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ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

iven over to the god of fire; turn back! a most excellent charm against the hordes of demons that assail in the night (may be chanted while walking around the circumference of the circle, and sprinkling the vicinity with sweet water, using a pine cone or golden brush. an image of a fish may be at hand, and the incantation pronounced clearly, every word, either whispered softly, or shouted loudly) isa ya! isa ya! ri ega! ri ega! bi esha bi esha! xiyilqa! xiyilqa! duppira atlaka isa ya u ri ega limuttikunu kima qutri litilli shami ye ina zumri ya isa ya ina zumri ya ri ega ina zumri ya bi esha ina zumri ya xiyilqa ina zumri ya duppira ina zumri ya atlaka ina zumri ya la tatara ina zumri ya la tetixxi ye ina zumri ya la taqarruba ina zumri ya la tasaniqa ni yish shammash kabtu lu tamatunu ni

ALEISTER CROWLEY BOOK OF THE LAW

y-one the jews call it; i call it eight, eighty, four hundred& eighteen. i,47: but they have the half: unite by thine art so that all disappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thu

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

w comment i think that the surface meaning of this verse is to answer the unspoken criticism of the scribe, who did not see how to find a zero value for such an equation. it assured him that it was only necessary to find a unity value. al i,49 "abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating" the old comment 49. declares a new system of magic, and initiation. asar-isa is now the candidate, not the hierophant. hoor- see cap. iii- is the initiator. the new comment this verse declares that the old formula of magick- the osiris-adonis-jesus

dental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general illusion is to the equinox ritual of the g. d. where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had represented osiris. isa is the legendary "jesus, for which canidian concoction the prescription is to be found in my book bearing that title "liber dccclxxxviii. al i,50 "there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye ha

ALEISTER CROWLEY EQ I 5

tness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-daath, and the angelic names, shinanim, shnanim (ps. lxviii. 18, or mlkim, melakim, kings. thus by the union of justice and mercy we obtain beauty or clemency, and the second trinity of t

ARADIA GOSPEL OF THE WITCHES

mpeii or a herculaneum tis said there are still sevenburied cities to unearth. i have done what little (it is really very little) i could, to disinter somethingfrom the dead volcano of italian sorcery.if this be the manner in which italian witchcraft is treated by the most intelligent writer who hasdepicted it, it will not be deemed remarkable that there are few indeed who will care whether there isa veritable gospel of the witches, apparently of extreme antiquity, embodying the belief in a strangecounter-religion which has held its own from pre-historic time to the present day. witchcraft is allrubbish, or something worse, said old writers, and therefore all books about it are nothing better. isincerely trust, however, that these pages may fall into the hands of at least a few who will th

BLAVATSKY H P ANTHROPOGENESIS

or i, the root of which is o (nought) in our conceptions, the all in nature and its mind. pro-mater is divine fire. it is the creator, the destroyer, the preserver. the primitive names of the gods are all connected with fire, from agni, the aryan, to the jewish god who "is a consuming fire" in india, god is called in various dialects, eashoor, esur, iswur, and is'vara, in sanskrit the lord, from isa, but this is primarily the name of siva, the destroyer; and the three vedic chief gods are agni (ignis, vayu, and surya- fire, air, and the sun, three occult degrees of fire. in the hebrew[[hebrew (aza, means to illuminate, and[[hebrew (asha) is fire. in occultism "to kindle a fire" is synonymous to evoking one of the three great fire-powers, or "to call on god" in sanskrit osch or asch is fir

BOOK OF BLACK SERPENT

, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the

CHRONOLOGIA RORISPERGIUS

a. helped amalgamate ismailite thought and muslim mysticism to jewish thought. 1075-1129 rupert of deutz. trinitarian division of history: the age of the father from the creation to the fall; of the son from the fall to the passion; and that of the holy spirit from the resurrection until the resurrection at the end of time. identified an "age of the spirit "during which the seven spiritual gifts (isa 11:2) are poured out on the faithful, each gift dominating a different age of church history" 1075-1160 abelard of bath translates euclid into latin from arabic 1076-1153 shahrastani refers to sabian "philosophers" 1080-1167 bernard sylvestris school of chartres philosopher of neo-platonic and neo-pythagoreanism tendencies probably influenced by the writings of eriugena. 1080-1154 william of c

DAVID ICKE THE BIGGEST SECRET

a receiver and transmitter of energy. the earths magneticgrid, or grids, consist of lines of magnetic energy known as ley lines, meridians ordragon lines to the chinese. where these lines cross, the energy spirals into a vortexand where many lines cross you have a massive vortex of energy. these are the powerplaces, the sacred sites of the ancients who knew of this system. the vortex, or spiral, isa constant throughout the universe. our galaxy is a spiral, water spirals downwards,hair grows in a spiral at the crown, the dna molecule which carries our geneticblueprint is a double spiral. brian desborough, my scientist friend from california, toldme there is a point on one of the earth grids, the hartmann grid as it is called, wheretwelve of these force lines meet and go down into the earth

en. she is knowingly working for the brotherhood agenda and theorder of the garter is one of her premier networks. edward iiis name was windsor andwhen the present royal family decided to change their german name to an english onefor public relations reasons during the first world war, they chose windsor, after theman who founded this key brotherhood order. the insignia of the order of the garter isa jewelled collar with red roses alternating with 26 gold knots representing the 26knights in two groups of 13.1 similar orders emerged in france with the order of thestar, the order of the golden fleece, and the order of st michael. the freemasons arethe knights templar and the priory of sion under another name and the company ofjesus or jesuits are based on the same structure as the templars w

it works like this. if you or me have a million pounds, wecan lend a million pounds. v ery simple. but if a bank has a million pounds it can lendten times that and more, and charge interest on it. if even a fraction of the people whotheoretically have money deposited in the banks went today to remove it, the bankswould slam the doors in half an hour because they do not have it. money in the bank isa myth, another confidence trick. when you go into a bank and ask for a loan, the bankdoes not print a single new note nor mint a single new coin. it merely types the amountof the loan into your account. from that moment you are paying interest to the bank onwhat is no more than figures typed on a screen. however, if you fail to pay back thatnon-existent loan, the bank can come along and quite l

image of baphomet ofmendes or asmodeus, thesatanists symbol of thedevil. asmodeus is said tohave been the guardian ofsolomons treasure and aportrayal of him was foundamong the possessions of abbesauniere, the mysterious priestat rennes-le-chateau whoplaced a statue of asmodeus atthe entrance to his church.asmodeus is named as thechief demon in the hebrewtalmud. a painting ofwashington by caduceus isa mass of esoteric symbolismand geometry. two examplesare that his hand is raised atthe angle of the rising moonand his sword is at the angleof the sun at the wintersolstice.11the washington streetdesign has been expandedover the years, but this hasbeen done in keeping with aplan which appears to havebeen decided at the start. thesame thing seems to havehappened with somefigure 33: the inverted

al friends of the queen and prince philip. these included major generaldavid alexander, companion of the bath and former equerry and treasurer to philip, andair marshall sir thomas kennedy, knight grand cross of the bath, commander of thebritish empire, the former commander-in-chief of the royal airforce in germany. hewas aide-de-camp to the queen between 1983 and 86. the corps of commissionaires isa windsor operation through and through. it wont be a shock to learn, therefore, that thecorps is an umbrella organisation for hired killers. some of the companies in its networkare sandline ltd, executive outcomes and defence systems ltd. like the corps ofcommissionaires these are london-based and employ from the special air services(sas) and the military and police forces in the united kingdom

