Michael Wynn's Occult Reference Library
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to the four worlds of the qabalah as well as several other qabalistic correspondences. keep in mind that in the use of the hebrew alphabet in the workings of the qabalah, you will be able to correspond many different attributes from any system of magic and religion. qabalah this is a simple discourse on some of the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on the tree of life

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

o p ta- xoitov 7roi7](tatvro ir pwrov. tovtov yap ra "apet ovovaiv, evel oeov avtov vo/mi^oucrt niytarov elvai. ibid. 2, 14, of tlie heriili: ttoxvv rwa voixl^ovtere kau yvvai- kare /cat avrcdv rd a-cofxara i^ tov irorajxbv dupooivia rov 7ro\e/j,ov epptir- tovv. ol /sdp^apoi yap ovroi, xpiariavol yeyov6tere xp^i^ dvdpcoircov kol dwa ovx octia lepevovre, ravrj] re ra /xavreia'i irocovfievoi. sidonius apouinaris 8, 6 of the saxons: mos est remeaturis decimum quemque captorum p

13: a heathen priest of the anglo- saxons was forbidden to carry arms or to ride a male horse: non enim licuerat, pontificem sacrorum vel arma ferre, vel praetcrquam in equa equitare. can this have any connexion with the regulation which, it is true, can be equally explained from the bible, that christian clergymen, when riding about the country, should be mounted on asses and colts, not horses (ka. 86-88? festus also remarks: uquo vehi flamini diali non licebat, ne, si longius digrederetur, sacra neglegerentur (see suppl. the transmission of such customs, which have impressed themselves on the habits of 1 libes might be leip, leb, o.n. leifr, goth. laibs? a var. lect. has ai/3us. 92 peiests. life, would seem to have been quite admissible. i shall try elsewhere to show in detail, how a go

rm. 8. a later one, named ganna, is 1 a\^l(l force of phantasy, and the state called clairvoyance, have shown themselves preeminently in women- statius silv. i. 4, 90: captivaeque preces veledae; he scans the first two syllables as short, which seems more correct than dio's bex^sa. zeuss 436 thinks bexe'sa, btxtsa= vilida. graff has a n. prop. wallodu 1, 800. i would suggest the gothic fern, name ka/ftf^rtmarca in jornandescap. 48, and the thuringiau name of a place jfalada in pertz i. 308. 96 priests. cited by dio cassius, 67, 5 ;i and in the year 577 gunthcramnus consulted a woman' habentem spiritum pldtonis, ut ei quae erant eventura narraret' greg. tur. 5, 14 (in aimoin 3, 22 she is mulier phytonissa, i.e. irvdoivhaaa. one much later still, tmota, who had come to mentz out of alamannia

riably preserve the initial of the complete name; we should expect palzo, balzo, but not phol.2 nor does the ohg. ph seem here to be equivalent 1 greek tradition tells of herakles and zeus (jyaa-l rhv 'upakxea 8i\l/(i nore karaxivra ev^aadai to au irarpx 67rtsel at aiir^ fiikpav \ifiaba. 6 be fii] 6e\av avtuv kntatpv^eadal, pl'^as kepavvov avibu>k fiikpav \i[3uba, fjv 6ea(tdp(vos 6 hpakxfjs kol o"ka/'as els to ifkovaiuitepov iivoirjcte (fiepeadai (scholia in 11. 20, 74. this sprin' was scamander, and the xt/sa 'hpakxijos may be si-t]>y the side of pf(jlesljruniio as well as pt'olesouwa, xi[:in8tou bcinj' both mead and ea; and does not the grecian deniirjod's pyre kindled on oeta snjrgcst that of balder- so i explain the proper name folz from folbreht, folrat, folmar, and the like; it there

ALEISTER CROWLEY ACROSS THE GULF

e worn and wan; there was no blood but ice in my veins. i had indeed become all but a god. therefore i took the body of my nubian, and slew four young girls, and filled all the hollow spaces of his body with their blood. then too i sealed up his body with eight seals; and the ninth seal was mine own, the centre of my godhead. then he rose slowly and staggeringly as i uttered the dreadful words: a ka dua tuf ur biu bi aa chefu dudu ner af an nuteru! then i touched him with my wand and he rose into full power of his being; and we entered in, and for the last time did he perform (though silent) the ceremony. at whose end he lay shrivelled and collapsed, shrunken like an old wineskin; yet his blood availed me nothing. i was icier than before. yet now page 29 gulf.txt indeed was i osiris, for i

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

he german "ach" ch (same as above) q as in "like" k (same as above) sh as in "shall" ss as in, perhaps "lasso; a hissing "s" common to arabic languages z as in "lots; a hard "ts" sound, not quite as in "zoo" remember, in the transliterations which follow, every letter must be pronounced. there are no schwas or silent syllables in sumerian. hence "kia" is pronounced "keeya "kaimanu" is pronounced "ka-ee-mah-nu" or, if spoken rapidly, the two initial vowel sounds slur into 'kigh' rhyming with "high" the incantations should be said carefully and slowly at first, to familiarise oneself with the tongue-twisting phrases. a mistake may prove fatal to the work the spells (translated) where possible, the editor has taken every opportunity to find the original sumerian or akkadian translation of a g

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 dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise

ALEISTER CROWLEY BOOK OF THE LAW

inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! iii,38: so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the ho

ALEISTER CROWLEY LIBER 777

en 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 10 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table iv 24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

oga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :merti goddesses, typhon :kundalini: apep, khephra: 25.:vishnu (horse-avatar: 26 :khem (set :lingam, yoni: 27 :horus: 28 :ahephi, aroueris: 29 :khephra (as scarab in tarot :vishnu (matsya avatar: trump: 30 :ra and many others :surya (as sun :31 :thoum-aesh-neith, mau, ka :agni (tejas) yama (as god of: beshunt, horus, tarpesheth: last judgment: 32 :sebek, mako :brahama :32 "bis :satem, ahapshi, nephthys:(prithivi: ameshet :31 "bis :asar:(akasa: 310& 311 table i: xxxiv: xxxv :key scale: some greek gods: some roman gods: 0 :pan: 1 :zeus, iacchus :jupiter: 2 :athena, uranus :janus: 3 :cybele, demeter, rhea, here :juno, cybele, saturn, hecate: 4 :poseidon :jupiter:

whose radiance, enlightening the worlds, is also the breath that maketh every god even and death to tremble before thee- by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru! the priestess "there is no law beyond do what thou wilt"(the "priest "parts the veil with his lance (during the previous speeches the "priestess "has resumed her robe" the priest: gr:iota-omega gr:iota-omega gr:iota-omega gr:iota-alpha- omega gr:sigma-alpha-beta-alpha-omicron gr:kappa-upsilon-rho-iota- epsilon gr:alpha-beta-rho-alpha-sigma-alph

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ll it park? if so, cut (with the magick knife- i would lend you mine) a bough, as nearly straight as possible, about two feet long. peel it, rub it constantly with oil of abramelin (this, and his incense, from wallis and co, 26 new cavendish 21 street, w.1) and keep wrapped in scarlet silk, constantly, i wrote, and meant it; rub it, when saying your mantra, to the rhythm of that same (remember "a ka dua" is the best; ask me to intone it to you when you next visit me) the cup. there are plenty of chalices to be bought. it should be of silver. if ornamented, the best form is that of the apple. i have seen suitable cups in many shops. the sword. the ideal form is shown in the ace of swords in the tarot. at all events, let the blade be straight, and the hilt a simple cross (the 32 masonic swor

ecause the first stumbling-block to study is the one never has any certainty as to what the author means, or thinks he means, or is trying to persuade one that he means. try something simple "the soul is part of god" now then, when he writes "soul" does he mean atma, or buddhi, or the higher manas, or purusha, or yechidah,or neschamah, or nepheshch, or nous, or psyche, or phren, or ba, or khu, or ka, or animus, or anima, or seele, or what? magic without tears get any book for free on: www.abika.com 185 as everybody will he nill he, creates "god" in his own image, it is perfectly useless to inquire what he may happen to mean by that. but even this very plain word "part. does he mean to imply a quantitative assertion, as when one says sixpence is part of a pound, or a factor 7* i mean critic

ALEISTER CROWLEY MEDITATION

azi lailaha illa hua. 20 here are some longer ones: 7. the famous gayatri. aum! tat savitur varenyam bhargo devasya dimahi dhiyo yo na pratyodayat. scan this as trochaic tetrameters. 8. qol: hua allahu achad; allahu assamad; lam yalid walam yulad; walam yakun lahu kufwan achad. 9. this mantra is the holiest of all that are or can be. it is from the stele of revealing<equinox vii> a ka dua tuf ur biu bi aa chefu ix. dudu ner af an nuteru. illustration: two lines of music with: a ka du- a tuf ur bi- u bi a'a che- fu du- du ner af an nu- te -ru :under them such are enough for selection<mantras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservativ

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me" the new comment stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! al iii,38 "so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ng whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest 'i(c 'i(c 'i(c 'ia(c)q s(c)abao k(c)urie'(c)abrasax k(c)urie meivras k(c)urie f(c)alle 'i(c) p(c)an 'i(c) p(c)an p(c)an 'i(c 'isx(c)

sounds good. there may be those present who don't like to hear the``wrong' pronunciation. let it be a spur to them to perform the mass themselves! pronunciations are given section by section, numbered as in the text. all g's are hard, as in get; all s's are sibilant, as in yes; all th's as in thing. section iii``velhma--theh-lee-mah``will``aumgn--ah-oo-m-gn--see book four, parts& 3 section iv``a ka dua..nuteru--this passage from the st^ele is paraphrased by crowley``unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a

ALEISTER CROWLEY EQ I 5

hough it be black, it has the luminous blush. there it is, in the midst of the stone, and i cannot see anyone who wears it. aha! aha! aha! shut out the sight! holy, holy, holy art thou! 158 light, life and love are like three glow-worms at thy feet: the whole universe of stars, the dewdrops on the grass whereon thou walkest! i am quite blind. thou art nuit! strain, strain, strain my whole soul! a ka dua tuf ur biu bi a'a chefu dudu ner af an nuteru. falutli! falutli! i cling unto the burning aethyr like lucifer that fell through the abyss, and by the fury of his flight kindled the air. and i am belial, for having seen the rose upon thy breast, i have denied god. and i am satan! i am satan! i am cast out upon a burning crag! and the sea boils about the desolation thereof. and already the vu

gain the pylon must be overthrown! again and again must the gods be desecrated! and now i lie supine before thee, in terror and abasement. o purity! o truth! what shall i say? my tongue cleaveth to my jaws, o thou medusa that hast turned me to stone! yet is that stone the stone of the philosophers. yet is that tongue hadit. 159 aha! aha! yea! let me take the form of hadit before thee, and sing: a ka dua tuf ur biu bi a'a chefu dudu ner af an nuteru. nuit! nuit! how art thou manifested in this place! this is a mystery ineffable. and it is mine, and i can never reveal it either to god or to man. it is for thee and me! aha! aha! a ka dua tuf ur biu bi a'a chefu dudu ner af an nuteru. my spirit is no more; my soul is no more. my life leaps out into annihilation! a ka dua tuf ur biu bi a'a chef

ethyr, do thou invoke it in the night, having no other light but the light of the half moon. then mayest thou hear the voice, though it may be that thou understandeth it not. yet shall it be a potent spell, whereby thou mayest lay bare the womb of thy understanding to the violence of chaos. now, therefore, for the last time, let the veil of the aethyr be torn. aha! aha! aha! aha! aha! aha! aha! a ka dua tuf ur biu bi a'a chefu dudu ner af an nuteru. this aethyr must be left unfinished then until the half moon. hammam salahin "december" 18, 1909 3.10- 4.25 p.m. an olvah nu arenu olvah. diraeseu adika va paretanu poliax poliax in vah rah ahum subre fifal. lerthexanax. mama ra-la hum fifala maha. all this is the melody of a flute, very faint and clear. and there is a sort of sub-tinkle of a b

ALEISTER CROWLEY EQUINOX EQ I 4 2

nayama. alack-a-day, fellows! that was a fine lady for a poor ignorant moujick to behold. she stood, to the end of his days, for a divine apparition. had he know of our lady hecate (blessed be he who murmurs her name with awe! may she gleefully look upon us) he would have considered his vision to be a visit of the great goddess (her name be rapidly uttered in the vault of our beloved brethren the ka d sh knights of water p.a..p.p. water. to cut our tale short, for the time is approaching for our libations, the peasant heard the voice of the lady. she thanked him, him, a poor peasant, her slave, and left him to his work. her image, however, remained clear before his eyes and he did not fail in his description of her. well, little piotr heard it all. as there was but one woman in the whole w

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

major buddhist deities. they fill the intermediate spaces of ma..alas, are messengers and inspirers of buddhist texts, and represent pervasive wisdom, which is personified as feminine in buddhism. as such..kin.s are involved in all major buddhist ritual processes and can be invoked for protective purposes; they are said to guard scriptures as well.20 there are male sky-goers (tib. mkha gro; skt..ka, but they are not nearly as popular in tibetan buddhism. 18 see tucci 1999, pp. 713-717; and gyaltsen 1996, pp. 75-80 for more on the first tibetan tribes as well as their mythic descent from a demoness. this will be discussed further in chapter 3. 19 see haarh 1969, pp. 216-219. 20 see snellgrove 2002, pp. 167-168; beyer 1978, pp. 45-47, 399; and simmer-brown 2001. 14 given the overlapping nat

t variations within the story. the chapter will conclude with a brief look at tsiu marpo s origins within textual history. where he began what follows is a short narrative account of tsiu marpo s beginnings. this summary is based on the translations provided in the appendices, but i have allowed for a degree of paraphrasing in order to enhance flow and continuity. a long time ago, when the buddha ka.yapa s teachings were in decline, sangwa (gsang ba, king of khotan, and his queen utpelgyen (utpal rgyan) had a son named chorwa( phyor ba. when he reached adulthood, chorwa became extremely religious and joined a monastery. his monastic name was candrabhadra. he later went to dwell within a forest in the kingdom of king dharma.r. one day, as chorwa was in the forest, the daughter of the king

se points of information act as the causes and results of certain events.73 such protocol is even stronger in the records of ahistorical figures such as protector deities where events primarily operate within a mythic space.74 70 to be discussed in connection with pehar in chapter 5. 71 this is the male variant of the..kin, as discussed in the introduction. 72 nbgl, fol. 3b.2: bdag nyid kyi thugs ka i od zer lcags kyu i rnam pa can gyis nub phyogs btsan yul zangs thang dmar po/ bsam yas mi gyur lhun gyis grub pa i gtsug lag khang/ ba dha hor gyis gom grwa/ li yul lcang ra smug po/ lha gnas sum cu rtsa gsum/ ayon mkha gro i gling/ rgya yul nam mkha chad chod sogs gar bzhugs. 73 see white 1985. 74 it is important to note that protector deities are not strictly ahistorical. certainly, deities

made of turquoise, comes forth from the syllable tri231 the "king of the karma( phrin las rgyal po, zhal gsum stod kyi mi bo che [zhelsum t kyi miwoche "the three-faced, high-ranking, great man, with three heads and six arms. he has a white, a sky-blue, and a red face, in his three right hands he holds an iron hook, an arrow, and a sword. his three left hands lift a knife, a bow, and a stick (ber ka. he wears an upper garment of white silk, a drawn (human) skin, and a tiger-skin serves him as a loin-cloth. on his head he wears a hat of cane, similar to a parasol. he rides on a white lion, and the mon bu pu tra [monbu putra] acts as the leader of his mount.232 as with tsiu marpo, variations certainly exist, but pehar s iconographic appearance as described here is represented quite well in n

yllable pha "gathering means" and the letter "cutting knowledge" creates the syllable of knowledge and means. 292 completely. 293 who are the seven emanating riders. 294 tib. reg chod. 295 read as gleng gzhi. 296 in fact, he is the continuum of the secret one. 297 she entreated. 298 manifested might demons. 299 manifested might demons. 155 previously, in the age of perfection,300 at the time when ka.yapa s teachings were about to decline, in the northern region of the southern continent jambudv.pa, in a place301 of jeweled joy and happiness [there was] the father, khotan lord sangwa,302 the mother, known as utpalgyen, and the son, khotan prince chorwa. faith having arisen in his mind,303 that son received pratimok.a vows as the monk chandrabhadra.304 having dwelled in a forest, in a city o

olored powder. 362 obscure. 363 done by the red horse of the might demons. 364 by the weapon. 365 made orange [from] red wheat, orange meat, and red stone [mixed with] a knife; obscure. this possibly refers to a vow-breaker; from the sanskrit bheda "to break, cleave" 366 of sheep. 367 bamboo pitch (cu gang, saffron (gur gum, clove (li shi, nutmeg (dza ti, cardamon (sug smel, and chinese cardamom (ka ko la. 368 the five precious jewels. gold, silver, turquoise, coral, and pearl. 369 the crushed effigy. 370 the proffered effigy. 371 designated as the red banner. 372 having propitiated and slayed, by the means of the sign, the propitiation is proffered. 159 sha hr. dbugs laya. myur trila bhyo bhyo. yatri yatri thu. thu. rbad. catri catri rbad. calaya. calaya. rbad. jalaya jalaya rbad. ya. la

BLAVATSKY H P ANTHROPOGENESIS

se of twelve cycles of 7,000 years each, which multiplied esoterically will give us again 840,000 years (orient. collect. ii, 119 et seq) simorgh is born with the last deluge of the pre-adamites, says the "romance of simorgh and the good khalif (tales of derbent) what says the "book of numbers? esoterically, adam rishoon is the lunar spirit (jehovah, in a sense, or the pitris) and his three sons- ka-yin, habel, and seth- represent the three races, as already explained. noah-xisuthrus represents in his turn (in the cosmo-geological key) the 3rd race separated, and his three sons, its last three races; ham, moreover, symbolizing that race which uncovered the "nakedness" of the parent race, and of the "mindless" i.e, committed sin[[footnote(s* orient. trad, p. 454. see also bailly's "lettres

the hieroglyphic names with their renderings as in the diagram of f. lambert. kabala. hieroglyphics[[diagram] upper circle: tzelem of neschamah. jeshida vii. chu- divine spirit. chayah vi. cheybi- spiritual soul. neschamah v. bai intellectual soul, the intelligence. middle circle: tzelem of ruach. ruach* iv. ab hati the heart: feeling: animal soul. lower circle: tzelem of nephesch. nephesch iii. ka the astral body: evestrum: sidereal man. coach ha guf. ii. anch vital force: archaeus: mumia. guf. i. chat- the elementary body[[footnote(s* there seems a confusion- lasting for many centuries- in the minds of western kabalists. they call ruach (spirit) what we call kama-rupa; whereas, with us ruach would be the "spiritual soul" buddhi, and nephesh the 4th principle, the vital, animal soul. eli

