools. even the sinews were used for bow strings. for this reason, the sioux were much more nomadic than the iroquois, meaning that they moved from place to place as they followed the buffalo herds. the sioux had no permanent settlements. the chief characteristic of sioux religious belief was a sense of oneness and unity between the natural and the supernatural

rs, and trusting in shield and spear, in bow and sling. they do not know that you are the lord who crushes wars; the lord is your name. break their strength by your might, and bring 368 world religions: almanac judaism down their power in your anger; for they intend to defile [corrupt] your sanctuary, and to pollute the tabernacle [residence] where your glorious name resides, and to break off the horns of your altar with the sword. look at their pride, and send your wrath [anger] upon their heads. give to me, a widow, the strong hand to do what i plan. by the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman. some universities offer courses in the literature of the bible. in these courses, students from a v

hipped in many different aspects) and the god (also worshipped in many different aspects. other neopagan groups worship the pantheon, or group, of ancient norse mythology or the forces of nature. symbols. the goddess s symbols include the moon and many other objects representing the feminine: the cup, flowers, mirrors, seashells, and jewels. the god s symbols include the hunt, the sun, the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle (a curved blade, and precious metals. worship. in general, forms of worship are left to the individual believer or practitioner. dress. neo-pagans have no standard costume or form of dress, although some dress in robes and others worship naked. texts. asatruars honor the sagas that relate ancient norse myths, but neo-pagans as a wh

es (sagas are lengthy poems about heroic and legendary figures in scandinavia) holidays include celebration of the vernal equinox and the summer solstice; the charming of the plow in february; fogmoon, a celebration of the dead in november; and the blot ritual, a sacrificial offering to the gods that consists of such items as fruit or grains. sacred symbols include the axe, thor s hammer, and the horns of odin. 378 world religions: almanac neo-paganism druidism historical information about druidism is very slight. while the religion is often thought of as celtic, some scholars believe that it was being practiced in northern and western europe before the arrival of the celts, who spread throughout europe over a period of thousands of years. the original celts may have come out of the region

f both the masculine and the feminine deities. the (usually unnamed) goddess is the mother, the source of fertility, abundance, love, and growth. her chief symbol is the moon. her other symbols include the cup, flowers, mirrors, seashells, and jewels. the god is associated with the hunt and is regarded as the source of all life. his symbols include not only the life-giving sun but also the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle, and precious metals. note that these symbols have marked sexual connotations, suggesting the merger of male and female into one to create and affirm life. one branch of wicca, however, called dianic wicca after the roman goddess diana, places nearly all of its emphasis on the goddess. wiccans do not recognize a hierarchy of author

SIR WALLIS BUDGE EGYPTIAN MAGIC

d roman terra-cotta lamps which are found in egypt, and on one of them written in greek is the legend "i am the resurrection" 1 the amulets described above are those which are most commonly found in the tombs and on mummies, but a few others are also known, e.g, the white crown of the south, the red crown of the north, the horizon, or place where the sun rises, an angle, typifying protection, the horns, disk, and plumes, or the plummet, etc. besides these, any ring, or pendant, or ornament, or any object whatsoever, upon which was inscribed the name of a god or his emblem, or picture, became an amulet with protective powers; and it seems that these powers remained active as long as the substance lasted and as long as the name, or emblem, or picture, was not p. 64 erased from it. the use of

te 16) not shut up in the tomb for all eternity. but the ideas which prompted the painting of other vignettes are not so clear, e.g, those which accompany chapters clxii.-clxv. in the late or saite recension of the book of the dead, although, fortunately, the rubrics to these chapters make their object clear. thus the picture which stands above chapter clxii. is that of a cow having upon her head horns, a disk, and two plumes, p. 115 and from the rubric we learn that a figure of it was to be made in gold and fastened to the neck of the deceased, and that another, drawn upon new papyrus, was to be placed under his head. if this be done "then shall abundant warmth be in him throughout, even like that which was in him when he was upon earth. and he shall become like a god in the underworld, t

nderworld without let or hindrance" chapter clxiii. of the book of the dead was written to prevent the body of a man mouldering away in the underworld, and to deliver him from the souls which were so unfortunate as to be shut in the various places thereof, but in order to make it thoroughly efficacious it was ordered to be recited over three pictures (1) a serpent with legs, having a disk and two horns upon its head (2) an utchat, 1 or eye of horus "in the pupil of which shall be a figure of the god of the lifted hand with the face of a divine soul, and having plumes and a back like a hawk (3) an utchat, or eye of horus "in the pupil of which p. 121 there shall be a figure of the god of the lifted hand with the face of the goddess neith, and having plumes and a back like a hawk" if these t

r is extended along the wings, each hand holding the symbols of "life "stability" and "power" and two knives and two serpents; the other pair is pendent, the right hand grasping the sign of life, and the other a sceptre. his face is grotesque, and probably represents that of bes, or the sun as an old man; on his head is a pylon-shaped object with figures of various animals, and above it a pair of horns which support eight knives and the figure of a god with raised hands and arms, which typifies "millions of years" the god stands upon an oval wherein are depicted figures of various "typhonic" animals, and from each side of his crown proceed several symbols of fire. whether in the gnostic system abraxas absorbed all the names and attributes of this god of many forms cannot be said with certa

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

over it with a short hop. sigil invocatory names and poetic streams: sigil 1: the sign of the wud-zauberor invocatory name: wode (woahd) poetic stream: disguised as serpent and winged god the cunning king bestowed his worth upon the man and woman, shapely formed that they would unite heaven and earth sigil 2: the sign of the fire invocatory name: azael (oz ah el) poetic stream: even the fire has horns red tines with burning life the smith hammers the heated iron love in the earth, on the anvil, strife. sigil 3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo t

SPENSER THE CULT OF THE ALL SEEING EYE 1960

of osiris was expressed, most simply, by two hieroglyphs, one of which was the human eye (the left eye, as used on the reverse side of the great seal "sometimes, however, the human eye is replaced by a simple circle" osiris was most -33- commonly represented "in a mummied form, to mark his presidency over the dead. when represented as a man walking, he has the lappeted wig, crowned with two wavy horns, above which are. two feathers. the wavy horns are also found with the plumed crown above them, and serpents (uraei) on either side, surmounted by disks. isis, at one time his mother, at another his sister, at another his daughter, is always his wife, and their child is har or horus."55 the 42 demons who aided osiris in the infernal regions were known as "the assessors" and had such names as

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

cended master of the star wars saga, return of the jedi. look closely and you'll see a painting of baphomet, the androgynous goat god, on the wall at left and also a skeleton's head at top right. this is a member of the radical environmentalist group, earth first. he's decked out as pan, an ancient, mystical greek deity who had a mistress said to be the "earth goddess" seven "el diablo" shows his horns the devil rides out! people that are christians now, but were satanists, recognized president clinton's signal at his inauguration as a sign of satan. that seems fairly cut and dried, and it is. clinton communicated what he wanted to the people to whom he wanted to communicate. the whole affair with him flashing the satanic handsignal took only a couple of seconds. fritz springmeier bloodlin

er that the person who invented, or created, the hand sign system for the deaf, helen keller, was herself an occultist and theosophist. did keller purposely design the deaf's "i love you" sign to be such a remarkable imitation of the classic sign of satan? was keller saying, basically "i love you, devil" then, we have the confusion of the el diablo hand sign with the university of texas "hook 'em horns" sign. texas' mascot is the longhorn cow and it is only natural that the horns sign be employed by the student body, alumnai, and fans of that great institution. when jenna bush, the daughter of president george w. bush, gave the horns sign at the 2004 presidential inauguration, it shocked the world. most viewers of international tv did not know that jenna is a recent graduate of the univers

ollege robes. just as curious, the article, including the caption, mentions the word charm, charmed, or charming a grand total of exactly six times. a charm, of course, is a magical talisman. the text also includes the eyebrow-raising phrases "there's something funny there" and "something funny" yes, indeed, there is something funny and strange at work here. 122 codex magica 'el diablo" shows his horns-the devil rides out 123 this article in the cleveland plain dealer newspaper followed the international controversy of bush and family giving what appeared to be the devil's hand sign. 124 codex magica yet another article, this one in fort worth's star-telegram newspaper. the editors insisted that the bushes were only displaying the "hook 'em horns" sign common to university of texas longhor

ook 'em horns" sign common to university of texas longhorns fans. the article points out that in africa and europe, the sign is clearly the devil's own. doesn't it seem odd to you that even mother barbara bush is giving the sign? and, after all, neither george nor laura were ever students at the university of texas! george was a bonesman at new england's preppie school, yale "el diablo" shows his horns-the devil rides out 125 126 codex magica new york governor mario cuomo. knights of malta magnate j. peter grace once referred to him as "cuomo the homo" roberta achtenberg, jewish lesbian activist who was a hud official in the clinton administration, shows her philosophical leanings at a gay pride parade in san francisco. marion berry, mayor of the nation's capital, washington, d.c. later ar

ration, shows her philosophical leanings at a gay pride parade in san francisco. marion berry, mayor of the nation's capital, washington, d.c. later arrested for cocaine possession, mayor berry once remarked "outside of the killings, washington has one of the lowest crime rates in the country" prince william of britain's royal family. italian prime minister silvio berlusconi "el diablo" shows his horns- the devil rides out 1 27 article in newsweek (september 18, 2000. do you think these two young men were knowledgeable of what the hand sign means? the top two executives of the mcdonald's fast food chain jointly display interesting hand signs in this photograph in newsweek dated february 2004. at left ceo charlie bell with his predecessor, jim cantalupo. note that bell (left) extends the th

sting hand signs in this photograph in newsweek dated february 2004. at left ceo charlie bell with his predecessor, jim cantalupo. note that bell (left) extends the thumb, cantalupo does not, once again demonstrating the confusion or is it simply the blurring of distinctions between the two types of signs. are both men giving a diabolical sign or is neither? 128 codex magica "el diablo" shows his horns-the devil rides out 129 those who claim that if the thumb is diplayed, it is not the "el diablo" satan hand sign may just want to take a gander at the cover of a recently published (2005) book by sondra london entitled true vampires blood-sucking killers past and present. published by feral house, a book company originally founded by anton lavey, high priest of the church of satan, the cover

THE BLACK LODGE

e of life is "man, considered as a spiritual entity. yhshvh, the adept, the son of man, is tiphereth. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the abyss. this seven headed beast who has ten horns (the manifestation of the "masculine" aspect of the creative power in the ten spheres of the tree of life) is a subject for the dominus liminis of the a .a. and for the inner sphere of our own order and it cannot be more openly discussed in this place. as to the demoniac entities, their nature must be clearly understood. the process of evolution demands a continuous interaction of all forms

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

n with all power and signs and false miracles. 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 180 religious phenomena in both the prophecies of daniel and john the revelator, the evil king, the antichrist, is associated with 10 rulers who give their power and allegiance to him in order to form a shortlived empire of bloodshed and destruction. and the ten horns of this kingdom are ten kings that shall arise: and another shall rise after them, and he shall be diverse and speak great words against the most high god and shall wear down the saints of the highest one and think to make changes in times and laws: and they shall be given into his hand for three and one half years (daniel 7:24. and there are seven kings: five are fallen, and one is, and the

ll, it was quite a wedding for the first public marriage ceremony ever held in the united states by a devil-worshipping cult. the bride shunned the traditional white gown to appear in a bright red dress. the groom wore a black turtleneck sweater and coat. the satanic high priest stole the show, however, in a black cape lined with scarlet silk and a closefitting blood-red hood from which two white horns protruded. the cynical might point out that lavey s san francisco-based church headquarters was once a brothel; the purists among the satanists might grumble about how lavey s showbiz approach has demeaned the esoteric allure of their secret rituals; but it is difficult to be dogmatic about the precise rites and liturgies of the black mass. most authorities agree that the early sabbats were

arkness. even in its most polished form, this effigy did not resemble the sleek, mustachioed popular conception of a long-tailed devil in red tights. the idol s torso was human, but its bottom half was that of a goat. its head, too, was more often goat-like than that of a clearly discernible human physiognomy. the entire image was stained black, and in some locales, bore a small torch between its horns. the central feature of all such idols was said to be a prominent penis of exaggerated proportions, emphasizing the rites of fertility in which the ancient rituals originated. the tortures of the inquisition brought forth all manner of obscene versions of the black sabbat, and perhaps the great majority of such testimony is suspect. it must be pointed out that descriptions of the black mass

orts of sabbat gatherings in the middle ages (c. 500 c. 1500, several hundred, and in some cases, several thousand, people attended the ritual observances. the chief officiant was called the ancient one, a purely symbolic title, as in many sabbats, the priestess might be an adolescent girl. at the priestess signal, the celebrants touched their torches to the flame burning between the dark image s horns and received the transference of lucifer s light. the office was opened with the priestess chanting: i will come to the altar. save me my holy lord satan from the treacherous and the violent. the ceremonial procession and opening prayer completed, the priestess next delivered the ceremonial kiss to the hindquarters of the image. the only real steadfast rule of the sabbat was that there must

hearty of dancers. in his the satanic mass (1965, h. t. f. rhodes writes: the result of the dance was an ecstatic condition wherein, as the movement progressed, officiants and congregation were united as if in one body. in the sixteenth century, florin de raemond described the rites of the sabbat then extant (translation from rhodes, the satanic mass: the presiding deity is a black goat with two horns. a man dressed as a priest is attended by two women servers. a young initiate is presented to the goat who makes the sign of the cross with the left hand and commands those present to salute him with the kiss upon the hind-quarters. between his horns the creature carries a black lighted candle from which the worshippers tapers are lighted. as each one adores the goat, money is dropped into a

e in and the women face out. in certain cases, upright poles may be placed on the perimeter of the dance circle so that the dancers might weave their way through the staves. as the witches become more accomplished, the dance patterns may become more sophisticated, but most authorities feel that nearly all of the dances may be traced from ancient designs, such as the swastika, which represents the horns of four beasts turning a mill or a wheel. perhaps the climax of the traditional witches round came with the priestess becoming the living altar and lying there, naked, to receive the material offerings of the group. token gifts of wheat, fruit, and in some cases, small animals, may have been offered on the human altar. this part of the sabbat seems to have been a most important facet of the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

shoulder to frighten away the evil one. italians, especially the men, wear a charm shaped like a small horn around their necks as a deterrent to malocchio, the evil eye. some individuals may also spit over their shoulder and cross themselves when they feel they have been the victim of malocchio. even more effective than the sign of the cross, many italians feel, is to make the sign of the devil s horns by extending the index and little finger. ever since ancient times, if one does not have a special amulet to defend against the evil eye, then the prescribed antidote is to spit as quickly as possible over the shoulder preferably the left. even today among the country people of greece, people with blue or green eyes are believed to be capable of matiasma, the evil eye. those people whose eye

se. whenever individuals sense that a spell of witchcraft for sorcery has been directed toward them, they must spit over their left shoulder. if one should awaken from a frightening nightmare, one must spit over the left shoulder three times to be certain that it doesn t come true. even if one should encounter satan himself, the prince of darkness can be made to disappear if one spits between his horns. in the gospel accounts of the ministry of jesus (c. 6 b.c.e. c. 30 c.e, the miracle worker from nazareth healed people of blindness and deafness with his spittle. the ancient greeks believed that eye troubles could be cured by rubbing them with the spit of someone who had been fasting. on occasion, mothers worldwide use their spittle to rub over their child s bruise or cut to make it heal f

more primitive that homo sapiens, usually done through fossil evidence. paleontology the study of ancient forms of life in geologic or prehistoric times, using such evidence as fossils, plants, animals, and other organisms. pan in greek mythology the god of nature or of the woods, fields, pastures, forests, and flocks. is described as having the torso and head of a human, but the legs, ears, and horns of a goat. paranormal events or phenomena that are beyond the range of normal experience and not understood or explained in terms of current scientific knowledge. parapsychologist one who studies mental phenomena, such as telepathy or extrasensory perception, the mind/body connection, and other psi or paranormal factors that cannot be explained by known scientific principles. parapsychology

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

xactly like his, so it would appear that jupiter the 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 6 secret societies in1816, a man named ciro annunchiarico became southern italy fs greatest nightmare. thunderer could lead raids in several different places at the same time. he also had his personal bodyguard outfitted in devilish costumes, complete with horns and tails, to perpetuate the belief that he had the power to command and control demons. neither any of his men nor any of the villagers dared to speak a word against annunchiarico for fear that an invisible demon lurking nearby would report such an abuse and bring retribution upon them. and then there were reports of his terrible thunderbolts, which he was said to be able to hurtle at his e

more primitive that homo sapiens, usually done through fossil evidence. paleontology the study of ancient forms of life in geologic or prehistoric times, using such evidence as fossils, plants, animals, and other organisms. pan in greek mythology the god of nature or of the woods, fields, pastures, forests, and flocks. is described as having the torso and head of a human, but the legs, ears, and horns of a goat. paranormal events or phenomena that are beyond the range of normal experience and not understood or explained in terms of current scientific knowledge. parapsychologist one who studies mental phenomena, such as telepathy or extrasensory perception, the mind/body connection, and other psi or paranormal factors that cannot be explained by known scientific principles. parapsychology

THE GOD OF THE WITCHES

dian figures of the horned god, found at mohenjo-daro, are of the earliest bronze-age. there aremany examples, and in every case it is clear that a human being is represented, either masked or horned.sometimes the figure has a human body with a bull's head, sometimes the head and body are covered with ahairy skin, probably indicating a bull's hide. the most remarkable is that of a man with bull's horns on hishead, sitting cross-legged, and like the ari350ge figure surrounded with animals (plate iii. i. thisrepresentation was regarded in historic times as a form of shiva and is called pasupati "lord of animals".when in relief sculpture pasupati is three-faced, as here; but in figures in the round he has four faces. such arepresentation is a naive attempt to show the all-seeing god, and is f

t nowhere is there a record of the head of thereligion appearing as an ass, or a hare, though the hare was the most common transformation of the witches;in late times, in france and germany he is occasionally a pig. in guernsey there is a record of a peculiardisguise, when in 1617 isabel becquet[27] went to the sabbath at rocquaine castle and there saw the devilin the form of a dog with two great horns sticking up, and "with one of his paws (which seemed to her likehands) took her by the hand: and calling her by her name told her that she was welcome."in all cases of the devil as an animal the evidence of the witches shows that it was undoubtedly a disguise.besides the dog with horns and human hands mentioned above, there are numerous other instances. atangers[28, in 1593 the "black man" t

on that the names of the homed god areknown to us. the great gaulish god was called by the romans cernunnos, which in english parlance washerne, or more colloquially "old hornie. in northern europe the ancient neck or nick, meaning a spirit,had such hold on the affections of the people that the church was forced to accept him, and he was canonisedas st. nicholas, who in cornwall still retains his horns. our puck is the welsh boucca, which derives eitherdirectly from the slavic bog "god" or from the same root. the word bog is a good example of the fall of thehigh god to a lower estate, for it becomes our own bogey and the scotch bogle, both being diminutives ofthe original word connoting a small and therefore evil god.many of the names of the devils appear to be diminutives. thus among the

s house and are presented, the one with a fine holland shirt, the other with a shift of the samematerial, elegantly adorned with ribbons of all the colours of the rainbow. with these begin the procession,and immediately after them a party bearing a large dish, in which is placed a calf's head, with a purse of the god of the witcheschapter iv. the rites42money in the mouth. round the buds or young horns is wreathed a chaplet composed of all the flowers of theseason. over this the besant[*1] is held at the end of a pole by a man dressed in singular uniform. nowcomes the mayor and his aldermanic body; at the sound of the music, of which there is great plenty, thewhole are put in motion, youth, age and even decrepitude, begin to dance, and in this way quit the town,descend the hill, and never

es kiss, and when kissing it they offer a candle or a wisp of burning straw. the somersetwitches in 1664[3] said that when they met the man in black at the sabbath "they all make low obeysance tohim, and he delivers some wax candles like little torches, which they give back again at parting. as a rulethe candles were lighted at a fire or light which the grandmaster carried on his head between his horns; whichshows that the rite was reserved for the great sabbaths when the devil was "in his grand array. de lancre(tableau p. 68) says that the devil usually had three horns, with "a kind of light on the middle one, by whichhe is accustomed to illuminate the sabbath, and to give fire and light to those witches who hold lightedcandles at the ceremonies of the mass which they counterfeit" usually

the ceremony come from more than oneplace in france.[8] everything was black; the bread was black, being made of rye; the drink was black andpungent, being probably some kind of drink like the holy heather-beer of the picts; the lights were black, forthey were torches dipped in resin or pitch which gives a blue flame. the chief was disguised as a blackgoat[9] and displayed the sacred bread on his horns; he took the sacred wine and sprinkled it on the kneelingpeople, while they cried out in chorus "his blood be on us and on our children. throughout the ceremonythe people knelt bowing their heads to the ground, or they lay prostrate, all uniting in a prayer to their god foraid. the descriptions show that the congregations were endued with a passionate devotion to their deity andtheir religio

THE GOLDEN ESSENCE

ou think it through. if the primal father was seen as a candle flame, his son would be the light cast by the flame. light and flame are not the same, and yet, it is hard to separate them- one could say that they are not truly different; the lightbringer draws his great power from nature, from his origins, from his father, and he bears this power, carries it forth- and he shows this by wearing the horns as well. if you have seen the son, you have seen the father, but the son is a mediator of the primal forces- he is the go between that brought about the possibility of the connection between humans and the primal forces from which we were born, and the possibility of a new relationship via new awareness with them. this was part and parcel of becoming like them, in a greater way- a step on th

THE KEY TO THE MYSTERIES

m his conquests by sacrifices. god orders him to immolate his son, that is to say, doubt ought to test dogma, and the intellectual man should be ready to sacrifice everything on the altar of supreme reason. then god intervenes: universal reason yields to the efforts of labour, and shows herself to science; the material side of dogma is alone immolated. this is the meaning of the ram caught by its horns in a thicket. the history of abraham is, then, a symbol in the ancient manner, and contains a lofty revelation of the destinies of the human soul. taken literally, it is an absurd and revolting story. did not st. augustine take literally the golden ass of apuleius? poor great men! 33 the history of isaac is another legend. rebecca is the type of the oriental woman, laborious, hospitable, par

m the top and second from the bottom has two pillars issuing from the cloud. these have fluted capitols and ringed bases extending to form trapezoidal forms. the pillar to the left is black and marked at center with "b, while that to the right is white with "j. to the left is "hyle. to the right in rows "briah "aziah" and a small rectangle. there is a crescent moon between the bases of the drums, horns angled right and slightly upward. the lowest portion shows feet issuing from the bases of the pillars and cocked outward on a mass of rock to the left and a sea to the right" gr:eta beta-alpha-sigma-iota-lambda-epsilon-iota-alpha (the kingdom) is written on the base of this rock. the rectangular frame is broken at the bottom to admit crude hebrew letters, evidently yod-shin-heh-vau- heh or s

magical agent we have spoken of a substance extended in the infinite. illustration on page 108 described: this is sub-titled below "the tenth key of the tarot. it is a type of the wheel of fortune. the wheel itself is erected on a wooden post, and has a crank affixed to the hub. there is no image of fortuna to turn it. the base of the post is held by a blunt double crescent on the ground, rounded horns slightly up and in parallel like a hot-dog bun. two nosed serpents issue from the base, cross once and arch toward the post just below the wheel. the wheel is double, having an outer and an inner ring with eight spokes running through both rims. the spokes have a circular expansion with central hole inside and a bit short of the inner rim. these spokes appear to be riveted to the inner rim

, the signs were these: 1 degree- the star of the micrososm, or the magic pentagram. it is the five-pointed star of occult masonry, the star with which agrippa drew the human figure, the head in the upper point, the four limbs in the four others. the flaming star, which, when turned upside down, is the hierolgyphic sign of the goat of black magic, whose head may then be drawn in the star, the two horns at the top, the ears to the right and left, the beard at the bottom. it is the sign of antagonism and fatality. it is the goat of lust attacking the heavens with its horns. it is a sign execrated by initiates of a superior rank, even at the sabbath<circular host, how could it be upside down- o. m> 2 degree- the two hermetic serpents. but the heads and tails, instead of

ed things, according to their disposition to the signs and figures" this text, one sees, is still perfectly obscure for whoever is not acquainted with the characteristic value of each of the thirty-two paths. the thirty-two paths are the ten numbers and the twenty-two hieroglyphic letters of the qabalah. the thirty-first refers to hb:shin, which represents the magic lamp, or the light between the horns of baphomet. it is the qabalistic sign of the od, or astral light, with its two poles, and its balanced centre. one knows that in the language of the alchemist the sun signifies gold, the moon silver, and that the other stars or planets refer to the other metals. one 217 should now be able to understand the thought of the jew abraham. the secret fire of the masters of alchemy was, then, elec

he remained nearly half an hour motionless, observing this singular phenomenon, and asking himself whether he was delirious or mad. ultimately, he approached the phantasm to touch it, and it vanished. cornelius gemma, in his "histore critique universelle" says that in the year 454, in the island of candia, the phantom of moses appeared to some jews on the sea-side; on his forehead he had luminous horns, in his hand was his blasting rod; and he invited them to follow him, showing them with his finger the horizon in the direction of the holy land. the news of this prodigy spread abroad, and the israelites rushed towards the shore in a mob. all saw, or pretended to see, the marvellous apparition: they were, in number, twenty thousand, according to the chronicler, whom we suspect to be slightl

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

nsciousness. to be set-like is to be individual, willdriven and balanced. the center of the averse pentagram is called the eye of set or the eye of satan, the adversary. this symbol also represents the union of the empyrean (in this context that which fell from heaven) and the infernal (earth based. this is sigillized and explored via the god form cain or tubal-cain, who has been illustrated with horns and cloven hooves, the awakened sorcerer. the algol sigil is an 8-pointed chaos star with an averse pentagram in the center. this is explained in the glossary section and beholds a powerful but dangerous magical formula. algol is a mirror which causes madness or wisdom, depending on the force of will of the magickian who stares into it. the sigil of the adversary is an image of the egyptian

tches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was originally a potter but became a strong and influential writer and poet among fellow arabs. atahiyya had a coven or circle of disciples who were called wise ones, and after his death adopted the goat as a symbol of their tribe. the torch or candle between the horns was added, signifying wisdom from the head of the teacher. the aniza tribe also had a symbol of the wasm or tribal brand, which was a symbol which resembled a birds foot. the clan was also known for their use of the bloodletter8 which was called the adhdhame, or athame. in later times, the aniza tribe migrated to spain which brought some aspects of the witch-cult to europe. other middle east

eam and the twilight world made flesh by desire. the goal of the ritual is a form of self-initiation, adversarial crystallization of the self, that the individual strengthens the psyche and the shadow of the sorcerer. it is the utterance of a word, the embodiment of a god or goddess in flesh. the rite of the adversarial shadow the chant of the infernal sabbat as i face the star of al ghul the two horns become one. i cast the circle as kabed-us-spae, that within is the circumference of my divinity. by the star of algol i bask in the brilliance of the sun at midnight, the eye of blackened flame and smoke, of arimanius, 17 witchcraft or persian sorcery which involves developing a solitary of spirit or druj practice. 20 dire initiator of my night and infernal dreaming path. may the eye open wi