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ding the passing of time, successfully predicted eclipses, and accurately determined the length of the solar year (within 26 minutes. thus astrology was well developed in chaldea when (in the second millennium b.c.e) the biblical abraham migrated from ur of the chaldees (gen. 11:31) to palestine. the conflict between the emerging religions of the israelites and babylonian astrology can be seen in isa. 47:13 and repeatedly in the book of daniel (e.g. 2:27, 4:7. a primitive astrology had developed among the greeks, but during the conquests of alexander in the west beginning in 334 b.c.e. chaldean astrology flowed into the mediterranean basin. alexander s conquests also introduced astrology into india, although the indians took the chaldean notions and developed them in a unique direction. in

an ordinary person (mark 1:23.24. biblical authors did understand demons as objectively present in the world and pictured the apostles as trying to drive them away. considering demons as having an objective existence placed many questions about the nature of their origin, existence, operation, and habitation on the theological agenda. by the third century, the angel lucifer, who fell from heaven (isa. 14:12, was identified with satan, and the fallen angels with demons. the gnostics (who competed for members with the early christians, imitating plato s classification of the orders of spirits, attempted a similar arrangement with respect to a hierarchy of angels. the first and highest order was named seraphim; the second, cherubim; the third was the order of thrones; the fourth, dominions; t

erubim; the third was the order of thrones; the fourth, dominions; the fifth, virtues; the sixth, powers; the seventh, principalities; the eighth, archangels; and the ninth, and lowest, angels. this classification was censured by the christian church, yet almost outlived the pneumatologists of the middle ages. these scholars.studying the account in which the angel lucifer rebelled against heaven (isa. 14:12, and that in which michael, the archangel, warred against him (rev. 12:7).long asked the momentous question, what orders of angels fell on this occasion? at length it became the prevailing opinion that lucifer was of the order of seraphim. it was also asserted, after laborious research, that agares, belial, and barbatos, each of whom deposed angels of great rank, had been of the order o

aksakof s book. proceedings of the american society for psychical research (march 1907. crawford, w. j. the psychic structures at the goligher circle. london, 1921. d esperance, elizabeth. shadow land. london, 1897. geley, gustav. clairvoyance and materialisation: a record of experiments. london, 1927. reprint, new york: arno press, 1975. from the unconscious to the conscious. london, 1927. gray, isa. from materialisation to healing. london: regency press, 1973. holms, a. campbell. the facts of psychic science. london, 1925. reprint, new hyde park, n.y: university books, 1969. houdini, harry. a magician among the spirits. new york: harper, 1924. reprinted as houdini: a magician among the spirits. new york: arno press, 1972. hyslop, j. h. replies to mr. carrington s criticism of m. aksakof

. london: arthur barker, 1934. greatrakes, valentine. a brief account of mr. v. greatrakes and divers of the strange cures by him performed, written by himself. london, 1666. gregory, william. animal magnetism or mesmerism and its phenomena. london, 1884. reprint, new york: arno press, 1975. grossi, ralph. reliving reincarnation through hypnosis. smithtown, n.y: exposition press, 1975. gucciardi, isa, ph.d. depth hypnosis with isa gucciardi, ph.d, 15 march 2000 http//www.andreas.com/depthhypnosis. haddock, joseph w. somnolism and psycheisan: of the science of the soul and the phenomence of nervation. london, 1851. reprint, new york: arno press, 1975. hall, james a. hypnosis: a jungian perspective. new york: guilford press, 1989. hopper, james, ph.d. recovered memories of sexual abuse: scie

eprint, new york: ballantine, 1998. la berge, stephen, and howard rheingold. exploring the world of lucid dreaming. n.p, 1990. reprint, new york: ballantine books, 1991. lucidity institute. http//www.lucidity.com. may 20, 2000. lucifer a term meaning light bringer, from the latin lux and ferre, which appears in the latin vulgate bible as a translation of the hebrew word helel. the name appears in isa. 14:12, where the king of babylon is compared to lucifer (or the planet venus, the morning star) as one fallen from heaven. in the third century c.e, lucifer was identified with satan, and luke 10:18, which speaks of satan falling from heaven, was seen as a reference to the verse in isaiah. in the west, lucifer also survived as an independent spirit being. according to the old magicians, lucif

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

. london: j. burns, 1874. crossley, alan ernest. the story of helen duncan, materialization medium. uk: stockwell, 1975. delanne, gabriel. les apparitions materialisees des vivants et des morts. paris, 1911. geley, gustav. clairvoyance and materialisation. new york: george doran, 1927. reprint, new york: arno press, 1975. from the unconscious to the conscious. london: william collins, 1920. gray, isa. from materialisation to healing. london: regency press, 1973. hall, trevor h. the spiritualist: the story of florence cook and william crookes. london: duckworth, 1962. reprinted as the medium and the scientist: the story of florence cook and william crookes. buffalo, n.y: prometheus books, 1984. henry, t. shekleton. spookland: a record of research and experiment in the much talked of realm o