BLAVATSKY H P COSMOGENESIS

en the two cars of jagannatha- bigotry and materialism; one accepting too much, the other denying all. wise is he who holds to the golden mid-point, who believes in the eternal justice of things. says faigi diwan, the "witness to the wonderful speeches of a free-thinker who belongs to a thousand sects "in the assembly of the day of resurrection, when past things shall be forgiven, the sins of the ka'bah will be forgiven for the sake of the dust of christian churches" to this, professor max muller replies "the sins of islam are as worthless as the dust of christianity. on the day of resurrection both muhammadans and christians will see the vanity of their religious doctrines. men fight about religion on earth- in heaven they shall find out that there is only one true religion- the worship o

radually into objectivity gaseous, radiant, cosmic, the one "whirlwind (or motion) finally giving the impulse to the form, and the initial motion, regulated and sustained by the never-resting breaths- the dhyan chohans- stanza iv- continued. 6. then the second seven, who are the lipika, produced by the three (word, voice, and spirit. the rejected son is one, the "son-suns" are countless. the lipi-ka, from the word lipi "writing" means literally the[[vol. 1, page] 104 the secret doctrine "scribes* mystically, these divine beings are connected with karma, the law of retribution, for they are the recorders or annalists who impress on the (to us) invisible tablets of the astral light "the great picture-gallery of eternity- a faithful record of every act, and even thought, of man, of all that w

little understood in their esoteric meaning. the hindu chitra-gupta who reads out the account of every soul's life from his register, called agra-sandhani; the "assessors" who read theirs from the heart of the defunct, which becomes an open book before (whether) yama, minos, osiris, or karma- are all so many copies of, and variants from the lipika, and their astral records. nevertheless, the lipi-ka are not deities connected with death, but with life eternal. connected as the lipika are with the destiny of every man and the birth of every child, whose life is already traced in the astral light not fatalistically, but only because the future, like the past, is ever alive in the present- they may also be said to exercise an influence on the science of horoscopy. we must admit the truth of th

thin without, and multiply other minor centres. these, in the course of evolution and involution, form in their turn the roots or developing causes of new effects, from worlds and "man-bearing" globes, down to the genera, species, and classes of all the seven kingdoms (of which we know only four. for "the blessed workers have received the thyan-kam, in the eternity (book of "the aphorisms of tson-ka-pa "thyan-kam" is the power or knowledge of guiding the impulses of cosmic energy in the right direction. the true buddhist, recognising no "personal god" nor any "father" and "creator of heaven and earth" still believes in an absolute consciousness "adi-buddhi; and the buddhist philosopher knows that there are planetary spirits, the "dhyan chohans" but though he admits of "spiritual lives" yet

BLUE EQUINOX

ng whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee.by the sign of light+ appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest: io io io iao sabao. kurie abrasax kurie meithras kurie phalle. io pan, io pan pan io isxuros, io athanatos io abroton io iao. xaire

BUDGE E

d 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. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the other the north

as "those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord of the company of the gods" their names are- 1. ka-tuat, 2. hetem-ab, 3. ara, 4. aau, 5. hemhem, 6. ka-neteru, 7. tuati, 8. hekennu-ra, 9. aa-ater. p. 15 iv. twelve goddesses, with their arms hanging by their sides, who are described as "those who give praises to ra as he passeth over urnes" their names are--1. maa-neter-s, 2. art-neter-s, 3. hekent, 4. net, 5. apert-re, click to view (left) the nine praisers of ra (right) the twelve goddesses

en, atemti, and tuatui. p. 57 12-14. a male figure called sepaashat, who holds a knife with both hands, and stands between two women, whose names are meskh-set, and tept-bes-s. 15. the male bearded figure amenti. click to view third hour. lower register. gods nos. 14-19. 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

ns like souls [who are in] their lands. ye who belong to the tuat produce your own offerings therein. make ye to be maat your sceptres, let your souls live, and let your throats have food to swallow, and ye shall come into being upon the land. their souls shall rise up in the tuat on their sceptres, they are provided p. 129 with knives, and no violence shall be done to them. goddess" 13. the lion ka-hemhemet, couchant, and facing the two companies of the gods described above. above his back are the two utchats, between which is the sign. 14. a form of the goddess isis, in a sitting position, but without a throne. click to view thath-neteru. hetchefu. isis-thaith. ka-hemhemet. 15. the god hetchefu. 16. the god thath-neteru, in mummied form, holding a sceptre in one hand and a knife in the o

gister are- 1. the boat of ra, who stands under a canopy formed by the body of the serpent mehen; the god is ram-headed and wears a disk on his head, and his name afu is written twice near him. in front of him stand heka-ser and sa, and isis, who has both arms stretched out before her, and is reciting the words of power which shall make the boat to advance. p. 141 behind the god stand heru-heken, ka-shu, nehes, hu, and the "protector of the boat" above the boat is written-"this great god journeyeth in this city in the path of the circle of sar (osiris) by means of the utterances of the words of power of isis and of the words of power of ser, so that he may journey on his way against neha-hra. if these words of power of isis, and those of ser be uttered, apep shall be turned back and shall

ions they are, and there is heard the click to view the circle aakebi. sound of the voices of [those who are] shut in this circle, which is like unto the sound of men who lament when their souls cry out to ra. the name of this circle is as-neteru" 4. this circle, which is called aakebi, is entered through a door with the name of tes-sheta-thehen-neteru, and in it are seated p. 175 1. the image of ka-amentet, bull-headed. 2. the image of ba-neteru, ram-headed. 3. the image of rem-neteru, ram-headed. each of these is seated as before. the text reads "those who are in this picture are [seated] upon their instruments for weaving, which are set firmly on their sand, according to the mystery which horns made. this god crieth out to their souls in whatsoever regions they are, and there is heard t

following are the product of his hands, and they are born on the earth each day after the birth of this great god in the eastern portion of the sky. they enter into this hidden image of ankh-neteru in the form of loyal servants, and they come forth in the renewed forms of ra every day. when they tarry upon the earth it is an abomination to them to utter the name of the god" 3. the monster serpent ka-em-ankh-neteru. 4. twelve goddesses, who are occupied in towing the boat of the sun through the body of the serpent ka-em-ankh-neteru; each has her head turned behind her, and is looking at the boat. their names are- 1. stat. 2. kheru-utchat. p. 262 3. khet. 4. spert-neter-s. 5. nebtamt. 6. neb-tchetta. 7. hetit. 8. ankhet-ermen. 9. kherut-tep. 10. hetep-em-khut-s. 11. bet-neter-s. 12. teser-ab

DAVID ICKE CHILDREN OF THE MATRIX

from atlantis/lemuria.57 mark amaru pinkham describes the migration of atlanteans to "canaan" in the return of the serpents of wisdom "one branch of these atlantides were the tyrrhenians, the people after whom the present tyrrhenian sea is named. the tyrrhenians eventually split in half to become the etruscans and the carians or phoenicians, a tribe which eventually migrated to canaan (pronounced ka-nan with the k sound of the serpents, a territory on the asia minor coast, which can be translated as the "land of the fire serpent".58 running for cover as these colonies and settlements were established, the serpent bloodlines from atlantis and lemuria were placed into the positions of ruling royal power, just as they had been, at least in the latter stages, before those continents sank. thes

e serpent brotherhood, or the illuminati. those three are the same force. their secret language includes the lighted torch (illuminated ones; the pyramid and all-seeing eye (apparently used by the serpent sirians in atlantis; the lion (the "sun" and symbol of the serpent cult; the snake, fish, and flying reptile (gargoyle, and other reptilian symbolism; the hard "k" sound used in names and words (ka, ki, etc; the red cross or fire cross on the white background (the flag of england; and the trinity, symbolised as the trident and later the fleurde- lis and other three-pointed forms. the reptilian-illuminati know that the balanced fusion of male and female energy create a third and immensely powerful force and this is one reason for their obsession with the "trinity. new agers and others talk

the early lemurian record keepers, the andean elders, the entire american land mass was anciently known as amaraka, the 'land of the immortals' or the 'land of the wise serpents. the title amaraka is derived from the quechuan-lemurian word amaru, meaning snake or serpent (quechuan, the language of the incas, is derived from runa sima, the primal tongue spoken on lemuria, and ends in the syllable "ka, which denotes both serpent and wisdom. apparently echoing the recollections of the andean elders, h.p. blavatsky maintains in the secret doctrine that america is referred to in the hindu puranas (legends) as potala, the kingdom of the nagas [serpents."36 native americans call america "turtle island" after their reptilian ancestors. the name of the founder of both the inca empires in south amer

ct the very same dance. the sioux tribe insist that their ancestors were from atlantis via peru, and again the serpent or reptilian imagery is extremely prominent in the story. sioux means "snakes, as another tribe, the iroquois, means "serpents".39 the sioux ancient records say that after the demise of atlantis, their ancestors, who they call the turtles, travelled to the caribbean islands (from ka-rib, the atlantean serpent people)40 and went on to south america before heading north. they say these "turtle" people became known as the lakota and the sioux or "snakes. this story is apparently symbolised at the mysterious serpent mound in ohio in which the turtle is depicted leading the snake. the original structure was vast, covering 14 acres and rising to 100 feet. the lakota, sioux and p

DIABOLUS

at pace considered himself a messanger rather than an author of any system. this is noted by his attribution of hamar at (magical name) as associated with the page card in the tarot. set s son anpu (anubis) in the system arranged by pace presents him as a magician and the opener of the ways. pace also wrote in necrominion a description of a so-called elaborate high sex magick ritual known as ankh ka. judging from the triple hermetic circle of hamar at the focus was spiraling energy through the self with the forces of the godforms, thus their masks signify deific power assumed by him or her who wore the mask. austin osman spare6 was an artist who captured images of set in sigillic forms in various publications. spare illustrated and practiced a form of sorcery which holds a strong foundatio

s a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself was the spirit of the man but the ka was considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed se

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

dicated; the coincidence of these words and the prayer for "thousands of loaves of bread, thousands of vases of ale" etc, with the promise "anpu-khent-amenta shall give thee thy thousands of loaves of bread, thy thousands of vases of ale, thy thousands of vessels [1. wiedemann, aegyptische geschichte, p. 170. in a mastaba at sakkara we have a stele of sheri, a superintendent of the priests of the ka, whereon the cartouches of sent and per-ab-sen both occur. see mariette and maspero, les mastaba de l'ancien empire, paris, 1882, p. 92. 2. see lepsius, auswahl, bl. 9. 3. see maspero, guide du visiteur au mus e de boulaq, 1883, pp. 31, 32, and 213 (no. 1027. 4 a discussion on the method of depicting this altar on egyptian monuments by borchardt may be found in aeg. zeitschrift, bd. xxxi, p. i

ignette: the deceased in the boat with ra. chapter cii. the chapter of going into the boat of ra. vignette: the deceased in the boat with ra. chapter ciii. the chapter of being in the following of hathor. vignette: the deceased standing behind hathor. chapter civ. the chapter of sitting among the great gods. vignette: the deceased seated between two gods. chapter cv. the chapter of satisfying the ka. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (27 of 36 [8/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban versio

ign of amenophis iv; this is proved by the fact that the name of the god amen has been cut out of it, an act of vandalism which can only have been perpetrated in the fanatical reign of amenophis iv: hymn to osiris"(1) hail to thee, osiris, lord of eternity, king of the gods, thou who hast many names, thou disposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou ka who dwellest in tattu, thou mighty (2) one in sekhem, thou lord to whom invocations are made in anti, thou who art over the offerings in annu, thou lord who makest inquisition in two-fold right and truth, thou hidden soul, the lord of qerert, thou who disposest affairs in the city of the white wall, thou soul of ra, thou very body of ra who restest in (3) suten-henen, thou to whom adorations ar

thou to whom adorations are made in the region of nart, thou who makest the soul to rise, thou lord of the great house in khemennu, thou mighty of terror in shas-hetep, thou lord of eternity, thou chief of abtu, thou who sittest upon thy throne in ta-tchesert, thou whose name is established in the mouths of (4) men, thou unformed matter of the world, thou god tum, thou who providest with food the ka's who are with the company of the gods, thou perfect khu among khu's, thou provider of the waters of nu, thou giver of the wind, thou producer of the wind of the evening from thy nostrils for the satisfaction of thy heart. thou makest (5) plants to grow at thy desire, thou givest birth to; to thee are obedient the stars in the heights, and thou openest the mighty gates. thou art the lord to who

eart and triumphant is the son of isis, the heir of osiris. literally "she alighted not; the whole passage here justifies plutarch's statement (de iside osiride, 16) concerning isis: greek au?th`n de` genome'nhn xelido'na tu j ki'oni peripi'tes ai kai` rhnei n. compare plutarch, op. cit, 19: greek t`hn d' i?'sin th`n teleuth`n e`ks o?si'ridos suggenome'nou tekei n h?li'to'mhnon kai` a?s enh toi s ka'tw en gui'ois to`n a?rpokra'thn. the remainder of the hymn refers to horus] p. liii osiris invested with the attributes of ra. later in the xviiith, or early in the xixth dynasty, we find osiris called "the king of eternity, the lord of everlastingness, who traverseth millions of years in the duration of his life, the firstborn son of the womb of nut, begotten of seb, the prince of gods and men

ay. come then, o form, and give breath unto me, o lord of breath, o thou who art greater than thy compeers. stablish thou me, and form thou me, o thou who art lord of the grave. grant thou to me to endure for ever, even as thou didst grant unto thy father tmu to endure; and his body neither passed away nor decayed. i have not done that which is hateful unto thee, nay, i have spoken that which thy ka loveth: repulse thou me not, and cast thou me not behind thee, o tmu, to decay, even as thou doest unto every god and unto every goddess and unto every beast and creeping thing which perisheth when his soul hath gone forth from him after his death, and which falleth in pieces after his decay. homage to thee, o my father osiris, thy flesh suffered no decay, there were no worms in thee, thou dids

.sacred-texts.com/egy/ebod/ebod05.htm (5 of 21 [8/10/2001 11:23:20 am] freely from place to place, separating itself from, or uniting itself to [1. recueil de travaux, t. v, p. 59 (l. 384. 2. ibid, t. iv, p. 61 (1. 521. 3. book of the dead, chapter i.xxviii, 1. 14. 4. chapter lxxxix, 1. 6. 5. ibid, 1. 5. 6. chapter cxxx, 1. 38 (ed. naville. 7. see brugsch, liber metempsychosis, p. 15] p. lxii the ka or double. the body at will, and also enjoying life with the gods in heaven.this was the ka,[1] a word which at times conveys the meanings of its coptic equivalent coptic kw, and of greek ei?'dwlon, image, genius, double, character, disposition, and mental attributes. the funeral offerings of meat, cakes, ale, wine, unguents, etc, were intended for the ka; the scent of the burnt incense was gra

body at will, and also enjoying life with the gods in heaven.this was the ka,[1] a word which at times conveys the meanings of its coptic equivalent coptic kw, and of greek ei?'dwlon, image, genius, double, character, disposition, and mental attributes. the funeral offerings of meat, cakes, ale, wine, unguents, etc, were intended for the ka; the scent of the burnt incense was grateful to it. the ka dwelt in the man's statue just as the ka of a god inhabited the statue of the god. in this respect the ka seems to be identical with the sekhem or image. in the remotest times the tombs had special chambers wherein the ka was worshipped and received offerings. the priesthood numbered among its body an order of men who bore the name of "priests of the ka and who performed services in honour of t

dwelt in the man's statue just as the ka of a god inhabited the statue of the god. in this respect the ka seems to be identical with the sekhem or image. in the remotest times the tombs had special chambers wherein the ka was worshipped and received offerings. the priesthood numbered among its body an order of men who bore the name of "priests of the ka and who performed services in honour of the ka in the "ka chapel. in the text of unas the deceased is said to be "happy with his ka"[2] in the next world, and his ka is joined unto his body in "the great dwelling [3] his body [1. the first scholar who seriously examined the meaning of the word was dr. birch, who collected several examples of the use and discussed them in his m moire sur une pat re gyptienne du mus e du louvre, paris, 1858