THE MIDDLE PILLAR

lds" of life and death (conscious and subconscious, such as the sumerian inanna and the egyptian osiris. 4. the field of consciousness, whch contains the ego, is the incessant flow of observable images, feelings, thoughts, sensations, and impulses. archetypes of this region include several groups of deities with a variety of attributions: wisdom (enki, thoth, hermes; love (hathor, aphrodite; war (horns, ares; pleasure (bes, pan; etc. 5. the higher unconscious or superconscious is the transpersonal level of the unconscious-containing higher intuitions, inspirations, latent psychic functions, and spiritual energies. it is here that the higher self expresses itself in various forms through archetypes. the ordinary person is usually unaware of these forces and archetypes until they are brought

, extending the latter sound out with the remaining breath.16 on the following inhalation, mentally intone the word "la-m (lah-m, extending the "mu of the mantra. repeat this mantra cycle three or four times. 3. imagine a light blue disk just a few inches below your navel. visualize a silver-white crescent within this disk. as you focus on the navel center, breathe in and begin to notice that the horns of the crescent are upturned to form a cup. imagine this yoga, chakras, and the wisdom of the east a 171 cup filled to the brim with pure, sacred water. feel this water flowing throughout your body, cleansing and purifying it. breathe out and again visualize the silver crescent withn the light blue disk. breathe deeply, then intone the mantra "va-ng (vah-ng. emphasize the "ng" sound, extendi

THE MOTHMAN PROPHECIES

spapers, sheriff george johnson and his wife, and a host of others. hundreds of automobiles lined the camp conley road, dark and silent except for the glows of cigarettes. other cars cruised in slow streams along the rutted roads of the tnt area to the north "it's just about that time" jim lilly announced, glancing at his watch. it was exactly 8:30 p.m "they come over every night right about now" horns suddenly began to bleat and excited shouts echoed through the trees "right on time" lilly chuckled "you can set your watch by "em "my god! what is it" a reporter and novice ufo-watcher cried out as a brilliant white light slowly glided into view. it arched gracefully overhead about one hundred feet above the trees. car doors slammed up and down the road as families scrambled out of their veh

THE NECRONOMICON SIMON VERSION

removed only after the sun has gone to its rest. no ray of sunlight should strike the seal, lest its power be rendered nil and a new seal must needs be cast. the number of nanna is thirty and this is his seal: the god of mercury is nebo. he is a very old spirit, having a long beard, and is the guardian of the gods, as well as the keeper of the knowledge of science. he wears a crown of one hundred horns, and the long robe of the priest. his colour is blue. his essence is in that metal known as quicksilver, and is sometimes also found in sand, and in those things bearing the sign of mercury. his gate is the second you will pass in the rituals that follow. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broad leaf of a palm tree

ts construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. this is his seal

ce in only the most terrible of circumstances, for his might is powerful and his anger fierce. when thou hast need of the power of the star jupiter, call instead one of the appropriate powers listed within these pages, and they will surely come. the number of marduk is ten and this is his seal: the god of saturn is ninib called adar, the lord of hunters and of strength. he appears with a crown of horns and a long sword, wearing a lion's skin. he is the final zonei before the terrible igigi. his colour is the darkest black. his essence is to be found in lead, in the burnt embers of the fire, and in things of death and of antiquity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal

on the ground and the mad dancing and the terrible cries as they yelled upon their gods to appear and aid them in their mysteries. and i have seen them turn the very moon's rays into liquid, the which they poured upon their stones for a purpose i could not divine. and i have seen them turn into many strange kinds of beast as they gathered in their appointed places, the temples of offal, whereupon horns grew from heads that had not horns, and teeth from mouths that had not such teeth, and hands become as the talons of eagles or the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room! i cry laments, but no one hears me! i am overwhelmed with horror! i cannot see! gods, do not cast thy servant down! remember the sword of the w

THE PATH OF KABBALAH

y in those desires we call egypt. only after that they are corrected. let us take this abraham. in a different degree we might have referred to him as a prophet. a prophet is a person who has attained such a degree that he is now in direct contact with the creator. there are prophets that only speak to the creator, meaning they attain the level of spiritual speech. naturally, they do not hear any horns blowing in the sky, as the torah writes, and the voice of god does not sound off from mount sinai from gigantic speakers to the whole of mankind. it is the inner voice of one who obtains an evident contact with the creator. there are prophets that see and hear, and there are those that only see and hear afterwards. the books of the prophets demonstrate how versatile the connections of the pr

THE BOOK OF GATES

ixed a jackal-headed standard, and on each side of it kneels a bearded god; one god is called tat, and is a personification of the region which is beyond the day, and the other set, and represents the funeral mountain. on the left hand is a ram-headed standard, and on each side of it also kneels a bearded god; as before, one is called tat and the other set. the ram's head has the horizontal, wavy horns, which belong to the particular species of ram that was the symbol of the god khnemu; this animal disappeared from egypt before the xiith dynasty, but the tradition of him remained. in the middle of the scene sails the boat of the sun. the god is symbolized by a beetle within a disk, which is enveloped in the folds of a p. 81 click to view part of the horizon over which the boat of the sun p

is god hath entered in through it, and there is lamentation on the part of those who are in their mountain when they hear this door shut" in the centre of the scene we see the boat of ra being towed along by four gods standing, each of whom grasps the tow-line with both hands. the god is now in the form of a ram-headed man, who holds the sceptre in his right hand, and has the solar disk above his horns. he stands within a shrine which is enveloped in the voluminous folds of the serpent mehen, a serpent also stands on his tall before him. in front of the shrine stands sa, and behind it hekau. the gods who tow the boat are called tuaiu. p. 88 the sun's boat is met in this section by a company of thirteen gods, who are under the direction of a god who holds a staff in his hand. the names of t

tuat sing hymns to it, and make ra to stand up (i.e, establish ra" of the winged serpent semi it is said"[it maketh a rising up for ra, and it guideth the click to view gods of light and fire. star-gods. face of the disk. semi [paragraph continues] well-doing god into the tuat of the horizon of the east" of the god besi it is said "he maketh a rising up for ra, and he placeth fire on the head and horns (or [in] his hands is the fire from the head and horns, and the weapon which is in the hand of the fighter is in the follower of this god" of the uraeus with the double male figure it is said "it maketh a rising up for ra. the stablishing of p. 267 [paragraph continues] time which is reckoned in writing by years is with this uraeus, and it maketh it to go with him into the heights of heaven"

THE SECRET RITUALS OF THE OTO

of the very greatest importance to remember that the three principal officers of the royal arch represent the three functions of prophet, priest, and king. now in the tarot j. is the hermit, the prophet of the eternal; h. is the emperor, and v. the hierophant, pope, or high priest. now the left side of the triangle l.j.a= 41= ma the mother, while a.i.l. means a stag, goat, or ram, from the curved horns of those animals, and therefore means the father, and the beginning of whirling file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (19 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. motion. god, says proclus, is he having a spiral force. the right side a.h.b. means love. the base b.v.l. means on high. in all, the love of the supernal mo

THE HOLY BIBLE KING JAMES VERSION

ngel of the lord called unto him out of heaven, and said, abraham, abraham: and he said, here [am] i. 22:12 and he said, lay not thine hand upon the lad, neither do thou any thing unto him: for now i know that thou fearest god, seeing thou hast not withheld thy son, thine only [son] from me. 22:13 and abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. 22:14 and abraham called the name of that place jehovah-jireh: as it is said [to] this day, in the mount of the lord it shall be seen. 22:15 and the angel of the lord called unto abraham out of heaven the second time, 22:16 and said, by myself have i sworn, saith the lord, for because thou ha

work. 26:37 and thou shalt make for the hanging five pillars [of] shittim [wood] and overlay them with gold [and] their hooks [shall be of] gold: and thou shalt cast five sockets of brass for them. 27:1 and thou shalt make an altar [of] shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof [shall be] three cubits. 27:2 and thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass. 27:3 and thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make [of] brass. 27:4 and thou shalt make for it a grate of network [of] brass; and upon the net shalt thou make four brasen

and thou shalt consecrate aaron and his sons. 29:10 and thou shalt cause a bullock to be brought before the tabernacle of the congregation: and aaron and his sons shall put their hands upon the head of the bullock. 29:11 and thou shalt kill the bullock before the lord [by] the door of the tabernacle of the congregation. 29:12 and thou shalt take of the blood of the bullock, and put [it] upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar. 29:13 and thou shalt take all the fat that covereth the inwards, and the caul [that is] above the liver, and the two kidneys, and the fat that is upon them, and burn [them] upon the altar. 29:14 but the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it [is] a si

d they shall know that i [am] the lord their god, that brought them forth out of the land of egypt, that i may dwell among them: i [am] the lord their god. 30:1 and thou shalt make an altar to burn incense upon [of] shittim wood shalt thou make it. 30:2 a cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same. 30:3 and thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 30:4 and two golden rings shalt thou make to it under the crown of it, page 49 exodus by the two corners thereof, upon the two sides of it shalt thou make [it] and they shall be for p

very morning: when he dresseth the lamps, he shall burn incense upon it. 30:8 and when aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the lord throughout your generations. 30:9 ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. 30:10 and aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it [is] most holy unto the lord. 30:11 and the lord spake unto moses, saying, 30:12 when thou takest the sum of the children of israel after their number, then shall they give every man a ransom for his soul unto the lord, when thou numberest th

same: all of it [was] one beaten work [of] pure gold. 37:23 and he made his seven lamps, and his snuffers, and his snuffdishes [of] pure gold. 37:24 [of] a talent of pure gold made he it, and all the vessels thereof. 37:25 and he made the incense altar [of] shittim wood: the length of it [was] a cubit, and the breadth of it a cubit; it [was] foursquare; and two cubits [was] the height of it; the horns thereof were of the same. 37:26 and he overlaid it with pure gold [both] the top of it, and the sides thereof round about, and the horns of it: also he made unto it a crown of gold round about. 37:27 and he made two rings of gold for it under the crown thereof, by the two corners of it, upon the two sides thereof, to be places for the staves to exodus page 54 bear it withal. 37:28 and he mad

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

has been taken from the body, and even renew them, after it has been cold, upon being moistened with warm water, and touched with a stimulus. the creator, delivering the fructified seeds of things from the restraints of inert matter by his divine strength, is represented on innumerable greek medals by the urus, or wild bull, in the act of butting against the egg of chaos, and breaking it with his horns.4 it is true, that the egg is not represented with the bull on any of those which i have seen; but mr. d hancarville5 has brought examples from other countries, where the same system prevailed, which, as well as the general analogy of the greek theology prove that the egg must have been understood, and that the attitude of the bull could have no other meaning. i shall also have occasion here

he power of the 1 see plate xxi. fig. 1. 2 macrob. sat. i. c. 20. 3 see goltz, tab. ii. figs. 7 and 8. 4 see plate iv. fig. 1, and recherches sur les arts, vol. i. pl. viii. the hebrew word chroub, or cherub, signified originally strong or robust; but is usually employed metaphorically, signifying a bull. see cleric. in exod. c. xxv. 5 recherches sur les arts, lib. 1. 22 on the worship deity that horns were placed in the portraits of kings to show that their power was derived from heaven, and acknowledged no earthly superior. the moderns have indeed changed the meaning of this symbol, and given it a sense of which, perhaps, it would be difficult to find the origin, though i have often wondered that it has never exercised the sagacity of those learned gentlemen who make british antiquities

s of acting of the great allruling principle; and he, of his general law and pre-established harmony by which he governs the universe. hence he is often represented playing on a pipe; music being the natural emblem of this physical harmony. according to plutarch, the jupiter ammon of the africans was the same as the pan of the greeks.2 this explains the reason why the macedonian kings assumed the horns of that god; for, though alexander pre-tended to be his son, his successors never pretended to any such honour; and yet they equally assumed the symbols, as appears from their medals.3 the case is, that pan, or ammon, being the universe, and jupiter a title of the supreme god (as will be shown hereafter, the horns, the emblems of his power, seemed the properest symbols of that supreme and un

eeks did, among whom we also find the same preference given to the lunar symbol; jupiter being represented, on a medal of antiochus viii, with the crescent upon his head, and the asterisc of the sun in his hand.3 in a passage of the bagvat geeta already cited we find the elephant and bull mentioned together as symbols of the same kind; and on a medal of seleucus nicator we find them united by the horns of the one being placed on the head of the other.4 the later greek also sometimes employed the elephant as the universal symbol of the deity; in which sense he is represented 1 page 113. 2 ibid. 3 plate xiii fig. 10, from one belonging to me. 4 see plate xiii. fig. 9, and gesner, num. reg. syr. tab. viii. fig. 23. 60 on the worship on a medal of antiochus vi. bearing the torch, the emblem of

ig. 5 and 6. 3 see plate xii. 4 page 80. 5 page 86. 62 on the worship if it were the custom of his religion to represent him by an animal symbol. among the egyptians, as before observed, the cow was the symbol of venus, the goddess of love, and passive generative power of nature. on the capitals of one of the temples of phil we still find the heads of this goddess represented of a mixed form; the horns and ears of the cow being joined to the beautiful features of a woman in the prime of life;1 such as the greeks attributed to that venus, whom they worshipped as the mother of the prolific god of love, cupid, who was the personification of animal desire or concupiscence, as the orphic love, the father of gods and men, was of universal attraction. the greeks, who represented the mother under

floralia, which, if possible, excelled all the others in licence. ausonius, in whose time (the latter half of the fourth century) the floralia were still in full force, speaks of their lasciviousness: nee non lascivi floralia l ta theatri, qu spectare volunt qui voluisse negant. ausonii eclog. de feriis romanis. the loose women of the town and its neighbourhood, called together by the sounding of horns, mixed with the multitude in perfect nakedness, and excited their passions with obscene motions and language, until the festival ended in a scene of mad revelry, in which all restraint was laid aside. juvenal describes a roman dame of very depraved manners as. dignissima prorsus florali matrona tuba. juvenalis sat. vi, i. 249. these scenes of unbounded licence and depravity, deeply rooted in

TYSON DONALD NEW MILLENNIUM MAGIC

mes an offensive weapon that tears and burns. since the upward-pointing star exalts the spirit, satanists and others who use magic to subvert the natural unfolding of the universe for some imagined person- al gain often invert the pentagram in their rituals. they assign the points of the inverted star to the five extremities on the head of a goat (symbol of the lower pas- sions, which are the two horns, the two drooping ears, and the beard. knowing its significance, the magus will turn in disgust from those who advo- cate the use of the inverted pentagram-not that it presents any danger, but sim- ply because it is a deliberate attempt to befoul the light. of course, not all black magicians announce their presence by the display of the inverted star. many are hypocrites as well as perverter

ceive it. it is by no means cer- tain that jesus would have risen from the rocks below. jesus knew this. lucifer knew it also. there was a good chance that the all would turn its eye away from jesus in sorrow and disappointment at the instant he chose to leap from the mountain, allowing jesus to fall to his death. do not make the mistake of thinking of the devil as a little man in a red suit with horns and a pitchfork who takes personal delight in provoking acts of selfish- ness and malice. to do so reduces this chaotic principle to a ridiculous figure that can easily be dismissed. lucifer or satan (the names are used more or less inter- changeably by christians) is a personification of entropy on the spiritual level, entropy is the tendency of mechanical systems to reach a state of equili

TYSON DONALD SOUL FLIGHT

on of the moon, having in it the figure of the moon which daily increaseth, or decreaseth as doth the moon. also pearls, which are generated in shells of fishes from the droppings of water, also the agrippa included among lunar plants hyssop, rosemary, the palm tree, and the olive tree. among animals he mentioned the dog, chameleon, pig, deer, goat, panther, otter, baboon, cat, and any beast with horns that curve inward, such as the cow. water fowl are also lunar in nature, as are mice, flies, beetles, and any creature that breeds in the mud. sea animals particularly lunar in nature are the tortoise, crab, oyster, clam, and frog. he particularly 185. agrippa, 80. chapter eleven: astral doorways 183 singled out menstrual blood as the most lunar of substances. he mentioned a number of other

ilver marcasite, also known as the mirror stone. all the cool, milky, and tasteless or slightly salty fluids or substances of the body are lunar, especially those that are cast off such as sweat and phlegm, because they wax and wane in quantity. the dew was believed to fall from the moon as a kind of lunar sweat, making dew lunar in nature. the cow is particularly lunar not only due to its curved horns that resemble the horns of the moon, but by virtue of its white milk. the cat is lunar because the pupils of its eyes resemble the lunar crescent, but can open into full disks just as the moon expands to show a full face. it is no accident that the goddess of witches was held to be diana, goddess of the moon, or that one of the primary activities of witches was the use of the flying ointment

th: twenty-sixth masquers come dancing through the town street in the darkness, flaming torches in their hands, their bodies painted and their faces masked so that they resemble the demons of the infernal regions. the central piece in their procession is a statue on a black pedestal on wheels that is pulled by a naked man and a naked woman who are chained by their necks to the pedestal. both wear horns on their heads and tails protrude from their backsides. the terrifying figure on the pedestal is a giant with bat-like wings and the curving chapter twelve: the tarot 215 horns of a goat. his torso and arms are bare, showing his red skin, but his legs are hairy and his feet resemble the talons of a hawk. an inverted pentagram adorns his head like a crown. he holds an inverted torch in his le

part of a green floodplain beside a river. the remains of ancient stone columns and great statues lie broken and toppled into the rich black soil, so that they are half concealed by the grass and plants. some distance away there is a temple to the egyptian goddess hathor, whose statues have the shape of a cow and also that of a woman with a cow's head, or a woman with a headdress of curving cow's horns. the ruling intelligence of this trump is the goddess hathor, from whose breasts flow the sustaining milk of the stars. the phoenix will act as her oracle, for if you pose it a question about some future event, it will cry out in its shrill voice if the answer is yes. xviii the moon hebrew letter: qoph (back of the head) correspondence: pisces path: twenty-ninth the full moon shines down her

TYSON DONALD THE MAGICAL WORKBOOK

le, wednesday-egg, thursdaycircle, friday-square. lie on your back in the reclining posture and with your right hand place upon your forehead the symbolic shape that corresponds with the day of the week on which you are doing the exercise. on monday, use the crescent, on friday use the square, and 24 reclining exercises so on. the tattwa symbols are aligned as in the accompanying illustration-the horns of the crescent should be even and point toward the top of your forehead, as should the large part of the egg. perform the stepped relaxation technique, successively tensing and relaxing your left leg, right leg, left arm, right arm, pelvic region, lower torso, rib cage, shoulders, neck, jaw, and head. for several minutes allow yourself to drift free of your body, as though lying in the bott

TYSON DONALD THE POWER OF THE WORD

e an altar erected of twelve stones, each of which symbolically represents one of the twelve banners of tetragrammaton, would truly be built in, or more properly of, the name of ihvh. in later times the altars of sacrifice became square to reflect the fourfold nature of tetragrammaton. the altar of solomon was twenty cubits in length and twenty cubits in breadth (2 chron. 4:l. they also developed horns at the corners (exod. 27:2, which seem to have symbolized the power of god. in sacrifices, blood was smeared over these horns. altars in those degenerate times began to be made of cut stones, or a single cut stone, wood, and even brass. the rationale for the use of natural stone is that it is 72 tetragrammaton a product of god, who is perfect, and not the result of the craft of imperfect men

rred to is a species, not an individual specimen. we encounter the numerical pattern of the name again and again in the symbolism of those things that represent god in the bible. at its most fundamental, the name is square. this is the shape of the later altars, which have a square top and which approach a cubic shape "so the altar shall be four cubits; and from the altar and upward shall be four horns. and the altar shall be twelve cubits long, twelve broad, square in the four squares thereof (ezek. 43: 15-6. a square is presumably also the shape of the great white throne of god, which seems to be supported upon, or composed of, the four beasts (rev. 4:6. around the heavenly throne are the twenty-four lesser thrones of the elders, who represent karma, or cause and effect in time, at the m

ke me a strong seer of visions. it is more generally accepted that it signifies "seething" or boiling, but this sense does not seem quite right to me. perhaps "make me a strong showingn-that is, appear strongly-is closer to the true sense. the third key behold, saith your god, i am a circle on whose hands stand 12 kingdoms; six are the seats of living breath, the rest are as sharp sickles, or the horns of death; wherein the creatures of the earth are and are not except by mine own hands; which also sleep and shall rise. in the first i made you stewards and placed you in seats 12 of government, giving unto every one of you power successively over 456, the true ages of time, to the intent that, from the highest vessels and the corners of your governments, you might work my power, pouring dow

y, libra 194 tetragrammaton (venus, scorpio (mars, sagittarius (jupiter, and capricorn (saturn. the moon in cancer has authority over the signs on the left side of the zodiac: gemini (mercury, taurus (venus, aries (mars, pisces (jupiter, and aquarius (saturn. the six seats "of living breath" may refer to those signs of the zodiac under the sun, and the six seats that are "as sharp sickles, or the horns of death" may refer to the signs under the moon. both the sickle and the horn are symbols of the crescent moon. here, they are also death images. the meaning is that six of the kingdoms are kingdoms of light, and the other six are kingdoms of darkness. this is supported by the imagery of sleeping and waking, in the sense of death and resurrection "wherein the creatures of the earth are and a

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

ow we solve them. satanism and feminism said no. the important issues are things that society doesn't talk about. freedom begins with my body. freedom begins here with my mind. feminist work centered on body and sexual freedom (it saddens me that many feminists have internalized the paternalistic concept of virginity rather than the liberationist perspective of exploration. uncle setnakt tips his horns to liberating feminists, anne rice and kathy acker) satanism centered on the freedom of desire and thought. the word indulgence brought about a reversal of morality. we could seek out all those things denied us by christ and freud. we no longer hid our fetishes- we flaunted them. we could even admit to greed (note how deeply the word of indulgence has penetrated our society- evangelists now

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

low with daffodils and fragrant with hyacinths. uncles setnakt is in a generous mood and has decided to give you a seven-step ritual (in honor of the seven heads of the first beast, which must be performed exactly at midnight on the wednesday /thursday cusp or- of course anytime you feel like it. i'll round out my column with a couple of remarks about the rite (in honour of the two eyebrows- ahem horns of the second beast. this rite may be done alone or by a group. if by a group, each participant must take part in each round of toasts- no passing! 1. prepare your chamber. the preparation of a sacred space sets up all the moods and expectations you want for self-exploration and magic. if you reuse a chamber often, the mere entering of it can put you in a state of communication with yourself

VOX SABBATUM

witchcraft. the aniza tribe was a very powerful and renown group of warriors who were both violent in war, and very kind to their women and children. the connection between the cult of the revellers goes back to abu el-atahiyya (748-c. 828, who was a respected writer and mystic writer. his disciples were called wise ones and adopted a goat as their tribal symbol. the goat had a torch between the horns which incidentally later became a symbol for the devil in spain. the torch simply represented illumination and wisdom, that the tribe (goat) was the head of wisdom. long afterabu el-atahiyya died some of his tribe migrated to spain. much of the illustrious past of the knights templar was that they worshipped a head, which was called baphomet. the name according to shah21 is a corruption of t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ons) of. sekhem[fn#254] to heal horus for his mother isis, and to heal him that is under the knife of his mother likewise. hasten away, o pain which is in the region round about, and let it (i.e, the boat) descend upon the place where it was yesterday to heal horus for his mother isis, and to heal him that is under the knife of his mother likewise. get thee round and round, o bald) fiend, without horns at the seasons, not seeing the forms through the shadow of the two eyes, to heal horus for his mother isis, and to heal him that is under the knife likewise. be filled, o two halves of heaven, be empty, o papyrus roll, return, o life, into the living to heal horus for his it mother isis, and to heal him that is under the knife likewise. come thou to earth, o poison. let hearts be glad, and l

WESTERN MANDALAS OF TRANSFORMATION SR AL

represents equilibrium and balance of all the forces of nature. an ancient rosicrucain motto was "my victory is in the rosy-cross" the figure of brother c. r, because he represented true adeptship, or one who had conquered death (which is represented by the letter nun in the death key of the tarot [see figure 9-l, was often referred to as the lamb. in the book of revelations, the lamb with seven horns had the power to open the book of seven seals. there have been many interpretations of this passage, but the most obvious one points to the seven seals that are connected to the seven planetary deities, over which the figure 9-k lamb had authority. the value in latin for lamb (agnus) is fifty-six, and this number is emphasized in rosicrucian teaching as being the length, in feet, of the seve

WICCA WITCHCRAFT TODAY

hough most of their activities have been for good, or have at least been harmless, certain aspects gave the church in england and the puritans the chance to accuse them of all kinds of immoralities, devil-worship and cannibalism, as i have shown. torture sometimes made poor wretches confess to these impossibilities, in order to lead the questioning away from the truth. the fact that their god had horns caused him to be identified with the devil. the fact that witches were often people of some property worth looting supplied the incentive; rack and branding-iron did the rest. christian fear and christian fire prevailed. the few remaining members of the cult dived underground and have remained secretive ever since. they are happy practising their lovely old rites. they do not want converts:

gain ready for reincarnation on earth. primitive man feared to be born again outside his own tribe, so his ritual prayers to his god were that he might be born again in the same place and at the same time as his loved ones, and that he might remember and love them again. the god who rules this paradise must, i think, have been death, but somehow he is identified with the hunting god and wears his horns. this god of death and hunting, or his representative, seems at one time to have taken the lead in the cult, and man became the master. but it is emphasised that because of her beauty, sweetness and goodness, man places woman, as the god placed the goddess, in the chief place, so that woman is dominant in the cult practice. what probably happened was this: there was an organised tribal relig

o the old cult. these never attained the same powers of hypernormal control as the older race, but the mixed breed vastly improved their own race. the town-dweller thus had his own priesthood, which had most of the old traditional knowledge; but the great priests would still be among the people of the heaths, well known to all. often a mysterious masked figure, sometimes dressed in skins and with horns, would appear at the great ceremonies. most likely it was whispered that he was a great lord, though the more ignorant might think he was a god or devil. actually he probably would be an important norman, who protected the people of the heath in everyday life. as an important visitor he would be hospitably entertained and act as the mate of the local high priestess, who was possibly his fair