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

y a little is known of their history, culture, and spirituality. the christian inhabitants consisted largely of the descendants of heretics who had been expelled from the roman empire. these arabian desert fathers possessed numerous apocalyptic and pseudo-epigraphic texts. but it is suspected that they had limited knowledge of the peshitta, and that the bulk of the material related to the prophet isa (master yeshuvah) and miryam (mary) in the qur an was derived from jewish sources. the hanifites were an arabian faith community largely concentrated in mecca, medina, and a few other cities, who had rejected idolatry previous to the birth of the prophet. they professed to be in search of the original religion of abraham. in the qur an, master mohammed repeatedly applies the term hanif to the

eligions, and therefore given protected status. in the qur an, there are a number of references to the jews as the people of the book (i.e. torah) whom muslims are exhorted to honor and respect. in the most high surah, the torah is called the book of mosheh and the sefer yetzirah (book of formation) is referred to as the book of abraham. the qur an also has beautiful surahs devoted to the prophet isa (master yeshuvah, to whom is ascribed the exalted stature of rasool (prophet of the highest degree, and to isa s mother miryam (mary. it is interesting to note that in the history of miryam, master mohammed speaks of miryam, sister of aaron the high priest" f" 2' 8: 0 and master mosheh, as the same miryam who became the mother of master isa 1570 years later. scholars frequently point to this a

master yeshuvah who will vanquish satan (lamc, samael) and take (only) twice born christians to heaven. mainstream religious muslims, who officially don t believe in the possibility of messiah (notwithstanding their tradition of the hidden maghdi, and the messianic beliefs of some sufis),35 have an ambiguous respect for master mosheh and the people of the book. they regard master yeshuvah (called isa in the qur an) as an immaculately conceived master of the highest rung. they are waiting for the last to take action on the day of judgment (yom ah-din, when allah will resurrect the souls of the faithful in paradise. 2" 2' 8: 2 f# acharit wielding a sword riding a white horse many details found in the torah, peshitta (gospels, and apocrypha regarding the nature, lives, experiences, powers, an

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

ery morning a melodious sound is emitted from the first named of these two colossal figures as he salutes his rosy-fingered mother whom he acknowledges as the source of all light and wisdom. the bodies are described as being "without motion, the faces without expression, the eyes looking straight forward, yet a certain grand simplicity occasions them to be universally admired" the goddess disa or isa of the north, as delineated on the sacred drums of the laplanders, was accompanied by a child similar to the horus of the egyptians.[29] it is observed also that the ancient muscovites worshipped a sacred group composed of a mother and her children, probably a representation of the egyptian isis and her offspring, or at least of the once universal idea of the deity [29] jennings, phallicism. t

GILBERT THE MAGICAL MASON

e eleusinian mysteries, and a further point of resemblance is seen in the refusal to admit a slave, or anybut120themagical masona free man.ifthe whole aim of freemasonry were to propagate brotherly love and charity, why refuse to extend its blessings to the cripple, or the maimed, or to him in subjection.thelegend of the three grand masters, of whom one islost-becomesremoved to the invisibleworld-isa curious image of the kabbalistic first triad of the emanations of the unseen and unknowable ain soph aur, the boundless one, boundless light; first is kether the crown, thence proceed chochmah and binah, wisdom and understanding, and then is the crown concealed and lost to perception in its exaltedness, the word is lost, and replaced by other titles. in thetensephiroth, as in our lodges, we ar

GILBERT THE SORCERER AND HIS APPRENTICE

palplaneof atziluth;thephysic plane, or plane of briah; the planeofformation,yetzirah; and267267 the material plane .assiah-.this may be illustrated as follows: a sculptor desiring to make a great statue first conceives of it in his mind- the first plane, atziluth. he then conceives of a picture, or something of that kind, which he may sketch. on paper, or perhaps onlyseeas.a mental picture; that isa.further materialising of the idea, bringing it into form, though not yet concrete and visible form, and that is the second plane, briah. he then proceeds to makeaclay model; that is the third plane, yetzirah. his conception is then incarnated in the permanent. marble, where it istoremain, and that is thefinal plane of assiah, the most materialofall. andthuswegetthe four. now the four is also

GNOSTIC HANDBOOK

those not awakened is simply oblivion, nothingness, ceasing to exist. if there is any hell with torture and gnashing of teeth it is the world in which are now exiled. what is heaven? the hebrew shamayim (always used in the plural) is translated heavens, but basically means high or lofty. it is used to refer to the atmosphere of earth (such as in deut 4:17, proverbs 30:19, outer space (heb 11:12, isa 13:10, the sky (isa 45:8) and a range of other localities. the term is also used to refer to the higher worlds. in some ways it can be used to both refer to the astral worlds (the lower heavens) and the true heavens (the pleroma) above. what is the aim of this spiritual process? to understand this is to focus on a central issue in the teachings of the gnosis, that of the mysteries. to apprecia

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

locher der steinwende' trickle away, so to speak. 0. iv. 26, 43 has' ruafet thesen hergon, bittet sie thaz sie fallen ubar iuih, joh bittet ouh thie huhila thaz sie iuih theken obana, ir biginnet thanne iiinan erda sliofan, joh sumtet filu tlxrato' hel. 166, 3' than gi so gerna sind, that iu hier bihlidan hoha bergos, diopo bidelban' be-lid and deep be-delve you. much of this language is bibhcal (isa. 2, 19; hos. 10, 8; luke 23, 30; eev. 6, 15, 16, but the sentiment of many nations will run alike in such matters. nib. 867, 2' mir troumte, wie obe dir ze tal viele7i zwene berge' i dreamt, two mts fell on thee. that jumping out of one's skin, like a snake casting his slough, may also come of joy and anger, o.fr 'a poi n' ist de sa pel' is well nigh out of his skin, ogier 6688. nethl' het is

athen deities were declared vanquished and shorn of their strength, yet not downright powerless: their once kindly beniguant sway had turned into a fierce fiendish one. thus what the christians believed about the devil received at the the old faith of the slavs set up a white and a black god: belbogh and cbernibogh. but this dualism seems to mo neither thoroughgoing nor primitive- it arose out of isa. 41, 12' how art thou fallen from heaven, fair moruingstar' but it appears first in eusebius (domonstr. evang. 4, d, not in tertullian, nor irenajus nor lactantius. even jerome and augustine never call the devil lucifer. 986 devil. hands of tlie heathen a twofold enlargement: heathen gods and spirits already malign and gloomy in themselves readily dropt into the christian category of devilish

KETAB E SIYAH

sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. 47. but they have the half: unite by thine art so that all disappear. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor- khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. 50. there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus

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

veral times in the same breath as the owl another creature with large, black eyes yahweh is 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 of the dragons on the waters says the psalmist (ps. 74:13, and the lord. shall slay the dragon that is in the sea (isa. 27:1. moreover, in psalms 91:13, the saints shall trample the dragon under their feet. the battle between yahweh and the dragon is very popular in the visions of the later hebrew prophets, although the dragon usually embodies a purely symbolic meaning as the enemy of israel, that is to say the assyrians, the babylonians, or the egyptians. an account of god s hostility toward pharaoh is report

ls 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 of the dragons on the waters says the psalmist (ps. 74:13, and the lord. shall slay the dragon that is in the sea (isa. 27:1).moreover, in psalms 91:13, the saints shall trample the dragon under their feet. the battle between yahweh and the dragon is very popular in the 150 leviathan visions of the later hebrew prophets, although the dragon usually embodies a purely symbolic meaning as the enemy of israel, that is to say the assyrians, the babylonians, or the egyptians. an account of god s hostility toward pha