59 ff (extrait du t. xxiv. des m moires de la soci t imp riale des antiquaires de france. dr. birch translated the word by tre, personne, embl me, divin, g nie, principe, esprit. in september, 1878, v. maspero explained to the members of the congress of lyons the views which he held concerning this word, and which he had for the past five years been teaching in the coll ge de france, and said "le ka est une sorte de double de la personne humaine d'une mati re moins grossi re que la mati re dont est form le corps, mais qu'il fallait nourrir et entretenir comme le corps lui-m me; ce double vivait dans le tombeau des offrandes qu'on faisait aux f tes canoniques, et aujourd'hui encore un grand nombre des g nies de la tradition populaire gyptienne ne sent que des doubles, devenus d mons au mome

amenap, abt. i, p. 10; bergmann, der sarkophag des panehemisis (in jahrbuch der kunsthistorischen sammlungen des allerh chsten kaiserhauses, vienna, 1883, p. 5; wiedemann, die religion der alten aegypter, p. 126. 2, l. 472. 3, l. 482] the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (6 of 21 [8/10/2001 11:23:20 am] p. lxiii having been buried in the lowest chamber "his ka cometh forth to him"[1] of pepi i. it is said- ai su ka-k hems ka-k am ta hena-k at ur washed is thy ka, sitteth thy ka [and] it eateth bread with thee unceasingly en t'et t'etta forever'[2] aha uab-k uab ka-k uab ba-k uab sexem-k thou art pure, thy ka is pure, thy soul is pure, thy form is pure.[3] the ka, as we have seen, could eat food, and it was necessary to provide food for it. in the xii

ur washed is thy ka, sitteth thy ka [and] it eateth bread with thee unceasingly en t'et t'etta forever'[2] aha uab-k uab ka-k uab ba-k uab sexem-k thou art pure, thy ka is pure, thy soul is pure, thy form is pure.[3] the ka, as we have seen, could eat food, and it was necessary to provide food for it. in the xiith dynasty and in later periods the gods are entreated to grant meat and drink to the ka of the deceased; and it seems as if the egyptians thought that the future welfare of the spiritual body depended upon the maintenance of a constant supply of sepulchral offerings. when circumstances rendered it impossible to continue the material supply of food, the ka fed upon the offerings painted on the walls of the tomb, which were transformed into suitable nourishment by means of the praye

on the maintenance of a constant supply of sepulchral offerings. when circumstances rendered it impossible to continue the material supply of food, the ka fed upon the offerings painted on the walls of the tomb, which were transformed into suitable nourishment by means of the prayers of the living. when there were neither material offerings nor painted similitudes to feed upon, it seems as if the ka must have perished; but the texts are not definite on this point. a prayer of the ka. the following is a specimen of the ka's petition for food written in the xviiith dynasty "may the gods grant that i go into and come forth from my tomb, may the majesty refresh its shade, may i drink water from my cistern every day, may all my limbs grow, may hapi give unto me bread and flowers of all kinds in

ver be shut out upon the road, may there never be done unto me that which my soul abhorreth, let not my soul be imprisoned, but may i be among the venerable and favoured ones, may i plough my lands in the field of aaru, may i arrive at the field of peace, may one come out to me with vessels of ale and cakes and bread of the lords of eternity, may i receive meat from the altars of the great, i the ka of the prophet amsu"[1] the ba or soul. to that part of man which beyond all doubt was believed to enjoy an eternal existence in heaven in a state of glory, the egyptians gave the name ba, a word which means something like "sublime "noble" the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (7 of 21 [8/10/2001 11:23:20 am] and which has always hitherto been translated b

ch beyond all doubt was believed to enjoy an eternal existence in heaven in a state of glory, the egyptians gave the name ba, a word which means something like "sublime "noble" the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (7 of 21 [8/10/2001 11:23:20 am] and which has always hitherto been translated by "soul" the ba is not incorporeal, for although it dwells in the ka, and is in some respects, like the heart, the principle of life in man, still it possesses both substance and form: in form it is depicted as a human-headed hawk, and in nature and substance it is stated to be exceedingly refined or ethereal. it revisited the body in the tomb and re-animated it, and conversed with it; it could take upon itself any shape that it pleased; and it had the power of

it is depicted as a human-headed hawk, and in nature and substance it is stated to be exceedingly refined or ethereal. it revisited the body in the tomb and re-animated it, and conversed with it; it could take upon itself any shape that it pleased; and it had the power of passing into heaven and of dwelling with the perfected souls there. it was eternal. as the ba was closely associated with the ka, it partook of the funeral offerings, and in one aspect of its existence at least it was liable to decay if not properly and sufficiently nourished. in the pyramid texts the permanent dwelling place of the ba or soul is heaven with the gods, whose life it shares 1. sek unas per em hru pen em aru maa en behold unas cometh forth on day this in the form exact of ba anx a soul living.[2 [1. see tra

l. 166. 7 i.e, the eye of horus. 8 ibid, t. v, p. 184 (l. 167] p. lxvi 8. ha pepi pen ba-k baiu annu as ba-k baiu behold pepi this, thy soul is the soul of annu; behold thy soul is the soul nexen as ba-k baiu pe as ba-k seb anx as of nekhen; behold thy soul is the soul of pe; behold thy soul is a star living, behold, xent senu-f among its brethren.[1] the khaibit or shadow. in connection with the ka and ba must be mentioned the khaibit or shadow of the man, which the egyptians regarded as a part of the human economy. it may be compared with the greek skia' and umbra of the greeks and romans. it was supposed to have an entirely independent existence and to be able to separate itself from the body; it was free to move wherever it pleased, and, like the ka and ba, it partook of the funeral of

seen from the following passages from the pyramid texts 1. i-nek sexem-k am xu cometh to thee thy sekhem among the khu's.[6 [1. i.e, horus. 2 recueil de travaux, t. v, p. 19 (l. 174. 3. recueil de travaux, t. v, p. 41 (l. 289. 4. see below, p. 117. 5. see below, p. 115. 6. recueil de travaux, t. v, p. 160 (l. 13] p. lxix 2. uda sexem-k am xu pure is thy sekhem among the khu's.[1] 3. aha uab-k uab ka-k uab ba-k uab thou art pure, pure is thy ka, pure is thy soul, pure is sexem-k thy sekhem.[1] a name of ra was[3] sekhem ur, the "great sekhem" and unas is identified with him and called- sexem ur sexem em sexemu great sekhem, sekhem among the sekhemu.[4] the ren or name finally, the name, ren, of a man was believed to exist in heaven, and. in the pyramid texts we are told that nefer en pepi p

pure is thy ka, pure is thy soul, pure is sexem-k thy sekhem.[1] a name of ra was[3] sekhem ur, the "great sekhem" and unas is identified with him and called- sexem ur sexem em sexemu great sekhem, sekhem among the sekhemu.[4] the ren or name finally, the name, ren, of a man was believed to exist in heaven, and. in the pyramid texts we are told that nefer en pepi pen hena ren-f anx pepi pen hena ka-f happy is pepi this with his name, liveth pepi this with his ka.[5] thus, as we have seen, the whole man consisted of a natural body, a spiritual body, a heart, a double, a soul, a shadow, an intangible ethereal casing or spirit, a form, and a name. all these were, however, bound together inseparably, and the welfare of any single one of them concerned the welfare of all. for the well-being of

th his flesh" recueil de travaux, t. v, p. 185, l. 169. 2. the osiris consisted of all the spiritual parts of a man gathered together in a form which resembled him exactly. whatever honour was paid to the mummified body was received by its osiris, the offerings made to it were accepted by its osiris, and the amulets laid upon it were made use of by its osiris for its own protection. the sahu, the ka, the ba, the khu, the khaibit, the sekhem, and the ren were in primeval times separate and independent parts of man's immortal nature; but in the pyramid texts they are welded together, and the dead king pepi is addressed as "osiris pepi" the custom of calling the deceased osiris continued until the roman period. on the osiris of a man, see wiedemann, die osirianische unsterblichkeitslehre (in

, having seated himself upon the shoulders of ra, ra will not let him put himself down again upon the ground; for he knoweth that pepi is more shining than the shining ones, more perfect than the perfect, and more stable than the stable ones. when pepi standeth upon the north of heaven with ra, he becometh lord of the universe like unto the king of the gods"[2] to the deceased horus gives his own ka,[3] and also drives away the ka's of the enemies of the deceased from him, and hamstrings his foes.[4] by the divine power thus given to the deceased he brings into subjection the ka's of the gods[5] and other ka's,[6] and he lays his yoke upon the ka's of the triple company of the gods.[7] he also becomes thoth,[8] the intelligence of the gods, and he judges hearts;[9] and the hearts of those

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the release of the patterns of restriction that are carryovers from these earlier connections. they hope to bring about the second coming of christ en masse, a time when many earthlings become actualized christed (blessed or anointed) beings. one instrument for that is the pleiadian lightwork described at great length in amorah quan yin s the pleiadian workbook. the lightwork opens up the body s ka channels, invisible channels of light energy similar to the meridians described in chinese medicine. sources: amorah quan yin. pleiadian perspectives on the human evolution. santa fe, n. mex: bear& co, 1996. the pleiadian workbook: awakening your divine ka. santa fe, n. mex: bear& co, 1996. amorc see ancient and mystical order of the rosae crucis amoymon according to an ancient grimoire, amoymo

rpose of comforting it and reassuring it concerning immortality. sometimes carved on the lid of mummy cases, it might be depicted grasping the ankh and the nif; occasionally it was represented as flying down the tomb shaft to the deceased or perched on the breast of the mummy. in the book of the dead, a chapter promises abundance of food to the ba. the ba, or soul, should not be confused with the ka, the human double. in egypt the human had both. after death, the ba left the body. the ka remained in the tomb and ventured forth in the likeness of the deceased to haunt family and friends. sources: the book of the dead. translated by e. a. wallis budge. new hyde park, n.y: university books, 1960. baalberith according to johan weyer, baalberith is a demon of the second order, master of the inf

ptians believed that to discover the secret name of a god was to gain complete ascendancy over him. sympathetic magic was in vogue in egyptian burial practice, which explains the presence, in tombs of people of means, of paintings of tables laden with food and drink, with inscriptions attached conveying the idea of boundless liberality. inscriptions like the following are extremely common. to the ka [essential double or soul] of so-and-so, 5,000 loaves of bread, 500 geese, and 5,000 jugs of beer. those dedications cost the generous donors little, as they merely had the objects named painted upon the wall of the tomb, imagining that their ka or astral counterpart would be eatable and drinkable by the deceased. this of course is merely an extension of the neolithic conception that articles b

e magic circle astrological almanac. st. louis: magic circle publishing, 1890. chaney s primer of astrology and american urania. st. louis: magic circle publishing, 1890. holden, james h, and robert a. hughes. astrological pioneers of america. tempe, ariz: american federation of astrologers, 1988. chang, garma chen-chi (1920) an authority on buddhist philosophy, born in china and educated at kong-ka monastery, eastern tibet. chang came to the united states after world war ii and was a research fellow at the bollingen foundation in new york from 1955 onward. he wrote a number of books, including the practice of zen (1959, the hundred thousand songs of milarepa (1962, and the essential teachings of the tibetan mysticism (1963. he also wrote an important review of the book the third eye (1958

e sky or housetops. on the road they may without warning be plastered over from head to foot with mud or filth; or may be seized when approaching a river, and held under the water and drowned. in his social life among the chinese (2 vols, 1866, doolittle states, they have invented several ways by which they find out the pleasure of gods and spirits. one of the most common of their utensils is the ka-pue, a piece of bamboo root, bean- shaped, and divided in the centre, to indicate the positive and the negative. the incense lighted, the ka-pue properly manipulated before the symbol god, the pieces are tossed from the medium s hand, indicating the will of the spirit by the way they fall. the following manifestation is mental rather than physical: the professional takes in the hand a stick of

he principal means of operation remained the same: amulets; spells; magic books, pictures, and formulas; magical names and ceremonies; and the general apparatus of the occult sciences. the use of amulets was one of the most potent methods of guarding against any misfortune. not all ornaments or objects discovered on the mummy related to magical potency. these were frequently the possession of the ka or double, necessary to its comfort in a future existence. the small crowns, scepters, and emblems of osiris, usually done in glazed earthenware or pottery, were placed beside the dead person. this ensured that he could wear them when he became one with the god osiris, and consequently a king. the scarab, made in the likeness of a scarabaeus beetle, symbolized resurrection. the dad symbolized t

than the time of alexander the great. a greek horoscope in the british museum is attached to an introductory letter from some master of the art of astrology to his pupil, named hermon, urging him to be very exact and careful in his application of the laws which the ancient egyptians, with their laborious devotion to the art, had discovered and handed down to posterity. ghosts the notion that the ka or double of man wandered about after death added to the egyptian belief in ghosts. e. a. wallis budge observed as follows: according to them a man consisted of a physical body, a shadow, a double, a soul, a heart, a spirit called the khu, a power, a name, and a spiritual body. when the body died the shadow departed from it, and could only be brought back to it by the performance of a mystical

shadow, a double, a soul, a heart, a spirit called the khu, a power, a name, and a spiritual body. when the body died the shadow departed from it, and could only be brought back to it by the performance of a mystical ceremony; the double lived in the tomb with the body, and was there visited by the soul whose habitation was in heaven. the soul was, from one aspect, a material thing, and like the ka, or double, was believed to partake of the funeral offerings which were brought to the tomb; one of the chief objects of sepulchral offerings of meat and drink was to keep the double in the tomb and to do away with the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, unless the double was supplied with sufficient food, it would wander from t

es the shadow, and the double, and the soul, the spirit of the deceased, which usually had its abode in heaven, was sometimes to be found in the tomb. there is, however, good reason for stating that the immortal part of man which lived in the tomb and had its special abode in the statue of the deceased was the double. this is proved by the fact that a special part of the tomb was reserved for the ka, or double, which was called the house of the ka, and that a priest, called the priest of the ka, was specially appointed to minister the therein. esoteric knowledge of the priesthood the esoteric knowledge of the egyptian priesthood is believed to have been similar to the one for which the indian medicine man is credited, with the addition of a philosophy close to that of ancient india. w. h

f natural science was founded in stockton, california, in 1883 by john e. richardson, then an attorney. his spiritual pilgrimage had led him from his baptist upbringing to spiritualism to a negative evaluation of spiritualist phenomena. the occasion for founding the school was richardson s encounter with a stranger at the grand central hotel in stockton. the stranger introduced himself as hoo-kna-ka, a representative of the school of the master, headquartered in india. he traced richardson s pilgrimage and with richardson s consent began to teach him what became known as the great work. in 1894 richardson moved to chicago, where he associated with florence huntley. they founded the indo-american book company in 1907, which published richardson s books, the harmonic series. they also began

hy, as well as tape recordings and study courses. sources: jyotir maya nanda, swami. the way to liberation. miami, fla: swami lalitananda, 1976. yoga can change your life. miami, fla: international yoga society, 1975. yoga in life. miami, fla: the author, 1973. yoga vasistha. miami, fla: yoga research society, 1977. encyclopedia of occultism& parapsychology. 5th ed. jyotir maya nanda, swami 843 k ka the human double or astral body in ancient egyptian belief. the ka was usually depicted as a birdlike duplicate of the deceased. egyptologist gaston maspero defined it as a kind of second copy of the body in matter less dense than the corporeal, a coloured though real projection of the individual, an exact reproduction of him in every part. the ka was believed to live in the tomb. egyptians mum

as a birdlike duplicate of the deceased. egyptologist gaston maspero defined it as a kind of second copy of the body in matter less dense than the corporeal, a coloured though real projection of the individual, an exact reproduction of him in every part. the ka was believed to live in the tomb. egyptians mummified the deceased s body and filled the tomb with provisions to prolong the life of the ka. if neglected the ka was thought to come out of the tomb and haunt the guilty relatives. the ka was not to be confused with the soul, called ba or bai, which was believed to abandon the material body and the double at the moment of death. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. hornung, erik. concepti

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

d could not easily be doubted. mirabelli s automatic writing was reportedly inspired by the spirits of historical figures. fifteenth-century reformer john huss influenced mirabelli to write a treatise of nine pages on the independence of czechoslovakia in 20 minutes; french psychical researcher camille flammarion inspired him to write about inhabited planets.14 pages in 19 minutes in french. muri ka ksi delivered 5 pages in 12 minutes on the russo-japanese war in japanese. moses wrote in hebrew on slandering; harun el raschid made mirabelli write 15 pages in syrian, and an untranslatable writing of three pages came in hieroglyphics in 32 minutes. the phenomena of materialization were astounding, if real. the figures were not only complete, and photographed, but medical men made minute exam

.physical, subtle, and causal. the causal body builds up the characteristics of one s next reincarnation by the desires and fears in its present life, but the subtle body may sometimes leave the physical body during its lifetime and reenter it after traveling in the physical world. ancient egyptian teachings also represented the soul as having the ability to hover outside the physical body in the ka, or subtle body. in the twentieth century, psychical researchers began to study and conduct experiments on the possibility of out-of-thebody travel. their interest was provoked by its possible contribution to evidence of the survival of death. beginning in 1920 hugh g. callaway, under the pseudonym oliver fox, published a series of articles in the occult review. his articles would later become

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

ping thing; he saw the fishes, for a divine power brought them up out of the depth. he who read the second spell should have power to resume his earthly shape, even though he dwelt in the grave; to see the sun rising in the sky with all the gods and the moon in the form wherein she displays herself. setna inquired where this book was to be found, and learned that it was lying in the tomb of nefer-ka-ptah, a son of king mer-neb-ptah (who is nowhere else named, and that any attempt to take away the book would certainly meet with obstinate resistance. these difficulties did not withhold setna from the adventure. he entered the tomb of nefer-ka-ptah, where he found not only the dead man, but the ka of his wife ahuri and their son, though these latter had been buried in koptos. ahuri told all t

ess brought no blessing to the man who had disturbed the repose of the dead. setna fell in love with the daughter of a priest at memphis, who turned out to be a witch, and took advantage of his intimate connection with her to bring him to ignominy and wretchedness. at length the prince recognized and repented of the sacrilege he had committed in carrying off the book, and brought it back to nefer-ka-ptah. in the hope of atoning to some extent for his sin he journeyed to koptos, and finding the graves of the wife and child of nefer-ka-ptah, he solemnly restored their mummies to the tomb of the father and husband, carefully closing the tomb he had so sacrilegiously disturbed. the second text, edited two years ago by griffith from a london papyrus, is also genuinely egyptian in its details. t

s also been conducted in the families of western converts and several european children have been identified as reincarnated lamas. the title dalai lama is from a mongolian term meaning wide ocean, and is not normally used by tibetans among themselves, who prefer such terms as precious protector or precious ruler, of kundun (presence, implying spiritual association. the first dalai lama was tsong ka-pa, born in am-do in 1358. his disciples became the yellow hat sect, as distinct from the earlier priesthood of the red hats. in addition to the regular monastic disciplines of complex prayer, meditation rites, and regular religious festivals, lamas traveling through tibet were expected to act as oracles, fortune- tellers, and healers for the ordinary people. prayer wheels with the mystic mantr

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

spacecraft convention, telling the audience that the voice had mysteriously appeared on a tape inside a sealed can. the message had monka( i am what you would call the head of my government) promising, on the evening of november 7, of this your year 1956, at 10:30 p.m. your local time, we request that one of your communications stations remove its carrier signal from the air for two minutes( mon-ka of mars, 1956. from ten thou- monka 177 sand feet the occupants of a brilliantly illuminated spacecraft would speak to the people of los angeles. the message electrified occultists and saucerians in california and elsewhere. when played in london in september, it had the same effect on their british counterparts. newspaper coverage mocked the tape and message, and conservative ufologists dismis

resent. no longer a martian, he is now usually taken as a close associate of the most beloved and ubiquitous of interdimensional channeling entities, ashtar. see also: ashtar; contactees further reading beckley, timothy green, 1981. book of space con- tacts. new york: global communications. garrison, omar, 1956. time flew by, but that flying saucer didn t. los angeles mirror-news (november 8. mon-ka of mars gives saucer research a black eye, 1956. csi news letter 6 (december 15: 3 5. tuella [pseud. of thelma b. turrell, ed, 1989. ashtar: a tribute. third edition. salt lake city, ut: guardian action publications. mothman mothman, a monstrous cre a t u re re p o rted by d o zens of witnesses in towns along the oh i o r i ver va l l e y, got its name from a villain in the then-popular ba t m