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

en. snow is falling upon the ice. wind is sweeping thick tree-tops. shield bold on a brave shoulder. snow is falling, cloaks the valley. soldiers hasten to battle. i go not, a wound stays me. snow is falling on the slope. stallion confined; lean cattle. no summer day is today. snow is falling, white the mountain s edge. ship s mast bare at sea. a coward conceives many schemes. 248 gold rims round horns, horns round bards. roads frozen, air gleaming bright; brief twilight, tree-tops bowed down. bees in honeycombs, faint cry of birds. day bleak, white-mantled hill-ridge, red dawn. bees in refuge, cold lid on the ford, frozen when ice forms. none may escape death s coming. bees in prison, green-hued ocean. stalks dried out, hillside hard. frigid, bitter, the world today. bees in shelter from

hna will acknowledge him as his son. he will delight the company of every fairy-mound, he will be the darling of every goodly land, he will make known secrete-a course of wisdom in the world, without being feared. he will be in the shape of every beast, both on the azure sea and on land, he will be a dragon before hosts at the onset, he will be a wolf in every great forest. he will be a stag with horns of silver in the land where chariots are driven, he will be a speckled salmon in a full pool, he will be a seal, he win be a fair-white swan. he will be throughout long ages a hundred years in fair kingship, he will cut down battalion, a lasting grave he will redden fields, a wheel around the track. it will be about kings with a champion that he will be known as a valiant hero, into the stro

it to mean neither more nor less. lewis carroll facts do not cease to exist because they are ignored. aldous huxley there are three kinds of lies: lies, damned lies, and statistics. benjamin disraeli then there is the man who drowned crossing a stream with an average depth of six inches. w.i.e. gates natives who beat drums to drive off evil spirits are objects of scorn to smart americans who blow horns to break up traffic jams. mary ellen kelly none attains to the degree of truth until a thousand honest people have testified that he is a heretic. junaid of baghdad, sufi truth suffers from too much analysis. ancient fremen saying, dune wisdom a narrow place is large to the narrow-minded. turkemestan the supposition of the wise man is better than the certainty of the ignorant. moorish the be

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

oken series to this day. adam was seen by methuselah, then shem, jacob, amram, ahijah the shilonite, and elijah, who saw him, and elijah is still alive until today. even 7 years of pestilence will not cause a man to die before his allotted time. this dictum of the treatise sanhedrin is a statement of predestination. a ram has but one voice while alive, but after death his body makes 7 sounds. his horns make two trumpets, his thigh bones two pipes, his skin will cover a drum, the large intestines are formed into strings for the lyre, and the small intestines will make the small strings for the harp. in the sabbat, 152. 2, of the talmud, it is said that the soul of a man watches over his corpse for 7 days. compare this with the theosophic teaching that the linga sarira broods over the body f

n was started it has been prevalent among all christians. the 13 cards of each suit of a pack of cards are sometimes applied to the 13 lunar months for purposes of divination. the gnostic gems are often inscribed with a 13-lettered name for god, ablana th analba. rabbi eliezer on account of a serious drought proclaimed 13 fasts, at the end of which rain fell at once. the temple used 13 collecting horns; and in it were 13 tables and 13 devotional reverential bows were used in the full service. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott when a hebrew boy reached the age of 13 years, he began to fast of for the full time. a girl began at twelve years. the word covenant is written 13 times in the chapter on circumcision. the bava metzia gives 13 reasons for a go

i. ii; his number is 666. 3 woes, ix. 12. 1/ 3 part of vegetation killed, viii. 7 do. of sea became blood and do. of fish died, viii. 8 do. of waters became bitter, viii. 11-do. of sun, moon, stars, viii. 12. 3 days, bodies lay unburied, xxi. 9. 4 quarters of the earth, xx. 8. 4 beasts, full of eyes and have 6 wings, iv. 6-9( beasts should be living beings. w. 4 horses, white, red, pale, black. 4 horns of the golden altar before god, ix. 13. 4 angels of the euphrates, ix. 14. 4 angels of the winds of the 4 corners of the earth, vii. i. 5 months, the locusts had power to hurt men, ix. 5-10. 6 wings of the beasts (living beings, full of eyes, iv. 8. 7 churches, i. 20. 7 candlesticks, i. 20. represent the 7 churches. 7 stars, i. 20; ii. 1. represent 7 angels of the churches. 7 angels of the c

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

oon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills. and for the precious things of the earth, and fullness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of joseph, and upon the top of the head of him that was separated from his brethren. his glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth, and they are the ten thousands of ephraim, and they are the thousands of manasseh "the armorial bearings of ephraim are green, an ox. those of manasseh are flesh-color, a vine by a wall. all this refers also to the natures of taurus and gemini, the firstling of the bullock and the earthly na

nd one sword ten thousand, that no man hid from my father's eye in the day of judgement" the comparison here between my vision of the first aethyr and the beginnings of crowley's are extremely close, though i had some difficulty getting into this aethyr, and crowley explored further than i did. vision of the 29th aethyr. came face to face with a woman whose name is athor on hathor. she had bulls' horns worked into her face. she showed me green pastures and said she directed the clouds to nourish water over certain areas to stimulate growth" crowley's vision of rh. i turned to the west and there was a great bull. with a great sword he shore the skies asunder and amid the 167 silver flashes of the steel grew lightenings and deep clouds of indigo. it is finished, my mother bath unveiled herse

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

golden dawn temple in hollywood, california with her magical partner and friend, peter yorke, and another associate, under the guidance of dr. israel regardie. she named the temple "osiris, khenti-amenti (osiris in the underworld, which regardie felt was an appropriate name signaling rebirth of the golden dawn. in 1983 laura and mr. yorke resigned from oka, and founded the temple of ra horakhty (horns of the horizon, in santa monica, california. this temple is still active today. the history of the events and members of both oka and rh will be thoroughly discussed in laura's forthcoming book. laura received a degree in anthropology from ucla in 1975, and is presently completing her ph.d. in archeology with a specialization in pre-dynastic and old kingdom egypt. she has four grown children

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e lingered the longer and more steadfastly in popular customs (see suppl. when the husbandman cuts his corn, he leaves a clump of ears standing for the god who blessed the harvest, and he adorns it with^ yxo (t(ta koi koikla (tongue and entrail) lepetov sianettpayfifvov, phitarcli, phoc. 1. yxayacras rdfiveiv and ev irvpl /iiuxxeti, od. 3, 332. 341. conf. de linguae usu in sacriliciis, nitzsch ad horn. od. 1, 207. in the folk-tales, whoever has to kill a man or beast, is told to bring in proof the tongue or heart, apparently as being eminent portions- aiav. 2 dliti obiet, to kindle an offering, koniginh. hs, 98. 58- worship. ribbons. to this day, at a fruit-gathering in holstein, five or six apples are left hanging on each tree, and then the next crop will thrive. more striking examples of

ed one by making mention of him at the assembly or the banquet, and draining a goblet to his memory: this goblet, this draught was called in on. crfi dryckja, or again minni (erfi= funeral feast. at grand sacrifices and banquets the god or the gods were remembered, and their minni drunk: minnis-ol (ale, sa^m. 119 (opposed to ominnis ol, minnis\\orn, minnis-ixxm (cupful, furo minni morg, ok skyldi horn dreckia 1 minni hvert (they gave many a m, and each had to drink a horn to the m. um golf ganga at minnom ouum, egilss. 206. 253. minniol signod' a.som, olafs helga^ beside cattle and grain? other valuables were offered to particular gods and in special cases, as even in christian times voyagers at sea e.g, would vow a silver sliip to their church as a votive gift; in swedish folk-songs, offr

w on the ground and the wool on the sheep's back (sn. 30^ his horse is gulltoppr, gold-tuft, and he himself has golden teeth^ hence the by-names gullintanni and hallinski&i* tennur hallinskisa' fornm. sog. 1, 52. it is worthy of remark, that hallinskisi and heimdali are quoted among the names for the ram, sn. 221. as watchman and warder of the gods (vorsr gosa, ssem. 41, heimdali w4nds a powerful horn, giallarlwrn, which is kept under a sacred tree, ssem. 5^ 8^ sn. 72-3. what the voluspa imparts, must be of a high antiquity (see suppl. now at the very outset of that poem, all created beings great and small are called mcgir heim&allar, sons or children of the god; he appears therefore to have had a hand in the creation of the world, and of men, and to have played a more exalted part than is

thousand warriors in battle (14, 147, and the same is said of ares when he roars (5, 859; here contents herself with the voice of stentor, which only equals those of fifty men (5, 786. by the side of this we may put some features in the edda, which have to do with thorr especially: he devours at a wedding one ox and eiglit salmon, and drinks three casks of mead, siem. 73; another time, through a horn, the end of which reaches to the sea, he drinks a good portion of this, he lifts the snake that encircles the whole world off one of its feet, and with his hammer he strikes three deep valleys in the rocky mountain, sn, 59, 60. again, teutonic mythology agrees with the greek in never imputing to its gods the deformity of many heads, arms or legs; they are only bestowed 21 322 condition of god

e norse sigurd'r appears ah-eady in fafnir's addiess' sveinn ok sveinn' and in the headings to ch' 142-4 of the vilk. saga. the same hei'o then is meant by the sivard snaresvtnd (foitis pner) of the danish folk-song, who, riding on grani, accompanies to askereia (see ch. xxxi, and by svend fcldivg or fiillincj of the danish folk-tale (thiele 2, 64-7. muller's sagabibl. 2, 417-9. he drank out of a horn handed to him by elvish beings, and thereby acquired the strength of twelve men. swedish songs call him hven fdrling or foiling; arvidsson 1, 129. 415. irmanrih. eticiio. dietrich. 373 the legend on the origin of the welfs has the proper names iscnhart, irmeninul, wejf and etico constantly recurring. now, welf is strictly catulus (huelf, whelp, ox. hvelpr),and distinct from wolf; natiiral his

t also: dietericli is wounded in the forehead by an arrow, and a piece of it is left inside him, for which reason he is called the deathless^ not otherwise did the half of hrungnir's hein (stone wedge) remain in thor's head, and as groa's magic could not loosen it, it sticks there still, and none shall aim with tlie like stones, for it makes the piece in the god's forehead stir (sn. 109 111^ this horn-like stone was very likely shown in images, and enhanced their godlike appearance. the renowned race of the billings or billungs, whose mythic roots and relations are no longer discoverable, was still flourishing in north germany in the 10-1 1th centuries. the first historically certain billing died in 967, and another, above a liundred years older, is mentioned^ the cod. exon. 320, 7 says' b

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

trol fumes. many witches who have a hearth do still keep it well swept and fresh with flowers or seasonal greenery. between your altar candles you may like to place statues, a god and goddess figure from either your own spiritual background or from a culture that seems significant to you; this will balance the yang, or male, energies with the yin, or female. the god figure may be represented by a horn, and the goddess by a large conch shell. there are a great variety of deity figures in museum shops as well as new age shops and those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regenerat

imself willingly so that there would be abundant future harvests. as well as being used to make the harvest loaf, some of the corn was woven into corn dollies, symbol of the earth mother, decorated with the scarlet ribbons of frigg, the norse mother goddess. these corn dollies would be hung over domestic hearths throughout winter. some were made into the shape of a corn mother or a cornucopia, or horn of plenty, and others were tied into knots that bound in the power and protection. this art continues today in rural places. the old name for this month in the celtic coligny calendar was claim-time, when debts would be collected and contracts were arranged. trial marriages for a year and a day were frequently set up at lammas, by young couples simply joining hands through a holed stone- they

ALEISTER CROWLEY ACROSS THE GULF

more- while she took her pleasure of me ten times, a thousand times. in that whirlwind of passion all my strength was as a straw in the simoom. yet i grew not weaker but stronger. though my ribs cracked, i held firm. presently indeed i stirred; it seemed as if her strength had come to me. thus i forced back her head and thrust myself upon and into her even as a comet that impales the sun upon its horn! and my breath came fast between my lips and hers; her moan now faint, like a dying child, no more like a wild beast in torment. even so, wild with the lust of conquest, i urged myself upon her and fought against her. i stretched out her arms and forced them to the ground; then i crossed them on her breast, so that she was powerless. and i became like a mighty serpent of flame, and wrapt her

ALEISTER CROWLEY BOOK OF LIES

ignorant, on account of their assumption of knowledge. book of lies get any book for free on: www.abika.com 107 [111] 51 kappa-epsilon-phi-alpha-lambda-eta nu-alpha terrier-work doubt. doubt thyself. doubt even if thou doubtest thyself. doubt all. doubt even if thou doubtest all. it seems sometimes as if beneath all conscious doubt there lay some deepest certainty. o kill it! slay the snake! the horn of the doubt-goat be exalted dive deeper, ever deeper, into the abyss of mind, until thou unearth the fox that. on, hounds! yoicks! tally-ho! bring that to bay! then, wind the mort! book of lies get any book for free on: www.abika.com 108 [112] commentary( nu-alpha) the number 51 means failure and pain, and its subject is appropriately doubt. the title of the chapter is borrowed from the heal

ALEISTER CROWLEY LIBER 777

the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind his head, form an upright b, and this radiates light. his mouth is resolutely closed. line 25. a winged and crowned goddess, with flashing golden belt, stands, and pours from her right hand the flame of a torch upon an eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest the letter u by their attitude. line 28. a woman, naked, and kneeling onher left knee, pours from a vase in her right hand silver waters into a river, by which grow ro

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

etter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io

ALEISTER CROWLEY MAGICK WITHOUT TEARS

e with the chinese, if i were you; they might remind you that you exude the stench peculiar to corpses. again, that other "hymn to st. thomas, as i ought perhaps to have called it "doubt. doubt thyself doubt even if thou doubtest thyself. doubt all doubt even if thou doubtest all "it seems sometimes as if beneath all conscious doubt there lay some deepest certainty. o kill it! slay the snake "the horn of the doubt-goat be exalted "dive deeper, ever deeper, into the abyss of mind, until thou unearth that fox that. on, hounds! yoicks! tally-ho! bring that to bay "then, wind the mort" once more- what a book that is: i never realized it until now! it says- see that double page at the onset, one with" and the other with" alone upon the blank. moreover you should read the long essay "the soldier

ALEISTER CROWLEY SEPHER SEPHIROTH

he was appeased (esther 7:10) hkk# 346 a spring; spring water rwqm a water-pipe; channel rwnc the will (i.r.q. 90; delight, favour, grace (i.z.q. 102) nwcr 347 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e

the valley of the shadow of death twmlc )yg flask, bottle *kp 581 the ancient one: a title of kether )qyt( barley hrw# 583 the concealed of the concealed: a title of kether (cf. 577) nyrym+d )rym+ 584 king david *dwd klm 585 the gods of battle (lit. ggods of hosts h: the divine name of hod tw)bc myhl) a fanfare, trumpet-blast h(yqt to subvert, ruin, change *kph 586 war-trumpet; ceremonial ram fs horn rpw# hermit #wrp stibium (a type of kohl *kwp 589 greenness, verdure pn( nw#l b) first splendour: a title of kether nw#)r dwbk 590 rib (gn. 2:22) t(lc to bring forth abundantly; creeping thing, moving creature cr# 594 the stone of israel (gn. 49:24) l)r#y nb) 598 our iniquities wnytwnw( 600 wonders, or hidden wisdom hmkx tw)ylp a tail, train, fringe [of a garment] tycyc a knot, ligature r#q r

ridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h *nwyrp) 998) a verbal treaty nw#l tyrb 999 judges *my+p# 1000 thashraq: a qabalistic method of exegesis: gspelling qabalistically backward h (the last four letters of the alphabet in reverse) qr#t crown of flowers, diadem, fillet *cyc the end, appointed time (dan. 12:14; see 305 *cq terror *pr the horn; head; to send out rays, shine *nrq tooth *n# whole; irreproachable; perfect; wholeness; sincerity; perfection *mt 1001 you (masc. pl *mt) 1002 the bank of a stream rw)yh tp# an approach *nbrq 1004 the fruit of a tree yielding seed (rz (rz c( yrp grew fat; anointed *n#d 1006 instructions, glaws h (cf. 611) twrt the crown, summit, point; thorn (cf. 140 *cwq the ankles *mylwsrq 1008 winter *prx

ALEISTER CROWLEY TAO TEH KING

ts hasten their journey to the house of death. why is this? because of their efforts to preserve life. 4. but this i have heard. he that is wise in the economy of his life, whereof he is warden for a season, journeyeth with no need to avoid the tiger or the rhinoceros, and goeth uncorsleted among the warriors with no fear of sword or lance. the rhinoceros findeth in him no place vulnerable to its horn, the tiger to its claws, the weapon to its point. why is this? because there is no house of death in his whole body. 56 chapter li the teh as the nurse. 1. all things proceed from the tao, and are sustained by its forth-flowing virtue. every one taketh form according to his nature, and is perfect, each in his particular way. therefore, each and every one of them glorify the tao, and worship i

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ess by the omnipresence of erotic suggestions and the contact of crazed crowds seething with suppressed sexuality, are not wholly past physic. they are no sooner released from the persistent pressure by escaping to some place where the inhabitants treat the reproductive and the respiratory organs as equally innocent than they begin insensibly to forget their 'fixed idea' forced on them by the fog-horn of morality, so that their perversions perish, just as a coiled spring straightens itself when the external compulsion is removed. they revert to their natural sex-characters, which only in rare cases are other than simple, pure, and refined. more, sex itself ceases to play principal boy in the pantomime of life. other interests resume their proper proportions. we may now inquire why the book

id before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me" the old comment 25. this incense was made; and the prediction most marvellously fulfilled. the new comment these beetles, which appeared with amazing suddeness in countless numbers at boleskine during the summer of 1904 e.v. were distinguished by a long single 'horn; the species was new to the naturalists in london to whom specimens were sent for classification. al iii,26 "these slay, naming your enemies& they shall fall before you" the new comment see liber 418, first aethyr, final paragraphs. al iii,27 "also these shall breed lust& power of lust in you at the eating thereof" the old comment 27. these experiments, however, were not made. the new comment

ALEISTER CROWLEY THE SWORD OF SONG

a.c. notes 53 97. while their buddha i attack.30 many buddhists think i fill the bill with the following remarks on pansil. unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry s terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox literary school of buddhists, as grown at rangoon, exclaim with lear: how sharper than a serpent s tooth it is to have an intellect! how

them and explore! go! sift the sands beyond a starless sea! let us consider what the words can mean. the taking of life can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha s speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysis) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking thi

phiroth; i.e. to attain nirvana. 3 the houses of the moon. all the gifts are lunar symbols. appendix ii 114 dona virginis. puella urget sophiam sodalibus. the sophic suggler. the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white 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

creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat on his face to the earth. holy virgin of god, said he, what dost thou here? what wilt thou with thy servant? at that she stank so that the air gasped about her, like a fish brought out of the sea. so she told him she was gathering simples for her daughter that had died to bury

ALEISTER CROWLEY EQ I 1

n left, chet to right, scroll up out of crush below with zain at a diagonal top to right on scroll, scroll down with face still presented, vau to left and heh to right, scroll crushed below, below this crush is a frontal fold, scrolled up from the left, down to the right and surmounted by the hebrew letters left to right: dalet through aleph, below this the ribbon whirls in a downward left spiral horn of two loops to a point- try reading that in one breath! ranked on the right edge in a column occupying the center half of the edge is a column of seven silver stars of seven points each, one point to top. at the lower right, just above the tip of the serpent's tail (described below) is a lion of assyrian style between two outward arched cresents. the lower crescent is golden and the lion's o

is a column of seven silver stars of seven points each, one point to top. at the lower right, just above the tip of the serpent's tail (described below) is a lion of assyrian style between two outward arched cresents. the lower crescent is golden and the lion's only visible hind foot rests on the center of the crescent. the upper crescent is silver and gripped by the lion's left paw at the lower horn. the face of the lion is directly at but not touching the center of this crescent. the right paw of the lion touches the lower quarter of this crescent with talon tips only. these two crescents are so aligned that their horn tips could be connected by parallel lines about 45 degrees from the horizontal, upper to the left and lower to the right. the lion is green on white with gold accents, ta

ALEISTER CROWLEY EQ I 5

kedness of the holy one, and the queen of heaven is in travail of child, and his name shall be called vir, and vis, and virus, and virtus, and viridis, in one name that is all these, and above all these. desolate, desolate is the aethyr, for thou must return unto the habitations of the owl and the bat, unto the scorpions 140 of the sand, and the blanched eyeless beetles that have neither wing nor horn. return, blot out the vision, wipe from thy mind the memory thereof; stifle the fire with green wood; consume the sacrament; cover the altar; veil the shrine; shut up the temple and spread booths in the market place; until the appointed time come when the holy one shall declare unto thee the mystery of the third aethyr. yet be thou wake and ware, for the great angel hua is about thee, and ove

ALEISTER CROWLEY EQUINOX EQ I 2 2

e simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. yet is my manhood woman-frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the

l be renewed like the eagle's" great indeed and many are the mysteries of this terrible key! after explaining a symbol of typhon the associate adept turns to the 15th key of the tarot. the 15th key of the tarot represents a goat-headed satyr-like demon standing upon 286 a cubical altar. in his left hand, which points downwards, he holds a lighted torch, and in his right hand, which is elevated, a horn of water. the cubical altar represents the universe. the whole figure shows the gross generating powers of nature on the material plane, and is analogous to the pan of the greeks and the egyptian goat of mendes. as his hands bear the torch and the horn, the symbols of fire and water, so does his form unite the earth in his hairy and bestial aspect, and the air in his bat-like wings. the whole

ALEISTER CROWLEY EQUINOX EQ I 2

here. i am expected" martial nay. 130 the lost shepherd i she walks among the starry ways, a crimson full-blown rose; her heart bears all the yesterdays that love from love-dawn knows; her sunny feet are shod in gold, she swings a censer rare and old- her heart the censer that she sways, our lady of the snows. ii i passed the morning she was born within the heart of day; a shepherd with a twisted horn i met upon the way. the straying sheep that autumn-tide had wandered by the river-side; and so i spent that gladsome morn, and so i said my say. 131 iii she passes by, she passes still the secret ways of earth; she kissed will blake beneath the hill, robbed shelley's heart of mirth. but i have stopped with love her lips, and as into my arms she slips, i clip her close, and take my fill of joy

n other days, ere ever the earth was old; i wandered far into the northern ways to bring back my sheep to the fold. heyday! but the time was drear and long, for i lost my pipe and my mountain-song, and all the others of my sweet lays lost all their wonted gold. viii greece and rome and the pagan lands i knew ere the christ was born; i whistled songs between my hands, and blew through an old ram's horn. i was wise indeed! for i lost my way over the hills one summer's day, and near where venus' stature stands i lingered all forlorn. 133 ix laughing eyes and clear brown skin, and dark locks ripping wide, where the sunbeams play and the eddies spin i saw my face in the tide. but i knew the trick narcissus had done, so i shook back my hair to stare at the sun; my slim brown body i'd keep within

ALEISTER CROWLEY EQUINOX EQ I 3 2

ft and up to right on this arm, with "i.n.r.i" inside. there is a small figure of the crucified and thorn- crowned christ on the cross, corpus occupying only the lower arm and the two side arms, with substantial extension of cross beyond the figure. the head is in the center intersection, canted slightly downward to the left. coiling about and below the base arm is the serpent of seven heads, one horn each, mouths open and tongue drooping. the lower coil is complexly looped. two heads are in space, near two dots to left and right below the cross-piece. two more are parallel to these on the cross-piece, after looping the arms of the corpus. one head is just touching the i.n.r.i. scroll with a horn, near a dot just above the head of the corpus. one head dips slightly to touch a dot in the si

see "liber o" the equinox, vol. i. no. 2. 69 see "liber o" the equinox, vol. 1, no. 2. 70 see the lesser key of solomon: the goetia "isis" and i beheld a great wonder in heaven: a woman clothed with the sun: and the moon was at her feet: and on her head was the diadem of the twelve stars. hear me, our lady isis, hear and save. o thou, queen of love and mercy! thou, crowned with the throne! thou, horn d as the moon! thou, whose countenance is mild and glowing, even as grass refreshed by rain! hear me, our lady isis, hear and save! o thou, who art in mater manifest! thou bride and queen as thou art mother and daughter of the crucified! o thou, who art the lady of the earth! hear me, our lady isis, hear and save! o thou, our lady of the amber skin! lady of love and victory! bright gate of gl

ALEISTER CROWLEY EQUINOX EQ I 3 3

effect on any other reader. the perusal of the notes may be omitted with advantage. n. the buddhist review. quarterly. 1"s" unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry's terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton!1 this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox "literary"2 school of buddhists, as grown at rangoon, exclaim with lear "how sharper than a serpent's tooth is it to have an intellect"

em and explore! go! sift the sands beyond a starless sea" let us consider what the words can mean. the "taking of life" can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha's speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysic) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking thi

l waters of the deep, to suck up the firmament of thy chaos, and as a volcano to belch forth a cosmos of coruscating suns. 10. o thou dragon-regent of the blue seas of air, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the horn d storm-clouds, that 17 sunderest their desolation, that outroarest the winds; i swear to thee by the gleaming sandals of the stars, to climb beyond the summits of the mountains, and rend thy robe of purple thunders with a sword of silvery light. 12. o thou fat of an hundred fortresses of iron, crimson as the blades of a million murderous swords; i swear to thee by the smoke-wreath of the vol

slumbering valleys; o thou low-murmuring ripple of the ripe cornfields! i rejoice, yea, i shout with gladness! till, as the mingling blushes of day and night, my song weaveth the joys of life into a gold and purple crown, for the glory and splendour of thy name. 2. ah! but i rejoice in thee, o thou my god; thou zigzagged effulgence of the burning stars; thou wilderment of indigo light; thou grey horn of immaculate fire: yea, i rejoice in thee, thou embattled cloud of flashing flame; o thou capricious serpent-head of scarlet hair! i rejoice, yea, i shout with gladness! till my roaring filleth 36 the wooded mountains, and like a giant forceth the wind's head through the struggling trees, in the glory and splendour of thy name. 3. ah! but i rejoice in thee, o thou my god; thou silken web of

dore thee, evoe! i adore thee, iao! o thou golden wine of the sun, that art poured over the dark breasts of night! i adore thee, evoe! i adore thee, iao! o thou fragrance of sweet flowers, that art wafted over blue fields of air! i adore thee, evoe! i adore thee, iao! o thou mighty bastion of faith, that withstandest all the breachers of doubt! i adore thee, evoe! i adore thee, iao! o thou silver horn of the moon, that gorest the red flank of the morning! i adore thee, evoe! i adore thee, iao! o thou grey glory of twilight, that art the hermaphrodite triumphant! i adore thee, evoe! i adore thee, iao! o thou thirsty mouth of the wind, that art maddened by the foam of the sea! i adore thee, evoe! i adore thee, iao! o thou couch of rose-leaf desires, that art crumpled by the vine and the fir!