LIBER SAMEKH

prehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer, hoor in his secret name and splendour is the lord initiating. h] point ii 13 may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel as having appointed that this formula of love should effect not only the dissolution of the sepa

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

slates the name isis to mean wisdom. godfrey higgins, in his anacalypsis, derives the name of isis from the hebrew, iso, and the greek zww, to save. some authorities, however, for example, richard payne knight (as stated in his symbolical language of ancient art and mythology, believe the word to be of northern extraction, possibly scandinavian or gothic. in these languages the name is pronounced isa, meaning ice, or water in its most passive, crystallized, negative state. this egyptian deity under many names appears as the principle of natural fecundity among nearly all the religions of the ancient world. she was known as the goddess with ten thousand appellations and was metamorphosed by christianity into the virgin mary, for isis, although she gave birth to all living things--chief amon

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

people? atlantis, alien visitation, and genetic manipulation297 appendix d: scientific evidence townsville-rockhampton queenslandanother giant fossil footprint, identical to the penrith and bathurst examples and measuring 61 cm longby 46 cm wide across the toes, was found near townsville, queensland, in 1952. more fossilized giantmanlike footprints of these dimensions have been found in the mount isa district of queensland. in thesame region, according to aborigines, a race of monsterous four-to-five-metre-tall giant men andwomen-the kalkadoons-once lived during the dreamtime. these monsters are reminiscent of the illankanpanka of rockhampton, queensland, aboriginal lore-10-to-12-metre-tall giant beings. are all these monster hominids representative of a single race? givenaboriginal size e

edasgard. it is said that during ragnarok the world is destroyed with flames by a being called surt, wholives beneath the lower world (appropriately called hel) and was involved in the world's creation. bycomparison, the bhagavata purana (3.11.30) states that at the end of brahma's day, the devastationtakes place due to the fire emanating from the mouth of sankarshana. sankarshana (ananta shesha) isa plenary expansion of krishna who is seated at the bottom of the universe (bhagavata purana 3.8.3),beneath the lower planetary systems.more connections to the v edic tradition can be found in the norse lore, but they go beyond the presenttopic.tibet tibetan buddhist perspective of the nagas comes from cho-yang's year of tibet edition. among allthe creatures of the six realms, humans are the mos

as the lower leg bone. the quantity of fluorine deposition was parallel with the progressionof the calcification. they also proved that the deposit of fluorine on teeth and bones starts through theplacenta as early as the embryo period, and then takes place through the mothers milk through theinfancy period, and through food, as well as directly through the inside of the oral cavity. as fluorine isa known active enzyme poison, it is known to affect cell division (mitotic) in the fetus, resulting in ana-tomical anomalies (teratism. 1960 national reconnaissance office (nro) created to manage spy satellites. 1960 from 1960 to 1973, the u.s. sells russia vast quantities of equipment. 1960 captain edward ruppelt mysteriously dies of heart attack. 1960 project aquarius initiated to collect et t

MOTTA MARCELO THE COMMENTARIES OF AL

s not. the ox aleph is the ox, of course, 1 by the qabalah and zero by the book of thoth, the taro. also, aleph in full alp is 111 "one, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the least deficient formula possible in the aeon of p

ths, representing horus, took the place of the retiring hierophant, who had represented osiris. the "general allusion" is nothing of the sort. this verse is a categorical statement, to be taken in the most objective way by any aspirant to initiation. all the rituals, words and signs of past initiatic orders are abrogate. you must not 1 et yourself be conned by any of them. see "the ship. asar and isa are one, that is, they are different forms of the same formula, the central formula of the minor mysteries. the difference between their rites is simply a matter of psychological convenience. see liber 175, verse 2, for this important point "let asar be the adorant. in our system, the candidate presents himself before horus, to invoke him, under the paraphernalia of asar. if the candidate is w

ience. see liber 175, verse 2, for this important point "let asar be the adorant. in our system, the candidate presents himself before horus, to invoke him, under the paraphernalia of asar. if the candidate is wise, he will make sure that he possesses the magical and mystical powers of which the paraphernalia are merely the symbols. for ra-hoor-khuit demands that you bind the words and the deeds "isa the sufferer. this expression needs no explanation if you have any acquaintance with the sado-masochistic nature of christian mysticism, specially where roman catholicism predominates. some people are happy only when they suffer. let them be. see lxv, v, verses 7-10, 19-22, 47-51. who are you to chart another star's course "but they are not of me" in one sense, this means that those who identi

needs no explanation if you have any acquaintance with the sado-masochistic nature of christian mysticism, specially where roman catholicism predominates. some people are happy only when they suffer. let them be. see lxv, v, verses 7-10, 19-22, 47-51. who are you to chart another star's course "but they are not of me" in one sense, this means that those who identify themselves with either asar or isa can become "stars of her body" only by death be this death initiatic or physical. in another sense, it means that they are of her all the time, since in truth they are not. but as long as your sahashara is not active, for you she does "not" exist. isa is the legendary "jesus, for which canidian concoction the prescription is to be found in my book bearing that title, liber dccclxxxviii. a.c. i

royed "rest" by that which finally equilibrates motion "ecstasy" refers to a trance which combines these "nor do i demand aught in sacrifice--the ritual of worship is samadhi. but see later, verse 61. the above commentary is very lofty, and had as its purpose to refute certain critics who pointed out that nuit gave or promised "indecent" rewards to her worshippers. those who follow the method of "isa the sufferer" cannot understand joy as a religious feeling. however, there is not one young person, or one healthy person, who will not experience a feeling of wonder and worship on contemplating the liquid beauty of a cloudless starry sky. also, it is not necessary to be a magister templi, or even an adept, to experience her rewards. it is enough to love her as much as she loves you (this, fa

ionas, or the rabbi x, or the rabbi y. to say nothing of the legendary and hieratic details cribbed from the hagiographies of dionysus, meithras, attis, osiris, and others. but even if it were possible to winnow t he genuine from the spurious in the ola pod rida of the gospels for what? sixteen hundred years of 'jesus' ought to be enough for any healthy stomach. unhealthy stomachs may keep their isa, for all we care. see al i, 49, and the commentary thereof. 52. i flap my wings in the face of mohammed& blind him. mohammed's point of view is wrong too; but he needs no such sharp correction as 'jesus. it is his face his outward semblance- that is to be covered with his wings. the tenets of islam, correctly interpreted, are not far from our way of life and light and love and liberty. this ap