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

joel, amos, obadiah, jonah, micah, nahum, habakkuk, zefaniah, and malachi; and the kethuvim (writings, which includes the psalms, proverbs, job, song of songs, ruth, lamentations, ecclesiastes, esther, daniel, ezra, nehemiah, i chronicles, and ii chronicles. 6 peshitta, matthew 23:7,8. 7 paingala upanishad 1:2. 8 the term vedanta means end of the vedas. 9 the term kahuna means one who transmits (ka) the hidden tradition (huna. 10 the nature of the three doctrines of dvaita, vasishtadvaita, and advaita are explicated clearly by swami saradananda in sri ramakrishna the great master, translated by swami jagadananda, sri ramakrishna math, madras, p. 386-389. 11 torah b reshith 4:17. 12 the ascension and transformation of enoch ben yared is vaguely alluded to in torah b reshith 5:24, and relat

would have caused an ecological disaster, and is logistically improbable. 35 the hidden maghdi is a tradition amongst certain shiite muslims- b 1 sefer yetzirah 1:1. 2 sefer yetzirah 1:2. 3 sefer yetzirah 1:5. 4 sefer yetzirah 1:14. 5 sefer yetzirah 2:2. 6 sefer yetzirah 2:4. 7 sefer yetzirah 3:2. 8 torah b reshith 1:20. 9 ezekiel 1:14. 10 sefer yetzirah 4:6. 11 sefer yetzirah 5:2- c 1 hi iaka-i-ka-poli-o-pele( hi iaka in the bosom of pele, hi iaka-i-ka-maha-o-ka opua( hi iaka in the face of the rain clouds, hi iaka-i-ka-wai-ola( hi iaka in the waters of life, hi iaka naho-lani( hi iaka dweller in the sky, hi iaka-makole-wawahi-wa a( hi iaka in the rainbow. 2 rawson, philip and legaza, laslo. tao: chinese philosophy of change and time, thames and hudson, ny. ni, hua-ching. mysticism: empo

FOCUS OF LIFE

ith the reality. he who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable things become morally fearsome. only the animal in man dances. hatred is life-the love of possession. he who can truthfully say-i believe in nothing but myself-in all things realized. zod-ka speaks of ikkah the abyss self projecting from non-existence the procreatrix i, was the great change and the beginning: to extend the purpose of desire-for time to make all existence inexactthose things kept ever vague. thus was the will to operate unbegotten. one thing is nominally, everything alternatingly desirous. that which is first desired is permitted, then externalized and taken away by

andon this haunted mortuary in a blind turning-by significant courage. the 'i' surfeit-swelled is the end of compassion-the indrawing of sex to selflove. fortunate is he who absorbs his female bodies-ever projecting-for he acquires the extent of his body. whatever is desired, predetermines its existence in endless ramifications miserably and evanescent: self-love is the paradox of i. oh ikkah zod-ka! thy fiction of finality has prevented sleep and created eternity. o, invent sound sleep by the utter ruin of cosmos! for impalpably and anterior to consciousness-all things exist. with sensibility and name, becoming its living simulation and thus it disappearsinvolving its consequent necessity. reason has become too sensible, thus desire has become legerdemain mixed with diablerie. the soul, p

GILBERT THE MAGICAL MASON

rnal triad into the lower quaternary. these principles, however, are not quite definite; for some thinkers divide manas, mind, into a higher and a lower, and speak of an antahkarana or thread soul uniting them; other compli255 cations are also heard of, such as the mysterious vehicle called the auric egg. ancient egyptian mythology alsoexhibitsa beliefin several indistinct principles, such as the ka, the ren or name, the ba or soul, the ab and sahu, all dwelling in the khat, the material body. the romans spoke of corpus the body, vita the life essence, animus or mens the mind, and anima the soul: the greeks recognised several principles, such as the psyche the soul, nous or phren the mind, thumos the life, eidolon the shadow, and soma the body. the jewish kabalistic rabbis also formulated

od or deified manira shining form (but briah may be good or bad) neshamah khou heh ph bi sahu is doubtful ba the soul as a bird with a flying upward ruach ren is the name and char- acter, knowing which one has power over,geb chs another tiph vau ab the heart as the the vehicle of the yetzirah hati passional element i-nepheith- net hod nepheshiesodthe dark or hidden sekhem one, or power of the god ka, the personality; man with tzelem arms up. a shadowmkhaibitform-afan malkuth heh assiah guph khat a limp dead fishfinalmaterial man28. man's bloodandgenerationthe german rosicrucian theosophist, rudolph steiner, the author of several very instructive books in regard to man's origin, constitution and destiny, has issued a little essay upon'theoccult significance of blood, calling it a very 'spec

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

later evolved to include complex mummification processes and were chronicled in the egyptian book of the dead. it is also believed that this text (and others) used secret codes to outline the mysteries as taught within the egyptian occult schools. these teachings were complex and sophisticated. for example, it was taught that man was seen as having ten bodies, ranging from the khu or self to the ka or astral body. it is intriguing that these fit so well with the sephiroth of the tree of life, however, when we consider that moses was an egyptian initiate, the link becomes self evident. the life of the average man or women in egypt was saturated with magic, there was no artificial separation between religion and magic. while there certainly was an esoteric craft sustained by a specialised p

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

n order to invoke the divine lord and go forward for ever. one must say the following: he who exists throughout eternity is the divine lord of lords, and the divine king of kings, and the sovereign god of gods, who gives new life to us. you stand over both gods and raen. you will make a throne foz those who have entered finto the magical universe, and those who periodically praised images of your ka will pass through millions and millions of years, when the end will come to be established. now, when divinity is in each component of someone's body, then no further manifestation need appear in the world, and they will be like you, and they will cometo you, the great ones as well as the lesser ones. may one be 70 allowed to come and go within the magical universe. may one's ka not stray throu

owley, liber vii the enochian word toog, pronounced toh-oh-geh, is comprised of the first letters of the phrase, tabges ors-oxex graa which means "an emanation from the dark recesses of the moon" this phrase adds up to 1142 which is the sum of the names of the three governors of the 19th aethyr, pop: t o r z o x i= 6 3 2 a b r a i o n d= 2 6 1 omagrap= 249 1142 furthermore, 1142 is the number for ka-kakom babalon which means "the vigorous nature of babalon" aiq bkr reduces 1142 to 8, the number for cycles. this phrase also adds up to 1136 which aiq bkr reduces to 2, the number for duality. the word toog adds up to 77 with an alternate value of 71 (the letter t can be either 9 or 3. this connects the formula with the 5th aethyr, lit. aiq bkr reduces 77 to 5 while 71 reduces to 8 (notice the

am of a-ror meaning "he of the sun" and the last word ar-sa means "within the sun" and is an anagram for raas meaning "the east" the traditional location of the rising sun. but the word ors means "darkness" and therefore the entire square is a play on the concept of the moon being itself a kind of sun, a dark sun or sun of the night. babalon. this square adds up to a total of 1183, the number for ka-kakom-zorge meaning "to make love to flourish" also 1183=169x7, where 169 is the number for rit which means "mercy" and pir "bright."aiq bkr reduces 1183 to 4, the number for definition through memory. babalon is the feminine current encountered in the aethyrs, adna-odo impl ies opening up to the concept of 253 obedience; baha [l]-noq [01 is "the cry of a faithful ser- vant" ananael means "the

are thus suggests that the sun-savior is one who is able to link the solar creative forces of divinity with man. the sigil of the sun-savior from the watchtower of fire is: the letters of soe illustrate the basic formula of the sun_ savior in enochian magick. the lovers of gemini (s, the justice of libra (0) and the hermit of virgo (e. this sug g e s t s the powe r ful f o r c e s o f l o v e and ka rma manifesting together within a single individual person. the invocation of such a being is an important step in realizing the great work 273 enochian healing within every man and woman is a force which directs and controls the ent ire course of l ife. properly used, it can heal every af f liction and ailment to which mankind is heir. israel regardie, the art of true healing to heal diseases

te me into the mystery of pop (poh-peh) tab gesors- oxex-graa (tah-beh-geh-seh-oh-ar-seh-ohtz-etz- geh-rah-ah) at the end of all creation lies destruction for the end of life is the birth of death. graa-raor- a-ors-ar-sa-a (g eh-rah-ah-rah-oh-ar-ah-oh-ar-seh-ah-rasah-ah) behold the moon, the dark sun, and behold, i know the darkness that lies behind the sun. hold your pantacle before you and say, ka-kakom babalon (kah-kah-koh-meh bah-bah-ioh-en) behold, the invigoration of babalon (bah-bah-loh-en. i know the strife that comprises life. drjx-l-iou dax (deh-ree-etz-el-ee-oh-ue-dahtz) the supreme soul lies in the loins. i know the fire that comprises desire. part 6. isis. visualize a gigantic figure of the goddess isis, young and beautiful before you. see her standing with one bare foot on th

ht is upon me. i rest in the great place of comfort; the palace of our lady, babalon (bah-bah-loh-en) i am the lord of life, the opener of the day. triumphant over death, i prepare a pathway through the darkness. i am the bennu. i am the bornless one. life and death abide in me. i am the bennu, the soul of rai the guide of the gods. osiris comes forth as a master of the earth to do whatsoever his ka desires. i am the son of osiris, and a master of the earth. and behold, i will do whatsoever my ka desires. abai-malpirg blior-olprt telokh. 366 stay in this formless, thoughtless state of death for as long as you can. step 7. return slowly through the planes of manifestation. pass through the watchtower of faire and say: here i receive my life. recover your sense of being. pass through the wat

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nt or vengeance. in the stories it is often a mother-in-law or stepmother that transforms children, on. stiupmud'ur shop, fornald. sog. 1, 31. 58. herodotus 4, 105 says of the neuri, that among scythians and greeks settled in scythia they pass for magicians yorjre, because once a year every neurian becomes a wolf for a few days, and then resumes the human form (o>9 eteo9 ekaarov aira^ twv nevpoiv ka(ttomagic. mela 2, 1. augustine civ. dei 18^ 17 'his ego saepe lupum fieri efc se condere silvis moerin. vidi/ virg. eel. 8^ 97. a man distinguished by this gift or malady was called 'xvkavopwtto'i a word-formation to which the as. tvereiviilf (leges canuti, schmid 1, 148

ck to the early times of heathen sacrifices and husbandry. as the daps was spread and the winebowl emptied to jove, after which the millet, panic, leek and lentils might be sown, so ploughing is here preceded by sacrificial rites. sods are cut out from the four corners of the field, oil, honey and barm, milk of each sort of cattle, some of every kind of tree (except hard wood, i.e. oak and beech, ka. 506, and of all name-known herbs (save burs) are laid on the sods, and holy water sprinkled; then the' four turfs' are carried into church, the green side being turned to the altar, four masses are said over them, and before sunset they are taken back to their places in the field. and now the spells are spoken; unknown seed is bought of beggar- men (conf. p. 1138, and placed on the plough, ano

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e mankind, and bids them descend from heaven to earth, as the bee upon the flower/ kako pchela po tsvetu (vuk 1, 128 ed. 2. the clear sweet honey, vol. ii. s 696 teees and animals. which bees suck out of every blossom, is a chief ingredient of the drink divine (p. 319, it is the yseia escosij of the gods, hymn, in merc. 560; and holy honey the first food that touches the lips of a new-born child, ka. 457. then, as the gift of poesy is closely connected with oshrreris dreckr, it is bees that bring it to sleeping pindar: fjue\icra-al avrw kaoevbovrt, trpocretrerovto re teal etrkaa-aov trpo? ra %e/x?7 rov /crjpov ap^rj /jbev tlivsdpw iroielv acrfjlata eyevero toiavrr, pausan. ix. 23, 2. and there fore they are called musarum volucres (varro de re rust. 3, 16. a kindermarchen (no. 62) speaks o

skr; not a word as to the purpose and functions of hawk or stags. attempts at explaining yggdrasil i have nothing to do with; at 1 the word contains rata (elabi, permeare, goth, vraton, and perh. tasjca, pi. toskur, pera: peram permeans? wolfram in parz. 651, 13 has wenken als ein eichorn, dodging like a squirrel. the squirrel is still an essential feature in the popular notion of a forest, conf. ka. 497 and the catching of squirrels at easter (supra p. 616, perhaps for old heathen uses. 2 the eagle s friend, for haukr i horni (hawk in the corner) means a hidden counsellor. wokld-tbee. 797 present, before giving my own opinion, i must point out two coincidences very unlike each other. this tree of the edda has suggested to others before me the tree of the cross, which in the mid. ages gave

eyd\7]v irepl tov depa kal sioffijpclas troxxds yeveadai, kal irveufjiata katappayfjvat kal ireaelv ettel d \w&lt;p r r)cre \eyecv tovs vrjaiutas, otl tuv kpflcrffbvuv twos i /cxeti/ ts 7roxxo?s %xovffivi ^axas tpeftovai, ttoaxa/cts oe xol/hlkois raocfflf depa &lt;papfj.attov(rw. c/ce? fj.evtoi u.iav ewai vrjcrov, ev 77 tov kpovov kateipx^ai &lt;f&gt;povpovfj.evov virb tov bptdpew ka6ev8ovta. 5ea/u.6v yap airy rbv virvov fj.efj.rjxavrjffdai, tto\\ovs se trepl avtov ewai dai/movas diradoi s kal 6epatrovtas. this ceossing the watee. 833 whom it falls on any night, go to bed at dusk; at midnight they hear a knocking at their door, and muffled voices calling. im mediately they rise, go to the shore, and there see empty boats, not their own but strange ones, they go on board and

cae (p. 436. for luck the servians have sretia [from s-retiti to meet, the slovens srezlia, and they personify them too: dobra sretia (bona fortuna, vuk 3, 444) is their ayaorj tu^rj, their fro seelde.2 the lettish laima (p. 416) comes nearer the parca or moira: she is called mahmina, i.e. mother, goddess. then again the fostermother dehma (ibid) by the boon of her milk bestows luck and aptitude: ka dehkla noleek, ta noteek/ as d. disposes, so it happens. 3 in lith. also laima= acupa, lat. lamia (see suppl. 1 fornm. sog. 3, 105. isl. sog. 1, 198-9. this gaping yawning ship reminds me of the gepanta (navis tardius vecta) in jornandes cap. 17 [biarki s fylgja appears as a bear, and fights while b. slumbers; gunnar s fylgja too is a biarndyr. glftmr, having dreamt of a woman higher than the h

HANDBOOK OF EGYPTIAN MYTHOLOGY

counter between a queen and the god amun, who has taken the form of her husband in order to sleep with her. the accompanying relief complies with the strict rules of egyptian art and shows the god, in his usual appearance, barely touching the queen s hand (see figure 20. the queen gives birth to the future ruler surrounded by deities who will nurse and protect the child and its spirit-double, the ka. this royal birth scene may be based on mythical prototypes, but it predates all the known depictions of the birth of infant gods. greek myth has equivalent stories of zeus s disguising himself to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, suc

f the hand of atum as a goddess, thus giving him a sexual partner. since the hand goddess came directly from the creator, she was his daughter as well as his consort. this god- mythical time lines 63 dess was often identified with hathor, who came to be regarded as the female creative principle. the twins sometimes appear to be the male and female aspects of atum. he embraces them to transfer his ka (vital essence) to them. in coffin texts spell 80, shu and tefnut are described as living with their father in the primeval waters. the three deities cling tightly to each other as if they were still one entity. for creation to continue, shu and tefnut had to become fully differentiated from the creator. the lost children. there are some allusions in the coffin texts to atum becoming separated

daughter nut and set his son geb under his feet. this image was first portrayed in detail on coffins and funerary papyri at the end of the new kingdom. geb is shown sprawling at the bottom of the picture, sometimes still in a state of sexual arousal. shu stands with his arms raised supporting the arched body of nut (see figure 42. this arm position was the hieroglyphic symbol that wrote the word ka (life force or vital essence, which helps to emphasize that shu is making life possible. many other beings, including the entities known as the heh gods, can be shown assisting shu to support the sky above the earth. shu created a space between earth and sky in which creatures could breathe the air that gives life. in this space, the sun could rise for the first time and drive away the primeval

these were the materials used by the creator god khnum, who formed all on his potter s wheel. khnum did not perform this task just once during the first time. his wheel was said to turn every day. he appears to be a god of continuous creation, working to make the bodies of all creatures destined to live on earth. khnum shapes a body for each individual before they are born and a double for their ka or vital force. hymns in the temple of esna elaborate on this idea. they list all the parts of the human body created by khnum and the functions they are to perform, such as the tongue for speaking and the legs for walking. the list includes both male and female body parts. the egyptian word for people used in creation texts was normally written with pictures of a man and a woman following the

6. the question of whether this means that egyptian religion developed into a form of monotheism is explored in siegfried morenz, egyptian religion (london and ithaca, 1973; and in erik hornung, conceptions of god in ancient egypt: the one and the many, trans. john baines (ithaca, 1982 (see egyptian myth: annotated print and nonprint resources. 7. the main purpose of this ritual was to allow the ka (vital force) of the being depicted to enter and inhabit the statue. when performed on mummies, the ritual was thought to restore the senses of the deceased, so that they could breathe, speak, eat, hear, see, and smell again in the afterlife. 94 handbook of egyptian mythology 8. for the creator as an androgynous deity, see j. zandee, the birth-giving creator-god in ancient egypt, in studies in

e translation is by parkinson, the tale of sinuhe, 139. 47. the translation of the text is by brian p. copenhaver in hermetica (cambridge, 1992, 81 82. 48. see d. o connor, the dendereh chapel of nebhepetre mentuhotep: a new perspective, in studies on ancient egypt in honour of h. s. smith, ed. a. leahy and w. j. tait (london, 1999, 215 220. 49. see l. bell, luxor temple and the cult of the royal ka, journal of near eastern studies 44 (1985: 251 294. 50. for this interpretation of the sed festival, see hornung, idea into image, 53 54. 51. or the corn mummies were left in a desert wadi until a flash flood brought the seeds to life. the best account of these objects is m. j. raven s corn-mummies in oudheidkundige mededlingen het rijksmuseum van oudheden te leiden 63 (1980: 7 38. for the osir