ALEISTER CROWLEY EQUINOX EQ I 3

liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the follow

ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path of koph, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus exemptus. the path breaks at top without closure. a solid line is drawn behind the paths, from the upper arc of the circle of hod to that of the circl

ALEISTER CROWLEY EQUINOX EQ I 4 2

we hurried eagerly through; we entered in with a breeze from the moor, and stood by the fading pyre. the air was smoky, the flame was blue, and the face of the troll like fire. and so we gave her the heart of the slain, that was slain for a dead man's sake; she chuckled low at each blackened vein gory an brown and torn; she wriggled her sides like a wounded snake as she squeezed the blood into a horn. 237 far into the fire she cast the blood, and the flames grew twisted and red; her breast heaved with her passion's flood as a hollow-eyed ghost arose like a cloud of stench from the rotting dead. when a wind from a pest-house blows. she clasped the ghost to her skinny dugs- no other love might she know- the dead man squirmed at her panting hugs, but she had her passionate will, and a sobbin

ALEISTER CROWLEY EQUINOX EQ I 4 3

the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamed

all the plain. the good knight reins his charger in "now, by the faith of paladin! the subtle quest at last i hen" rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 57 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england's summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hat heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that arm d glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but they slip fro

ALEISTER CROWLEY EQUINOX EQ I 4

, and then are heard no more.248 the hatha yoga pradipika is a great deal more exact in its description of these sounds than the famous theosophist; concerning them sw tm r m sw mi writes: in the beginning, the sounds resemble those of the ocean, the clouds, the kettledrum, and zarzara (a sort of drum cymbal; in the middle they resemble those arising from the mardala, the conch, the bell, and the horn. in the end they resemble those of the tinkling bells, the flutes, the v n, and the bees. thus are heard the various sounds from the middle of the body. even when the loud sounds of the clouds and the kettledrum are heard, he should try to fix his attention on the subtler sounds. he may change his attention from the lull to the subtle sounds, but should never allow his attention to wander to

6.30 with great effort. p.m. p.m. cannot do pr n y ma 30. 60. 15. more than once through, i tried twice. dh ran on nose ten minutes. 11.15 p.m. dh ran on nose. 12th. 7.35-7.55 pr n y ma. six minutes 10. 20. 30. a.m. a.m. dh ran. six minutes. 263 when gods are near, or kundalini arises thither, the petals bend down and out: thus is the winged-globe of egypt formed. these petals are the same as the horn of pan which open out as the god descends (p. was called away for a few days on business (or in disgust) to colombo) on the 20th of september p. returned from colombo and then he made the following entry in his diary "the blessed abhav nanda said 'thus have i heard. one day in thy courts is better than a thousand; let me recommence pr n y ma" thus he thought, and said. further he said "let me

ALEISTER CROWLEY EQUINOX EQ I 6 2

ound of planets choral in their course["he rises" o thou self-formulated sire! self-master of thy dam's desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name["he bows, then turns toward altar" for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian's naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death["he advances to altar" hail! ye twin hawks high pinnacled that watch upon the universe! ye that the beir of god beheld! that bore it onwards, ministers of peace within the house of wrath, servants of him that cometh forth at dawn with many-coloured lights

ALEISTER CROWLEY EQUINOX EQ I 6

ntered l. quitely, dismounted, tethered his palfrey to palm, and approached" laylah "as she pulls the pitcher from the water he claps his hands over her eyes. she shudders with fear, but gives no sound" sir rinaldo. you are a brave maiden. laylah. you are- an infidel. i had not my dagger, or your shriek- not mine- would have summoned my kin. rinaldo. i have a score good knights within sound of my horn. and your kin are but the dotards and women and little children. your fighting men are away. laylah. ay, slaying your good knights. 75 rinaldo. it may be so. but you are my hostage["he releases her. she faces him" laylah. a worthless pledge. rinaldo. these silks and pearls! i could draw your veil through a link in my chain mail. laylah. i am the bride of the emir. rinaldo. a fair bride. i gue

atma. she has always been mad! i wonder what really happened. laylah. the sun is setting in blood. there are storm-clouds lit like burning charcoal blown upon by the mightiest of the djinn. i cannot see the banner. it grows dark. they must stop fighting soon. they will withdraw to their walls- nay, let them camp among the dead! come back with tidings! tell me, sliman is safe. ah! there sounds the horn of truce. the child. my father is the grand master of the temple, and he will come and cut all your heads off. laylah["goes down to her. thou preposterous little curd of sour milk! thy father is dead! i saw the banner of the temple snap like a dry twig. my brave son sliman cut it at a single blow. he will whip home the dogs, your friends, and you shall be his toy to play with and break and ma

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hat witches do (probably a few other places too, but these are the ones i'm sure of) the farrars say that they are giving gbg's text b version. l the great rite (alternative verse version of priest's declamation) assist me to build as the mighty ones willed an altar of praise from beginning of days. thus doth it lie 'twixt the points of the sky for thus was it placed when the goddess embraced the horn'd one, her lord, who taught her the word that quickened the womb and conquered the tomb. be thus as of yore, the shrine we adore [kiss] the feast without fail, the life-giving grail [kiss] before it uprear the miraculous spear [touches own phallus] and invoke in this sign the goddess divine [kiss] thou who at noon of night doth reign queen of the starry realms above, not unto thee may we atta

pon the body of this thy servant and priestess. here, speak with her tongue, touch with her hands, kiss with her lips, that thy servants may be fulfilled. as he invokes, hp touches hps gently with wand upon r. breast, l. breast, womb and upon the same three places again. as he finishes the invocation, he spreads his arms in adoration (still kneeling) and says: hp: hail, aradia! from the amalthean horn pour forth thy store of love; i lowly bend before thee, i adore thee to the end, with loving sacrifice thy shrine adorn. thy foot is to my lip [kiss, my prayers upborne upon the rising incense smoke; then spend thine ancient love, o mighty one, descend to aid me, who without thee am forlorn. hp stands and takes a step back. all adore in silence as hps traces invoking earth pentagram in air be

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

with the emergence of the consciousness of the initiate (white and one-pointed) and the defeat of the king of beasts (the personality) leading to the triumph of group and world consciousness, of selflessness and illumination over self-consciousness and selfishness. in the true rendition of this ancient myth the king of beasts is blinded and killed by the piercing of his eye and heart by the long horn of the unicorn- 93- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the symbol of this sign is indecipherable and intentionally so. it is sometimes called the "signature of god" i must not attempt to interpret it for you, partly because it has never yet been correctly drawn and partly because its correct delineation and the ability of the initiate to de

ARADIA GOSPEL OF THE WITCHES

ologies in the third and fourth centuries at alexandria, and inthe house of light of cairo in the ninth, the equality of woman was a prominent doctrine. it wassophia or helena, the enfranchised, who was then the true christ who was to save mankind. page 64 the supper of the witches, the cakes of meal, salt, and honey, in the form of crescent moons, areknown to every classical scholar. the moon or horn-shaped cakes are still common. i have eaten ofthem this very day, and though they are known all over the world, i believe they owe their fashion totradition.in the conjuration of the meal there is a very curious tradition introduced to the effect that the spigeor glittering grains of wheat from which spikes shoot like sun-rays, owe their brilliant likeness to aresemblance to the fire-fly, who

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

l would eventually gowell. 17 it cannot fail to strike the reader that this ceremony is strangely like that of the italian invo-cation, the only difference being that in one the sun, and in the other the moon is invoked to securea good harvest.in the legends of florencethere is one of the via del corno, in which the hero, falling into a vasttun or tinaof wine, is saved from drowning by sounding a horn with tremendous power. at thesound, which penetrates to an incredible distance, even to unknown lands, all come rushing as ifenchanted to save him. in this conjuration, diana, in the depths of heaven, is represented as rushingat the sound of the horn, and leaping through doors or windows to save the vintage of the one whoblows. there is a certain singular affinity in these stories.in the stor

nown lands, all come rushing as ifenchanted to save him. in this conjuration, diana, in the depths of heaven, is represented as rushingat the sound of the horn, and leaping through doors or windows to save the vintage of the one whoblows. there is a certain singular affinity in these stories.in the story of the via del corno, the hero is saved by the red goblin or robin goodfellow, whogives him a horn, and it is the same sprite who appears in the conjuration of the round stone,which is sacred to diana. this is because the spirit is nocturnal, and attendant on diana-titania.kissing the hand to the new moon is a ceremony of unknown antiquity, and job, even in his time,regarded it as heathenish and forbidden which always means antiquated and out of fashion aswhen he declared (xxxi, 26, 27, if

om classic authority. when the peasant performs the rite, he must not act as once a certainafrican, who was a servant of a friend of mine, did. the coloured mans duty was to pour out everymorning a libation of rum to a fetish and he poured it down his own throat. the peasant shouldalso sprinkle the vines, just as the devonshire farmers, who observed all christmas ceremonies,sprinkled, also from a horn, their apple-trees. page 35 n r r r r r quando il mio vino penderadi andare male, il corno prendero,e forte, forte lo suonero,nel punto della mezza notte,dentro alla mia cantina lo suonero,lo suonero tanto forteche tu bella dianaanche da molto lontano,tu lo possa sentire,e finestre e portecon gran forza tu possa spalancare,a gran corsa tu mia possa venire,a trovare, e tu possa salvarmiil mio

ato.i drink, and yet it is not wine i drink,i drink the blood of diana,since from wine it has changed into her blood,and spread itself through all my growing vines,whence it will give me good return in wines,though even if good vintage should be mine,ill be free from care, for should it chancethat the grape ripens in the waning moon,then all the wine would come to sorrow, butif drinking from this horn i drink the blood the blood of great diana by her aid if i do kiss my hand to the new moon,praying the queen that she will guard my grapes,even from the instant when the bud is bornuntil it is a ripe and perfect grape,and onward to the vintage, and to the lastuntil the wine is made may it be good!and may it so succeed that i from itmay draw good profit when at last tis sold,so may good fortun

BLAVATSKY H P ANTHROPOGENESIS

s lake dwellings notwithstanding* for see what a learned geologist, mr. charles gould, tells the reader in his "mythical monsters "palaeolithic men were unacquainted with pottery and the art of weaving, and apparently had no domesticated animals or system of cultivation; but the neolithic lake-dwellers of switzerland had looms, pottery, cereals, sheep, horses" etc, etc. yet, though "implements of horn, bone, and wood were in common use among both races. those of the older are frequently distinguished by their being sculptured with great ability, or ornamented with life-like engravings of the various animals living at the period; whereas there appears to have been a marked absence of any similar artistic ability* on the part of neolithic man" let us give the reasons for it (1) the oldest fo

BLUE EQUINOX

the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan

BOOK OF JASHAR

r of each generation was built higher than before. in time, the royal engineers learned how to reach up to heaven. monitors were appointed in every village, so that those who did not make bricks for the tower should be sacrificed into its mortar. and isaac was arrested, because he left his work gang when his sons were born. 6. when isaac was brought before the crowd, his mother sarah blew a ram's horn, and she called out to stop the new moon. then god withdrew from the tower and saw them breaking humans into red earth "all the people are united in one kingdom, and they have no one else to set them straight, like a man alone in the wilderness. they can go wrong forever if they are not divided. so each father today will become the patriarch of a separate nation, with its own language for law

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ariously, opening the circle, casting the circle, or similar. in this ritual the circle and all within it is properly purified and consecrated. for now i will just deal with casting a circle sufficient for your self-dedication/initiation. presuming that you have not yet even made your athame, this casting is of the most basic. you will need your altar furniture: candle, censer, goblet or drinking-horn, salt and water, libation dish and (if you wish) figures representing the deities. there should be wine in the goblet. self-dedication this ritual should be performed during the waxing moon, as close to the full moon as possible. for the ritual i would suggest you be completely naked, wearing no jewelry of any kind. along with the rest of the altar furniture there should be a small dish of an

myself to thine honor. ever will i protect you and that which is yours. let none speak ill of you, for ever will i defend you. you are my life and i am yours, from this day forth. i accept and will ever abide by the wiccan rede 'an' it harm none, do what thou wilt. so be it" take up the goblet and slowly pour the remainder of the wine on to the ground, saying "as this wine drains from the goblet (horn, so let the blood drain from my body should i ever do aught to harm the gods, or those in kinship with their love. so mote it be" dip your forefinger in the oil and again make the sign of the cross in a circle on your third eye, and the pentagram over your heart. then, also, touch the oil to your genitals, right breast (nipple, left breast, and then genitals again (this last forms the sacred

ives) expensive trappings of today's funerals. crossing the bridge (at death) this rite may be performed at any of the other rituals, prior to the cakes and ale, or it may be done as a rite in itself, preceded by erecting the temple and followed by cakes and ale and, of course, clearing the temple. the erecting the temple is performed. priest and priestess kiss. a single long note is sounded on a horn, by one of the coveners. covener "the horn is sounded for.(name of deceased witch" all "so be it" priestess "that today (name. is not with us, here in the circle, saddens us all. yet let us try not to feel sad. for is this not a sign that s/he has fulfilled this life's work? now is s/he free to move on. we shall meet again, never fear. and that will be a time for further celebration" priest "

hytelephas macrocarpa old man's beard fringe tree chionanthus virginica ox tongue bugloss anchusa officinallis rabbit's foot field clover trifolium arvense shepherd's heart shepherd's purse cabella bursa pastoris snake head balmony chelone glabra snake milk blooming spurge euphorbia corollata snake's tongue adder's tongue fern ophioglossum vulgatum squirrel ear white plantain goodyear repens stag horn club moss lycopodium clavatum stinking goose foot chenopodium foetidum swine snout dandelion taraxacumdensleonis toad toadflax linaria vulgaris unicorn's horn false unicorn helgonias dioica wolf's claw lycopodium lycopodium clavatum wolf's foot bugle weed lycopus virginicus wiccan name common name latin name below are listed some sources for herbs and herbal preparations. the list is as up-to

BUDGE E

venth division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the jou

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

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

trol fumes. many witches who have a hearth do still keep it well swept and fresh with flowers or seasonal greenery. between your altar candles you may like to place statues, a god and goddess figure from either your own spiritual background or from a culture that seems significant to you; this will balance the yang, or male, energies with the yin, or female. the god figure may be represented by a horn, and the goddess by a large conch shell. there are a great variety of deity figures in museum shops as well as new age shops and those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regenerat

imself willingly so that there would be abundant future harvests. as well as being used to make the harvest loaf, some of the corn was woven into corn dollies, symbol of the earth mother, decorated with the scarlet ribbons of frigg, the norse mother goddess. these corn dollies would be hung over domestic hearths throughout winter. some were made into the shape of a corn mother or a cornucopia, or horn of plenty, and others were tied into knots that bound in the power and protection. this art continues today in rural places. the old name for this month in the celtic coligny calendar was claim-time, when debts would be collected and contracts were arranged. trial marriages for a year and a day were frequently set up at lammas, by young couples simply joining hands through a holed stone- they

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

in america often 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 wh

s among the african slaves "among the plantation negroes" stated the report "witchcraft is supposed to be the weapon of crusquet's poisoner's tribe" a case from illinois in 1779 involved moreau and manuel, two bondmen who plotted successfully to poison some slaves and their owners. the narrative of this affair, abstracted from testimony that chronicled details of a "buried poison" a ritual with a horn filled with "boiling blood" and statements given against the accused by several "negro countrymen" is especially interesting for its revelations of divided loyalties among africans and african americans in the early national period. black intraracial tensions were also noted by pieter kalm, a swedish visitor to the republic. kalm described the "dangerous art of poisoning" he believed to be pr

power of conjure.[30] since the conjurer was a diagnostician and healer, he or she was able to relieve afflicted persons by removing the invading creatures and determining the precise origins of the malady, thereby treating the symptoms and their source. some of their techniques were intense and dramatic. in 1919 a folklorist in virginia reported that he had seen a black conjure doctor use a cow horn to treat his patient, a device that closely resembled the cupping and blood-letting instruments of practitioners in traditional africa and premodern europe. summoned to attend a desperately ill woman, the conjurer "pricked the back of the woman's neck, drew blood, and put his cupping horn to it" according to the account "he took it off, and dropped out of it a young snake and a lizard. efrom

COLLIER IRENE CHINESE MYTHOLOGY

like tigers and gentle creatures like deer roamed with equal abandon across the rocky hills. nuwa, a goddess, stumbled accidentally upon this vibrant world during her travels. the earth was humming and teeming with life. she marveled at its many wondrous creatures. everywhere she looked, she found a creature more marvelous than the one before. she saw every type of fur and fin, feather and scale, horn, hoof, and stinger. creatures lumbered, crawled, and slithered upon the earth. they jumped, darted, and roiled in the sea. scented flowers like jasmine, hyacinth, and narcissus wrapped the entire world in their warm, strong perfume. but as she explored its niches and crannies, nuwa began to feel strangely dissatisfied with the budding world. the goddess found it to be enchanting, but empty. i

his ideas about good government and built schools in his honor. this story introduces the unicorn, the chi-lin [chee leen, an animal sacred to the chinese. it does not 85 resemble the unicorn in european myths, but is a combination of many animals, including the deer, ox, dragon, and horse. a peaceful, timid animal, the chi-lin left the innocent alone, but when angered, gored evil people with its horn. trustworthy soldiers and fair judges wore the emblem of the chi-lin on their clothing to remind them of their duties. in the fourteenth century, a real giraffe was sent to the imperial court, and many observers claimed it was the reincarnation of the mythical chi-lin. chinese mythology 86 once there was a very kind woman named cheng who lived in shandong province in northwestern china. loved

nd strife. as the woman continued to gaze at the mysterious footprints on the ground, a warm breeze swept over her body. she heard a light rustling of leaves, and a beautiful creature stepped forward from the trees. it was fifteen feet tall and covered with a pale yellow hide. large spots like dark red clouds and purple mists covered its deer-shaped body. on its head, a single skin-covered fleshy horn sat between its ears. at its rear, a long tail switched gently to and fro like an ox s. its horselike hooves stepped lightly on the earth so that it harmed no living creature. its dragonlike neck moved in a slow, stately, fluid rhythm. its large black chinese mythology 88 eyes were as soft as wet dew. indeed, it was the chi-lin, the magic unicorn, walking toward her. the woman watched the uni

dits robbed and killed people, and no one could stop them. poor people were starving. the greedy lords took the farmers crops, wives, children, and land. q: what did the unicorn look like? a: it was tall and graceful with the body of a deer, the hooves of a horse, the tail of an ox, and the neck of a dragon. its body was covered with a yellow hide with dark red and purple spots. it had one fleshy horn in the center of its head. q: why did cheng think the unicorn might be a good omen for the people of her land? a: the chi-lin was known as an omen of peace. people believed that it punished the evil and spared the innocent. it reminded judges and soldiers of their obligations to be fair. q: what did the unicorn drop at the feet of cheng, and what did it tell her? a: it dropped a piece of jade

DAVID ICKE CHILDREN OF THE MATRIX

s the arrival of the anunnaki "the reptiles verily descend."3 in hebrew myth, the biblical "nefilim, the "sons of the gods, are called awwim, which means devastators or..serpents. the anunnaki interbreed with earth races, but especially the nordics and their offspring, to create bloodlines through which they can manipulate the world while appearing to be human. even academics like dr arthur david horn, former professor of biological anthropology at colorado state university at fort collins, has concluded that humanity was seeded by an extraterrestrial race and that the anunnaki were reptilian. he, too, believes that these same reptilians have controlled the world for thousands of years, as he explains in his book, humanity's extraterrestrial origins (a. and l. horn, po box 1632, mount shas

DAVID ICKE THE BIGGEST SECRET

i feel theanunnaki are a race from a reptile genetic stream. in ufo research these have becomeknown as reptilians. nor am i alone in this view. i have personally been staggered byhow many people today are open to these possibilities and, indeed, are coming to thesame conclusions through their own research. these include many who would havelaughed at the very idea not so long ago. dr arthur david horn, a former professor ofbiological anthropology at colorado state university in fort collins, once believedemphatically in the darwinist version of human evolution, the slow development of thehuman species via the principle of the survival of the fittest. purely on the weight ofevidence and his own experience, he is now convinced that humanity was seeded byextraterrestrials and that a reptilian

dmore have been done by those who have thought the unthinkable while the massesmocked. give it a try before you forget how to do it. think beyond the bounds of whatyou are told is reality.to refuse to do so is the ultimate prison cell, the ultimate mental and emotionalstagnation- the ultimate control. indeed it is the way we have been controlled since thiswhole scam began. sources1dr arthur david horn, humanitys extraterrestrial origins, et influences on humankindsbiological and cultural evolution (a and l horn, pd box 1632, mount shasta, california,96067, 1994).482jason bishop ill, matrix ii, compiled by valdamar valerian (arcturus book service, usa, 1990),p 96.3rev john bathhurst deane, the worship of the serpent (j. g. and f. rivington, london,1833).4bible myths, p 11.5ibid, p 15.6ibid

re supporting wildlife and collectedby fund-raisers in the towns and cities who believe the same. the best contribution youcan make to the protection of wildlife is to stop funding the wwf in my view. sir peterscott, the celebrated conservationist, was another founder of the wwf and in 1972 hecommissioned a report by a big game hunter, ian parker, into the illegal trade inelephant tusks and rhino horn. parker produced evidence that the family of the kenyanpresident, jomo kenyatta, was at the centre of this trade. he also named kenyas mostprominent conservationists as the poachers. within hours of handing his report toscott, parker was arrested by kenyan special branch, beaten for three days, and told ifhe did not shut up his wife would be killed.45 parkers report was never published byscot

tion of wildlife (indemnity) actwhich gave the game wardens immunity from prosecution.60 the wwf was now ableto kill whoever it liked whenever it liked in the reserves. in operation lock, the wwfdeployed an elite squad of sas men to neutralise the cartels smuggling wildlife andwildlife products. it turned out that these sas guys had started to deal themselves inthe illegal sale of ivory and rhino horn.61 people on the ground in africa have long395known that the main killers of wildlife in the parks are those, often employed by thewwf, who are supposed to be protecting them.the operation lock scandal erupted in late 1989 and early 1990 and it should alsobe noted that, as with operation stronghold, the arrival of the sas coincided with arapid rise in the number of dead poachers. this is not

DAVIDSON DAN SHAPE POWER

lly lead to radical new technologies. the essence of how geometric patterns can influence energy flows is exactly the same as how antennas and other resonating structures work. since everything resonates and establishes an information and energy transfer between two or more resonant bodies, then a two dimensional pattern can precisely resonate to a three dimensional structure. just as a microwave horn or an antenna collects or transmits wave energy, so too can geometric patterns be used to collect, transmit or modulate surrounding energy fields, including aether. 17th century cymatics researcher ernst chaldni found that vibrating waveplates would allow you to actually see sound waves as a two dimensional image. hans jenny discovered how to expand these two dimensional images into three dim

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

t midday. it took the shape of a man or a beast, or even enclosed itself in a talisman, bottle, or magic ring. agathodaemon benevolent deity in greek mythology, the good spirit of vineyards and cornfields. according to aristophanes, agathodaemon was honored by drinking a cup of wine at the end of a meal. he was represented pictorially in the form of a serpent or sometimes as a young man holding a horn of plenty, a bowl, and ears of corn. winged serpents were also venerated by the ancient egyptians, chinese, and other peoples (see also dragon) agent term in parapsychology to denote the individual who attempts to communicate information to a percipient, or subject, of extrasensory perception. the age of progress american spiritualist weekly edited by stephen albro, who witnessed and reported

re is a tradition that on his death he renounced his magical works and addressed his familiar thus: begone, wretched animal, the entire cause of my destruction! the animal fled from the room and plunged into the saone, where it perished. it was said that at the inns where he stayed, agrippa paid his bills with money that appeared genuine enough at the time, but which afterward turned to worthless horn or shell, like the fairy money which turned to earth after sunset. he was also said to have summoned the spirit of cicero (died 43 b.c.e) to pronounce his oration for roscius, in the presence of john george, elector of saxony, the earl of surrey, erasmus, and other eminent people. cicero duly appeared, delivered his famous oration, and left his audience deeply moved. agrippa was supposed to h

rance come under the government of this sign. sagittarius is associated with stables and parks. the key phrase for sagittarius is i see. capricorn, the tenth sign of the zodiac, is a cardinal earth sign. it is a negative, feminine sign, ruled by the planet saturn. its symbol is a goat with a fishtail, and its glyph is said to reflect this symbol. it takes its name from the latin capricornus, goat horn. capricorn is associated with the bones and, especially, with the knees. it is a cold, dry, nocturnal, domestic sign. the native usually is tall, of slender stature and long, thin countenance, with a small beard, dark hair and eyes, long neck, and narrow chest and chin. the native is cheerful and collected, talented and upright. ruling the knees and hips, capricorn governs all diseases that a

enson society has been organized in britain, arranging social and literary events relating to benson and his writings, and publishing the journal dodo (named for one of his early novels) for members. address: allan downend, 88 tollington park, london n.4, england. sources: benson, e. f. the collected ghost stories of e. f. benson. edited by richard dalby. new york: carroll& graf, 1996. the horror horn, and other stories. edited by alexis lykiard. london: panther, 1974. more spook stories. london: hutchinson, 1934. the room in the tower, and other stories. london: mills& boon, 1912. spook stories. london: hutchinson, 1928. visible and invisible. london: hutchinson, 1923. masters, brian. the life of e. f. benson. london, pimlico, 1991. bensozia according to dom jacques martin (1684.1751) in

prophecies and sayings, including those attributed to thomas and michael scott. the sayings of true thomas were hawked through the highlands in gaelic chapbooks, and so strongly did the bard appeal to the imaginations of the eighteenth- century folk of inverness, that they associate him with the fairies and fingalians (fians) of the local fairy mound, tom-na-hurich. a gaelic saying runs, when the horn is blown, true thomas will come forth. thomas took the place of fingal (finn or fionn) as chief of the seven sleepers in tom-na-hurich, inverness. at cromarty, which was once destroyed by the sea, thomas is alleged to have foretold that it would be thrice destroyed. of course, the rhymer was never in cromarty and probably knew nothing about it. as he supplanted fingal and inverness, bradley

ement of the moon through its 28-day orbit around the earth. each day is considered a different mansion, and the 28 mansions are grouped into four sets corresponding to the four phases of the moon. detailed charts provide the data on which mansion the moon is in on any given day. particular meanings are assigned to each of the 28 mansions that are grouped thusly: the green dragon of spring 1. the horn 2. the neck 3. the base 4. the room 5. the heart 6. the tail 7. the basket the black tortoise of winter (new moon) 8. the ladle 9. the ox-boy 10. the maiden 11. the void 12. the rooftop 13. the house 14. the wall the white tiger of autumn 15. astride 16. the mound 17. the stomach 18. the pleiades 19. the net 20. the beak 21. orion the red bird of summer (full moon) chinese astrology encyclope