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the god-form of thoth. make the sign of the rending of the veil, and use the exhortation of the portal: 01 sonuf vaorsagi goho iad balata. elexarpeh. comananu. tabitom. zodacara eka zodacare od zodameranu. odo kikale qaa, piape piamoel od vaoanu. make the lnvoking pentagram of spirit active over the altar, vibrating: exarp, bitom, and eheieh, and say: hear me: aoth. abaoth. basum. isak. sabaoth. isa! this is the lord of the gods. this is the lord of the universe. this is he whom the winds fear. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land, and in the water, of whirling air, and of rushi

; and vice versa. from the nature of the formation of the 15th figure, the judge, it should always consist of an even number of points, and never of odd. that is, in adding together the four lines of points comprising the judge, the result should be an even number. for if the judge were a figure of odd points it would show that a mistake had been made somewhere in the calculations. the reconciler isa 16th figure sometimes used for adding the judgment by combining the judge with the figure in the particular house sigmfymg the thing demanded. thus, in the preceding scheme, the judge <121> formed is populus, and the second figure, being amissio, their combination also yields amissio. in order to discover where$ the part of fortune will fall, add together all the points of the first twelve fig

RELIGIOUS TENANTS OF THE YEZIDI

ous forefathers, when the gospel was first proclaimed in these parts. their professed reverence for our blessed lord seems to arise more from the difficulty of withholding from him the honour which is universally ascribed to his character and dignity, than from any knowledge which they possess of his person or mission. in this respect, indeed, they are profoundly ignorant, and their confession of isa, the son of mary, is much more undefined and imperfect than that of the mohammedans. it is true that they affect more attachment to christians than to mussulmans; but this may be fully accounted for on other ground than that of any sincere respect for christianity. for ages the christians have been co-sufferers with them, they have lived under the same yoke of bondage and oppression, and this

RUBY TABLET OF SET

s to be understood in the mundane sense rather than as synonym for the a:.a. grade of ipsissimus] nuit perceives separate intellectual existence as stupid. as are oxen. and futile according to the doctrines put forth in the book of the law. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and spendour is the lord initiating. all principles of ceremonial magic not in accordance with the book of the law are obsolete and should now be discarded. ra-harakte "hath taken his seat in the east" the sun is now dawning on the equinox of the gods. since the vernal equinox occurs a

of the law are obsolete and should now be discarded. ra-harakte "hath taken his seat in the east" the sun is now dawning on the equinox of the gods. since the vernal equinox occurs at approximately march 21, it may be assumed that the statement refers to an "equally-balanced night" between the unity of nuit and the separate chaos of harwer [as will be seen in the third chapter. asar (osiris) and isa (isis) are identified as representative of a non-germane principle: that of posthumous redemption and revival. osiris is a mythical object of popular worship; isis is symbolic of those who equate worship with abstinence, suffering, and deprivation. deathworship [in the biological sense as distinct from the self-obliteration sense] and worship by abstinence have no place in the aon of horus; th

SALMANRUSHDIE THESATANICVERSES

are the messenger of god" he can't won't see her now. she watches him through a stonelatticed window. he can't stop walking, moves around the courtyard in a random sequence of unconscious geometries, his footsteps tracing out a series of ellipses, trapeziums, rhomboids, ovals, rings. while she remembers how he would return from the caravan trails full of stories heard at wayside oases. a prophet, isa, born to a woman named maryam, born of no man under a palm--tree in the desert. stories that made his eyes shine, then fade into a distantness. she recalls his excitability: the passion with which he'd argue, all night if necessary, that the old nomadic times had been better than this city of gold where people exposed their baby daughters in the wilderness. in the old tribes even the poorest o

llen unusually silent, and when he called for the servants there was no reply. the stillness had spread into the potato fields, too; but under the broad, spreading roof of the titlipur tree all was hustle and bustle. the panchayat had voted unanimously to obey the command of the archangel gibreel, and the villagers had begun to prepare for departure. at first the sarpanch had wanted the carpenter isa to construct litters that could be pulled by oxen and on which the old and infirm could ride, but that idea had been knocked on the head by his own wife, who told him "you don't listen, sarpanch sahibji! didn't the angel say we must walk? well then, that is what we must do" only the youngest of infants were to be excused the foot-pilgrimage, and they would be carried (it had been decided) on t

SOLOMON

pletion of the temple. and all the workmen, and all the demons helping them came to the same place to bring up the stone and lay it on the pinnacle of the holy temple, and were not strong enough to stir it, and lay it upon the corner allotted to it. for that stone was exceedingly great and useful for the corner of the temple [1. cp. i pet. ii. 6, 7, who combines in the same way ps. cxviii. 22 and isa. xxviii. 16. cp. matt. xxi. 42, mark xii, 10, luke xx, 17] 119. and after seven days, being reminded of the epistle of adares, king of arabia, i called my servant and said to him "order thy camel and take for thyself a leather flask, and take also this seal. and go away into arabia to the place in which the evil spirit blows; and there take the flask, and the signet-ring in front of the mouth

SPENSER THE CULT OF THE ALL SEEING EYE 1960

stone or altar, for its extremity was concealed in the depth, while its surface or summit rose above the chaos. it was the central point in the immensity of the world, the cornerstone [zohar, pt. i, folio 231a; ii, 511; job xxxviii, 6, the tried stone, the sure foundation, but also that stone which the builders rejected" but what, really, in the christian meaning, is the cornerstone? isaias said (isa. 28, verse 16 "therefore thus saith the lord god: behold i will lay a stone in the foundations of sion, a tried stone, a corner stone, a precious stone, founded in the foundation. he that believeth, let him not hasten" the corner stone is jesus christ "the stone which the builders rejected (cf. ps. 118, 22; mt. 21, 42ff; acts 4,11; romans 9, 33; eph. 2, 20; 1 pe. 2, 6ff) one need go no further

whose name it was."45 he described the "cap of purest crystal" once atop the pyramid of gizeh (the floating triangle on the reverse seal) as the "priceless gem of egypt."the terrible crystal (job xxxviii, 4-7) he believed that "when at last it shall actually crown the pyramid of human institutions, then indeed shall all men dwell beneath the shadow of "the rock."46 (deut. xxxii, 4; psalms xci, 1: isa. xxvi, 4 and xxxii, 2) totlen insisted that the symbolism had a scriptural basis. his "cap" on the pyramid is the biblical cornerstone; his "rock" is jehovah in the old testament. yet his own research and documentation on the meaning of the seal proved the contrary. he was always the optimist, even when he wrote that he could not "but feel. the certainty that a hidden hand blazoned the heraldr