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 with the milk of the divine cow. from the middle kingdom onward, kings identified with horus in chemmis by depicting themselves being suckled by a divine cow hidden inside a papyrus thicket. nonroyal people eventually became part of this mythical archetype by showing themselves sheltering beneath the head of the divine cow. an upper egypti

the children, meskhenet predicts their fate, and khnum makes them strong and healthy. the deities create three crowns for the triplets and hide them in a sack of barley before returning to the divine realm. the story implies that the children were sired by ra, and they grow up to be the sun-worshipping kings of the fifth dynasty. in new kingdom royal-birth myths, heqet gives life to the body and ka of the royal infant shaped on the potter s wheel of khnum. in temples of the first millennium bce, heqet is shown assisting goddesses give birth to divine children. at abydos, heqet was revered for helping isis bring horus into the world and for assisting the murdered god osiris to be reborn. all egyptians hoped that after they died heqet would act as a divine midwife at their rebirth. see also

ts he mainly seems to make objects, such as boats. one story set in the old kingdom tells how khnum was one of a group of deities who visited egypt in disguise to assist at the birth of three children destined to be kings. khnum s particular role was to make their bodies healthy. later texts and scenes that describe the conception and birth of divine kings show khnum making the royal body and its ka or double on his potter s wheel. this seems to be taking place in the celestial realm as a necessary prelude to the king s physical birth. in temples of the first millennium bce, the births of gods were celebrated in similar scenes. khnum creates and animates the physical forms of these baby gods, starting with shaping the egg in the womb. at the roman period temple of esna, khnum s role as mak

es illustrates the extraordinary generative powers of min-horus. the sacred animals of min were a falcon and a white bull, and one of min s most important titles was kamut- ef (the bull of his mother. min was said to secretly unite with his mother under cover of darkness to beget himself. during the festival of min, the queen of egypt took the role of the mother of min, probably so that the royal ka (vital force) could be passed intact from king to king. in narratives in which the gods are treated like people, this archaic ritual becomes the myth of the rape of isis by her son min-horus-nakht (horus the strong. this led to a further identification of min with osiris, the father of the son of isis. when the greeks settled in egypt, they saw min as a form of the virile goat-god pan, the prot

met. their son was nefertem, the god of the primeval lotus. ptah was also credited with siring imhotep, a historical figure who was deified as god of medicine and learning. the apis bull, the most important sacred animal in egypt, was the earthly messenger and visible ba (soul or manifestation) of ptah. a mansion of ptah is mentioned twice in the pyramid texts. this may be the same mansion of the ka of ptah (egyptian h. wt ka ptah; greek aigyptos) that eventually gave its name to the whole country. in the middle kingdom, ptah was already known as a divine craftsman who could make a new body for a dead person. ptah became the particular patron of metalworkers and sculptors. that dwarfs were traditionally employed to make jewelry may have been a factor in the development of a dwarf form (pat

icular patron of metalworkers and sculptors. that dwarfs were traditionally employed to make jewelry may have been a factor in the development of a dwarf form (pataikos) of ptah. the greeks later equated ptah with their bandy-legged smith god, hephaistos. deities, themes, and concepts 181 ptah was said to have invented the opening of the mouth ritual that was used to symbolically animate cult and ka statues and reanimate mummies. osiris was the mythical prototype for all mummies, so in coffin texts spell 62 ptah helps horus to break open the mouth of osiris and let him breathe again. during the new kingdom, ptah acquired a reputation as a compassionate deity. as ptah of the hearing ear, he listened to the prayers of ordinary people. the text known as the memphite theology may date to the l

as the consort of the crocodile god sobek and the mother of horus. deities, themes, and concepts 185 in the pyramid texts, renenutet is one of the names given to the firebreathing uraeus on the king s brow. she could be identified with other head gear and clothes worn by the dead king to cause gods and demons to fear him. renenutet was also one of the divine foster mothers who nourished the royal ka (vital force) of each king. even in her cobra manifestation, renenutet was revered by farmers and housewives as a gracious and beautiful goddess. the cobra-shaped bowls and figurines commonly found in ancient egyptian houses probably represented renenutet, the mistress of provisions. as lady of the granaries, she helped to protect egypt s vital grain supplies from rats and other vermin. in the

tively as the sons of horus. they were the traditional guardians of the four canopic jars used to hold mummified organs. imsety generally protected the liver, hapy the lungs, duamutef the stomach, and qebehsenuef the intestines. the four sons were also associated with the four directions (south, north, east, and west) and with four vital components for survival after death: the heart, the ba, the ka, and the mummy. imsety is usually shown in full human form, but hapy sometimes has the head of a baboon, duamutef that of a jackal, and qebehsenuef that of a hawk. in the pyramid texts, the children of horus are invoked to protect osiris the king, support his body, and beat up his great enemy. these roles are repeated in a middle kingdom ritual drama in which the sons of horus fight the followe

sed to write royal and religious texts in ancient egyptian. iconography visual symbols expressing the essential nature of a being or concept. instruction texts instruction or wisdom texts were a type of literature that offered practical and ethical advice about how to live. inundation, the the floodwaters of the river nile that covered the fields every year. ithyphallic displaying an erect penis. ka the vital essence of a person that continued to need nourishment after death. shown as a person s double. ka statue an image of a deceased person that his or her ka could use as a body. lector priest a type of priest trained to read and recite the ancient rituals recorded on scrolls. lower egypt the north of egypt, from above memphis to the mediterranean coast. maat truth, justice, and the divi

HEAVEN HELL

bodies and with the attributes wherewith he entered it. the boat then contains the body of the dead sun-god, or afu-ra; he has with him a crew of seven gods and one goddess; one of these acts as guide (ap-uat, another as steersman, another as the "look out" and the goddess, or "lady of the boat" is there as representative of the division through which they are about to pass. besides these we have ka-shu, i.e, the "double of shu" the god of the atmosphere of this world, who is present in the boat in order to supply the god with air; heru-hekenu, who recites magical formulae; and sa and hu, who represent the knowledge and intelligence necessary for the due performance of the journey. we may note that the boat moves by itself, and that the gods who form a procession in front of it do not tow

HP LOVECRAFT A DARK LORE

t to earth. it was treasured and placed in its curious box by the crinoid things of antarctica, salvaged from their ruins by the serpent-men of valusia, and peered at aeons later in lemuria by the first human beings. it crossed strange lands and stranger seas, and sank with atlantis before a minoan fisher meshed it in his net and sold it to swarthy merchants from nighted khem. the pharaoh nephren-ka built around it a temple with a windowless crypt, and did that which caused his name to be stricken from all monuments and records. then it slept in the ruins of that evil fane which the priests and the new pharaoh destroyed, till the delver's spade once more brought it forth to curse mankind. early in july the newspapers oddly supplement blake's entries, though in so brief and casual a way tha

you soone, and may he give you what you wishe of that darke thing belowe memphis. imploy care in what you calle up, and beware of ye boy. it will be ripe in a yeare's time to have up ye legions from underneath, and then there are no boundes to what shal be oures. have confidence in what i saye, for you knowe o. and i have hadd these 150 yeares more than you to consulte these matters in. nephreu- ka nai hadoth edw. h. for j curwen, esq. providence. but if willett and mr. ward refrained from shewing this letter to the alienists, they did not refrain from acting upon it themselves. no amount of learned sophistry could controvert the fact that the strangely bearded and spectacled dr. allen, of whom charles's frantic letter had spoken as such a monstrous menace, was in close and sinister corre

HP LOVECRAFT THE OUTSIDER

a dream i fled from that haunted and accursed pile, and ran swiftly and silently in the moonlight. when i returned to the churchyard place of marble and went down the steps i found the stone trap-door immovable; but i was not sorry, for i had hated the antique castle and the trees. now i ride with the mocking and friendly ghouls on the night-wind, and play by day amongst the catacombs of nephren-ka in the sealed and unknown valley of hadoth by the nile. i know that light is not for me, save that of the moon over the rock tombs of neb, nor any gaiety save the unnamed feasts of nitokris beneath the great pyramid; yet in my new wildness and freedom i almost welcome the bitterness of alienage. for although nepenthe has calmed me, i know always that i am an outsider; a stranger in this century

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

day i was raised anew to feed the brethren at midnight s table-to serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father of the grain am i. may the blessing be and the cursing be upon all who come to eat of me. heed well my words and deeds, and know that i, mahazhael, am with you! as it is spoken, so mote it be! bilo bilo hu! bha-azha-ka! the officiant should 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 an

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

t the word mul: gstar; constellation; planet; meteor (gi6/mi, enight f+ ul, estar, ornament f [mul archaic frequency: 6. v, to (let) sparkle, shine, glow h (halloran 1999. as the akkadian cuneiform system is mainly syllabic, it allows the same word to be written in several ways. e.g. estar f kakkabu could be written with a sumerogram mul, but it could also be written differently by syllables: kak-ka-bu, ka-ak-ka-bu, ka-ka-bu, and muul; this list is by no means exhaustive as syllables can be written in phonetically similar, but literally different ways (hunger 1992: 27, 29, 44, 57. figure 2. some ways of writing estar f. kakkabu. in akkadian. during the course of mesopotamia fs long history there were changes in both language and writing; naturally there were also differences between babylo

62) or more often as mulbir (g56, which gossmann suggests to read as mulkalam2, with the akkadian translation in both cases mulkal tu ethe kidney star f. as a pseudonym, this combination can be also used to mark mercury and mars. different phases of the moon could be mentioned by their own names: the new moon from the first to fifth day was called ud.sar da-nu-u, on 6th-10th day the half moon was ka-li-tu de-a, full moon of 11th-15th day was aga ta.-ri -ti ethe tiara of the full moon f (gossmann 1950: 133, etc. figure 6. widespread ways of writing emoon f in cuneiform: d30, den.zu and mulgal. all these were read alike: sin. the sun the sun, sumerian utu and akkadian .ama, stays in texts always on the second place, he is the eldest son of the moongod, and brother of i.tar. in akkad, the ast

KETAB E SIYAH

nspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! 38. so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house

LAITMAN M THE KABBALAH EXPERIENCE

ological protection works for you, use it, but know that it will not correct you. that is why kabbalah does not use any magical psychological forces. that is also the reason why charms are prohibited in the torah. f o r t u n e t e l l e r s v s o c i a l a s s i s t a n c e q: among the 613 commandments of the torah, there is commandment no. 301, which states: there shall not be found among you. ka soothsayer, or an enchanter, or a sorcerer (deuteronomy 18, 10. what if a parent, despite all requests to stop using the services of fortune tellers, continues to do so? does it mean that the creator will punish this person? will the person suffer for daring to doubt the omnipotence of the king of kings, turning instead to dark powers created by him? and will this person s children be punished

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

g into the afterlife. the afterlife was experienced in various ways by the various parts of one s self. the tomb was the natural location of the khaibit, a shadowy, skeletal figure. the akh was experienced as a ghost or as an illuminated spirit, and could live either among humans, usually in the vicinity of the tomb, or in the next world. relatives tended to address their concerns to the akh. the ka was the guardian spirit or life force and looked exactly like the person. this spiritual double tended to hover around the tomb. the ka was the part of the person that dwelt in statues of the person and was the aspect to which mortuary offerings were generally made. the ba was the breath or soul, the principle animating the person, both physically and psychically, which was pictured as a human

gods. how much of the following process the pharaoh had to undergo is unclear. the theology was that he entered the divine realm, that is, the circuit of the sun god, by right. they did not have to answer to anyone and did not have to visit osiris in the underworld. even so, the pharaohs sometimes gave evidence of anxiety about the journey. in general, the newly dead, in the form of their ba and ka, traveled in the boat of re, the sun god, as he made his way across the sky. in the west, as re reached the underworld with his load of new arrivals, the deceased disembarked and proceeded through seven gates, each with a gatekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that wo

es, each with a gatekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that would allow further progress. in the tomb of a powerful official from the old kingdom is inscribed the boast: i am an effective spirit who knows his magic spells (as quoted in murnane 1992, 41. finally,with the ka clad in white,anubis would provide escort to the hall of justice. in the court proceedings, thoth, an ibis-headed god of wisdom, acts as prosecutor, and osiris sits on the judge s throne, flanked by isis and nephthys. forty-two divine figures sit as jurors. again using the book of the dead and as much eloquence as they can muster, the deceased make an accounting of their lives. in particular, t

LIBER 777

8$ j (36) hla junior deacon 9 (45) hm inner guard 1010 mercurius philosophorum medicina metallorum (55) hn tyler and candidate table of correspondences (continued)24 cxvi. egyptian attribution of parts of the soul. cxvii. the soul (hindu. cxviii. the chakkras or centres of prana (hinduism. cxix. the ten fetters (buddhism. 0 hammemit. 1 kha, or yekh atma sahasrara (above head) aruparga 2 khai, or ka buddhi ajna (pineal gland) vikkikika 3 ba, or baie higher manas visuddhi (larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 1010 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grad

LIBER CXX

nspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell

LIBER XLI THIEN TAO

r 24 hours without becoming wearied. h. t.s] 3 [a famous english swimmer of the period. t.s] thien tao; or, the synagogue of satan 7 so they carried kwaw shoulder-high to the yoshiwara, and passed him the glad hand, and called out the indians, and annexed his personal property for relics, and otherwise followed the customs of the best new york society, while the german band accompanied the famous ka ru so to the following delightful ballad:4 chorus. blow the tom-tom, bang the flute! let us all be merry! i fm a party with acute chronic beri-beri. i. monday i fm a skinny critter quite felicien-rops-y. blow the cymbal, bang the zither! tuesday i have dropsy. chorus. ii. wednesday cardiac symptoms come; thursday diabetic. blow the fiddle, strum the drum! friday i fm paretic. chorus. iii. if on

LUCIFERIAN SORCERY

of masks and egyptian magick in a time when wicca was being formulated. had mr. pace been able to get his material available more, wicca might not have become as unchallenging as it appears today. based off of two manuscripts, necrominon and the book of tahuti, hamara t produced much material on the luciferian gnosis, dealing with the tarot and high ceremonial sex magick with a ritual called ankh-ka. mr. pace was from the 1960 s a priest of set and anubis, and in such a fitting manner, was a mortuary technician. while the triple hermetic circle used by coven nachttoter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that the student makes use this by daring to do so. the reworked vers

rs within the center are of particular significance. in the center there are four small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and

guardian of the northern quarter, i summon thee forth to protect and fortify this circle typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra sorio sabriao atumaza seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh eternal life itself, immortal eye! by ka spirit of the eternal self, in awakened union! by djed the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara t is created as a focus of

3 called algol. this ritual was a sethian development of the headless one ritual or bornless one ritual as developed and adapted by aleister crowley and the greek papyrus. one may perform the rite as one of self-isolated stimulation via sex magick. enflame the self through invocation, all the while focusing upon the luciferian aspects of self, the light and the darkness. glossary of termsakhu the ka and ba in union, the holy guardian angel and evil genius joined. this is the great work defined, the union of opposites. in thelemic view this would be the beast 666 and babalon conjoined. algol from the arabic al ghul, meaning demon star. algol is symbolized as the chaos star with an averse pentagram in it, representing the individual star or consciousness through black magick awakening. algol

an to the mind. iblis is derived from the greek diabolus. iblis before the fall is known as azazyl, whom is identical to the leader of the watchers. invocation the act of calling the spirits in, assuming consciousness from outer inspired sources. invocation in the supplication of a force, to bring it in and absorb it. some consider this predatory spiritualism which is related to astral vampirism. ka the vital force of life which is related to ba. ka may be seen as the holy guardian angel, the spirit of light and perfection in itself. 35 kapala- human skull cap consecrated as a drinking cup or chalice. pathally used in tibetan chod rites. lycanthropy assumption of astral and conscious transformation in to an animal form. used in dreaming projection and atavistic rituals. manes the shadow of

LUCIFERIAN SORCERY AND SET TYPHON

cult of masks. pace was presenting a luciferian aspect of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and m

the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and my own magickal work. it presents ankh ka djed meaning a triple form and self-invigoration, presenting a similar result as what the bornless ritual does. the circle is reproduced with new attributions based on my own work in luciferian witchcraft. charles pace was a mortician from scotland, he was even a consultant for when jimmy page redecorated boleskine house, painting many murals around the home. pace was also in trouble with the w

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

mes used as seals. some were cut from ordinary or precious stones; others were made of clay, baked and glazed. occasionally the stone scarabs were also glazed. the majority of the small scarabs are pierced as though originally used as beads. some are so hard that they will cut glass. in the picture above, a shows top and side views of the scarab, and b and b the under surface with the name of men-ka-ra within the central cartouche. p. 87 its wings, which stretch out as glorious colors on each side of its body--the solar globe--and that when it folds its wings under its dark shell at sunset, night follows. khepera, the scarab-headed aspect of ra, is often symbolized riding through the sea of the sky in a wonderful ship called the boat of the sun. the scorpion is the symbol of both wisdom an

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

effable name, eheieh asher eheieh; that ye come immediately to execute our desire, whatever it may be. i conjure ye, and i command ye absolutely, o demons, in whatsoever part of the universe ye may be, by the virtue of all these holy names- adonai, jah, hoa, el, eloah, elohinu, elohim, eheieh, maron, kaphu, esch, innon, aven, agla, hazor, emeth, yah, araritha, yova, ha-kabir, messiach, ionah, mal-ka, erel, kuzu, matzpatz el shaddai; and by all the holy names of god which have been written with blood in the sign of an eternal alliance. i conjure ye anew by these other names of god, most holy and unknown, by the virtue of which names ye tremble every day- baruc, bacurabon, patacel, alcheeghel, aquachai, homorion, eheieh, arbaton, chevon, cebon, oyzroymas, chai, eheieh, albamachi, ortagu, nal

MICHAEL FORD A RITE OF THE WEREWOLF

e has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall have one who shall be as the lord of the forest. in the legend aforementioned, pierre bourgot had lost his sheep in the forest around the year of 1521, becoming distressed when unable to find them. three black riders approached him, the third saying whither away, you

ns, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregv

MICHAEL FORD WITCHMOON

accordingly. day twopaint it the color of your desire, upon it on four sides a mark of an x, the sacred sign of the cross roads. the sigillic formula of the succubi or hecate should be inscribed on the pot/vessel. day three the night of the full moon. within the vessel place the sigil of hecate which should already be prepared, ashes and bone if possible. i) the virgin -hekas umpesha ur-rastu lil-ka zrazza encircle me by three, shadow wrap my being in the caul-shroud of your mark. triple mooned, blood drinking, beast like goddess, oh sorcerers of the flame of witch fire, i summon thy three fold shadow to attend me rise up, goddess of the dead! hecate, familiar and goddess of three shades, initiator and birth mother i summon thee! i cast now the circle in flour i evoke the hounds of the bar