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

shman once informed a european. whether the cave drawings and wood, bone, and ivory carvings of the magdalenian or late paleolithic period at the close of the last ice age are related to magic is a question on which there is no general agreement. it is significant, however, that several carved ornaments bearing animal figures or enigmatic symbols are perforated as if worn as charms. on a piece of horn found at lorthet, hautes-pyrenees, are beautiful, incised drawings of reindeer and salmon, above which appear mystical symbols. an ape-like demon carved on bone was found at mas d azil. etched on a reindeer horn from laugerie basse is a prostrate man with a tail, creeping on all fours toward a grazing bison. these artifacts strengthen the theory that late paleolithic art had its origin in mag

to the one displayed by the direct voice. none of them was in america at the time. in 1927, when valiantine paid a third visit to england further tests of importance took place. countess ahlefeldt-laurvig brought an ancient chinese shell to a sitting in the apartment of lord charles hope. at the top of the shell, circular folds ended in a small hollow mouthpiece. in china the shell was used as a horn and blown on occasion. the sitters tried it but could produce no sound whatsoever. yet at one period during the sitting, from high up in the room, the shell horn was blown, and the peculiar notes were rendered in the correct chinese fashion. but the most important chinese test tried was in making a phonograph record of the voice of confucius. the attempt was successful. the voice of confucius

in the subject of yoga. a film version of the book under the title lives of a bengal lancer was produced in 1935, starring gary cooper, franchot tone, and richard cromwell. yeats-brown also published yoga explained (1937, a pioneering yoga text. in spite of his great interest in yoga philosophy he remained a christian throughout his life. his other books include caught by the turks (1919, golden horn (1932, escape: a book of escapes of all kinds (1933, dogs of war (1934, lancer at large (1937, european jungle (1939, indian pageant (1942, and martial india (1945. during the 1930s, yeats-brown was a news correspondent in germany and expressed admiration for hitler, whom he compared with gandhi and t. e. lawrence. it seems likely that this unfortunate judgment stemmed from yeats-brown s enth

FAUST

because of him. beauty cannot be shared; who has possessed it quite, destroys it rather, cursing all part ownership. trumpets at a distance; the chorus shudders. just as shrill trumpets blare lays hold with rending might on ears and bowels, jealousy doth clinch its claws within the bosom of a man forgetting not what once he has owned and now has lost and owns no more. chorus. hear st thou not the horn resounding? dost not see the weapons flash? phorkyas be thou welcome, lord and monarch, gladly give i reckoning. chorus ah, but we? phorkyas ye know it well, before your eyes ye ll see her death. mark, your own will be within there. no, there is no help for you. pause. helena i have thought out what first i dare to venture on. thou art a hostile daemon, this i feel full well and fear that int

iercing sight to me is given as to lynx on highest tree, yet i had to struggle, even as from dream s obscurity. could i the delusion banish? ramparts? tower? or bolted gate? vapours rise and vapours vanish, such a goddess comes in state! eye and bosom i turned to her, drinking in her gentle light; beauty, blinding all that view her, blinded my poor senses quite. i forgot the warder s duty and the horn i swore to wind. threaten to destroy me! beauty doth all anger ever bind. helena the ill that i occasioned i dare not to punish. woe is me! that fate austere pursues me, everywhere the breasts of men so to infatuate that they themselves spare not nor aught else worthy. ravishing, seducing, fighting, harrying hither, thither, demigods, heroes, gods, aye, demons also, to and fro they led me eve

ittle for his faithful servant, rests in bowers, lolls in caverns, prattling with the youngest faun. what he ever needed for his half-intoxicated dreaming, he has always near at hand in wineskins, pitchers, divers vessels right and left in cool recesses for eternal ages stored. but if all the gods together, helios the most important, fanning, moistening, warming, glowing, filled with grape-vine s horn of plenty, where the quiet vintner laboured, there new life will soon be stirring, with a rustling in each trellis and a rush from stock to stock. baskets creak and buckets clatter, tubs groan on the bearer s back; to the great vat all are going, to the treaders vigorous dance; and thus is the sacred plenty of the pure-born, juicy berries rudely trodden, foaming, spurting, crushed to an unsig

disgrace. and though for days i fret till i am weary, when? how? and where? that is the tiresome query. in power swift and strong old death s played out; even the whether long has been in doubt. with lust i ve often watched the rigid members twas but a sham; they moved: life stirred the embers. gestures of conjuration like those of a fantastic fugleman. lords of the straight, lords of the crooked horn, come quick! in double time! and show your fettle, you of old diabolic cut and metal, and with you let the maw of hell be borne. true, many maws hath hell, in short, to use as due to rank and dignity; but henceforth in this final sport not so particular shall we be. the horrible maw of hell opens up on the left. tusks yawn; and from the vaulted gorge profound the furious, fiery torrents flow

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

icture of his subject, puts in stones, mountains, trees, springs, rivers, hills, in order to fill the canvas and bring his art in conformity with nature. here he will display to you a royal palace, there a wood, there a strip of sky, on that side the half disc of the rising sun, and from time to time a bird, a boar, a stag, an ass, a horse, of which animals it suffices to show the head only, or a horn, or part of their hind quarters, or an ear, with, perhaps, a complete description of one of them; and each one has its own distinctive look and attitude, so that he who examines the picture again and again with judgment, can, as they say, tell himself the whole story of what is represented to his own great satisfaction. in the same manner, you are to read and to visualise what i have to say.2

ke those birds of night which, because of the weakness of their eyes, retreat into their shadowy haunts as soon as they see in the brightening east those bars of crimson which are the sun's ambassadors. all those creatures who may not gaze upon the lights of heaven but are destined to dwell in the infernal circles of pluto's dark prison-house, when they hear the dread summons of alecton's furious horn, spread wide their wings and veer away in rapid flight toward their abodes. but those who were born to see the sun, being full of thanksgiving when they come to the end of loathsome night, dispose themselves to receive in the very centre of their eyes' crystal globe the long-expected rays of the glorious sun, and, with unaccustomed gladness in their hearts, they lift up hands and voices to ad

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

while the group spirit mate the beasts and birds in their charge so that they may bring forth and increase sufficiently to keep the fauna of our planet at normal. according to the masonic legend, hiram abiff, the grand master, used a hammer to call his workmen, and it is significant that the symbol of the sign aries, where this wonderful creative activity commences, is shaped like a double ram's horn, which also resembles a hammer. it is also worthy of notice that in the ancient norse mythology, the vanir or water deities are said to have been conquered by the assir, or fire gods. the hammer wherewith the norse god thor struck fire from the sky finds its counterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, st

FULL MOON RITUALS

ce" owl lifts here arms, and gazes up at the night sky, clearly glistening thru the skylight. the moon is at her fullest, the stars dance around her, and the world waits in expectation. she sings out "father, remember! come to us now at the full moon of yule. let the light of the mother entice you, enthrall you, and bring you back to warm the earth and you're children. renew the promise "hoof and horn, hoof and horn, all who die will be reborn! corn and grain, corn and grain, all who die will come again" father we invite you. father we entreat you. father we welcome you. be with us now. so mote it be" owl watches as reddeer "becomes. and waits..and deer, already with so many songs in his head and heart, feels now one which calls also to his very being. pulled from his spot- his place in th

imself adrift among this sea of whirling lights. with new eyes, not wholly his own, deer looks back into the ritual room and sees his dear sister standing before him. he hears her call to "come again" and knows that momentarily she, too, shall "become" and that his feelings toward her shall be magnified a thousand-fold; not only as sister, but as lover, as mother and as immortal beloved "hoof and horn, hoof and horn" deer hears and knows well that to all who desire to see- whether seeing shadow, or faint outline of magical light- that he wears both now. as deer drops to his left knee with both hands clasped upon his right, he reverently lowers his eyes to the floor and to his sister's feet. and, hearing her gentle permission among the many melodies already playing in his head, raises them

prehension which he felt are now hers, that self within otherness with which he now participates assures him that it is so. and to her deer sings "my lady, i remember. i am remembered. your light calls me from darkness. you touch brings me from cold. join me, become enthralled among the world you have borne. renew the promise "corn and grain, corn and grain, all who die shall come again! hoof and horn, hoof and horn, all who die shall be reborn" mother we invite you. mother we entreat you. mother we welcome you. be here now" deer watches the change in owl's demeanor- sees her shoulders straighten, sees her stand taller, sees her glow- and he knows that his love walks among them. the shared history of aeons passes between them in a single glance. the recreation of an entire cosmos in a gent

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

e, but whenever a distinctively female emblem was present it denoted the male power alone. the ibis, which is represented with human hands and feet, bears the staff of isis in one hand and the cross in the other. there is scarcely an obelisk or monument in egypt upon which this figure does not appear. the symbol or monogram of venus was a circle and a cross, that of saturn was a cross and a ram's horn. plato declared that the son of god was expressed upon the universe in the form of the letter x, and that the second power of the supreme god was figured on the universe in the shape of a cross. there is little doubt that the early christians understood full well the true meaning of the cross, and that it was no new device. in later ages, however, every monument of antiquity marked with this

GILBERT THE MAGICAL MASON

th, and to the manes; also to hekate and to the moon.thegod of sleepwas called upnos, or as we now say, hypnos, the somnus of the romans. somnus and mors, sleep and death, were called the sons ofnox-night;they dwelled in subterranean darkness. dreams also were the sons of night; their abode, the cave of sleep, had two gates, one ofivory whence came forth false and flattering visions; the other of horn, through which issued true and noble dreams to good men. somnus had three sons who appeared in dreams, morpheus who appeared in the form of men; icebus who conterfeited animals and birds; and phantasus who supplied the scenery of dreams. morning dreams they said came true most often.ifanyone desired a prophetic dream he was taught that he must become very careful in his diet, must avoid raw f

to in which these figures hold emblems of the equinoctial signs 255 cancer and capricornus, or taurus and scorpio.theslaying of the world bull leads to the production of animal life. at heddernheim, near frankfort-on-main, germany, there is a scene on the reverse of the great slab; mithras stands beside the slain bull, receiving in his right hand a bunch of grapes from the sun, in his left hand a horn for drinking or a cornucopia; initiates stand around, a radiated cup hangs upon a pole, and several animals are also drawn in the upper part of the scene.resemblances of freemasonry to mithra 251thetauroctonic sculpture at osterburken is considered the best example extant. in some sculptures these scenes are supplemented by zodiacal figures, by kronos or time, by atlas, oceanus, the fates and

GOETIA LUCIFERIAN

vil, the almost human visage which is scaled and speaks a deep and hidden ancient language with a forked tongue, his eyes are yellow and crimson, and you feel close to this being. the body is blackened shadow with talons holding a forked stave, which is the same as the luciferic angel you embraced previously. another head arises from the shadow, which is the animal shaped face of set, which has a horn arising from the head of blackened and violet flame; its eyes are the same as the others. the body is of great blackness, from which a plethora of beasts and demonic shapes circle the daimon in a counter-clockwise manner. from the left eye of this bestial lord 16 of darkness, a great lightning flash shoots into your eyes, this throws you into a state of ecstasy. a single question is asked, wh

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

m. 4, 202, like potz, kotz (p. 15? or is it muot (ira= wuot? conf. fromuot, p. 81)1' von der hagen's (etc) sammlung (etc) 1, 43-4. vol. iii. d 932 spectees. but in tlie same swabia, in the 16th cent (and why not earlier) they placed a spectre named bercjitold at the head of the wutende heer, they imagined him clothed in white, seated on a white horse, leading white hounds in the leash, and with a horn hanging from his neck^ this berchtold we have met before (p. 279: he was the masculine form of white-robed berhta, who is also named prechtdlterli (grat. iduna 1814, p. 102. here we get a new point of view. not only wuotan and other gods, but heathen goddesses too, may head the furious host: the wild hunter passes into the wood-wife, wodan into frau gaude. of perchtha touching stories are kno

oo the "wasscnberg p. 72. creuzer's symb. 2, 98. i fear eudbeck bad the boldness to adapt the legend of adonis (p. 949n) to oden- conf' frau welt' dame world, in conrad's poem p. 196 seq. vol. iii. e 948 spectres. peo^jle did not altogether drop, but limited them to tlie slieaf of oats for the celestial steed, as even death (another hunter, p. 845-6) has his bushel of oats found him (p. 844. when horn again as heroes, the gods retained their genuine old character undimmed. thus we see dietrich, ekliart, artlivr, charles, waldemar, palnatohe, nay, king christian, significantly incorporated in the roving company, without the slightest detriment to their dignity or repute among the people. at the same time its due weight must be allowed to another view, which degrades the gods into devils, th

by the christians transferred to 1 appenzeller reimchr. 11. 37-9. 51. 72. 95, and senkenberg sel. 1, 46. bocks angst tind giit! er. alberus 21. bocks martor! 33. dass dicb bocks esel .scbend! 23. dass dicb box sners scbende! schreiber's freib. uik. 2, 67. durcb bocks tod! 3, 40-1. bocks lid answers to' tiiifel und sin lit' hone's anz. 8, 41. 2 'to curse one let) off the devil's'body, and the left horn off his head' garg. 232. people still say 'he'll deny one of the devil's ears off him and on again' haupt 3, 368; i.e. to curse and lie so hardily as to do the very devil's figure a damage. but what means the expression' ir lieget dom tiuvele an daz bein (roth. 3137? you swear falsely (p. 1008. vol. iii. h 996 devil. the false god? in the goat-hallowing of the ancient prussians^ the victim wa

coat is so handsome, the apple so red, no evil eye (onda oga. sup. swed. 57) must look upon it' hurtful look, sup. i, 874; ohliquus oculus, hor. epist. i. 14, 37. of sick cattle especially they say: 1 this shirt of victory reminds us of the child's shirt of luck (p. 874, which in denmark is likewise called a victor's shirt (seyers-hue -hielm -serk. if we may ascribe high antiquity to the phrase' horn with helmet on' such seyers-hicbn foretells the future hero. conf. bulenger 3, 30 on amniomantia, i.e. diviuatio per amnium seu memhranam tertiam embryouis- disenchanting or defensive shirts have their counterpart in bewitching banefid ones. in a servian song (vuk 3, 30, 1. 786) a gold shirt is neither spun nor woven, but knitted, and a snake is worked into the collar. the shirt sent to herak

could forget sigurs and choose atli, had to drink an ominnis-veig, whose magical concoction the poem describes, saem. 223. 234. so valkyrs, elfins and enchantresses offer to heroes their drinkinghorns (p. 420, that they may forget all else and stay with them; conf. the swed. tale in afzelius 2, 159. 160 and the song in arvidsson 2, 179. 282, where the miner makes the maiden drink of the glomskans horn and forget father and mother, heaven and earth, sun and moon. now, seeing that minna in the swed. folksongs and minde in the dan. signify to kiss (minna uppa munnen, sv. vis. 3, 123-4. d. vis. 1, 256. 298, as >i\6cv is amare and oscalari, and with us in the igth cent' to set the seal 1102 magic. of love' is roundabout for kissing; there must be a close connection between kissing and the minne

, she pronounced a curse on the bridge, that it should tremble like a flower-stalk (tommaseo's canti pop. 3, 178. still more touching is a servian legend on the building of scutari: for three years 300 masons laboured in vain to lay the foundations of the fortress; what they built by day, the vila tore down at night. at last she made known to the kings, that the building would never hold till two horn brothers (or sisters) of like name ivere pid into the founda'ion. nowhei-e could such be found. then the vila required, that of the three wives of the kings she that carried out food to the masons the next day should be icalled up in the ground. when the consort of the youngest king, not dreaming of such a decree, brings out some dinner, the 300 masons drop their stones around her, and begin

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rits acquired a new and terrible aspect as ministers and messengers of satan.1 some put on a more sava.ge look that savours of the giant, especially the woodsprites. grendeps nature borders on those of giants and gods. not so with the females however: the wild women and female nixes drop into the class of fortune-telling swan-maids who are of human kind, while the elfins that present the drinking-horn melt into the circle of valkyrs; and here again we recognise a general beauty pervading all the female spirits, and raising them above the males, whose characteristics come out more individually. in wichtels, dwarfs and goblins, especially in that children s bugbear the man ruprecht, there shews itself a comic faculty derived from the oldest times. through the whole existence of elves, nixes

part from particular fountains, by a mere gauging of water a season of dearth or plenty, an increase or decrease of wealth may be divined, according as the water poured into a vessel rises or falls (superst. f, 43; and no. 953 in praetor s saturnalien p. 407. this looks to me like a custom of high antiquity. saxo gram. p. 320 says, the image of the god svantovit in eiigen held in its right hand a horn: quod sacerdos sacrorum ejus peritus annuatim mero perfundere consueverat, ex ipso liquoris liabitu sequentis anni copias prospecturus. postero die, populo prae foribus excubante, detractum siniulacro poculum curiosius speculatus, si quid ex inditi liquoris mensura substractum fuisset, ad sequentis anni inopiam pertinere putabat. si nihil ex consuetae foecunditatis habitu diminutum vidisset

abitu sequentis anni copias prospecturus. postero die, populo prae foribus excubante, detractum siniulacro poculum curiosius speculatus, si quid ex inditi liquoris mensura substractum fuisset, ad sequentis anni inopiam pertinere putabat. si nihil ex consuetae foecunditatis habitu diminutum vidisset, ventura agrorum ubertatis tempora praedicabat/ the wine was emptied out, and water poured into the horn (see suppl. word. another name is schdndlebach (beck that brings shame, confusion: such a one was pointed out to me on the plain near cassel, and simpliciss. 5, 14 mentions the schdndlibach by oberneheim, which only runs when misfortune befalls the land [suppl. adds the mhg. schantbach, weisth. 1, 760, and der schanden bechelin, frauenlob p. 186. so, when the lutterborn by herbershausen (help

s themselves it is displayed in the most various ways. woodcuts and plates (in the sachsenspiegel) usually represent the winds, half symbolically, as blowing faces, or heads, probably a fancy of very early date, and reminding us of the blowing john shead that whirls herodias about in the void expanse of heaven (p. 285. the winds of the four cardinal points are imagined as four dwarfs: undir hvert horn (each corner) settu)?eir dverg, sn. 9 (p. 461) t; but by the greeks as giants and brethren: zephyrus, hesperus, boreas, notus (hes. theog. 371, and boreas s sons zetes and kalais are also winged winds (apollon. argon. 1, 219. aeolus (atoxo? nimble, changeful, many-hued, at first a hero and king, was promoted to be governor and guider of winds (tauiris ave^wv, p. 93. in russia popular traditio

s extendeiis, aestate et hieme semper virens: cujus ilia generis sit, nemo scit. ibi etiam est fons, ubi sacrificia paganorum solent exerceri, et homo vivus immergi, qui dum immergitur (al. invenitur, ratum erit votum populi. to sink in water was a good sign, as in the ordeal (ba. 924; conf. chap. xxxiv, witch s bath. 3 esculus jovi sacra, pliny 16, 4 (5. 652 teees and animals. called ellorn, e/z-horn. 1 arnkiel s testimony 1, 179 is beyond suspicion: thus did our forefathers also hold the ellhorn holy, and if they must needs clip the same, they were wont first to say this prayer " dame ellhorn, give me somewhat of thy wood, then will i also give thee of mine, if so be it grow in the forest." and this they were wont to do sometimes with bended knees, bare head and folded hands, a

andes coepere, ac longi pallorem ducere rami. when the alder (erle) is hewn, it bleeds, weeps, and begins to speak (meinert s kuhlandch. 122. an austrian marchen (ziska 38-42) tells of the stately fir, in which there sits a fay waited on by dwarfs, rewarding the innocent and plaguing the guilty; and a servian song of the maiden in the pine (fichte) whose bark the boy splits with a gold and silver horn. magic spells banish the ague into /rait fichte (see suppl. this belief in spirit-haunted trees was no less indigenous among celts. sulpicius severus (beg. of 5th cent) reports in his life of st. martin, ed. amst. 1665, p. 457: dam in vico quodara ternplum antiquissimum diruisset, et arborem pinum, quae fano erat proxima, esset aggressus excidere, turn vero antistes illius luci ceteraque gent

HELENA BLAVATSKY NIGHTMARE TALES

moving about in high relief in their natural colours. they neither appeared like aphotograph nor an engraving; still less like the reflection of images on a mirror, but as if the disk were acameo, and they were raised above its surface and then endowed with life and motion. to my astonishmentand my friend's consternation, we recognized the bridge leading from galata to stamboul spanning thegolden horn from the new to the old city. there were the people hurrying to and fro, steamers and gaycaiques gliding on the blue bosphorus, the many coloured buildings, villas and palaces reflected in the water;and the whole picture illuminated by the noonday sun. it passed like a panorama, but so vivid was theimpression that we could not tell whether it or ourselves were in motion. all was bustle and li

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ves me hope it will. soon leave me. johnson first cheered me up by coming, and smce then i have been gradually improving, but still i dare not risk travelling just at present. a draught in a rail-road carriage would bring on bronchitis again, and i should not be a cheerful guest. many thanks, therefore, for your kind invitation 5 west hoathly 27 december 1897 51 [mourning border] 3 carlton avenue horn's cross by greenhithe zz july 1898 horn's cross by greenhithe 2 november 1898 to visit you, which i should much like later on before the november fogs arrive. also my sister is coming for a few days from brighton to visit me for a fortnight. i have some business transactions to get thro' which as yet i have been quite incapable of attending to. when i come we will have a long talk upon the oc

y bullock] to be the other one. we, occultists, should help one another, and i hope i may rely on you for helping me in this way. my sister has come to live with me permanently, for i found it impossible to live alone any longer, after such a congenial and capable companion as i have had for so many years. we shall leave this house next lady day, for this one is too small and inconvenient for us. horn's cross by greenhithe 25january 1899 54 the letters 91 rectify a nativity. i have neglected my mathematics and astrology too for many years and could not do it now. astrology, as i take it, is founded upon the taro, which, when worked by a skilled and experienced person, is far more reliable. if you will not to die prematurely and take every precaution, you will live, old and his predictions

erse characters and got on more quickly. i made out all but about five words, on a separate paper i have put down those five with the p. in your ms &c. if, at any time, you should have leisure enough, i shall be much obliged, if you have made them out, to put down on the same piece of paper, opposite the red line, what you interpret them to be& return it to me. ifyou are too busy, then we will be horn's cross by greenhithe 3 november 1898 thealchemist of the colden dawn 53 9 1 mrs emery was florence farr, actress and 'liberated woman. a close friend of w. b. yeats, her liaison with g. b. shaw during the period 1891-5 coincided with her early years in the golden dawn. after dr westcott's retirement from the scene in march 1897 she was in charge of the isis-urania temple as mathers's represe

i shall try hard to get to acton. i am fairly well in health& doing all i can in occultism. the author of this ms mentions kabbalah, confirming what i said in previous letters that the 2 ought to go together. he must have been a real adept. with my kind regards& good wishes to mrs kohn and yourself. 1 this letter has been in the possession of mr r. a. gilbert. by january rqoo ayton had moved from horn's cross to uxbridge road in the shepherd's bush district of west london. his new home was not far from chiswick where both gardner and percy bullock lived. 57 285 uxbridge road, w. 6 november rqoo care frater [gardner, a letter from julius kohn, yesterday, says he will come to see me next saturday week, i.e. the 1 oth inst. he will be here about 2 o'clock. please let me know at what time you

HP LOVECRAFT A DARK LORE

iversal belief that his thick sandy beard was either dyed or false- a belief conclusively upheld by the finding of such a false beard, together with a pair of dark glasses, in his room at the fateful bungalow. his voice, mr. ward could well testify from his one telephone conversation, had a depth and hollowness that could not be forgotten; and his glanced seemed malign even through his smoked and horn-rimmed glasses. one shopkeeper, in the course of negotiations, had seen a specimen of his handwriting and declared it was very queer and crabbed; this being confirmed by pencilled notes of no clear meaning found in his room and identified by the merchant. in connexion with the vampirism rumours of the preceding summer, a majority of the gossips believed that allen rather than ward was the act

ving beings- many more than the few whose speech i could single out. the exact nature of this stirring is extremely hard to describe, for very few good bases of comparison exist. objects seemed now and then to move across the room like conscious entities; the sound of their footfalls having something about it like a loose, hard-surfaced clattering- as of the contact of ill-coordinated surfaces of horn or hard rubber. it was, to use a more concrete but less accurate comparison, as if people with loose, splintery wooden shoes were shambling and rattling about on the polished board floor. of the nature and appearance of those responsible for the sounds, i did not care to speculate. before long i saw that it would be impossible to distinguish any connected discourse. isolated words- including