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

eau, voodoo queen of new orleans. because she now appeared ageless and could sometimes be seen in more than one place at a time, her power and mystery grew ever stronger among her voodoo worshippers and the elite white community, as well. as far as it can be determined, marie laveau died in new orleans on june 15, 1881. m delving deeper arbury, david. gmarie laveau. h voodoo dreams [online] http//isa.hc.asu.edu/voodoodreams/ marie_laveau.asp. 3 march 2002. hollerman, joe. gmysterious, spooky, and sometimes even a little scary. h st. louis post-dispatch, february 7, 2002 [online] http//home.post-dispatch. com/channel/pedweb.nsf/text/86256a0e0068fe5 086256b9003e1. 3 march 2002. gmarie laveau. h welcome to the voodoo museum [online] http/ www.voodoomuseum.com/marie. html. 3 march 2002. metrau

THE MIDDLE PILLAR

ols, colors, gods and goddesses, sanskrit letters, animals, and sounds used as mantras. chakra correspondences chakra tattva element symbol muladhara prithivi earth square svadisthana apas water crescent manipura tejas fire triangle anahata vayu air hexagram visuddha akasha spirit egg ajna maha-tattva lightimind winged orb sahasrara bindu bliss lotus mantra god lam brahma vam vishnu ram rudra yam isa ham sadashiva om sambhu- paramshiva goddess dakini rakini lakini kakini shakini hakini maha shakti chakra awareness exercise 1. be seated in a meditative position on the floor or in a chair. relax but be sure that your spine is straight. begin to breathe slowly and rhythmically through your nostrils. as you inhale, draw the air into the lower part of your chest, filling the lungs to their full

THE NECRONOMICON SIMON VERSION

TYSON DONALD NEW MILLENNIUM MAGIC

human beings onward. defiance of the human spirit against the fates. in mankind, that part which refuses to be broken. stubborn will to endure to the end. magically, it gives fortitude and defiance when all hope is lost. fearlessness in the face of certain death. cast in a positive way, it lends courage and causes inner strengthening. cast in a negative way, it brings suffering and hardship. 11. isa (is: i (i) sound: ee [eel english: i literally "icen-changelessness and the stilling of life. slipping away of determina- tion. motionlessness. silence. magically, it is used to stop an event from taking place or to freeze an intention or emotion before it is fully born. to preserve or fm. when cast, it stills all change-physical, emotional, or mental. 12. jera (ger: d (4) sound: y [y] english

e groups may also be associated with the light or dark natures of the four elements. this is the most useful and revealing of the divisions. some of the others are arbi- trary, but there is a real significance to the way the runes are paired off. for exam- ple, cattle and wild ox, man and horse, demon and god-these and other correspondences are too plain to overlook. each pair presents a duality. isa (is) is frozenness; jera (ger) is change. raido (rad) is quest; kenaz (ken) is guiding light. hagalaz (haegl) is hardship; nauthiz (nyd) is the will to endure. and so on. in each pair there is a receptive rune of yearning or striving followed by an active rune of fulfillment. the second rune completes the occult concept repre- sented by the pair of runes. the first rune of each pair may be cal

TYSON DONALD SOUL FLIGHT

with new planks brought down from the hills in carts. there is great shouting and confusion, and no one appears in command. the god of this place is a vague form that shapes itself in the smoke rising from the fire so that its flaming eyes and gaping mouth may be seen, and it leans down and threatens and snaps at the backs of those who labor to maintain the bridge. chapter fourteen: runes 251 11. isa literal meaning: ice general sense: fascination, allure, enticement, entrapment, deception, false appearance, heartlessness, halt in progress, an enchantress the land of isa is a frozen lake in the midst of which is a small island covered with willows that stand leafless and naked in the winter sunlight. there is a house built upon the island. as it is approached across the surface of the lake

TYSON DONALD THE POWER OF THE WORD

e "he shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away (job 15:30 "therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the lordof hosts, and despised the word of the holy one of israel (isa. 5:24. weaving, and the related activity of spinning, frequently occur in literature as metaphors for the passage of time. the fate clotho spins the threads of life, which are cut by her dreadful sister atropos. penelope, wife of odysseus, spent three years weaving a shroud for her father-in-law as a pretext to avoid marriage, by day weaving the shroud and by night unraveling what she had wove

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

udios y ya" dizque es un iniciado" realmente los estudiantes juzgan a priori muchas veces, porque ignoran los grandes misterios. nosotros debemos diferenciar entre lo que es una persona que est empezando estos estudios y lo que es un bodhisattva ca do. en el apocalipsis de san juan, el pentagrama cae del cielo a la tierra y las aguas humanas se vuelven amargas, se convierten en ajenjo. el profeta isa as dijo!!c mo ca ste del cielo, oh lucero, hijo de la ma ana! cortado fuiste por tierra, t que debilitabas a las naciones (isa as 14:12. empero el astro luc fero (el hombre ca do) brillar un d a como la estrella de la ma ana en la mano derecha del verbo. muchas veces llega a los lumisiales gn sticos un hombre o alguna mujer buscando la antorcha divina de la verdad. aparentemente el reci n lleg

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

fire [esha nukhra ah, the strange fire [esh zarah, and thus it is written do not come at any moment to the shrine (lev 16:2, this is the feminine from the evil inclination [nuqveta min yeser ha-ra. the holy spirit [ruah qaddisha] is male [dekhar, and there is a spirit of impurity [ruah mesa ava, which is the evil inclination [yeser ha-ra, as it says, from the stock of the serpent sprouts an asp (isa 14:29. there is holy ground [afar qaddisha] and unholy ground [afar mesa ava].246 as still other zoharic comments demonstrate, the symbolic ascription of the strange fire to the feminine aspect of the demonic is enhanced by the exegetical link made to the expression the estranged woman, ishshah zarah. it is written they offered a strange fire before the lord (lev 10:1; it is written here stran

ain, to cite dov baer: the matter is as it is said eternity (1 chron 29:11) this is the construction of jerusalem304. for the construction of jerusalem in the future will be eternal in time [nishi bi-zeman] without any cessation at all, for the aspect of the kingship of david and the messiah in the future will also be eternal, as it is written, that it may be firmly established. now and evermore (isa 9:6, as it said, king david shall live everlastingly, 305 as it is known concerning what is written, he asked you for life (ps 21:5, in the aspect of the eternal life of ein sof verily [hayyim nishi de-ein sof mammash, for he will be illumined from the aspect of malkhut of ein sof itself, concerning which it is said the lord will reign forever (exod 15:19, verily in the aspect of the eternal w