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

he did, at least, he had a feedingbrother, whose own mother was tey, the israelite wet-nurse of akhenaton and nefertiti. as a pharaoh,this man had succeeded for just a few weeks after the abdication of akhenaton; his name was smenkh-kare. he was the grandson of y usuf-y uya the vizier, and the son of aye (the brother of akhenatonsbirth-mother, tiye. correctly stated, this pharaohs name was smenkh-ka-raalternately, since rawas the state sun god of the heliopolis house of light, called on, pharaoh smenkh-ka-ra was alsosmenkh-ka-ra-on, from the phonetic ending of which derives aaron (p. 192)atlantis, alien visitation, and genetic manipulation225 appendix b: book abstracts irelands scotasmenkhare was of particular significance to the histories of ireland and scotland, for he was thefather of t

MICHAEL W FORD NOX UMBRA

nium of the earth, to merge spirit with beast and human flesh. wear this mask with intent and pure love, then shall the secret of the essence be revealed in your sunless palace of night. approach the tomb "gate of black earth, nephilimic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awake

acul or any night born ghost or image which relates therein. one should dress in the black robe of passing through shadows, a crimson lining if possible to indicate ones rebirth in the bloodied caul of lilith. the sigil of binding should be placed upon the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss come forth from your mansion within the moon and the grave i open now the left gate of becoming- zazas zazas nasatanada zazas by the sign of t

terror to mortals, gorgo, mormo, thousand faced moon, i open the gates to thy realm(-inspired by h.p. lovecraft "lilith, mother of vampyres, mother of harlots -patron of shades and the altar of the infernal sabbat -j summon thee "vultures of the black earth, eaters of the dead, allow me entry into the realm of twilight from which i shall become as my mother, lilith" focus now on the mantra of lil-ka-litu, recite slowly and build with repetitive vibrations, taking a quick and steady breath inbetween mantra breaks. allow your mind to focus only on the lilitu and succubi, not as a beautiful woman but beast- woman like, a vampyric tomb haunter who spits blood and sexual fluid. it is the lilitu who sip of the infernal menstrual blood of lilith- babalon, our witch goddess and initiator of the pa

ian of the northern quarter, 1 summon thee forth to protect and fortify this circle- typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra- sorio sabriao- atumaza- seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh- eternal life itself, immortal eye! by ka- spirit of the eternal self, in awakened union! by djed- the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god forms summoned. the triple hermetic circle of hamara't is created as a focus o

MOTTA MARCELO THE COMMENTARIES OF AL

nspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, 0 ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee: i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! 38. so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nother symbol of the sun, is shown pushing the sun disc, as a scarab rolls a dung ball. the egyptians believed that a dead person, armed with the right spells, could counter the terrors of the underworld, duat, and live a new life in the field of reeds. all the elements that made up the living person had to be preserved and resurrected not just the physical body and the two parts of the soul, the ka (life force) and the ba (personality, or genius, but also the individual s name and shadow. these five elements made the complete being. re s secret name re called the world into being with words. but one word his own secret name he kept to himself. isis, daughter of geb and nut, the earth and the sky, and wife of osiris, decided to learn the names of all things, so that she would be as great a

nce there are many islands, rather than one landmass, because the fish s body broke through the water in several places but could not be hauled up completely. fishing up the islands maui is shown in the act of fishing up the islands of polynesia. as he pulled on the line, he teased his brothers by asking them to guess what kind of fish he had caught. fish hook the name of maui s fishhook, manai-a-ka-lani, means come-from-the-heavens. it was given to him by his mother, hina, and is a magic fishhook that once belonged to kuula, the god of fishing. maui hauls up the islands this carving shows the myth in which maui hauls up the islands of polynesia (shown here as a fish. the carving is probably a house post, a structure holding up the walls and ceiling which would be made from woven grasses

RELIGIOUS TENANTS OF THE YEZIDI

nimrood: thumb 12700 to which he subjoins the following note "the iynges, or sacred birds, belonged to the babylonian and probably to the assyrian religion. they were a kind of demons, who exercised a peculiar influence over mankind, resembling the ferouher of the zoroastrian system. the oracles attributed to zoroaster describe them as powers animated by god' greek noo menai ?uggec par en no ousi ka au?ta. greek boula c a?f gktoic kino menai w'?ote noh^sai/ cont (zoroaster, oracul. magn. ad calcem oracul. sybill. ed. gall. p. 80; and cary's fragments, p. 250) their images made of gold were in the palace of the king of babylon, according to philostratus (lib. i. c. 25, and lib. vi. c. 2) they were connected with magic (selden, de diis syriis, p. 39) it is possible that the bird borne by war

RUBY TABLET OF SET

te? 67. how would you interpret the symbolic representations of pan? 68. what do the letters o.t.o. and a.a. mean, and what are they? 69. who and what is choronzon? 70. what is wilson's "faculty x" 71. what is the "awakened state" 72. who were the nine unknown men, and what were their functions? 73. explain what you can of the symbolism of the ancient egyptian scarab? 74. how would you define the ka? the ba? 75. what are the seven "inexorable" powers, and what do they mean? 76. what do you think are the differences (if any) between neters, magickal names, and telesmic images? 77. explain the "khu" and the "khabs" as discussed in the book of the law. 78. what is meant by a "black brother" 79. what similarities can be noted between azazel and set? 80. explain the egyptian principle of crossi

golden mean" must be sought. in egyptian philosophy the pharaoh was not a king in the european sense. rather he was an embodied manifestation of the gods. human shells for him to inhabit might be required, but the "actual" pharaoh was immortal. in this verse may also be found one of the assumptions behind the practice of mummification: if the body is permitted to dissolve, the ba("heart-soul) and ka("double) cease to exist and are absorbed by the objective universe [see the book of opening the mouth, translated by sir e.a. wallis budge] the star is the silver star (a:.a) of babalon, and the snake is subsequently(#ii-22) identified as harwer. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange d

delight! 44. aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstacy in the kisses of nu. a reaffirmation of the true nature of nuit. concerning the "dissolution" see the comments to #i-32 and #ii-21. 45. there is death for the dogs. those who reject such dissolution and absorption, and who are not initiates capable of sustaining the existence of the ba and ka after the transfer of the khu, will in fact die. 46. dost thou fail? art thou sorry? is fear in thine heart? 47. where i am these are not. 48. pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. 49. i am unique and conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4; there is a fifth who is invisibl

nspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth, i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the sacred bull mentu was the god of the city of ani, capital of the iv uast (thebes) nome of upper egypt [see #ii-49. ankh-f-n-khonsu is the priest commemorated by the stele of revealing. his name means"[he whose] life [is] in khonsu (the moon-god of thebes and son of amon and mut" crowley believed himself to be a

ss a dishonor to call set xem than it is for someone to call us by a name that is not ours. my order shall not be divided, for as the parts of the utchat do not equal one when they are separate, so my order cannot be one without the magick of the all. the reference to the utchat is the egyptian practice of using it to represent the common fractions, etc, as well as the various parts of our being: ka, ba, khat, ren, shut, and akh (ref. n, pp. 156-7. the fractions represented by the utchat add up to only 63/64, and the missing 1/64 is the "magical cement" that holds them together, and gives life, as one. it is the will of set for its order to be separated into sub-orders in which the elect whose paths are similar may gather together for mutual workings and support, but it is not the will of

the "magical cement" that holds them together, and gives life, as one. it is the will of set for its order to be separated into sub-orders in which the elect whose paths are similar may gather together for mutual workings and support, but it is not the will of set for the order to be divided. a divided order cannot be one, and the "magical cement" is missing. all s and all s are similar, and all ka's and ba's have something in common. all elect in each sub-order have things in common, and one sub-order can learn from the others, but their path to setamorphosis will be different, and it is not the will of set for any sub-order to impose its path on others. the will of set cannot be done until all understand this. my elect, know and understand that my word is simple and complex. it is great

lation. if so, does he see what we don't? in which case, are our eyes dead to that world we don't see? if it were so, would our life and his only be separated by a difference? where is his life, his personal life? is what he learnt dead with him? a master-carpenter said to me 'death is change' if the body is mummified it can change no longer, in what does the change lie? people talk of the ba and ka that can, as they say, return. what are they? where? their body is dead. how can they live if they have no body to eat with? and here's another question. what is it to be alive? but there's too much i don't know. i don't know if this is the fundamental question- her-bak, vol. ii her-bak's speculations reflect our own observations, questions, and methods of analysis: each apparent conclusion is

et by the osirian cults. in this passage we find "life of its flame" in contrast to the previous passage, where we have life and fire, and also radiance. a flame is a localized and less diffuse form of fire and radiance. also, radiance does not imply the heat of fire and flame. the "life of its flame" would seem to signify two "meanings: a combination of two elements or modalities, such as ba and ka, and continuity. in any event, the attempt at suppression was only partially successful. the first part of the word of set states what it was that was being suppressed: i am within and beyond you, the highest of life, in majesty greater than the forces of the universe; whose eyes are the face of the sun and the dark fire of set; who fashioned your intelligence as his own and reached forth to ex

come the eyes of set, my strength become the strength of set, my will become the will of set. as a fire in the darkness i am become; as air in the sky i am become; as earth in space i am become; as water in the desert i am become. i dwell in the fane of the flame of ba. time bows before my will, and i am lord of life, death, and life in death. hear then this doom which i pronounce, and beware the ka which now comes into being through that art which is mine to command.(16) i am within and beyond you, the highest of life, in majesty greater than the forces of the universe; whose eyes are the face of the sun and the dark fire of set.(17) my word to the third ordering of life brings the fruits of delight to the earth, reflecting the brilliance of the stars and the nineteen parts of this word

ms its receptor. likewise when the one who hopes to become drinks of the cup with fervor and unblemished work, he is transformed. he is nearing the sanctuary. this wine of learning, through black magic, has become a fire, a flame- gifted yet earned, never again to be taken away, but it may be lost through will. the seeker has become, and he stands suspended. without, but deeply inside himself. ba/ka. the way of lucifer opens the gate to realization. the fire incarnate! the black one can see as never before. this sight often discerns the truth of each matter. ugliness becomes as beauty is; good is seen as the evil which it sometimes fosters; most that has been known as genuine and worthy is now not as it seemed. existence tumbles and separates into defined stages of being. this is now the t

desired end. the will to survive has to be developed. you will be shadowed by death, close enough to be touched. every day you must face death. one dies to one's old life to be born anew. contemplate the magnitude of space and view your encounters from that distance, thereby gaining ascendancy over situations and drama. this is the closest a living being can come to the level of existence of the ka and inbetween. crossing the abyss separates you from the adept. in this abyss there is no light, no darkness, nor time or space or form. it is like the nothingness of total annihilation, but it is not. it will be the most difficult test along your path. you must climb out of that abyss; this you have already done; what's past is past. understand the wisdom of it. let that set within you put you

am, i shall be the awaking of the god in the dream of eternity. i am the fool in the holy quest, an ancient one thrice great of the black earth. i am without parent or mortal lineage; i shall become the continuum of my love in ma'at most high. i am life; i shall be death; i shall become life in death. in xeper i am tehuti remanifest within the mysteries of xem; hear the words of my ba and let my ka come amongst you. may the great old ones come, to create through us in the day of be with us. i am. i shall be that i shall become in the glory of my creation. i shall be that i shall be; ma'at in matter, ma'at in transformation, i will become i am. as it is spoken; so is it done. how the "proclamation of i shall be" remanifested on november 11, xxvii a.s, magistra reynolds, magister menschel

irst cataract of the nile on the island of elephantine. he was said to be the maker of earth, water, and the underworld, and creator of gods and men from clay on a potter's wheel. knum represented earth and divinity, and was self-created. let me explain this duality within me as i see it and feel it. first of all, knum is a very real existence to me, and even though "old khem" exists no more, the ka (spirit) of knum has adopted this human "i-am. you may ask, in the face of my apparent absolutism "how do you know that within you is this knum? maybe it's indigestion or left-over anxiety" my answer to this seems to vary, as xeper is never predictable or easily explainable. classification: v2- b6n.17- 1 author: paul s. uriaz, jr. ii date: january, xiv publication: scarab wings i.1, set-amentet

en both sorrowful and beautiful. i've so much love and strength with this duality, for our aeon and the dark prince, that often, because of my excitement to create, i end up feeling like i've got one million fragmented possibilities and only one place to put them! this, if you know the feeling, is rather like having a full bladder with no place to go! it is at this 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 shar

ion of your devotees. may you give me a mouth and my words that are in it will follow me and my heart (ab) in its hour into the flame of night. may i be given a mouth so that my essence becomes with all of the gods. through the opening of the mouth do these words come forth as tongue and teeth unite in the ecstasy of creative utterance. may my words be charged with the essence of my being. may my ka come into being as the embodiment of my words. i am become the truth-speaking one in the magical universe and i say: i will shine like a star in the firmament. may i be given my own mouth. may i speak with it in the presence of the mighty god who is the lord of the tuat and not be rebuffed. may i become as the star daimons who dwell in darkness. i am the remanifest daimon of incindiarism in the

true god that is i. and the labyrinth leading to this central shrine of godhead is patrolled by the minotaur, the beast who manifests my glory. and as i gazed forth from this perspective, i saw that a majestic statue of set has been raised in the desert and i adored it. then, with another flash of lightning, the heavens split apart, revealing the pentagram of set which shone serenely overhead. my ka assumed the form of a great bat with a human head and soared aloft into the night sky. aethyr 15- oxo sunday 7th november xxviii aes, 12:41 a.m. i was in a bowl-like depression, a clearing with pine trees rising to the top of the ridge all around me. here i saw a muscular, naked man and we commenced sex in all its variety, making full use of all physical senses. but even as this carried on, i s

anderson ii date (unknown) subject: destruction ritual reading list: shall become. as water in the desert i shall become. i dwell in the flame of the flame of ba. time bows before my will as i am the lord of life, death, and life in death. i am the master of reality and unreality, which through my will can be imposed on he who has wronged me. hear then this doom which i pronounce, and beware the ka which now comes into being through the art which is mine to command [drink from the grail. then summon the elements] essence of fire, water, air, and earth. form for me the thing the one who has wronged me fears the most. demons from the dark realm, help me seek in his mind, his soul, his very being, those deepest fears. for my enemy (name) has wronged me greatly, and my cause is just. let the

of the working. this was the actual working of the transmutation principle, and the preliminary stages connected to it. the first step in the application of transmutation was to form a subjective or astral figure/ form within my subjective universe that symbolized what i felt were the detrimental or negative aspects of my personality (and possibly at deeper levels. this was, in effect, a form of ka. when i had sufficiently substantiated this image within my subjective universe, i mentally linked this image to my ritual grail. i then attempted the shift of perspective to this ka figure that i had formed. after an extended effort, i managed to transfer my ba to the ka figure. as i had located the ka within the actual grail itself (physically, this meant that my conscious energies were also

ed to the locus of the physical grail. i experienced some difficulty in doing this. in reflection, this was probably due to trying to maintain "astral consciousness" and trying to shift my mental energies to a specific locus point at the same time (in the future when performing this ritual, i will not try to shift my psyche to a specific locus within the grail. instead, i will shift the ba to the ka as normal, and use the grail as an outward, physical manifestation of any subjective actions i may take. thus the grail will act both in the capacity of a "mind mirror" and as an "earthing" tool, in that it will link subjective actions to the objective world) with the ka figure fully actualized, i then proceeded to begin the transmutation. this was done by placing the grail above the black flam

. thus the grail will act both in the capacity of a "mind mirror" and as an "earthing" tool, in that it will link subjective actions to the objective world) with the ka figure fully actualized, i then proceeded to begin the transmutation. this was done by placing the grail above the black flame in my ritual chamber, and visualizing as lucidly as possible the black flame erupting and engulfing the ka figure (my self. i felt an unexpected sensation of being "penetrated" by the flame. it seemed to be both cutting into me and building me up at the same time. it was a strange experience, and is hard to communicate. i then focused on the disintegration of the negative aspects symbolized in the ka. with effort, the ka figure's shape began to slowly melt away until it became almost silhouette-like

lowly melt away until it became almost silhouette-like in the black flame, its form more sensed than seen. it was then, sensing that the disintegrative aspect of this process was complete, that i then shifted my focus to willing the changes i desired in my being from the elementary psychic components left after the disintegration process. i then gradually began to change the shape and form of the ka figure to match, symbolically, the qualities i felt would be beneficial to my quest and which were connected to the negative qualities i had chosen for transmutation. for some unknown reason at this stage, i seemed to lose concentration for a brief moment. during this time i experienced a flickering sensation as my point of perspective moved back and forth between my physical body and my ka fig

SABBATIC KABALA OF THE CROOKED PATH

lucid copulation with the infernal regents. in this cell you will become the offering to the shadow, the hunted for the hunter and the awaiting and blindfolded novice awaiting the ordeal. this process is referred to as hypno- aesthesia, where you in sound sleep are seeking the joining with the sigilic form of intent. the useful point for summoning are found in the sonorcha achronos, which is the ka or force of i and as such the syzygy of self. this is in turn tight connected to the very form of totality displayed in this aeon, or age. the call unto the dark side is clear and loud in this cell, if not somehow in a fatigue of its strength. with this i mean that this working with the integration of the shadow-self will probably induce a certain occult fatigue, that in many cases is bound to