HP LOVECRAFT THE CATS OF ULTHAR

the sun and prayed in a tongue no villager could understand; though indeed the villagers did not try very hard to understand, since their attention was mostly taken up by the sky and the odd shapes the clouds were assuming. it was very peculiar, but as the little boy uttered his petition there seemed to form overhead the shadowy, nebulous figures of exotic things; of hybrid creatures crowned with horn-flanked disks. nature is full of such illusions to impress the imaginative. that night the wanderers left ulthar, and were never seen again. and the householders were troubled when they noticed that in all the village there was not a cat to be found. from each hearth the familiar cat had vanished; cats large and small, black, grey, striped, yellow and white. old kranon, the burgomaster, swore

ISIS UNVEILED

the obsessions are so strictly confined to roman catholic dioceses and countries? why is it that since the beformation there has been scarcely one single divine* miracle' in a protestant land? of course, the answer we must expect from catholics is, that the latter are peopled by heretics, and abandoned by god. then why are there no more churdi-miracles in russia, a couktty whose religion differs horn the roman catholic faith but in oitemal forms of rites, its fundamental dogmas being identically the same, except as to the emanation of the holy ghost? russia has her accepted saints and thaumaturgical relics, and miracle-working images. the st. mitrophaniy of vtnvneg is an authenticated miracle-worka, bat his miracles are limited to healing; and though hundreds upon hun- dreds have been hea

in iu numt ectenaite meaniag, tbe sanskrit wisd has tbe mme litenl wnse u the gte^ term; both imply 'reveutioii \tj no bumui agcnl, irat through th 'receiviiig of the axred drink' in india the initiated receited the 'soma' aacrad drink, whi^ helped to libcfate hi* aoul /rom the bo; and in the eleiuinian mnteries it waa the moed drink mysteries are wholly derived horn tbe foahmanical vedic rites, and the latter from the ante-vedic religioua mysteries primitive buddhist phikaopby. 183. it is needless to state that iht oorpd according to jolm was not written by john, but by k flatonist or a gnostic belonging to tbe neo-i^tonic si^iool. 184. the fact that peter persecuted tbe 'apoetle to tbe gentiles' under that name, does not necessarily imply that there was

ogle 186 isis unveiled baoth, that the reign of christoa would be only temporal, and thus she induced him to send the forerunner, or precursor. besides that, she mode aim oaum the birth of the man jesus from the virgin mary, her own type on earth "for the creation of a material personage could only be the work of the demiurge, not falling within the province of a hi^er power. as soon as jesus was horn, chnstos, the perfect, uniting himself with sophia [wisdom and spirituauty, descended through the seven planetary regions, amiiming in each an analogous form, and concealing his true nature from their genii, while he attracted into himself the sparks of divine light which they retained in their essence. thus christos entered into the man jesus at the moment of his baptism in the jordan. from

at last brought to light. we know now that ihoh, niit, must be read lahoh and lah, not jehovah. lah of the hebrews is plainly the lacchos (bacchus) of the mysteries; the god "from whom ihe libontion of souls was ex- pected dionysus, lacchos, isbob, lao" aristotle then was ri^t when he said "job niit was oromasdes and ahriman fhito, for the god of heaveo, ahura-mazda, rides on a chariot which the horn of the sun follows" and dunlap quotes pialmt, izviii, 4, which reads: and then shows that "the arabs represented lauk (la'h) by a horse the horse of the sun (dionysus "lah is a softening of lach" he explains "h ch and n k interchange; so t softens to a. the hebrews express the idea of life both by a ca and an h; as chiah, to be, hiah, to be; lach, god of life, lah 'i am" well then may we repe

JESSUP MK THE CASE FOR THE UFO

men here 300,000 years ago who knew enough to shape steel, and, by inference, make machinery. if they could do that, they most likely had locomotion of some sort, and there is no good reason to deny that they could have found space flight either by research or accident. at worst there was time to develop a civilization of any preassigned refinement. science doesn't like that. alternative to that horn of the dilemma, we must contemplate space flight of 300,000 years ago, 32 to wit; they had the wheel in many forms. such as machine tools or force field (sic''shapers& cutter-burners which--brother! they sure don't! capable of bringing this little machine part to the earth, or of bringing civilization itself and planting it here within that type of animal life judged most likely and suitable

KETAB E SIYAH

tted with blood; once in search for the leader who forsook them, himself to search for new purpose and hope of triumph; now creeping as ghosts or shadows in the darkness of those hidden paths, winding like some stealthy serpent to sun-lit lands. in silence did the host go forth, unheard now by high heaven, ignorant of its doom. amongst stones and bones and jewels they went without song or drum or horn, by a thousand diverse paths. i followed the upward gradient of the floor to the lands of light so many leagues above, as i went gathering to myself such strength as my sorceries required to achieve the end i sought. baalzebub and ishtar went at my side and together we rehearsed the incantations of the charm that we three were to work for even such as the ancient archons could not forge alone

ed and armed, garbed in a robe of crimson silk, armour, steel and gilden, adorned with motifs of ten thousand creatures of strange fancy. to each a shield of painted bronze, to each a red-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, silen

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 darkness of the night the black form that was baalzebub descended upon the prey that he marked out, most lethal in both intent and action. before the guardian of the western gate could cry out or else sound alarum upon his horn dark baalzebub, destroying angel, reached out with a single arm to the stricken foe and enfolded within one dreadful hand the skull of the sentry and tore head and helmet all from the shoulders that the head once governed. 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

e. now the only fitting libation for their shades is the blood of the elohim. let nothing deter you but make you strong. so do i exhort you" utanapishtim spoke no reply yet i perceived in his eyes that my words reflected that which was already resolved and that course that he pursued. yet i had barely breathed again after speech when some keen-eyed watchman gave up a shout and then blasted on his horn. now in the great veil of cloud above that made black the sky and into night, starless, transformed the day, a great gap opened in the east to display the rising sun and yet more for the new blue sky, as though seen for the first time shone with a thousand wings of flame and a thousand suns were seen on spear-heads. so came the hosts of the elohim. now, as though the very stars fell from thei

and. those gates that open outward only at your will are as much a hindrance to our departing from you as are the gentle breezes of the summer or else the new rain of spring. no instrument have you, lord mot, by which you might detain us here. more than this, without your land, waiting at the threshold of your gates, now less that ruins, tramped down, are the hosts of chadel gathered there. but a horn-blast shall decide your fate. tarry no longer in releasing from your court all those that satan would redeem 320 or else all your court shall be lost to you. pray act swiftly already do i tire of this dismal sepulchre and would leave most expediently" so it was that ishtar left the land of sheol, triumphant, with the nephilim ghosts walking from the land of shadows at her back. at her right h

LAITMAN M FROM CHAOS TO HARMONY

would feel that of all teachings, the cure for all ailments could be found specifically within the wisdom of kabbalah. but now that these conditions have been met, kabbalists, who carefully hid the method in the past, are opening it to all. this israel s role 161 completes the historic cycle, and all of humanity as one body can now achieve equilibrium with nature. in a manifesto called messiah s horn, baal ha- sulam says that redeeming the world from its plights depends solely on disseminating the correction method: we are in a generation that is standing at the very threshold of redemption, if we will only know how to spread the wisdom of the hidden in the masses. he emphasizes that the wisdom of kabbalah must be brought to everyone in the world, and compares it to the voice of the shofa

ha- sulam says that redeeming the world from its plights depends solely on disseminating the correction method: we are in a generation that is standing at the very threshold of redemption, if we will only know how to spread the wisdom of the hidden in the masses. he emphasizes that the wisdom of kabbalah must be brought to everyone in the world, and compares it to the voice of the shofar (a ram s horn blown on jewish holidays: and the dissemination of the wisdom in the masses is called a shofar. like the shofar, whose voice travels a great distance, the echo of the wisdom will spread throughout the world t h e b i rt h o f t h e p e o p l e o f i s r a e l for the correction method to appear today and lead the world to equilibrium with nature, it had to be passed on and developed from gene

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

d the introduction of visitors. a lyre, a purse, crossed swords, and a single sword, are once more obvious as the jewels of the organist, the almoner, the i.g, and the t. respectively. the jewel of the stewards is the cornucopia. they take their appointment from the w.j.w, provide the necessary refreshments, collect dues and subscriptions, and make themselves generally useful. it is said that the horn of plenty should remind them that it is their duty to see that the tables are properly furnished, and that every bro. is suitably provided for. 272. the immovable jewels 273. the t c b c and the rough and perfect ashlars are called the immovable jewels, because they lie open and ever present in the lodge, so that they may reflect the divine nature, and serve at all times for the masons to mor

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

octer and gamble 217 mouthwash& toothpaste scope, crest& gleem personal hygiene always& attend undergarments lotions oil of olay& wondra soap camay, coast, ivory, lava, safeguard, zest& oil of olay fabric softener downy, bounce citrus punch sunny delight medication aleve, pepto-bismol if you are not sure about the product, look for procter& gamble written on the products, or the symbol of a ram s horn, which will appear on each product beginning on january 1, 2000. the ram s horn will form the 666, which is known as satan s number. christians should remember that if they purchase any of these products, they will be contributing to the church of satan. inform other christians about this and stop buying proctor& gamble products. let s show procter& gamble that there are enough christians to

LIBER 777

the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind his head, form an upright b, and this radiates light. his mouth is resolutely closed. line 25. a winged and crowned goddess, with flashing golden belt, stands, and pours from her right hand the flame of a torch upon an eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest the letter u by their attitude. line 28. a woman, naked, and kneeling onher left knee, pours from a vase in her right hand silver waters into a river, by which grow ro

LIBER CCCXXXV ADONIS

blind trampling elephant. i wait and mourn. will not the dust disclose the unicorn, the unicorn that goes about the gardens of these halls of spring, first of the wardens that defend the king? first flower of spring, first maiden of the morn, wilt thou not bring me to the unicorn [the unicorn passes over. he has the swiftness of the horse, the slimness of the deer, the whiteness of the swan, the horn of the narwhal. he couches upon the right side of the lady psyche] hail! thou that holdest thine appointed station, lordliest and boldest of his habitation, silence that foldest over its creation [the lion passes over. he is redder than the setting sun. he couches upon the left side of the lady psyche] hail! thou that art his ward and warrior, the brazen heart, the iron pulse of war! up start

LIBER CXCVII STORY OF SIR PALAMEDES

holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares the holy womb! shrieks out the mother.s last appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds his horn: his warriors pour in thousands on the fenceless foe; the sunset stains their hideous war with crimson bars of after-glow. he winds his horn; the night-stars leap to light; upspring the sisters seven; while answering flames illume the deep, the blue pavilions blaze to heaven. silent and stern the northward way they ride; alone before his men staggers through black to rose and grey sir palamed

all the plain. the good knight reins his charger in .now, by the faith of paladin! the subtle quest at last i hen. rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 50 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england.s summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hath heard the horn he practiseth his ancient wile, and many a myriad beasts invade the stillness of that armed glade. now every knight to rest hath borne his lance, and given the accolade, and run upon a beast: but they slip fr

LIBER LIBERI VEL LAPIDIS LAZULI

ank wine awhile agone in the house of pertinax. the cup-boy favoured me, and gave me of the right sweet chian. 14. there was a doric boy, skilled in feats of strength, an athlete. the full moon fled away angrily down the wrack. ah! but we laughed. 15. i was pernicious drunk, o my god! yet pertinax brought me to the bridal. 16. i have a crown of thorns for all my dower. 17. thou art like a goat fs horn from astor, o thou god of mine, gnarl fd and crook fd and devilish strong. 18. colder than all the ice of all the glaciers of the naked mountain was the wine it poured for me. 19. a wild country and a waning moon. clouds scudding over the sky. a circuit of pines, and of tall yews beyond. thou in the midst! 20. o all ye toads and cats rejoice! ye slimy things, come hither! 21. dance, dance to

LIBER LXVII THE SWORD OF SONG

sword of song 97. while their buddha i attack.30.many buddhists think i fill the bill with the following remarks on. pansil. unwilling as i am to sap the foundations of the buddhist religion by the introduction of porphyry.s terrible catapult, allegory, i am yet compelled by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox .literary. school of buddhists, as grown at rangoon, exclaim with lear .how sharper than a serpent.s tooth it is to have an intellect. h

em and explore! go! sift the sands beyond a starless sea. let us consider what the words can mean. the .taking of life. can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha.s speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysis) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking thi

houses of the moon. all the gifts are lunar symbols. sapientiae lux viris baculum. femina rapta inspirit gaudium. pleiades. dignitates. amicitia. amor. sophia. 82 appendix ii the first day, a camel; the second day, a kiss; the third daty, a star-glass; the fourth day, a beetle.s wing; the fifth day, a crab; the sixth day, a bow; the seventh day, a quiver; the eighth day, a stag; the ninth day, an horn; the tenth day, a sandal of silver; the eleventh day, a silver box of white 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

creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat on his face to the earth .holy virgin of god. said he .what dost thou here? what wilt thou with thy servant. at that she stank so that the air gasped about her, like a fish brought out of the sea. so she told him she was gathering simples for her daughter that had died to bury

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

e lost myths that can be glimpsed only in passing. in kennings frey is called gkiller of beli, h but the only reference to how it might have happened is in snorri fs gylfaginning. just after sketching the story of the arrangement of frey fs marriage to gerd, snorri adds that because frey gave skirnir his sword, he was weaponless when he fought with beli, and therefore he killed the giant with the horn of a hart. because in skirnismal, stanza 36, gerd complains of the slaying of her brother by frey, some observers have wished to believe that beli was gerd fs brother. see also frey bergbua thattr (the tale of the mountain-dweller) tale incorporating a poem spoken by a thirteenth-century giant, including many mythological references. the text is retained in manuscripts from the end of the fou

h in the catalog of asynjur, although he did say that she is equal in nobility to frigg. she is married to od, and their daughter is hnoss. od went away on long journeys, and freyja weeps for him, and her tears are red gold. freyja has many names, and the reason for that is that she called herself by various names when she went about among unknown peoples looking for od. she is called mardoll and horn, gefn, sy lr. freyja owned the brisinga men. od fs journeys are not mentioned in the older poetry, although god fs bedfriend h is a freyja kenning in skaldic poetry, and freyja fs journeys in search of 126 norse mythology him are completely undocumented. her ownership of the brisinga men is alluded to in thrymskvida and perhaps explained in sorla thattr. thrymskvida also mentions a feather co

, with discussion, see knut liestol, draumkvade: a norwegian visionary poem from the middle ages, studia norvegia, 3 (oslo: aschehoug, 1946. more recent discussion is in dag stromback, gresan till den andra varlden: kring medeltidsvisionerna och draumkvade, h saga och sed, 1976: 15.29, and peter dinzelberger, gzur entstehung von draumkvade, h skandinavistik 10 (1980: 89.96. gjallarhorn (screaming-horn) heimdall fs horn, sounded at the onset of ragnarok. the relevant source is voluspa, stanza 46: mim fs sons sport, and the world tree trembles at the old gjallarhorn. loudly blows heimdall, the horn is aloft, odin is speaking to mim fs head. in gylfaginning snorri paraphrases this verse and adds the information that heimdall blows the gjallarhorn in order to awaken all the gods for a meeting

larhorn. loudly blows heimdall, the horn is aloft, odin is speaking to mim fs head. in gylfaginning snorri paraphrases this verse and adds the information that heimdall blows the gjallarhorn in order to awaken all the gods for a meeting to deal with the oncoming forces of chaos. snorri had mentioned the gjallarhorn twice previously in gylfaginning. in describing heimdall, he has duly ascribed the horn to him, using the word for a long brass instrument that would answer today to an unvalved trumpet. heimdall fs blast on it can be heard throughout the entire world. how odd it is, then, that in the very first reference to the gjallarhorn, snorri refers to it as a drinking horn and associates it with mimir, who acquires wisdom by drinking from it out of the well that is associated with him, th

washed with a muddy waterfall from the pledge of valfodr.would you know yet more? we know from various sources (including the next stanza of voluspa, that odin pledged his eye in the well. if heimdall fs hearing (ear) is also pledged deities, themes, and concepts 143 there, as the stanza seems to suggest, he ought to have supernatural hearing, just as odin has supernatural vision. but what of the horn? perhaps snorri was influenced by grimnismal, stanza 13, which says that heimdall (not mim) drinks good mead at his hall, himinbjorg. or perhaps he simply turned the notion of hearing inside out and imagined it as noise. or perhaps this gjallarhorn, like the gjallarbru, is associated with the river gjoll, which flowed from hvergelmir, like mim fs well, a spring located near the center of the

ks good mead at his hall, himinbjorg. or perhaps he simply turned the notion of hearing inside out and imagined it as noise. or perhaps this gjallarhorn, like the gjallarbru, is associated with the river gjoll, which flowed from hvergelmir, like mim fs well, a spring located near the center of the cosmos. see also gjallarbru; heimdall; mimir references and further reading: ake ohlmarks, heimdalls horn und odins auge: studein zur nordischen und vergleichenden relgionsgeschichte, vol. 1: heimdall und das horn (lund: c. w. k. gleerup, 1937, has a chapter devoted to the horn, but it follows an outmoded methodology and is highly speculative. gjalp giantess, daughter of geirrod, killed by thor. according to snorri sturluson writing in skaldskaparmal, gjalp was the giantess straddling the river v

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

amid. to the egyptians, the sphinx was the symbol of strength and intelligence. it was portrayed as androgynous to signify that they recognized the initiates and gods as partaking of both the positive and negative creative powers. gerald massey writes "this is the secret of the sphinx. the orthodox sphinx of egypt is masculine in front and feminine behind. so is the image of sut-typhon, a type of horn and tail, male in front and female behind. the pharaohs, who wore the tail of the lioness or cow behind them, were male in front and female behind. like the gods they included the dual totality of being in one person, born of the mother, but of both sexes as the child (see the natural genesis) most investigators have ridiculed the sphinx and, without even deigning to investigate the great col

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

tion through christ. medi val christian mystics employed the unicorn as an emblem of christ, and this creature must therefore signify the spiritual life in man. the single horn of the unicorn may represent the pineal gland, or third eye, which is the spiritual cognition center in the brain. the unicorn was adopted by the mysteries as a symbol of the illumined spiritual nature of the initiate, the horn with which it defends itself being the flaming sword of the spiritual doctrine against, which nothing can prevail. in the book of lambspring, a rare hermetic tract, appears an engraving showing a deer and a unicorn standing together in a wood. the picture is accompanied by the following text "the sages say truly that two animals are in this forest: one glorious, beautiful, and swift, a great

ate, it is possible that the lights are beacons, or a play upon the name bacon. in the two side panels are striking and subtle "shakespearian" allusions. on the left is a nobleman (possibly bacon) handing a paper to another man of mean appearance who carries in his hand a spear. at the right, the man who previously carried the spear is shown in the costume of an actor, wearing spurs and blowing a horn. the allusion to the actor blowing his horn and the figure carrying the spear suggest much, especially as spear is the last syllable of the name "shakespeare" p. 170 who translated the cipher manuscript of the friar, declared "there are drawings which so accurately portray the actual appearance of certain objects that it is difficult to resist the inference that bacon had seen them with the m

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

the dogs to the quarry true 'to the hunting, ho' cried parcy reed, and to the hunting he has gane; and the three fause ha's o' girsonfield alang wi' him he has them ta'en. they hunted high, they hunted low, by heathery hill and birken shaw; they rasied a buck on roken edge, and blew the mort at fair ealylawe. they hunted high, they hunted low, they made the echoes ring amain; with music sweet o' horn and hound, they merry made fair redesdale glen. they hunted high, they hunted low, the hunted up, they hunted down, until the day was past the prime, and it grew late in the afternoon. they hunted high in batinghope, when as the sun was sinking low; says parcy then 'ca' off the dogs, we'll bait our steeds and homeward go' they lighted high in batinghope, atween the brown and benty ground; the

MASTERING WITCHCRAFT

early church did in its agape, or love feast. it is a rite common to many cults. in order to make your own cup, you must first buy, without bargaining over the price (this will apply to anything you use in your spells, a goblet anywhere from three to five inches in diameter. it can be made out of anything you please that isn't porous and will hold a liquid. some old witch cups are made of animal horn, and others of silver or silver-gilt like the conventional church chalice, or even of tinned copper. if you decide on a brass or copper one, be sure you glaze it well on 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. th

hapter 7 for this, your lamps of art, and of course your chalice; the cord, athame, and workbook should be present as usual. depending on the nature of the operation, one of saturnian binding or martial destruction, surround your altar triangle with a circle of cypress twigs, marble graveyard chips and pieces of bone, on the one hand, or your cernunnos paraphernalia of holly, fir, ivy, and animal horn on the other. within the altar triangle itself should be your candle of bewitchment, black for a ritual of binding and suppression, red for one of strafing and torment. it should be exorcised beforehand. for both saturnian and martial operations, a little powdered rue herb or myrrh should be mixed with the wine of consecration. you must now tune your deep mind to the correct wavelength. for m

your cernunnos perfume, in fact. it is quite a heady mixture as you will find out, and you only need the smallest drop. should you wish to increase the texture of the oil and compose a cream or ointment, mix it with a little finely ground oatmeal or orris powder. an oil should be kept in a small, well-stoppered phial, while the traditional receptacle for an ointment is one made out of an animal's horn. when you anoint, place a dab of the oil on the soles of your feet, the perineum, wrists, and temples, chanting these quaint witch words as you do: emen hetan! emen hetan! i am of thee and thou art mine, i have nothing which is not thine. in thy name [god's name if you are male; goddess, if female] behold thy servant [witch name]anointing herself/ himself; i should some day be great like thee

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

?who but i, showeth the resting place of the sun?(song of amergin, bard of prehistoric ireland)epilogue: time to change the road youre on152atlantis, alien visitation, and genetic manipulation selected sourcesmary kaine the kingston zodiac catherine maltwood the glastonbury zodiac brindsley la pour trench sky people; temple of the stars; men among mankind william bramley gods of eden arthur david horn mankind s extraterrestrial origins r. a. boulay- flying serpents and dragons: the story of mankind's reptilian past. david wood genesis: first book of revelation barbara marciniak bringers of the dawn; earth godfrey higgins anacalypsis/celtic druids morgan llewellyn- bard john matthews- book of taliesin ross nichols the book of druidry charles squire celtic myth& legend jim fitzpatrick the bo

MORALS AND DOGMA

three fellow-crafts, symbols of the three winter signs, capricornus, aquarius, and pisces, who assailed him at the three gates of heaven and slew him at the winter solstice. hence the search for him by the nine fellow-crafts, the other nine signs, his finding, burial, and resurrection. the celestial taurus, opening the new year, was the creative bull of the hindus and japanese, breaking with his horn the egg out of which the world is born, hence the bull apis was worshipped by the egyptians, and reproduced as a golden calf by aaron in the desert. hence the cow was sacred to the hind s. hence, from the sacred and beneficent signs of taurus and leo, the human-headed winged lions and bulls in the palaces at kouyounjik and nimroud, like which were the cherubim set by solomon in his temple: an

MOTTA MARCELO THE COMMENTARIES OF AL

ess by the omnipresence of erotic suggestions and the contact of crazed crowds seething with suppressed sexuality, are not wholly past physic. they are no sooner released from the persistent pressure by escaping to some place where the inhabitants treat the reproductive and the respiratory organs as equally innocent than they begin insensibly to forget their 'fixed idea' forced on them by the fog-horn of morality, so that their perversions perish,just as a coiled spring straightens itself when the external compulsion is removed. they revert to their natural sex-characters, which only in rare cases are other than simple, pure, and refined. more, sex itself ceases to play principal boy in the pantomime of life. other interests resume their proper proportions. we may now inquire why the book

d year intervals) 25. this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. these beetles, which appeared with amazing suddenness in countless numbers at boleskine during the summer of 1904 e.v, were distinguished by a long single 'horn; the species was new to the naturalists in london to whom specimens were sent for classification. 26. these slay, naming your enemies& they shall fall before you. see liber 418, first aethyr, final paragraphs. serious students will understand that "they shall fall before you" does not necessarily mean that you shall slay them. also, unserious students had better beware of trying to employ thi

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

his hand he bears a cluster of poppies, and as he steps with [144]noiseless footsteps over the earth, he gently scatters the seeds of this sleep-producing plant over the eyes of weary mortals. homer describes the house of dreams as having two gates: one, whence issue all deceptive and flattering visions, being formed of ivory; the other, through which proceed those dreams which are fulfilled, of horn. the gorgons. the gorgons, stheno, euryale, and medusa, were the three daughters of phorcys and ceto, and were the personification of page 161 those benumbing, and, as it were, petrifying sensations, which result from sudden and extreme fear. they were frightful winged monsters, whose bodies were covered with scales; hissing, wriggling snakes clustered round their heads instead of hair; their

e is variously represented. sometimes she is depicted bearing in her hand two rudders, with one of which she steers the bark of the fortunate, and with the other that of the unfortunate among mortals. in later times she appears blindfolded, and stands on a ball or wheel, indicative of the fickleness and ever-revolving [148]changes of fortune. she frequently bears the sceptre and cornucopia[49] or horn of plenty, and is usually winged. in her temple at thebes, she is represented holding the infant plutus in her arms, to symbolize her power over riches and prosperity. page 165 tyche was worshipped in various parts of greece, but more particularly by the athenians, who believed in her special predilection for their city. fortuna. tyche was worshipped in rome under the name of fortuna, and hel

PHILIP NEIL MYTHS LEGENDS EXPLAINED

a messenger s emblem in ancient greece to ensure safe passage winged sandals for swift travel hermes hermes, shown here on a greek red-figure cup dating from the late 5th century bce, is depicted as an athletic young man. beautiful nymph syrinx was so beautiful that she was often mistaken for her mistress, the goddess artemis. the only way to tell them apart was that syrinx carried a bow made of horn and artemis one of gold. chaplet of fir pan wears a chaplet of fir on his head, a reference to pitys, a lover who was transformed into a fir tree. river goddess the river goddess heard syrinx s cries and came to her rescue. clasping her in her arms, she transformed her into a clump of reeds, thus disappointing pan in his amorous pursuit. chaste nymph syrinx was a nymph of the virgin goddess a