than blessing, as it is said, and god blessed solomon, 44 and the lord gave wisdom to solomon (1 kings 5:26. to what may this be compared? to a king who married his daughter to his son, and he gave her to him as a gift, and said to him, do with her as you please! what can we heed [mai mashma? that berakhah is from the word berekh, as it says, to me every knee shall bend [ki li tikhra kol berekh (isa 45:23, the place to which every knee bows down. to what may this be compared? to ones who seek to see the face of the king but they do not know the whereabouts of the king. initially, they ask about the house of the king [sho alim beito shel melekh tehillah, and afterward they ask about the king. therefore, to me every knee shall bend, even the supernal ones, every tongue shall pledge loyalty

usand years i was delighting in his lap [be-heiqo sha ashu im, as it says, every day [yom yom, and his day [yomo] is one thousand years, as it says, for in your sight a thousand years are like yesterday (ps 90:4).62 from here forward it is temporarily [le-ittim, as it says, in every time (prov 8:30, but the remainder [ha-she ar] everlastingly [le-olam, as it says, my glory i will hold in for you (isa 48:9. what is my glory [tehillati? as it is written, a praise [tehillah] of david, i will extol you (ps 145:1. what is the praise? for i will extol you [aromimkha. and what is exaltation [romemut? for i will bless your name forever and ever (ibid. and what is the blessing? to what may this be compared? to a king who planted trees in his garden, even though rain has fallen, the [garden] draws c

this connection, a proximity that promotes rather than impedes difference, one would do well to consider another bahiric text. interestingly, in the pertinent passage, disclosure of the kabbalistic secret is portrayed as the task of students expounding before their master, r. berechiah: they began and said: originarily one [bere shit ehad. spirit before me is faint, i am the one to create souls (isa 57:16. the channel of god is full of water (ps 65:10. what is the channel of god [peleg elohim? thus our master taught us that the holy one, blessed be he, took the waters of creation and divided them. he placed half of them in heaven and half of them in the ocean, as it is written, god divided the fullness of water. by means of them a man studies torah, as it is said, through the merit of act

at the holy one, blessed be he, took the waters of creation and divided them. he placed half of them in heaven and half of them in the ocean, as it is written, god divided the fullness of water. by means of them a man studies torah, as it is said, through the merit of acts of kindness [gemilut hasadim] a man studies torah, as it says, all who are thirsty come for water, even if you have no money (isa 55:10, go to him and he will act with kindness towards you, and you will stock up on food and eat (ibid. 71 the secret here as elsewhere in the bahiric anthology is revealed through mytho-theosophic exegesis, that is, reading hebrew scripture as a narrative about the inner nature of god, a narrative that may have been shaped by older mythical dicta transmitted independently of the scriptural t

. ki ruah mi-lefanay ya atof u-neshamot ani asiti, for spirit before me is faint, i am the one to create souls. i assume this verse should also be read mytho-theosophically. we must first ascertain who is speaking. the answer is offered in the poeticliturgic utterance of the prophetic text itself: ram we-nissa shokhen ad we-qadosh shemo, high and exalted, everlastingly dwelling, holy is his name (isa 57:15. the intent of the verse, when read kabbalistically, is to emphasize that souls are created by this high and exalted one whose name is holy, not by the spirit (ruah) that falters before him.74 if we were to translate the mythopoeic imagery into neoplatonic terms, we could speak of the creation of souls evincing the movement from the one beyond one to the one that is many, the one that en

intermittent play requires holding back and the setting of a boundary. the notion of withdrawal, itself withdrawn and thus not stated overtly, is a secret exegetically derived from the verse lema an shemi a arikh appi u-tehillati ehetam lakh le-vilti hakhritekha, for the sake of my name i will postpone my wrath and my glory i will hold in for you so that i will not 132 chapter three destroy you (isa 48:9).89 the plain sense of the prophetic dictum relates to divine mercy expressed as god s long-suffering, the capacity to restrain his rage. the expression tehillati ehetam, literally my glory i will hold in, is parallel to a arikh appi,90 i will postpone my wrath. one may surmise that at some point in ancient israel the notion of a vengeful god yielded its opposite, the compassionate god wh

ent to the withholding, it is temporally bound. the contraction of divine glory through the holding in of spirit/breath facilitates the movement from le-olam, everlastingly, to le-ittim, ephemerally. time, which begins with the beginning that cannot begin, arises as a consequence of the constriction. the reader is told, moreover, that the glory that is held in for israel: u-tehillati ehetam lakh (isa 48:9, is the praise of david, tehillah le-dawid (ps 145:1),91 the praise that is exaltation (romemut, the blessing of the name. these are different ways of referring symbolically to the glory, for it is comprised of the blessings of israel and it is the praise that is uplifted to be placed again as a crown on the head.92 the blessing is said to be forever and ever, le-olam wa ed, eternally, bu

ed in the bahir presumes that the closed mem represents the womb that has not been inseminated; such a womb being infertile, it thus could not have conceived the messiah described as the son born of woman. 56 an exegetical frame for this hermeneutical conflict may be located in the messianic meaning ascribed to the closed mem in the expression le-marbbeh ha-misrah, in token of abundant authority (isa 9:6. in response to christian exegetes who interpreted the closed mem as a reference to the virgin womb and the savior-god born therefrom, the kabbalist insinuates that the letter in this orthographic shape signifies sterility, an inability to extend the body of engenderment, in mospik s telling phrase.57 one zoharic homily, in particular, is an especially significant locus for the kabbalistic

the mystery of the letter of the final mem, the lower world is impoverished in the mystery of the letter dalet. when the supernal world opens from the final mem and becomes a he, then the phallus [berit] is rectified and the foreskin is removed. and this is the mystery of in token of abundant authority and of peace without limit upon david s throne and kingdom, that it may be firmly established (isa 9:6. mem rabbah [is derived from] le-marbbeh, and this is the mystery of when the letter mem has abundant authority, for the overflow above is augmented, and it opens up and becomes a he, and then [we can speak] of peace without limit [u-leshalom ein qes. what is of peace? of peace refers to the organ that is the foundation of the world [ever yesoda de-alma, for the foreskin, which is surely c

to the maze of rabbinic myth. the earth is said to have opened its mouth and beseeched god to ignore the urging of the attribute of judgment. imploring god to make hezekiah the messiah, the earth promised to offer a song in his place. the prooftext cited to bolster the argument is from the end of the earth we hear songs, glory to the righteous one [mi-kenaf ha-ares zemirot shama nu sevi lasaddiq (isa 24:16. the angelic archon of the world (sar ha-olam) intercedes on behalf of the earth, master of the world! perform his will [sivyono] for this righteous one, but a voice from heaven (bat qol) responds by citing the continuation within mem/ returning forward 149 of the verse, it is a mystery to me, it is a mystery to me (razi li razi li. according to the rabbinic homilist, these words herald