SALMANRUSHDIE THESATANICVERSES

ing in the life of the sarpanch muhammad din had prepared him for the choice he was about to face "what does the angel ask, ayesha, daughter" he asked, fighting to steady his voice "it is the angel's will that all of us, every man, and woman and child in the village, begin at once to prepare for a pilgrimage. we are commanded to walk from this place to mecca sharif, to kiss the black stone in the ka"aba at the centre of the haram sharif, the sacred mosque. there we must surely go" now the panchayat's quintet began to debate heatedly. there were the crops to consider, and the impossibility of abandoning their homes en masse "it is not to be conceived of, child" the sarpanch told her "it is well known that allah excuses haj and umra to those who are genuinely unable to go for reasons of pove

ne, and he had to be left to find his own fate; there was no arguing with men like him. by sunset the villagers were ready to depart, and the sarpanch told everyone to rise for prayers in the small hours so that they could leave immediately afterwards and thus avoid the worst heat of the day. that night, lying down on his mat beside old khadija, he murmured "at last. i've always wanted to see the ka"aba, to circle it before i die" she reached out from her mat to take his hand "i, too, have hoped for it, against hope" she said "we'll walk through the waters together" mirza saeed, driven into an impotent frenzy by the spectacle of the packing village, burst in on his wife without ceremony "you should see what's going on, mishu" he exclaimed, gesticulating absurdly "the whole of titlipur has

ng man of extreme beauty, with a strikingly aquiline nose and longish black hair, oiled, with a central parting, he knew that his instincts had been correct, that here, standing on a busy street corner watching the crowd in case he saw himself going by, was a soul in search of its mislaid body, a spectre in desperate need of its lost physical casing- for it is known to archangels that the soul or ka cannot exist (once the golden cord of light linking it to the body is severed) for more than a night and a day "i can help you" he promised, and the young soul looked at him in wild disbelief. gibreel leaned forward, grasped the ka's face between his hands, and kissed it firmly upon the mouth, for the spirit that is kissed by an archangel regains, at once, its lost sense of direction, and is se

SATANGEL

bed as having four faces and four wings, or alternatively by john of patmos in revelations as having six wings and six eyes. they are considered the bearers of god s throne and his charioteers. see psalm 18. they also appear as golden sculptures covering the ark of the covenant. the origins of the term lie in babylon, where they are monstrous winged entities guarding the entrances to temples; the ka-ri-bu. similar creatures guarded the assyrian tree of everlasting life. 3rd choir: thrones- ophanim or galgallin in hebrew merkabah lore, they are the great wheels or many eyed ones. galgal meaning pupil of the eye. whilst the cherubim are god s charioteers, the ophanim are the actual chariots. in more modern terms, they are the archetypal u.f.o. or flying saucer. they are variously said to res

SATANIC RITUALS

ho 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 hrn-nji qua-resvn xha drug'bis pw-nga s'jens ni'ka quraas-ti kno'g nwreh sbo-j rgy-namanth el-aka gryenn'h. ky'rh han'treh zmah-gron't k'renb phronyeh fha'gni y'g zyb'nos vuy-kin'eh kson wr'g kyno. yog-sothoth, master of dimensions, through thy will are we set upon the world of horrors. faceless one, guide us through the night of thy creation, that we may behold the bond of the angles and the promise of thy will. participants: ki'q y'gs-othoth

ors. hail, father of the hornless ones. hail, ram of the sun and deathless one, who sleepest not while we honor thy name and thy bond. participants: i'a sh'b-n'ygr'th. hail, shub-niggurath [the goat of a thousand young appears. all participants clench their fists after the fashion of the celebrant] celebrant: i'a aem'nh. hail, father. participants: i'a aem'nh. hail, father. shub-niggurath: phragn'ka phragn. v'vuy-kin'e f'ungn kyl-d zhem'n k'fungn zyb'nos z'j-m'h kyns el-kran'u. f'ungnu'h zyb-kai zyb'nos rohz vuy-kh'yn. i am that i am. through the angles i speak with the hornless ones, and i pledge anew the bond of the daemons, through whose will this world is come to be. let us speak the bond of the nine angles. celebrant and participants: i'a aemn'h urz'vuy-kin w'hren'j el-aka gryenn'h. f

to the world of horrors, here to abide and to rule for all eternity. celebrant: v'kresn vuy-kn grany'h arksh ty'h nzal's naaghs wh'rag-ngla oth'e tryn-yal el-aka gryenn'h. participants: through the third angle i journeyed, casting forth the jackals of time and singing with the men who gamboled upon the world of horrors. celebrant: yal'h-el kh'rgs-th'e w'raghs-tryn'h gh'naa-wragnhi. r'nkal ngh- na ka-ii gh'na-nafh fhtag's. participants: i walked upon the earth, and i taught the men to laugh and to play, to slay and to scream. and for them i died not, but for myself i died and have slept. celebrant: w'ragh zh'sza kz'yelh naa-g naaghs hu-glyzz jag'h gh'an cyve vuy-k'nh v'quar. participants: the flutes of the laughing one shriek through the chasms of the abyss, and the darkness boils with the

the dreams of the master of the planes and the angles. celebrant: m'khagn w'ragnhzy dys-n'gha k'dys-n'ghals k'fungn-akel zaht'h k'halrn ghr-kha n'fhtagn-gha. participants: hear me, for i cry the end of the god of death, and of the god of dying, and i speak of the laws of life that you may reject the curse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fhtagni-kar'n gha'l. vnaa-glyz-zai v'naa-glyz-zn'a cylth. participants: the old ones were, the old ones are, and the old ones shall be again. i am dead, but i sleep and am therefore not dead. from the depths of the waters i come, and from the depths the deep ones also have come. celebrant: v'szel kh'ra-fhtagn k'bahl'dys-n'gha yga'h-h'j n'fhtag'h z'aht. v'glyzz k'fungn cylth-a v'el cylth-cthulhu

nd from the depths the deep ones also have come. celebrant: v'szel kh'ra-fhtagn k'bahl'dys-n'gha yga'h-h'j n'fhtag'h z'aht. v'glyzz k'fungn cylth-a v'el cylth-cthulhu k'fungn'i. participants: for ages you also have slept through the reign of the god of death, and now you have awakened to life. from the sea i call to the deep ones, and from the earth the deep ones call to cthulhu. celebrant: n'kys ka-naaghs v'prh-gh'nya k'k'aemn'h az'zl-inkh'v naaghs k'zhem'nfi k'zhe-t'h ur-geyl n'el k'fungn i-inkh'v k'nga y'ilth-kai. participants: forget neither the abyss of origin, nor the old ones who brought to you the flame of the abyss, nor the ram of the sun, nor the eternal serpent who raised you upon the earth and delivered to you the flame from the messenger. celebrant: p'garn'h v'glyzz (go now fr

to you the flame from the messenger. celebrant: p'garn'h v'glyzz (go now from the sea [the celebrant casts the torch into the bonfire. he retreats to the darkness] celebrant: vuy-kin'e glyz-naaghs y'kh'rain k'r'heyl vuy-kin'el s'nargh's cylth (the angles of the watery abyss are no more, but other angles there are for the deep ones to command) participants: v'yn'khe rohz v'schm'h v'ragsh kyr-reng'ka w'nath-al y'keld v'fnaghn k'aemn'hi. i'a cthulhu! i'a sha-t'n (by the seal of nine and by the shining trapezoid, let none hazard thy wrath, for we are known to the old ones. hail, cthulhu! hail, satan) the satanic baptisms since the formation of the church of satan, many persons wishing to solemnize their newly acknowledged dedication to satanic principles have requested a "baptismal" rite, whe

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

mitted. izanagi: the male figure in the shinto creation myth. izanami: the female figure in the shinto creation myth. jinja: shrine. jinn: evil spirits that tempt a person away from dedication to allah. jinn: literally, conquerors; the great teachers of jainism who have conquered their earthly passions. world religions: almanac xxi words to know jiva: the soul. junzi: a gentleman or superior man. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. kama: gratification of the senses. kami: the gods or divinities of shinto; the life force or spirit associated with places, natural objects, and ancestors. kami-dana: a kami shelf or altar in a private home. kara: a steel bracelet, worn by sikhs as a symbol of god. karma: the r

tice. the ancient egyptians also strongly believed in an afterlife. much of their religon s focus was centered on ensuring an afterlife, which contained all of the joys and pleasures of the living world. egyptians believed in at least three different kinds of souls. when a person died one soul, the ba, left the body permanently, while a different kind of soul, the akh, remained with the body. the ka, a third type of soul, was a spiritual duplicate of the dead person, and left its body to journey to the underworld for judgment. the ka had to return to its body periodically during the time it was undergoing judgment. if the body was damaged or decayed during this period, the ka might lose its way and be lost, a kind of eternal damnation. world religions: almanac 47 ancient religions of egypt

e dead person, and left its body to journey to the underworld for judgment. the ka had to return to its body periodically during the time it was undergoing judgment. if the body was damaged or decayed during this period, the ka might lose its way and be lost, a kind of eternal damnation. world religions: almanac 47 ancient religions of egypt and mesopotamia mummification solved the problem of the ka by preserving the body after death, giving the spirit a familiar house to return to. the process of mummification, which could take up to two months to complete, was at first only used for royalty. later the practice was opened up to include anyone who could afford the specialists and the expensive ingredients required for the process of preservation. by the middle kingdom the nobility and even

s. there were different levels of priests as well, from high priests down to the lowest class who carried water for drinking and for purification ceremonies. as the rituals of national cults became more centralized, the priestly class became professional and a powerful force in the country. the image or statue of the god or goddess was the center of cult activity. once made, the statue acquired a ka and a ba through a ritual called opening the mouth. the ka of the god lived in the statue in the same way that the ka of a person lived in that person s body. possessing these components, the statue came to be possessed with the spirit of the gods. daily rituals included clothing and cleaning the statues and offering food to the gods. other rituals took place periodically to protect the statues

days. many years later, however, it had grown to twenty-seven days. during the festival thousands of loaves of bread, cakes, and jars of beer were distributed to the public. images of the royal family and gods were paraded, at first by foot and later by barge (boat, from the temple at karnak to luxor. along the way, people asked favors of the gods through the statues. the pharaoh would merge his ka with the divine behind closed doors at the temple in luxor. he would then emerge into public to cheers from the crowd, for whom it was now reaffirmed that the pharaoh was a living god. the rituals of opet were quite different from the sacred marriage of mesopotamia, but the purpose behind them was the same: to confirm the authority of the ruler. eight months after the feast of opet came the sec

madar rasulullah, or i declare there is no god except god, and i declare that muhammad is the messenger of god. history and development in the late sixth century ce the religion of mecca was based on idolatry, or the worship of physical objects, such as statues, as if they were gods. these idols were kept in special houses or temples called shrines. the most famous of the shrines of mecca was the ka aba, which at that time housed idols dedicated to the gods of the city. mecca was an important stop in the east-west caravan trade route in the seventh century. meccans had a financial interest in maintaining this idolatry because it was a way of getting money from wealthy merchants and traders who traveled through the city. muhammad, however, did not accept idol worship. as a member of one of

five pillars: the core of islamic belief referring to declaring faith, daily prayer, charitable giving, fasting, and pilgrimage. hadiths: the sayings of the prophet muhammad recorded by his followers. haj: pilgrimage to the holy city of mecca. halal: permissible activities for muslims. haram: prohibited activities for muslims. jinn: evil spirits that tempt a person away from dedication to allah. ka aba: the shrine built by the prophet abraham in the holy city of mecca and the focal point of pilgrimages to the city. mecca: a city in present-day saudi arabia, the holiest site of islam, where the religion was founded. muezzin: the person who issues the call to prayer. muslim: a follower of islam, from the arabic phrase bianna musliman, meaning submitted ourselves to god. qur an: the sacred s

ngs, tends to be highly abstract rather than realistic. some people believe that the star and crescent flag is an islamic symbol, but it has no connection with islam. rather, its roots lie with the ottoman empire, which used the star and crescent on its flag. the primary symbols in islam are behaviors rather than objects. for example, when muslims pray, they turn in the direction of mecca and the ka aba, a cube-shaped shrine in the city that the prophet abraham is believed to have built. this act of turning toward mecca symbolizes the unity of muslims throughout the world. before prayers, or before handling a copy of the qur an, muslims engage in a ritual cleansing to symbolize purity of heart in praying to allah. making a pilgrimage is also thought of as symbolic of efforts to renew one s

lam s holiest site, the city of mecca in saudi arabia. the haj takes place during one week in the twelfth month of the lunar calendar. during this week, more than two million people gather in mecca, making it among the largest gatherings of people in the world. each muslim is expected to make the pilgrimage to mecca at least once during his or her lifetime. the most important site in mecca is the ka aba, or cube, the focal point of the week s activities, which include prayer and other events that teach lessons or commemorate (remember) the life of the old testament prophet abraham. the history of this site reaches back to abraham, along with his wife, hagar, and their son, ishmael, who traveled to the site from palestine. there, abraham and his son built a shrine dedicated to god. in later

essons or commemorate (remember) the life of the old testament prophet abraham. the history of this site reaches back to abraham, along with his wife, hagar, and their son, ishmael, who traveled to the site from palestine. there, abraham and his son built a shrine dedicated to god. in later centuries, when mecca was an important stop on the international caravan route from the east to europe, the ka aba became a place where many idols and statues were worshiped. it was this idol the fifth pillar of islam is the haj, or pilgrimage to the holy city of mecca in saudi arabia. the central event of the haj is to walk counterclockwise around the ka aba, or cube, seven times. kazuyoshi nomachi/ corbis. 314 world religions: almanac islam worship in mecca that led muhammad, a descendant of the proph

ilarly, muslims also look to abraham, whom they call ibrahim, as one of the fathers of their faith. the prophet muhammad (c. 570 632; see entry) claimed abraham was the first messenger or prophet of god, while he, muhammad, was the final prophet. arabs also see abraham s first-born, ishmael, or ismail, as the ancestor of the arab people. according to muslim tradition, ibrahim and ismail built the ka aba inside the great mosque in mecca, the holiest site in islam. the ka aba is thought to be the shrine that ibrahim built to god when he was traveling in the desert. the five repetitions of daily muslim prayer also begin and end with a reference to abraham. for more information books feiler, bruce. abraham: a journey to the heart of three faiths. new york, ny: harpercollins, 2005. schultz, sam

out 600 ce. the shi a muslims say that his name comes from one of the ninety-nine names of god, al-ali, meaning the exalted. he was the son of abu ta lib, a member of the banu hashim clan. this was one of the twelve major clans of the quraysh tribe, which was the most influential in mecca. the quraysh owned one of the most powerful trading businesses in central arabia and also held custody of the ka aba, the central shrine for pre-islamic arabs, since the fifth century. many sacred idols, or statues to which people prayed, were housed in the ka aba. the shrine was a major site of pilgrimage, or holy journey, for arabs and thus was a great source of money for the quraysh. some muslims say that ali was actually born inside the ka aba. abu ta lib was also uncle to a young businessman named mu

ry campaigns that spread the power of islam. he also became an important official in the theocracy, or government ruled by religious authority, that muhammad established in yathrib. by 630 mecca had fallen to the forces of muhammad and ali, and all of arabia was brought under the control of the islamic state. according to legend, it was ali who smashed the idols of the pre- islamic deities at the ka aba. world religions: biographies 19 al ibn ab ta lib when muhammad died many muslims assumed that ali would take over leadership of the community and the religion. some even said that muhammad named ali his successor just before he died. while ali and muhammad s family were busy preparing the body for burial, however, ali learned that abu bakr had been chosen by the inner circle of the communi

the area near his home. several signs had led them to this location. first, the head of the deceased thirteenth dalai lama dalai lama 92 world religions: biographies had turned to the northeast. additionally, the lama who was then temporarily acting as ruler of the faith had experienced a vision. while looking into the waters of the sacred lake of lhamoi lhatso, he noticed the tibetan letters ah, ka, and ma float into view. these in turn were followed by the visions first of a monastery with three floors and a turquoise and gold roof, then of a small house with very distinctive gutters. the regent became convinced that the letter ah referred to amdo, the northeastern province of tibet, the direction toward which the previous dalai lama s head had turned. a search party was sent to the mona

llowed by the visions first of a monastery with three floors and a turquoise and gold roof, then of a small house with very distinctive gutters. the regent became convinced that the letter ah referred to amdo, the northeastern province of tibet, the direction toward which the previous dalai lama s head had turned. a search party was sent to the monastery there, kumbum, which began with the letter ka and had three floors and the properly colored roof. all that remained for the search party to find was the small dwelling with the distinctive gutters, which led them to the home of lhamo dhondup. when they arrived, the lamas did not reveal the reason for their visit, instead merely asking for lodging for the night in hopes of observing the child. lhamo dhondup, however, recognized the leader o

mecca. from there the goods were transported to syria and then on to the rest of the mediterranean world. mecca was considered the region s trading capital, and its leading citizens were merchants. foremost in the merchant class was a tribe of ancient and powerful bedouins( desert dwellers in arabic) called the quraysh. in addition to their trading business, the quraysh had gained custody of the ka aba in the fifth century. the ka aba was the central shrine for pre-islamic arabs. it held idols, or images used as objects of worship, and the black stone, a sacred stone which was said to come from heaven. the ka aba was a major holy site of the arab people, and the quraysh made money from the many pilgrims that came to worship. khadijah was from the quraysh tribe. her father was khuwalid bin

ear mecca, is the site of the prophet muhammad s first revelation of the qur an by the angel jabra il. khadija s husband would go to the mountain to meditate. kazuyoshi nomachi/corbi s. world religions: biographies 197 khadijah time, did not worship idols. the pre-islamic world had many deities (gods and goddesses) to whom the people prayed, and more than three hundred of these were housed in the ka aba. among these deities, allah was considered by most arabs to be the supreme god. khadijah was most likely influenced religiously by a distant cousin named waraqah ibn nawfal. he was a religious scholar and a believer in the unity of the creator, or in the existence of a single supreme being. waraqah claimed that the arabs were wrong to worship many different idols and deities. historians bel

h. many poor meccans and some merchants responded to muhammad s call, but the new religion quickly earned muhammad and khadijah enemies. many meccans resented muhammad saying that the traditional gods and goddesses were to be replaced by his allah. they were satisfied with life the way it was. the powerful quraysh fought against the new religion because they feared that muhammad would destroy the ka aba rather than embrace it for islam. khadijah and her husband became increasingly isolated in mecca as many of the new muslim converts left the city for abyssinia (modern-day ethiopia. abu talib, muhammad s uncle, made clear to the town that muhammad was under the protection of the bani hashim clan and that no harm should come to him. eventually, however, muhammad, khadijah, their family, and

bout 2,600. finally, some of the sira were written more than a century after muhammad s death, so determining what is fact and what is based on possibly unreliable oral tradition is difficult. muhammad s early life muhammad was born into a relatively wealthy meccan family. his father, abdullah, died before he was born, and he was raised by his paternal muslim pilgrims on the haj circle around the ka aba in mecca, saudi arabia. all muslims are expected to make the haj to mecca at least once in their lifetime. ap images. muhammad 286 world religions: biographies grandfather, abd al-mattalib. his mother, amina, who had continued to live with her own family after her marriage to abdullah, died when muhammad was six. after muhammad s grandfather died when he was eight, responsibility for his ca

fter her marriage to abdullah, died when muhammad was six. after muhammad s grandfather died when he was eight, responsibility for his care fell to his uncle, abu ta lib. abu ta lib had recently become head of the most powerful tribe in mecca, the quraysh. during the sixth century mecca was an important center on the east west trade routes. many merchants and traders stopped in mecca to visit the ka aba, a shrine controlled by the quraysh in which many idols were worshipped. idols are objects, such as statues, that are worshipped as divide, or god-like. meccans had a financial interest in encouraging this idol worship, for it kept travelers in the city, where they made donations and spent money on food and lodging. during these pilgrimages, warfare between tribes was forbidden so merchants

controlled by the quraysh in which many idols were worshipped. idols are objects, such as statues, that are worshipped as divide, or god-like. meccans had a financial interest in encouraging this idol worship, for it kept travelers in the city, where they made donations and spent money on food and lodging. during these pilgrimages, warfare between tribes was forbidden so merchants could visit the ka aba and conduct business safely. as a result, while he was growing up muhammad had contact with people who came from many different cultures and who practiced many different religions. when still in his teens, muhammad became a merchant himself. he soon gained a reputation for complete honesty, and his nickname became al-amin, meaning the trusted one. one of his employers was a wealthy widow, k