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. special fruit the cooked fruit of yggdrasil ensured safe childbirth. the tree drips dew so sweet that bees make honey from it. strange new fetters fenrir was suspi

riginal lohengrin she is shamed into asking by the mockery of the duchess of cleves; in wagner s opera, it is at the urging of ortrud, friedrich s wife. the grail itself has decreed that when knights go out from the grail kingdom they must do so anonymously, and that if their identity is revealed they must return. so lohengrin must go back to the keeping of the grail, leaving elsa only his sword, horn, and ring as heirlooms for his children. duelling sword the notion that guilt or innocence could be decided in single combat by knightly champions is commonplace in medieval romance. such a duel is not a mere trial of strength or skill for, as here, divine powers may aid the righteous. henry the fowler the emperor henry the fowler was a real historical figure, the first non- carolingian ruler

when the knights approached the grail chapel, they saw visions of angels, a sign that they were about to be granted an otherworldly experience. sir galahad has cast aside his helmet and weapons to worship the grail. in one version of the grail legend, the fisher king is named as bron. this connects him with bran the blessed, legendary king of england in the welsh mabinogion. bran possessed both a horn of plenty and cauldron of rebirth. after he was wounded with a spear, his head was cut off and buried beneath the tower of london, to protect the land; but king arthur dug it up to show that britain needed no other protection other than him. fruitful earth when the quest for the grail came to an end, the land became fruitful once more. sir perceval, early hero in the later versions of the gra

to become barren. the end of the quest kneeling before the grail, sir galahad asks the ritual questions, what is the grail? whom does the grail serve, thus bringing the quest to an end. the lilies surrounding sir galahad indicate his pure and saintly character. the holy grail the holy grail is variously described as a cup, a plate, and even as a stone. its likely origin is in celtic stories of a horn of plenty. a platter that provided whatever food one wished was one of the welsh thirteen treasures of britain, and the grail also provided king arthur s knights with whatever food and drink that they desired. grail chapel the grail chapel is in the castle of corbenik belonging to the fisher king, who is often called king pelles. corbenik can be translated as the castle of the blessed horn or

, the fish vishnu s first avatar was matsya the fish, a form he took to protect manu, the first man, from the deluge. when manu found the tiny fish, it told him, look after me, and i will look after you. but then the fish grew too large, so manu released it into the sea. then the fish warned him that there was going to be a flood, and told him to build an ark. when the flood came, the fish grew a horn, to which manu fastened his ship, using ananta, the world snake, as a rope, and the fish towed him to safety. varaha, the wild boar in his third incarnation as varaha the wild boar, vishnu rescued the world after it had been swamped by the flood and taken over by the demon hiranyaksha. varaha slew the demon and raised the earth up again with his tusk. narasimha, the man-lion once, a demon kin

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

sefer yetzirah 1:1. 19 etz chaim 25:2. the arizal on parashat mishpatim (2) 324 the ox [as we said] alludes to gevurah, and the attribute of gevurah is very strong, as it is written, gwho can articulate the powers of g-d? h20 these powers are channeled through the three sefirot of gevurah, hod, and malchut. accordingly, the general principle of the gox h sub-divides into three sub-principles: the horn, the tooth, and the foot. the initials of the words for these three spell the word for glie h [sheker, for they are, after all, forms of evil. hod is situated directly under gevurah on the sefirotic tree, indicating that it is a lower manifestation of gevurah. malchut is the channel for all the sefirot, but it has a special affinity for gevurah since, as we have explained previously, malchut

gevurah on the sefirotic tree, indicating that it is a lower manifestation of gevurah. malchut is the channel for all the sefirot, but it has a special affinity for gevurah since, as we have explained previously, malchut is constructed out of the aspects of gevurah of the other sefirot. the totality of the evil of the ox is falsehood. we now proceed to analyze the three derivatives of the ox. the horn corresponds to malchut, as [we see] in the blowing of the horn in the jubilee year. the jubilee comes at the end of seven periods of seven years, and malchut is the seventh of the midot. thus, the horn is common to both of them. also, malchut is expression and communication, and the horn is a musical instrument. the evil horn, however, is goring. perhaps this includes speech used as a weapon

to exclusively by the name elokim in the account of creation, and this name is mentioned exactly 32 times in the course of this section of the torah. as we said above, the 32 teeth manifest the 32 pathways of wisdom. both the contraction that produces chochmah and the grinding action of the teeth are acts of gevurah, limitation and severity. thus: sub-category of ox sefirah tooth gevurah foot hod horn malchut when an ox causes damage with its tooth or foot in public domain, its owner is not held responsible, since it is expected to graze and walk around, and people should therefore be careful about leaving their things in a public domain. if, however, the ox roams into someone fs premises other than its owner fs and causes damage, its owner is liable for the full value of the damage done

, its owner is not held responsible, since it is expected to graze and walk around, and people should therefore be careful about leaving their things in a public domain. if, however, the ox roams into someone fs premises other than its owner fs and causes damage, its owner is liable for the full value of the damage done. in contrast, if an ox causes damage in the public or private domain with its horn, by goring, its owner is liable for half the value of the damage done. since we do not expect an ox to gore unprovoked, the owner cannot be held fully responsible no matter where it causes damage.21 20 psalms 106:2. 21 bava kama 2:5. the arizal on parashat mishpatim (2) 325 damage caused by in public domain in private domain tooth exempt full damages foot exempt full damages horn half damages

s. h this [is damage caused in] the public domain. gimpurity h is the self-awareness that exists in the lower worlds. the gother gods h are the angels and other channels through which divine energy flows into these worlds. it is the fact that they are not created and informed gdirectly h from g-d that leaves room for gcreature-consciousness, h i.e, self-awareness. when the damage is caused by the horn, i.e, the evil opposite malchut, it cannot cause damage to malchut [completely] or to anything below it, but [rather can damage] only its lower half, i.e, its netzach-hod-yesod. this is the mystical meaning of king david fs words: gdo not bring me up in the middle of my days, h22 for the damage caused by the horn.which corresponds to malchut.reaches only up to that level. king david was a man

days, h22 for the damage caused by the horn.which corresponds to malchut.reaches only up to that level. king david was a manifestation of the sefirah of malchut. for the same reason ahasuerus asked queen esther, gwhat is your question and what is your desire, up to half the kingdom? h23 queen esther was another manifestation of the sefirah of malchut. king ahasuerus here signifies the evil of the horn. ghalf the kingdom h means, mystically, ghalf of malchut. h for the evil of the horn.which corresponds to malchut.reaches only that high. he meant to say: gif you desire the attribute of malchut, h which in its entirety is called gwhat h.this being the meaning of [his words] gwhat is your question c h.then, gup to half of malchut h.for that is the extent of evil fs rule, as we have said. git

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ing pent. and directs phil. to uncover lamp. heg. takes phil. to the altar and directs him to put rose leaves at east side, then, standing east of the altar in yesod, heg. shows great hemetic aruznum. heg. this symbol represents the great hermetic arcanum. the feet of the figure rest upon the earth and the sea. in the hand are represented the hot and moist natures, symbolised by the torch and the horn of water. these are further strengthened by the solar and fiery emblems of the king and lion, and the luna and watery emblems of the queen and dolphin. above the whole figure rise the wings of the aerial nature, the reconciler between the fire and the water. compare this symbol with the angel described in the 10th chapter of the apocalypse of st. john-"and i saw another mighty angel come down

far and no farther are you permitted to penetrate the path of ayin, whose mysteries may now be partially revealed to you. the 15th key of the tarot represents a goat-headed, satyr-like demon whose legs are hairy-his feet and claws, standing upon a cubical altar. he has heavy bat-like wings. in his left hand, which points downwards, he holds a lighted torch, and in his right, which is elevated, a horn of water. the left hand points downwards to show that it is the infernal and burning, not the celestial and life-giving flame which is kindled in his torch-just as when the sun is in capricornus, to which cold and earthy sign this key corresponds, solar light is at its weakest and the natures of cold and moisture triumph over heat and dryness. the cubical altar represents the universe- right

he key fitly balances the symbol of death on the other side of the tree of life. of the smaller demons, one points downwards and one upwards, answering to the positions of the hands of the central figure. beneath his feet are pentagrams on which he tramples (whence comes their title of wizard's foot) and his head is covered with the evil and reversed pentagram. as his hands bear the torch and the horn- the symbols of fire and water, so does his form unite the earth in his hairy and bestial aspect, and the air in his bat-like wings. thus he represents the gross and materialised elemental forces of nature; and the whole would be an evil symbol, were it not for the pentagram of light above his head which regulates and guides his movements. he is the eternal renewer of all the changing forms o

. rules from ecliptic to 45" north latitude and from 20" of pisces to 20" of aries. star group. the other fish and part of band of pisces, head and back of aries, body and legs of andromeda, the triangle, hand left arm of cassiopeia, the winged instep of aries. 19. prince of pentacles. rules from ecliptic to 45" north latitude and from 20" of aries to 20" of taurus. star group. tail of aries, one horn and shoulder and back of taurus, whole of perseus, and the head of medusa, hind quarters and legs of camelopardalis, left leg of auriga, charioteer, and part of capella, the shegoat which bears kids in her arms. 13. king of swords. rules from ecliptic to 45o north latitude from 20" of taurus to 20" gemini in longitude. star group. head and body of castor, one of the gemini, greater part of au

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

may be called upon to cure the bewitched, and this should be their method of procedure. they must persuade such a person to do some act of goodness to his tormentor, render him some service which he cannot refuse, and lead him directly or otherwise to the communion of salt. a person who believes himself bewitched by the execration and interment of the toad must carry about him a living toad in a horn box. for the bewitchment of the pierced heart, the afflicted individual must be made to eat a lamb's heart seasoned with sage and onion, and to carry a talisman of venus or of the moon in a satchel filled with camphor and salt. for bewitchment by the waxen figure, a more perfect figure must be made, and set about as far as possible with things belonging to the person; seven talismans must be

RUBY TABLET OF SET

. h the formula of the dark graal keeper of the graal: gwhat is the secret of the graal? whom does it serve? h participants: git serves the prince of darkness, and the dark brotherhood of his elect. h keeper of the graal: gecce vinum sabbatti! behold here the nectar of the great old ones, the wine of the black sabbath of the sorcerers of eld. this is the grail of the undefiled wisdom. this is the horn from which all inspiration flows. in it is blended the might and main of the mead dripping down from valhalla. in it is the very essence of life everlasting. h keeper of the graal partakes of the sacrament and then brings the chalice to each participant in turn. the summoning of the elements keeper of the elements faces north and traces the green trigram of earth, then gives sign of the enter

al after priestess reynolds opened the gates, she evoked ancient days. at this point both she and priestess sarris had visions of the desert- but the painted arizona desert rather than the egyptian desert. the sky was blue, bright, and cloudless; the day was windy, though pleasant. priestess reynolds perceived a child-like entity, both male and female, green-robed and innocent, with a crescent or horn-shaped "headdress" standing near us [we were clasping each other's shoulders. priestess reynolds also said words to the effect that "they are nine, and they each have a word, and you [nexbet] spoke the words back to them- only you can speak them, so that they might understand them" she perceived again the "deceiver" among us, whose presence, though deceptive, is a positive, constructive decep

curious that sun tzu's analysis of warfare- now hawked in bookstores as a tract applicable to business- begins with strategic assessment of five factors critical to success, and that the product development cycle used by one large corporation is divided into five phases. more relevant, perhaps, are mathemagical hints found in patterns of natural growth: phyllotaxis, the shell of the nautilus, the horn of the ram. these are examples of gnomonic expansion, a proportioned growth peculiar to life, resulting in invariance of form. living beings alone produce forms of pentagonal symmetry. the hidden includes secrets about the fashion in which the will-to-live has taken tangible form. do these secrets apply to the trajectory the magician must consider as the vision is cast through the widdershins

er, throw in their lot with the new order. working: creating a balance between inspiration and precision [the chamber is set up with a main altar and two smaller altars on other sides of the room. each altar holds a black flame, symbols of inspiration (such as the lotus, possibly a candle or other image, and symbols of precision (possibly a scalpel, pen and parchment/paper, etc. the music is paul horn's music in the great pyramid [ring the bell [open the gate/light the flame. one person will open the gate; one person at each altar will light the flame [invocation of set [inductions into the order [graal: one person says the following over three graals; three people then offer the various graals to the assembled initiates, so there is less waiting] we are risen up, ready- yes, eager to do w

th the pains of realization, and the minds of the mighty shall rise up illustrious within the throne room of the skull, and that which it conceives, it shall create. move from behind the veil of darkness, o creeping chaos from space; speed thee quickly through the door of thanatos and blast forth from within the angles of the mighty trapezoid, for it is i, nyarlathotep, the dark herald and little horn, who stands before you, and the sacrifice has been offered. through the power of your name azathoth, lord of the first angle, present yourself unto me and be detained no longer. let me gaze upon the semblance of the master of chaos, for the door is open and the stars are right. cloaked in the invisible do they move in the world of men. cloaked are we in vestments of evil, so shall we join the

ge, and the dark side, all published by the temple of set. ackerman, forrest j. famous monsters of filmland, issue# 148, 1977. church, rex diabolos. the asylum of satan, tbr. visions from the trapezoid, tbr. crowley, aleister. liber al vel legis: the book of the law, troll publishing company, inc. 1986. giger, hans rudy. giger's necromonicon, big o press, 1979. herbert, frank. dune, signet press. horn, delton t. book of electronic music tab books, inc, 1982. lavey, anton szandor. the satanic bible, avon books, 1969. the satanic rituals, avon books, 1972. lovecraft, howard phillips. bone chilling tales of horror and the macabre, del rey books, 1985. whitaker, roger. tonal angularity: music that kills, runes, vol 5# 1, jan xxii. footnotes 1 see runes vol. v, no. 1, jan xxii, tonal angularity

SALMANRUSHDIE THESATANICVERSES

told everybody he wasn't no african, i knew him when he was plain sylvester roberts from down new cross way;fucking witch doctor, if you ask me- and mishal herself, and jumpy, and hanif- and the bus conductor, too, they all dreamed him, rising up in the street like apocalypse and burning the town like toast. and in every one of the thousand and one dreams he, saladin chamcha, gigantic of limb and horn-turbaned of head, was singing, in a voice so diabolically ghastly and guttural that it proved impossible to identify the verses, even though the dreams turned out to have the terrifying quality of being serial, each one following on from the one the night before, and so on, night after night, until even the silent man, that former justice of the peace who had not spoken since the night in an

moment, somewhere in the inner city of london- probably in camden, brickhall, tower hamlets or hackney- and he will reveal himself soon, perhaps within days or weeks- all of this was obscure to the three tall, languid, male attendants in the fair winds store (maslama refused to employ women sales assistants here "my motto" he was fond of saying "is that nobody trusts a female to help him with his horn; which was why none of them could believe their eyes when their hard-nosed employer suddenly underwent a complete change of personality, and rushed over to this wild, unshaven stranger as if he were god almighty- with his two-tone patent leather shoes, armani suit and slicked down robert de niro hair above proliferating eyebrows, maslama didn't look the crawling type, but that's what he was

ermined not to "take it lying down. hanif johnson told his live-in lover, mishal sufyan, that in his opinion one more ripper killing would light the fuse "that killer's not just crowing about being free" he said "he's laughing about simba's death as well, and that's what the people can't stomach" down these simmering streets, one unseasonally humid night, came gibreel farishta, blowing his golden horn. o o o at eight o"clock that evening, a saturday, pamela chamcha stood with jumpy joshi- who had refused to let her go unaccompanied- next to the photo-me machine in a corner of the main concourse of euston station, feeling ridiculously conspiratorial. at eight-fifteen she was approached by a wiry young man who seemed taller than she remembered him; following him without a word, she and jumpy

ing him no instructions. i, too, am interested in his choices- in the result of his wrestling match. character vs destiny: a free-style bout. two falls, two submissions or a knockout will decide) wrestling, through his many stories, he proceeds. there are times when he aches for her, alleluia, her very name an exaltation; but then he remembers the diabolic verses, and turns his thoughts away. the horn in his pocket demands to be blown; but he restrains himself. now is not the time. searching for clues _what is to be done- he stalks the city streets. somewhere he sees a television set through an evening window. there is a woman's head on the screen, a famous "presenter, being interviewed by an equally famous, twinkling irish "host- what would be the worst thing you could imagine- oh, i thin

tli, marionette. the faithful bend us to their will. we are forces of nature and they, our masters. mistresses, too. the heaviness in his limbs, the heat, and in his ears a buzzing like bees on summer afternoons. it would be easy to faint. he does not faint. he stands among the kneeling children, waiting for the pimps. and when they come, he at last takes out, and presses to his lips, his unquiet horn: the exterminator, azraeel. o o o after the stream of fire has emerged from the mouth of his golden trumpet and consumed the approaching men, wrapping them in a cocoon of flame, unmaking them so completely that not even their shoes remain sizzling on the sidewalk, gibreel understands. he is walking again, leaving behind him the gratitude of the whores, heading in the direction of the borough

groups contain white youngsters as well as black. he raises his trumpet to his lips and begins to play. little buds of flame spring up on the concrete, fuelled by the discarded heaps of possessions and dreams. there is a little, rotting pile of envy: it burns greenly in the night. the fires are every colour of the rainbow, and not all of them need fuel. he blows the little fire-flowers out of his horn and they dance upon the concrete, needing neither combustible materials nor roots. here, a pink one! there, what would be nice, i know: a silver rose- and now the buds are blossoming into bushes, they are climbing like creepers up the sides of the towers, they reach out towards their neighbours, forming hedges of multicoloured flame. it is like watching a luminous garden, its growth accelerat

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ds: the adoration (sura 32) states in part: allah is he who created the heavens and the earth and what is between them in six periods, and he mounted the throne (of authority. the qur an is the basis of the islamic belief in angels, including jabra il (gabriel, who revealed the qur an to muhammad; mika il, the angel who controls the weather at allah s command; israfil, the angel who will blow the horn to signal the end of the universe; and azrail, the angel of death. further, the qur an requires muslims to believe in the revealed books of allah; in allah s many prophets, including abraham, moses, and jesus christ; acceptance that the world will end and that allah will measure and judge human affairs; and in a belief in life after death. the sunnah and the hadiths while the qur an is the ce

calendar (nissan is the first month, but tishri marks the new year because that is when the number indicating the year is increased by one. rosh hashanah is typically a time for reflection and making resolutions for the new year. work is not permitted. observant jews spend most of the day in a synagogue. some of the rituals associated with rosh hashanah include the blowing of the shofar, a ram s horn trumpet, as a call to repentance; eating apples dipped in honey to signify hopes for 362 world religions: almanac judaism a sweet new year; and tashlikh, or casting off, when jews walk to a body of flowing water and empty their pockets into it, suggesting a casting off of sins. yom kippur yom kippur, in combination with rosh hoshanah, is part of what are called the high holy days of judaism

ricans during the late nineteenth century, such as sitting bull (1831 1890) and crazy horse (1849 1877, battled against the settlers and gold miners and were killed by soldiers. black elk also fought as a young man and was present at two of the most important battles in the closing chapter of indian independence: the defeat of george 51 armstrong custer (1839 1879) at the battle of the little big horn in montana, and the 1890 massacre of indians at wounded knee in south dakota. ultimately, however, black elk turned to the spiritual world to help his people recover from the loss of their lands. said to experience powerful visions as a boy, he became a wicasa wakan, or holy man. he was also a strong supporter of the preservation, or saving, of traditional indian religious practices. when his

gold in the black hills, and the area was taken from the lakota. by late spring of 1876, black elk s father had lost faith in his chief, red cloud, for accepting this white injustice. he took his family to join with the band led by crazy horse, his cousin and a chief who was still eager to fight the whites. many other tribes gathered that summer at greasy grass, the indian name for the little big horn in montana. they held a ritual sun dance, with the chief sitting bull as the leader. the next day the bands were attacked by soldiers of the seventh cavalry, led by custer. world religions: biographies 53 black elk the cavalry, however, was hugely outnumbered by the four thousand warriors it faced, and the native americans defeated the u.s. soldiers, killing custer in the process. black elk

ed the physical universe. the physical universe is not eternal but exists only because allah willed it. 2. belief in angels. muslims believe that the qur an was revealed to muhammad by the archangel jabra il, the angel who communicates 23 revelations, or divine truths, to the prophets. the other major angels include mika il, the angel who controls the weather; israfil, the angel who will blow the horn to signal the end of the universe; and azra il, the angel of death, who is referred to in the adoration. like christianity and judaism, islam recognizes that god has not withdrawn from his creation but communicates with people through angels. 3. belief in the revealed books of god. the qur an does not contain just a philosophy of life. the commandments, or demands, it imposes on muslims are l

n on the little powder river just west of present day south dakota, he came of age during the final years of the wars between the u.s. government and the sioux. one of the major events in this conflict is the battle of little bighorn in 1876, famous as custer s last stand, a reference to general george armstrong custer, who led the ill-fated u.s. seventh cavalry troops at the battle of little big horn in 1876. the tragic events at wounded knee are also important in the conflict. some three hundred sioux and their leader, sitting bull, were massacred by u.s. troops at their south dakota reservation near wounded knee in 1890. a reservation is land within the united states set aside for the use of native peoples. black elk was baptized a catholic at the holy rosary mission near pine ridge, so

SIFRA DETZNIYUTHA

s soft (a judgment) toward over-the-face (ynp li),167 not-this and not-that.168 and it was that the adam of the great began in the al-face (ynp li) of the ground.169 the adam of the great. this is that which is written: for also. adam of above. and it is written: al-face of the ground. 19 and mosheh knew that-not, the skin of his face shone.170 this is that which is written: garments of skin..171 horn. as it is written: and samuel took the horn of oil.172 for there is no anointing except with the horn. and in your name our horn is exalted.173 the name have i revealed upon the skin of david.174 that is the tenth of the king. and it comes from that jubilee which is the mother, as it is written: for it shall be when the horn of the jubilee is sounded.175 the horn is wreathed with the jubilee

l took the horn of oil.172 for there is no anointing except with the horn. and in your name our horn is exalted.173 the name have i revealed upon the skin of david.174 that is the tenth of the king. and it comes from that jubilee which is the mother, as it is written: for it shall be when the horn of the jubilee is sounded.175 the horn is wreathed with the jubilee, the tenth in the mother.176 the horn, it takes the horn and the spirit to restore the spirit177 in hy. and this horn is of the jubilee, heh h. and the jubilee is heh h. and the heh h is the blower of the spirit unto all. and all return to their place, thus it is written: ahh hvhy elohim(,yhla hvhy hha).178 when heh h appears unto heh h,179 ,yhla hvhy, the perfect name from not and it is written the lord hvhy alone shall be exalt

h (hz, lit. this. 165 torah b reshith 5:24. 26 166 torah vayiqrah 19:35. 167 see torah b reshith 32:32. 168 we find this phrase in sanskrit, neti, neti, referring to the process of discrimination between the real and the unreal used in vast face yoga, called jnana yoga in sanskrit. 169 torah b reshith 6:1. 170 torah shmoth 34:29. 171 torah b reshith 3:21. 172 i samuel 16:13, qoren(]rq, means both horn and to shine. 173 psalms 89:18. 174 psalms 132:17..i have ordained light for my anointed. 175 joshua 6:5, the fiftieth year, the jubilee year, is introduced by the shofar, ram s horn, and is therefore called yobel (lby. 176 tenth sefirah kingdom. 177 ruach (xvr, spirit. 178 jeremiah 1:6. 179 when this happens, not (al) exists as seeing face-to-face. 180 isaiah 2:11. 181 see zohar iii: 285a-28

SOLOMON

him "what is thy pursuit" and he said "i bring darkness on men, and set fire to fields; and i bring homesteads to naught. but most busy am i in summer. however, when i get an opportunity, i creep into corners of the wall, by night and day. for i am offspring of the great one, and nothing less" accordingly i said to him "under what star dost thou lie" and he answered "in the very tip of the moon's horn, when it is found in the south. there is my star. for i have been bidden to restrain the convulsions of the hemitertian fever; and this is why many men pray to the hemitertian fever, using these three names: bultala, thallal [24] melchal. and i heal them" and i said to him "i am solomon; when therefore thou wouldst do harm, by whose aid dost thou do it" but he said to me "by the angel's, by w

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

order of cincinnati (also called the society of cincinnati) worn by elite members. the secret society met in private and was headed by george washington. artwork from a china set which displays symbols important to the society of the cincinnati, a secret order of elitist rich men begun after the revolutionary war, headed by george washington. the symbols include a strange crowned angel blowing a horn and a phoenix bird with a torch aflame in its head from which issues a swirling fire, or sun sign. the society of the illuminati was eventually disbanded when public awareness grew that this small band of conspirators seemed to be exercising undue control of governments. initiates of many occult societies, including masons and rosicrucians, select a mark peculiar to them which they affix to t

bert walker bush (bush the senior) once stunned congressional leaders when he made an entrance into the oval office wearing a goat's head mask!6 the he goat of prophecy significant, indeed, is the biblical passage in daniel 8:8-22, which symbolically pictures a great world leader in the last days as a "he goat" this he goat, say the scriptures, becomes very strong and his power is symbolized by a horn that arises from his forehead. this strange and evil creature makes war on the host of god and stamps upon them. is this not an image of the beast, baphomet, worshipped in secret by the llluminati? baphles me! 101 the baptism of a satanic witch in the ceremonies of pagan religions, baptisms counterfeits of the christian sacrament were conducted as rites of initiation. below is the modern-day

ted this world is with satanic artifices. for whatsoever is born of god overcometh the world: and this is the victory that overcometh the world, even our faith. who is he that overcometh the world, but he that believeth that jesus is the son of god? i john 5:4, 5 the egyptian supreme goddess wears on her head the diabolical, inverted pentagram star. notice that rays of light emanate from the two "horn" points, creating a "v" effect. see chapter 25 of codex magica for discussion of the satanic "v (illustration "isis recording her mysteries" from histoire de la magie, by paul christian, paris, france) 542 codex magica the pentagram is an ancient and modern magical, occult symbol of prime importance to illuminists, satanists, and members of secret societies. in its upright form (left, the fiv