of them is and the lord spoke evil about him (1 kgs 22:23. what is the seal of the holy one, blessed be he? r. bebai in the name of r. reuben said: truth [emet. what is truth? r. bun said [the lord is truly god] he is the living god and everlasting king (jer 10:10. reish laqish said: alef the beginning of the alphabet, mem in the middle, and tau in the end, to indicate that i, the lord, am first (isa 41:4, for i did not receive from another. and there is no god but me (ibid, 44:6, for i have no partner. and of the last ones, i am he (ibid, 41:4, for in the future i will not hand it over to another.35 the mythical image of god s seal appears in the talmudic explication of the judicial maxim that one should not judge alone, for only the divine judge can adjudicate on his own. according to th

he uniqueness of god in the three temporal modes: alef intimates that yhwh was alone at the beginning, mem that he has no partner now, and tau that in the future there will be no other god. the view of reish laqish is linked exegetically to two verses from deutero-isaiah, who has wrought and created, calling the generations from the beginning; i, the lord, am first, and of the last ones, i am he (isa 41:4) and thus says the lord, king of israel, and his redeemer, lord of hosts, i am first and i am last, and besides me there is no god (ibid, 44:6. it is possible that the version of the dictum of reish laqish preserved here is accurate and we should not be surprised at the combination of disparate verses, a wellattested phenomenon in rabbinic literature easily explained by the fact that the

ctional history this version is later than the one in the palestinian talmud, but from the perspective of textual transmission, it is, in my view, earlier and superior. reish laqish said: why is it emet? alef is at the beginning of the letters [be-ro sh haotiyyot, mem in the middle [be-emsa, and tau in their end [be-sofan, to indicate that i am first and i am last, and besides me there is no god (isa 44:6. i am first, for i have not received my dominion [malkhuti] from another, and i am last, for i will not hand it over to another one who is not in the world, and besides me there is no god, for he has no second.38 this version of reish laqish s teaching brings into even clearer focus that the letters of emet attest to the singularity of god s being in the beginning, middle, and end. the ph

f recovering this wisdom is predicated, it seems to me, on the hermeneutical bridging of past and present, a possibility buttressed by the ontological presumption concerning the time of the moment and the novel recurrence of what has been. 76. to be more precise, maharal distinguishes three different levels of immaterial being, which correspond to three forms of holiness implied in the trisagion (isa 6:3: the soul (nefesh, which has a force (koah) in the body; the intellect (sekhel, which has a connection (heqsher) with the body; and god who is completely separate from all things bodily. see judah loew of prague, netivot olam, vol. 2, netiv ha-perishut, ch. 1, p. 113. 77. judah loew of prague, hiddushei aggadot, vol. 3, p. 101. 78. judah loew of prague, tif eret yisra el, ch. 25, p. 376. 7

ents in mysteries of purity, pp. 184 185. ibn al- arabi relates the esoteric gnosis to the qur anic verse allah s is the command before and after; and on that day the believers shall rejoice (30:4. 242. also relevant is the verse koh amar yhwh be-et rason anitikha u-ve-yom yeshu ah azarttikha, thus said the lord: in a moment of favor i will answer you, and on the day of salvation i will help you (isa 49:8. it is of interest to consider the principle derived or linked exegetically to this verse by abraham bar hiyya, hegyon ha-nephesch ha-atzuvah, p. 80: the holy one, blessed be he, does not heed 226 notes to pages 98 100 the prayer of man in accordance with the will of the worshipper but rather in accordance with the will of his creator, as it is written as for me, may my prayer come to you

hat is dependent, moreover, on the fact that shekhinah is like a vessel that holds the overflow of the blessing received from the emanations above her. at the conclusion of the relevant passage, nahmanides draws the obvious conclusion: for the word this [zo t] alludes to the blessing [berakhah, which is the torah, and this is the covenant [berit, as it is written this is my covenant [zo t beriti (isa 59:21. 258. david ben yehudah he-hasid, sefer ha-gevul, ms jtsa mic. 2197, fol. 25b. 259. in zohar 2:51a, the verse be-zo t yavo aharon el ha-qodesh (lev 16:3) is cited to anchor the idea that the way to approach the king is through the angelic mediator, sheliha de-malkka be-kholla, the angel of the king in all things. this angelic being, also designated by the technical terms angel of god, ma

lar to the gimmel, for it draws from the brain and disperses to the rest of the body. this text is discussed in ch. 4 at n. 34. see 104, p. 187, where the seventh of the ten sayings is identified as the east of the world whence the seed comes to israel, for the spinal cord draws from the brain and comes to the penis and from there is the seed, as it is written, from the east i will bring my seed (isa 43:5. on the spinal cord (linked to the palm branch, lulav, which is part of the four species of sukkot, see also 67, p. 159. 34. it is of interest to recall here the observation in liesen, full of praise, p. 123, that in ancient near eastern wisdom literature the expression me-ro sh has two meanings: the temporal-empirical, referring to the first or most important position in a chain of event

245. 74. here it is of interest to note the following exegetical comment preserved in palestinian talmud, berakhot 9:2, 13c d: r. joshua ben hananiah said, when the spirit [ruah] went out into the world, the holy one, blessed be he, broke it against the mountains and weakened it in the valleys, and he said to it, be mindful not to harm my creatures. for what reason? for spirit before me is faint (isa 57:16. he weakened it as it is said my spirit failed within me (ps 143:4. why to such length? r. huna said in the name of r. aha, i am the one to create souls (isa 57:16, on account of the souls that i have made. it seems to me that implicit in this remark is a presumption regarding a potential conflict between god and spirit; accordingly, the latter is admonished not to harm the souls created

ages in the bahiric anthology. see bahir, 10 and 12, p. 123; 17, p. 127; and especially 116, p. 201: he sat and expounded to them, there is shekhinah below just as there is shekhinah above. what is this shekhinah? i would say that it is the light that emanated from the first light, which is wisdom. it, too, surrounds everything as it says the earth was filled with his notes to page 130 243 glory (isa 6:3. on the description of shekhinah as the light taken from the first light, which is identified as the fear of the lord, and hidden away for the righteous, see 131, p. 215. see also 133, p. 219. 82. in bahir, 71, p. 161, the pillar that connects heaven and earth and sustains the world is identified as the righteous one (saddiq. see also 85, p. 171, where the souls of the righteous are descri

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