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

of days opens the books of life and passes judgment on the kingdoms of the earth, rather than on individuals. according to some circles of jewish thought, the actual day of judgment, yom hadin, the resurrection of the dead, will occur when the messiah comes. on that fateful day, both israel and the gentile nations will be summoned to the place of judgment by the blowing of the great shofar (ram s horn) to awaken the people from their spiritual slumber. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges will be dark, very dark, without a ray of light (amos 5:20. those who have maintained righteous lives and kept their covenant with god will be taken to the heavenly paradise. those who have been judged as dese

between the fourteenth and fifth centuries b.c.e, it has been considered and maintained as a priestly and literary language of the sacred veda scriptures and other classical texts. shaman a religious or spiritual leader, usually possessing special powers, such as that of prophecy, and healing, and acts as an intermediary between the physical and spiritual realms. shofar a trumpet made of a ram s horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an immaterial entity, separate from the physical body. the spiritual nature of human beings, regarded as immortal, separable from the body at death, and su

dium s honesty and abilities. the sitter should not hurry the medium, but keep in mind that the greatest guarantee of a successful seance is the medium s serene state of mind. often the spirit voices of the deceased speak through a metal trumpet that has been coated with luminous paint and which floats around the seance room. at trumpet seances almost invariably conducted in complete darkness the horn rises, apparently lifted by spirit hands, and the voices of the departed are heard speaking through the instrument. theoretically, these voices manifest independently from the medium. trumpet 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 mediums and mystics 87 a group of men and women levitating a table (archives of brad steiger) mediums are popular

ers, such as that of prophecy, and healing, and acts as an intermediary between the physical and spiritual realms. shamanic exorcism when a shaman, or tribal medicine-holy person, performs a ceremonial ritual to expel the disincarnate spirits from a person. shapeshifter a supposed fictional being, spirit or something that is able to change its appearance or shape. shofar a trumpet made of a ram s horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soothsayer from middle english, literally meaning somebody who speaks the truth. someone who claims to have the ability to foretell future events. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an immat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ind, the haunting phenomena were quickly intensified so that the doubter stood instantly corrected. the disturbances maintained their scheduled arrival time of about ten o clock in the evening until the day that mrs. wesley remembered the ancient remedy for ridding a house of evil spirits. they would get a large trumpet and blow it mightily throughout every room in the house. the sounds of a loud horn were said to be unpleasing to evil spirits. the ear-splitting experiment in exorcism was not only a complete failure, but now the spirit began to manifest itself in the daylight as well. the children seemed almost to welcome the fact that old jeffery would be available during their playtime hours as well as being an amusing nighttime nuisance. several witnesses reported seeing a bed levitate

rence, founder of the mills which bore his name, 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 mysterious creatures 93 sighted the sea monster and issued a proclamation to that effect. col. thomas h. perkins, one of boston s wealthiest citizens, also testified to the reality of the great serpent, stating that it was about 40 feet in length with a single horn nine to 12 inches long on its head. on that same august day, a group of fishermen spotted the marine giant near eastern point and shouted that it was making its way between ten pound island and the shore. they said later that they could clearly see the thing s backbone moving vertically as it appeared to be chasing schools of herring around the harbor. shipmaster solomon allen judged the serp

ers, such as that of prophecy, and healing, and acts as an intermediary between the physical and spiritual realms. shamanic exorcism when a shaman, or tribal medicine-holy person, performs a ceremonial ritual to expel the disincarnate spirits from a person. shapeshifter a supposed fictional being, spirit or something that is able to change its appearance or shape. shofar a trumpet made of a ram s horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soothsayer from middle english, literally meaning somebody who speaks the truth. someone who claims to have the ability to foretell future events. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an immat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

vi of scotland (1566.1625) that he himself wrote a treatise on the reality of demon worship and the power of witches entitled demonologie to refute the discovery of witchcraft. a few years later, when he ascended the throne of england, one of king james f first official acts was to order the public burning of scot fs book. the last witch in the whole of the british isles to be executed was jenny horn of sutherland, scotland, who was burned at the stake in 1722. horn had been tried together with her daughter, who, the jury decided, was a victim of her mother fs witchcraft, rather than an accomplice. m delving deeper gcase study: the european witch-hunts, c. 1450. 1750. h gendercide watch [online] http//www. gendercide.org/case_witchhunts. html. 25 february 2002. notestein, wallace. a histo

at satan, who was tempting him to disobey 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 258 places of mystery and power large crowd of muslims making their pilgrimage to mecca (the library of congress) 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 places of mystery and power 259 above the timberline in the big horn mountains of northern wyoming exists a massive medicine wheel whose pattern of stones etches an imperfect circle with a diameter of about 25 meters. a group of stones about four meters in diameter establishes the hub of the wheel. twenty-eight gspokes h angle out from the hub and connect with the outer rim. the big horn mountains was significant to the crow, the sioux, the arapaho, the shosho

ter he discovered a large, crude pile of stones oriented to the summer solstice sunrise at over 11,000 feet on the continental divide. interested by this discovery, he wanted to investigate just how much the pre-contact native people might have known of astronomy, and it occurred to him that the wheel might have been an observatory. research over two summers on the site convinced him that the big horn monument may have been a primitive astronomical observatory that served its creators at least as well as stonehenge served its primitive astronomers. the high altitude (9,640 feet) and the clear horizons of the monument make visible the marking of sunrise and sunset at the summer solstice. the accurate knowledge of the first day of summer would have been an important for a nomadic people whos

at the summer solstice. the accurate knowledge of the first day of summer would have been an important for a nomadic people whose lives depended on awareness of seasonal changes. sources: giese, paula. gstone wheels and dawn stars rising. h [online] http//www.kstrom.net/isk/starskno7.html. thomas, david hurst. exploring ancient native america. new york: macmillan, 1994. medicine wheel of the big horn mountains god fs command to sacrifice his son. after they walk the five miles back to mecca, the final stage of the hajj is achieved with a festival in which a sheep, goat, cow, or camel is sacrificed to commemorate the moment when god rescinded the command to abraham to sacrifice his son and permitted him to slay a ram and offer its blood in isaac fs stead. the hajj concludes with a final pr

rs, such as that of prophecy, and healing, and acts as an intermediary between the physical and spiritual realms. shamanic exorcism when a shaman, or tribal medicine-holy person, performs a ceremonial ritual to expel the disincarnate spirits from a person. shapeshifter a supposed fictional being, spirit or something that is able to change its appearance or shape. shofar a trumpet made of a ram fs horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soothsayer from middle english, literally meaning gsomebody who speaks the truth. h someone who claims to have the ability to foretell future events. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an im

THE GOD OF THE WITCHES

ter in legend can be of great importance. the story attached to the castle of sewingshields, innorthumberland,[36] states that in a cave under the castle sleep king arthur, queen guinevere, their the god of the witcheschapter iii. the priesthood28courtiers, and thirty couple of hounds. a farmer found his way into the cave, and on a stone table near theentrance he saw a stone sword, a garter and a horn. he picked up the sword, cut the garter, then his heartfailed as he saw the sleepers awaking. as he hurried out of the cave he heard king arthur say "o woe befallthe evil day that ever the witless wight was born, who took the sword, the garter cut, but never blew thebugle-horn" strutt states that in the ninth century cross-gartering seems to have been confined to "kings andprinces, or the cle

man-witch, who was sent by the devil. the somersetwitches[77] averred in 1664 that "they anoint their foreheads and handwrists with an oil the spirit bringsthem (which smells raw) and then they are carried in a very short time, using these words as they pass, thout,tout a tout, tout, throughout and about. the swedish witches in 1670[78] stated that antecessor, as theycalled their god "gives us a horn with a salve in it, wherewith we anoint ourselves, whereupon we call upon the god of the witcheschapter iii. the priesthood35the devil and away we go."several recipes for flying ointments are extant. professor a. j. clark[79] has reported on three, and showsthat aconite and belladonna are among the ingredients; aconite produces irregular action of the heart andbelladonna causes delirium "irre

ce been for promoting the fertility of a cornfield, was used atauldearne,[36] but when recorded it had degenerated into a method for destruction "before candlemas wewent be-east kinloss, and there we yoked a plough of toads. the devil held the plough, and john young, ourofficer, did drive the plough. toads did draw the plough as oxen, couch-grass was the harness andtrace-chains, a gelded animal's horn was the coulter, and a piece of a gelded animal's horn was the sock. inthis everything denoted sterility, but the method was clearly derived from a fertility rite.many of the magical charms and spells were for the healing of the sick or for the prevention of disease. thusbarbara paterson was accused in 1607[37] of getting water from the dow-loch, and "putting the said lochwater into a stoup

THE GOLDEN ESSENCE

ir journey through the tides of fate, life, and death, led by love. the daughter, who is sometimes called the fair queen of elfhame, to set her apart from the dark queen of elfhame (a name that usually refers to her mother) is the sexual force of the mother, the haunting, seductive and lovely, but dangerous daughter of the earth. she is the living force of the countryside, the heath- and her name horn conceals a secret that unlocks immortality. lady horn is the spirit that teaches the wise; she is the mistress of the craft and all families and covens of the hidden craft. her cats are forever present. when she rode up above, on the serpent-tracks, her name was lady tara de rosilea. she was the queen of the heath, and the spirits of the land (the wanes) and the hidden folk within and below i

fire of cunning on humankind. it was a fated event; it had to come to pass. of course it would cause pain and mayhem, as well as wonder and beauty- but keep in mind that this endowment was not only a necessary step in the development of humankind, but a part of the unfolding of the world-fate. because of it, gods, spirits, and humans stood to gain from regeneration and realization. the child, the horn child, the son of light, or the master this figure is a very universal figure, and key to the entire housle mythology and ritual complex. in short, the child is what comes of the entire mythology- any western mythology. the child is the culmination of entire mythologies; he is the child of the daughter who bears him after all of her ordeals, the daughter who, when taken as a metaphor of the h

erself. from that daughter honey, after it has been put through its ordeal, comes the sweet, pure and golden fiery child of mead. mead s true sweetness, its golden color, and its origins in a symbolically powerful inbetween place between earth and sky, at the hands of a great queen and her servants, has given meads the reputation for being the food or drink of the gods since time out of mind. the horn child representing immortality and perfection of divinity was described as golden, as were the apples of the western isles, described as golden, and they too granted immortality and renewal. iduna s apples from which the northern gods renewed their youth were likewise golden. where the earth s children that we call grapes and wheat grow from the earth, the daughter honey comes from neither gr

etail of the housle is volumes deep, and speaks of perfection. we have analyzed what it s various ingredients represent, and to what they are linked; we have shown how the body that consumes the child in the form of bread or wine is showing the renewal of the source, the earth, the cosmos, and even the consciousness by the presence of the renewing power at the heart of reality, represented by the horn child. we have seen how the same child is in reality the transformed psychic realized being of the housle participant, and like in the myths, the child raises up the earth the mother, or the source, which is another way of saying the consciousness and mind and being of the person who followed the universal myth pattern and completed the loop, by eating and drinking, returning the child to the

, one that deserves answering. they have seen that the wine is symbolically a masculine substance, and the bread a feminine one, but noticed that the dame or the daughter is called upon to consecrate the wine, and the father or the master is called upon to consecrate the bread. why is this? simple. in the mythology, it was the role of the dame, in her final function of dame wisdome, to redeem the horn child, to renew him when he was in need, and to this end, he returned to her to receive her saving power, to receive his grounding. the dame or the daughter is called upon to grant blessings to the horn child, who is the wine, and see that it finds the stability and wisdom that he needs to complete his task of renewal, which he does. without her, he could not have done it. and by the power he

ate the bread, because it is the masculine force that consecrates the female, and the earth, with the fertilizing power of life that allows the feminine to complete the task of procreation; the sky fertilizes the ground, and the earth father mates with the earth mother to co-create her plenty. but more than that, the blessing of the father/master of the bread shows the mythological pattern of the horn child, the glorified essence of reality or fire, returning at last to raise up the earth, and all beings and things, into immortality, filling them with awareness of ultimate truth and purifying all illusions. it is the best possible ending, and the best possible beginning, all rolled into one; the true resolution and renewal. the housle of the green stone, or the true housle any of the housl

THE MARTINIST OPERATIVE GENERAL RITUAL

terdicted. the poignard (or a sword) should have a hilt made in the form of a cross and a flat double edged and pointed blade either straight or flamboyant. the ornaments on the handle, hilt, or on the pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered with an isolating binding of wool or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle properly oriented. the censer will be placed on the altar to the right of the pantacle ie: to the left of the operator, and the poniard, pointing towards the o

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

ount of its presence. take for instance: cloistral seclusion of the galleried pines is mine to-day: these groves are fit for pan. o rich with bacchic frenzy, and his wine fs atonement for the infinite woe of man *w.e. henley, rodin in rime, vol. iii, p. 119. here gcloistral h is a spondee; geried pines, h an (imperfect) anapaest; and so on. again in gla fortune h: ghail, tyche! from the amalthean horn pour forth the store of love! i lowly bend before thee: i invoke thee at the end when other gods are fallen and put to scorn. thy foot is to my lips; my sighs unborn rise, touch and curl about thy heart; they spend pitiful love. lovelier pity, descend and bring me luck who am lonely and forlorn. h *w.e. henley, rodin in rime, vol. iii, p. 120. compare the following verse in swinburne fs poem

t round with leopard fs pell, and golden sound of planets choral in their course! o thou self-formulated sire! self-master of thy dam fs desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name. for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian fs naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death. i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness

gem in the gold of the narrative. the following rondel i choose for its simplicity and sweetness: sing, little bird, it is dawn; cry! with the day the woods ring; now in the blush of the morn, sing! love doth enchain me and cling, love, of the breeze that is born, love, with the breeze that takes wing. love that is lighter than scorn, love that is strong as a king, love, through the gate that is horn, sing *the tale of archais, vol. i, p. 14. the anger of zeus is aroused. aphrodite bids charicles flee, but his passion is too great, he defies the powers (they are only gods; would he have succeeded had they been grundy) the curse of zeus is reversed: his form did change, and, writhing from her clasp, fled hissing outward, a more hateful asp than india breeds to-day. ctill day dropped her bl

THE TAROT OF C C ZAIN

sive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature holds the torch of destruction, whose blaze has been applied to the ruins of the temple. he is crowned with flame to indicate he is not of this world, and he has the wings of a bat, to indicate he is a denizen of the realm of darkness. the horn on his nose signifies stubborn rebellion. he has the breasts of a woman and the organs of a man, and is thus hermaphrodite, emblem of selfcenteredness and a being devoid of love. the body is that of a hog, to denote greed. the feet are those of a goat, to indicate the sign capricorn, the home sign of saturn, or satan; the sign most devoted to material ambitions. and the beings chained at the

THE BOOK OF GATES

oductions of all the illustrations. a series of chapters dealing with the origin and contents of books of the other world, with prefatory remarks, and a full index to the whole work, will be found in the third volume. next: contents sacred texts egypt ehh index index previous next p. 1 the short form of the book of am-tuat the summary of the book of what is in the underworld. the beginning of the horn of amentet [which is] the uttermost point of the deepest darkness. the first hour. this god entereth into the earth through the hall of the horizon of amentet. there are one hundred and twenty atru to journey over in this hall before a man arriveth at the gods of the tuat. the name of the first field of the tuat is net-ra. he (i.e, ra) allotteth fields to the gods who are in [his] following

THE HOLY BIBLE KING JAMES VERSION

d, that it perish; he shall let him go free for his eye s sake. 21:27 and if he smite out his manservant s tooth, or his maidservant s tooth; he shall let him go free for his tooth s sake. 21:28 if an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox [shall be] quit. 21:29 but if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. 21:30 if there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. 21:31 whether he have gored a son, or have gored a daughter, according to this jud

my lord [as] thy soul liveth, my lord, i [am] the woman that stood by thee here, praying unto the lord. 1:27 for this child i prayed; and the lord hath given me my petition which i asked of him: 1:28 therefore also i have lent him to the lord; as long as he liveth he shall be lent to the lord. and he worshipped the lord there. 2:1 and hannah prayed, and said, my heart rejoiceth in the lord, mine horn is exalted in the lord: my mouth is enlarged over mine enemies; because i rejoice in thy salvation. 2:2 [there is] none holy as the lord: for [there is] none beside thee: neither [is there] any rock like our god. 2:3 talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the lord is a god of knowledge, and by him actions are weighed. 2:4 the bows of the mighty men

illars of the earth [are] the lord s, and he hath set the world upon them. 2:9 he will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 2:10 the adversaries of the lord shall be broken to pieces; out of heaven shall he thunder upon them: the lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed. 2:11 and elkanah went to ramah to his house. and the child did minister unto the lord before eli the priest. 2:12 now the sons of eli [were] sons of belial; they knew not the lord. 2:13 and the priest s custom with the people [was, that] when any man offered sacrifice, the priest s servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand; 2:1

in gilgal. 15:34 then samuel went to ramah; and saul went up to his house to gibeah of saul. 15:35 and samuel came no more to see saul until the day of his death: nevertheless samuel mourned for saul: and the lord repented that he had made saul king over israel. 16:1 and the lord said unto samuel, how long wilt thou mourn for saul, seeing i have rejected him from reigning over israel? fill thine horn with oil, and go, i will send thee to jesse the bethlehemite: for i have provided me a king among his sons. 16:2 and samuel said, how can i go? if saul hear [it] he will kill me. and the lord said, take an heifer with thee, and say, i am come to sacrifice to the lord. 16:3 and call jesse to the sacrifice, and i will shew thee what thou shalt do: and thou shalt anoint unto me [him] whom i name

ll [thy] children? and he said, there remaineth yet the youngest, and, behold, he keepeth the sheep. and samuel said unto jesse, send and fetch him: for we will not sit down till he come hither. 16:12 and he sent, and brought him in. now he [was] ruddy [and] withal of a beautiful countenance, and goodly to look to. and the lord said, arise, anoint him: for this [is] he. 16:13 then samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the lord came upon david from that day forward. so samuel rose up, and went to ramah. 16:14 but the spirit of the lord departed from saul, and an evil spirit from the lord troubled him. 16:15 and saul s servants said unto him, behold now, an evil spirit from god troubleth thee. 16:16 let our lord now command thy servants

the giant in gath, and fell by the hand of david, and by the hand of his servants. 22:1 and david spake unto the lord the words of this song in the day [that] the lord had delivered him out of the hand of all his enemies, and out of the hand of saul: 22:2 and he said, the lord [is] my rock, and my fortress, and my deliverer; 22:3 the god of my rock; in him will i trust [he is] my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence. 22:4 i will call on the lord [who is] worthy to be praised: so shall i be saved from mine enemies. 22:5 when the waves of death compassed me, the floods of ungodly men made me afraid; 22:6 the sorrows of hell compassed me about; the snares of death prevented me; 22:7 in my distress i called upon the lord

TURNER ROBERT ARBETEL OF MAGICK

thou wilt, and it shall be done, if that prince be not again absolved from his obedience by a succeeding magician. therefore the kingdom of naples may be again restored to the italians, if any magician shall call him who instituted this order, and compel him to recal his deed; he may be compelled also, to restore the secret powers 23 taken from the treasury of magick; a book, a gemme, and magical horn, which being had, any one may easily, if he will, make himself the monarch of the world. but jud us chused rather to live among gods, until the judgement, before the transitory good of this world; and his heart is so blinde, that he understandeth nothing of the god of heaven and earth, or thinketh more, but enjoyeth the delights of things immortal, to his own eternal destruction. and he may b

TYSON DONALD NEW MILLENNIUM MAGIC

h are called grimoires (a french word meaning "grammarsv-in other words, the copy books of occult students, were penned by medieval europeans. it is necessary to understand their ignorance of physical facts now taken for granted. vast stretches of ocean were then uncharted. the very shape of the world was in doubt. when sailors came back with wild tales of a great armor-plated beast with a single horn on its nose or of a race of black men with their faces located in their stomachs, the listener had no way of knowing that one tale was true and the other false. the notion of gnomes would not have seemed improbable to the writers of the grimoires. they had no reason to dispute the many reports of their sightings by miners all over europe. the idea that the mountains were once beneath the sea

watcher. fool on the hill. speaker of riddles. dweller in the desert. mirror of life. i. magus-male potency acting in the world. craft. guile. deception. aggression. power behind the throne. 11. priestess-guardian of the mysteries. knower of secrets. the whisperer. the diviner. wearer of masks and veils. she preserves what is too fragile for the light. 111. empress-earth mother. pregnant nature. horn of plenty. cup of cheer. the hills are her breasts, and the lakes her eyes. iv. emperor-father of life. lawgiver. ruler. he who orders the way of things. natural law. v. hierophant-god's interpreter. hidden currents of divinity harnessed for the benefit of social humanity. the role now imperfectly filled by the sci- entist. vi. lovers-hermetic union of opposites. from the mire arises fine gol

TYSON DONALD SOUL FLIGHT

ried him there described it as an island. in 1730, long after the accused witches of mora had been executed, a thirteen-yearold norwegian girl named siri j rgensdattecrl aimed that when she was seven, her grandmother had taken her to visit the blocula "siri told them that when she was seven years old, her grandmother took her to a pigsty, where she smeared a sow with some ointment she took from a horn, whereupon they both mounted and after a short ride through the 21. james i, bk. 11, chap. 4, pp. 39-40. 22. robbins, 349-50. chapter two: witches' flying ointment 25 air arrived at a place that her grandmother called blaak llen."t h e sow was left outside the building. they entered and sat down at one of seven tables next to the devil, who was referred to as "grandfather" by siri's grandmoth

lace that her grandmother called blaak llen."t h e sow was left outside the building. they entered and sat down at one of seven tables next to the devil, who was referred to as "grandfather" by siri's grandmother. this child's accusation of witchcraft came to nothing, and it was dismissed by the bishop who reviewed it. it contains a number of interesting details. the flying ointment was kept in a horn, which because of its crescent shape is symbolic of the moon. the sow is a lunar beast. it was the sow that was smeared with the ointment, but the girl and her grandmother straddled it, bringing their sexual parts into contact with the ointment. the mention of a pigsty recalls an incident related by bartholomaeus de spina, who in his tractatus de strigibus sive malijicis told of a notary from

fall to their knees in prayer. between the gray bodies of the risen walks a figure in white, his face radiant. as he touches each person in passing, they rise upward into the sky and vanish amid the clouds. bear in mind that this is not the actual judgment you are witnessing, but a kind of dramatic enactment of it. the ruling intelligence of the trump is the archangel gabriel, who will sound his horn on judgment day, causing the dead to rise from their graves. go to him and converse with him. he will give you good advice. xxi the world hebrew letter: tau (cross) correspondence: saturn path: thirty-second a woman dances on a stage with a great python that wraps its gleaming, multicolored coils around her naked body and weaves its head and neck in time with the music of the flute and drum

nature of his trial, and its reward, are described in a portion of the poem havamal from the poetic edda, as translated by henry adams bellows. 139. i ween that i hung /on the windy tree, hung there for nights full nine; with the spear i was wounded /and offered i was to othin, myself to myself, on the tree that none /may ever know what root beneath it runs. 140. none made me happy /with loaf or horn, and there below i looked; i took up the runes /shrieking i took them, and forthwith back i the outline of the ancient germanic shaman's initiatory trial of endurance, involving the projection of the astral body to attain the living wisdom of the runes, is evident in 210. bellows, 60-1. 242 soul flight these few lines of poetry. woden, the divine magician and the prototype of all the shamans

till clinging to them, its roof thick shingles of enormous size split from the trunks of forest giants. the double doors of the hall always stands open, and sounds of a feast come from the interior, beckoning the traveler. the 248 soul flight god is an old warrior chieftain with gray hair and a white beard, who sits at the head of a long wooden table, dressed in battle-worn armor, drinking from a horn set with silver. one of his eyes is covered by a leather eyepatch. on either side, young warriors eat and drink, amply supplied by young women with braided hair who carry food and ale on broad wooden platters. 5. raido literal meaning: a journey on horseback general sense: travel, a quest, seeking, exploration, communication the land of raido is a long road that winds its way between steep hi

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

hat noble part of yourself to rise to the surface and seek out alliances with those of its own kind. none of this "grant me this" or "please send me so-and-so" 4. drink in a principle or god you'll need for step 6. this continues the principle of invocation. if you wish to effect a work in the world that requires- let's say the use of words- you may wish to say something like "i raise my drinking horn to wodenhaz, who through sacrifice of self brought us the runes by which we may change the wyrd of the world through our writing" drink deeply and become wodenhaz. if you prefer not to use the stimulation of mythology you might simply invoke a principle- as in "i drink to communication through which i cast my will upon other men and by which i establish a link with the other secret side of th

e invoked against the resistance of the world in the direction of your goal. this goal should be a real measurable goal that furthers your being. this isn't praying to somebody somewhere to send you something somehow- this is you directing the forces that are within and beyond you to further your own self. this is an extension and magnification of you! an example would be "i setnakt do raise this horn in troth to the great setnakt swearing that i will have finished my novel before i next sit in this hall! i swear that this work will reveal the strength, beauty, and terror of my art" after this fearsome pledge, you must meditate on past failures and triumphs slowly letting this meditation take you to an understanding of the nature of isolate intelligence. when this is achieved, you may clos

VOX SABBATUM

e devil s member was like that of a horse, and when inserted was cold and injected ice cold semen. when it was withdrawn it burned her like fire. others had suggested the devil or black man of the sabbat had other talents. a description of the devil s member was that it was sinuous, pointed and snake like. sometimes it was made half or iron and half of flesh. it could also be made completely of a horn as well, sometimes forked as a tongue. there were suggestions that the demon could perform coitus and pederasty (i.e. sodomy) at once, with a third member in his lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the antinomian self-love rite of sexual and psyche oriented self-deification, allows the passing of the shad

WICCA WITCHCRAFT TODAY

ear war minsterley when they saw a great company of queerly dressed horsemen. the father apparently knew what it was and made her kneel down and cover her face, saying she would go mad if she did not. but the little girl looked through her fingers and gave a very good description of the leader, a man with a green cloak, a green cap with a white feather and a golden belt with a sword and a hunting horn in his hand. there was also a lady dressed in green, having a white band with a gold ornament on it and a dagger in her belt. her long golden hair hung loose to her waist. there was a host of others who swept past and left them unharmed. the old superstition was that woden was hunting and that no one could look on a god unharmed; he would be killed or blinded at the least. anyone hearing the

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

l, intelligence and knowledge, and is a mistress of music, mistress also of geometry, possesses authority in whatever pertains to astronomy and the nature and knowledge of the heavenly bodies, connects and leads them into effects. every virtue also is suspended from it, and proceeds from it. in mythology it is referred by nicomachus to: 1. saturn, time, past, present and future. 2. latona. 3. the horn of amalthea, the nurse of jupiter. 4. polyhymnia, among the muses. number being more increased by multiplication than it is by addition, the number 3, is, properly speaking, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott first number, as neither the dyad nor monad are so increased. it is a middle and analogy, because all comparisons consist of three terms, at l

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