SIR WALLIS BUDGE EGYPTIAN MAGIC

unto me; may seb, the prince of the gods, open wide his p. 30 two jaws unto me; may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may anpu (anubis) make my thighs to be firm so that i may stand upon them. may the goddess sekhet make me to rise so that i may ascend into heaven, and may that which i command in the house of the ka of ptah be done. i shall understand with my heart, i shall gain the mastery over my heart, i shall gain the mastery over my two hands, i shall gain the mastery over my legs, i shall have the power to do whatsoever my ka (i.e, double) pleaseth. my soul shall not be fettered to my body at the gates of the underworld, but i shall enter in and come forth in peace" when the deceased had uttered thes

a step, and this step was taken as early as the ivth dynasty. the text is as follows "my heart, my mother; my heart, my mother! my heart whereby i came into being! may naught stand up to oppose me at [my] judgment; may there be no opposition to me in the presence of the sovereign princes; may there be no parting of thee from me in the presence of him that keepeth the balance! thou art my double (ka, the dweller in my body, the god khnemu who knitteth and strengtheneth my limbs. mayest thou come forth into the place of happiness whither we go. may the shenit, who form the conditions of the lives of men, not make my name to stink. let it be satisfactory unto us, and let the listening be satisfactory unto us, and let there be joy of heart unto us at the weighing of words. let not that which

powers had been imparted by means of the performance of certain symbolic ceremonies and the recital of certain words of power; and how they could be employed to do both good and evil. p. 67 one of the earliest instances of the use of a magical figure is related in the westcar papyrus, 1 where we read that prince khaf-ra told khufu (cheops) a story of an event which had happened in the time of neb-ka or neb-kau-ed, a king of the iiird dynasty, who reigned about b.c. 3830. it seems that this king once paid a visit to one of his high officials called aba-aner, whose wife fell violently in love with one of the soldiers in the royal train. this lady sent her tirewoman to him with the gift of a chest of clothes, and apparently she made known to him her mistress's desire, for he returned with her

that such pictures p. 105 were painted on the walls of tombs, for at the bottom of his heart the egyptian hoped and believed that they were in reality representations of what he would do in the next world, and he trusted that the words of his prayers would turn pictures into realities, and drawings into substances. the wealthy egyptian left behind him the means for making the offerings which his ka, the goddess hathor giving the scribe ani meat and drink from out of a sycamore tree which grows by the side of a stream (from the papyrus of ani, plate 16) or double, needed, and was able to provide for the maintenance of his tomb and of the ka chapel and of the priest or priests who ministered to it. it was ail article of faith among all classes that unless the ka was properly fed it would be

am drinking water (from the papyrus of ani, plate 16) me not be obliged to walk thereon in my sandals" and in the clxxxixth chapter he prays that he may not be obliged to drink filthy water or be defiled in any way by it. the rich man, even, was not certain that the appointed offerings of meat and drink could or would be made in his tomb in perpetuity: what then was the poor man to do to save his ka from the ignominy of eating filth and drinking dirty water? p. 107 [paragraph continues] to get out of this difficulty the model of an altar in stone was made, and models of cakes, vases of water, fruit, meat, etc, were placed upon it; in cases where this was not possible figures of the offerings were sculptured upon the stone itself; in others, where even the expense of an altar could not be b

ade, and models of cakes, vases of water, fruit, meat, etc, were placed upon it; in cases where this was not possible figures of the offerings were sculptured upon the stone itself; in others, where even the expense of an altar could not be borne by the relatives of the dead, an altar with offerings painted upon it was placed in the tomb, and as long as it existed through the prayers recited, the ka did not lack food. sometimes neither altar, nor model nor picture of an altar was placed in the tomb, and the prayer that sepulchral meals might be given to the deceased by the gods, which was inscribed upon some article of funeral furniture, was the only provision made for the wants of the ka; but every time any one who passed by the tomb recited that prayer, and coupled with it the name of th

neither altar, nor model nor picture of an altar was placed in the tomb, and the prayer that sepulchral meals might be given to the deceased by the gods, which was inscribed upon some article of funeral furniture, was the only provision made for the wants of the ka; but every time any one who passed by the tomb recited that prayer, and coupled with it the name of the man who was buried in it, his ka was provided with a fresh supply of meat and drink offerings, for the models or pictures of them in the inscription straightway became veritable substances. on the insides of the wooden coffins of the xiith dynasty, about b.c. 2500, are painted whole series of objects which, in still earlier times, were actually placed in the tombs with the mummy; but little by little men ceased to provide the

the first will enchant (or bewitch) heaven, earth, hell, sea, and mountains, and by it thou shalt see all the birds, reptiles, and fish, for its power will bring the fish to the top of the water. the recital of the second will enable a man if he be in the tomb to take the form which he had upon earth" etc. when questioned as to where the book was, setnau said that it was in the tomb of ptah-nefer-ka at memphis. a little later setnau went there with his brother and passed three days and three nights in seeking for the tomb of ptah-nefer-ka, and on the third day they found it; setnau recited some words over it, and the earth opened and they went down to the place where the book was. when the two brothers came into the tomb they found it to be brilliantly lit up by the light which came forth

and passed three days and three nights in seeking for the tomb of ptah-nefer-ka, and on the third day they found it; setnau recited some words over it, and the earth opened and they went down to the place where the book was. when the two brothers came into the tomb they found it to be brilliantly lit up by the light which came forth from the book; and when they looked they saw not only ptah-nefer-ka, but his wife ahura, and merhu their p. 144 son. now ahura and merhu were buried at coptos but their doubles had come to live with ptah-nefer-ka by means of the magical power of thoth. setnau told them that he had come to take away the book, but ahura begged him not to do so, and related to him the misfortunes which had already followed the possession of it. she was, it seems, the sister of pta

his wife ahura, and merhu their p. 144 son. now ahura and merhu were buried at coptos but their doubles had come to live with ptah-nefer-ka by means of the magical power of thoth. setnau told them that he had come to take away the book, but ahura begged him not to do so, and related to him the misfortunes which had already followed the possession of it. she was, it seems, the sister of ptah-nefer-ka whom she married, and after the birth of her son merhu, her husband seemed to devote himself exclusively to the study of magical books, and one day a priest of ptah promised to tell him where the magical book described above might be found if he would give him a hundred pieces of silver, and provide him with two handsome coffins. when the money and the coffins had been given to him, the priest

after the birth of her son merhu, her husband seemed to devote himself exclusively to the study of magical books, and one day a priest of ptah promised to tell him where the magical book described above might be found if he would give him a hundred pieces of silver, and provide him with two handsome coffins. when the money and the coffins had been given to him, the priest of ptah told ptah-nefer-ka that the book was in an iron box in the middle of the river at coptos "the iron box is in a bronze box, the bronze box is in a box of palm-tree wood, the palm tree wood box is in a box of ebony and ivory, the ebony and ivory box is in a silver box, the silver box is in a gold box, and in the gold (sic) box lies the book. the box wherein is the book is surrounded by swarms of serpents and scorpi

a bronze box, the bronze box is in a box of palm-tree wood, the palm tree wood box is in a box of ebony and ivory, the ebony and ivory box is in a silver box, the silver box is in a gold box, and in the gold (sic) box lies the book. the box wherein is the book is surrounded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die" ptah-nefer-ka told his wife and the king what he had heard, and at length set out for coptos with ahura and merhu in the royal barge; having arrived at coptos he went to the temple of isis and harpocrates and offered up p. 145 a sacrifice and poured out a libation to these gods. five days later the high priest of coptos made for him the model of a floating stage and figures of workmen provided with tools; he

145 a sacrifice and poured out a libation to these gods. five days later the high priest of coptos made for him the model of a floating stage and figures of workmen provided with tools; he then recited words of power over them and they became living, breathing men, and the search for the box began. having worked for three days and three nights they came to the place where the box was. ptah-nefer-ka dispersed the serpents and scorpions which were round about the nest of boxes by his words of power, and twice succeeded in killing the serpent coiled round the box, but it came to life again; the third time he cut it into two pieces, and laid sand between them, and this time it did not take its old form again. he then opened the boxes one after the other, and taking out the gold box with the b

h his company of the gods, etc. his wife ahura then read the book and saw all that her husband had seen. ptah-neferka then copied the writings on a piece of new papyrus, and having covered the papyrus with incense dissolved it in water and drank it; thus he acquired the knowledge which was in the magical book. meanwhile these acts had stirred the god thoth to wrath, and he told ra what ptah-nefer-ka had done. as a result the decree p. 146 went forth that ptah-nefer-ka and his wife and child should never return to memphis, and on the way back to coptos ahura and merhu fell into the river and were drowned; and while returning to memphis with the book ptah-nefer-ka himself was drowned also. setnau, however, refused to be diverted from his purpose, and he insisted on having the book which he s

p. 146 went forth that ptah-nefer-ka and his wife and child should never return to memphis, and on the way back to coptos ahura and merhu fell into the river and were drowned; and while returning to memphis with the book ptah-nefer-ka himself was drowned also. setnau, however, refused to be diverted from his purpose, and he insisted on having the book which he saw in the possession of ptah-nefer-ka; the latter then proposed to play a game of draughts and to let the winner have the book. the game was for fifty-two points, and although ptah-nefer-ka tried to cheat setnau, he lost the game. at this juncture setnau sent his brother anhaherurau up to the earth to bring him his talismans of ptah and his other magical writings, and when he returned he laid them upon setnau, who straightway flew

d to cheat setnau, he lost the game. at this juncture setnau sent his brother anhaherurau up to the earth to bring him his talismans of ptah and his other magical writings, and when he returned he laid them upon setnau, who straightway flew up to heaven grasping the wonderful book in his hand. as he went up from the tomb light went before him, and the darkness closed in behind him; but ptahnefer- ka said to his wife "i will make him bring back this book soon, with a knife and a rod in his hand and a vessel of fire upon his head" of the bewitchment of setnau by a beautiful woman called tabubu and of his troubles in consequence thereof we need make no mention here: it is sufficient to say that the king ordered him to take the book back to its place, and that the prophecy of ptah-nefer-ka was

r he wished; and the possession of the knowledge of the name of a man enabled his neighbour to do him good or evil. the name that was the object of a curse brought down evil upon its owner, and similarly the name that was the object of a blessing or prayer for benefits secured for its master many good things. to the egyptian the name was as much a part of a man's being as his soul, or his double (ka, or his body, and it is quite certain that this view was held by him in the earliest times. thus in the text which is inscribed on the walls inside 1 the pyramid p. 158 of pepi l, king of egypt about b.c. 3200, we read "pepi hath been purified. he hath taken in his hand the mah staff, he hath provided himself with his throne, and he hath taken his seat in the boat of the great and little compan

of egypt about b.c. 3200, we read "pepi hath been purified. he hath taken in his hand the mah staff, he hath provided himself with his throne, and he hath taken his seat in the boat of the great and little companies of the gods. ed maketh pepi to sail to the west, he stablisheth his seat above those of the lords of doubles, and he writeth down pepi at the head of those who live. the doors of pekh-ka which are in the abyss open themselves to pepi, the doors of the iron which is the ceiling of the sky open themselves to pepi, and he passeth through them; he hath his panther skin upon him, and the staff and whip are in his hand. pepi goeth forward with his flesh, pepi is happy with his name, and he liveth with his ka (double" curiously enough only the body and name and double of the king are

just as if these three constituted his whole economy; and it is noteworthy what importance is attached to the name in this passage. in the text from the pyramid of another king 1 we have a prayer concerning the preservation of the name, which is of such interest that a rendering of it in full is here given: it reads "o great company of the gods who dwell in annu (heliopolis, grant that pepi nefer-ka- ra may flourish (literally 'germinate, and that his pyramid, his ever lasting building, may flourish, even as the name of p. 159 temu, the chief of the nine gods, doth flourish. if the name of shu, the lord of the upper shrine in annu, flourisheth, then pepi shall flourish, and his pyramid, his everlasting building, shall flourish! if the name of tefnut, the lady of the lower shrine in annu, f

ms positively childish. passing now to certain chapters of the book of the dead which are rich in names of magical power, 1 we notice that the god amen, whose name meant the "hidden one" possessed numerous names, upon the knowledge of which the deceased relied for protection. thus he says "o amen, 2 amen; o re-iukasa; o god, prince of the gods of the east, thy name is na-ari-k, or (as others say) ka-ari-ka, kasaika is thy name. arethikasathika is thy name. amen-na-an-ka-entek-share, or (as others say) thek-share- amen-kerethi, is thy name. o amen, let me make supplication unto thee, for i, even i, know thy name. amen is thy name. ireqai is thy name. marqathai is thy name. rerei is thy name. nasaqbubu is thy name. thanasa-thanasa is thy name. shareshatha-katha is thy name. o amen, o amen, o

shadow, a double, a soul, a heart, a spirit called the khu, a power, a name, and a spiritual body. when the body died the shadow departed from it, and could only be brought back to it by the performance of a mystical ceremony; the double lived in the tomb with the body, and was there visited by the soul whose habitation was in heaven. the soul was, from one aspect, a material thing, and like the ka, or double, was believed to partake of the funeral offerings which were brought to the tomb; one of the chief objects of sepulchral offerings of meat and drink was to keep the double in the tomb and to do away with the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, unless the double was supplied with sufficient food, p. 218 it would wander

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ideas and principles of what i am speaking about. another idea mentioned was "aeonic energies" these are the combinative synthesis of the past ideas of the "aeonic resonance" being manifest as creations into the present day resurgence. it is what is being created now from the past, that synthesiszes a future. consider the following from the seven faces of darkness "when a person wants anything, a ka or image of that desire appears in the neheh or future. this is a region ruled by set under his cult title set-heh. the desire pulls that person towards the event and sets him in opposition with the matrix of the past, or djet. if he or she succeeds in obtaining (making real) the desire, he or she has slain osiris. however the new object immediately becomes part of the matrix of the past" pg. 3

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by fear, you re in the wrong place! page 12 conscious sub-conscious super-conscious ba id nirvana ka super ego nama body/mind ego rupa egypt: freud: buddha: this page was assembled, in part based upon the fundamental teachings of thomas d. willhite the art of magick theory overview continued grimoire of eclectic magick super-consciousness sub-consciousness consciousnes programs memory emotion creativity the conscious mind preforms two basic functions (1) it directs your attention, and (2) it g

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

s, humans were considered the children of the gods, which meant that they had inherited many other elements from their divine progenitors than physical bodies. the ba, or soul, was portrayed on the walls of tombs as a human-headed bird leaving the body at death. during a person s lifetime, the ba was an intangible essence, associated with the breath. in addition to the ba, each person possessed a ka, a kind of ghostly double 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 afterlife mysteries 15 a white-bearded rabbi reading the talmud (corbis corporation) which was given to each individual at the moment of birth. as long as people kept control of their ka, they lived. but as soon as they died, it began a separate existence, still resembling the bod

tenance. each person also had a ren, or name, which could acquire a separate existence and was once the underlying substance of all one s integral aspects. other facets include the khu, or intelligence; the ab, or heart (will; the sakkem, or life force; the khaybet, or shadow; the ikh, or glorified spirit; and the sahu, or mummy. but the most important of all these facets of a human being was the ka, which became the center of the cult of the dead, for it was to the ka that all offerings of food and material possessions were made. those priests who were ordained to carry the offerings to the dead were called servants of the ka. upon an egyptian s death, although the body became inert, no longer capable of motion, the body did not decay, for the greatest care was taken to preserve it as a c

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

s. all pharaohs were considered to be divine, a belief that had its roots in the myths that gods had ruled egypt in prehistoric times and that the earliest human rulers were the actual children of these divine beings. therefore, when a pharaoh died, he could be prepared for death and become an osiris, the god of resurrection. the egyptians of this period conceived of two nonphysical entities, the ka and the ba, that made up the whole self and were of equal value to the physical body. although it is difficult to ascertain a precise understanding of the cosmology of the egyptian people of such a faraway time, it would appear that the ka, often represented in hieroglyphs as two arms upstretched in a gesture of protection, was believed to have been a kind of spiritual double of a living person

anguages. 10. recent discoveries of mummies in the sinai peninsula, the desert oases, and the eastern delta of the nile river are providing abundant information about the regional mummification styles. sources: teeter, emily. presentation of maat: ritual and legitimacy in ancient egypt and scarabs, scarboids, seals and seal impressions from medinet habu. n.p, n.d. person s tomb was called the het ka, the house of the ka, suggesting that the egyptians not only considered the ka an essential aspect of a human being, but understood that a provision for it, as well as for the physical body, must be made at the time of death. the ba is generally understood by modern scholars as representing that aspect of the essential self that is commonly referred to as the soul. often depicted in ancient egy

shan culture. sources: xinhua. china daily.http//www.chinadaily.net/cndy/2001-07- 10/19256.html. 10 july 2001. hongshan pyramid discovered in china the pyramid texts were inscribed on the stone walls of five pyramids at saccara. uals and ceremonies carefully performed to prepare the dead for the afterlife journey indicate that the body was as important an aspect of the complete entity as were the ka and the ba. nor can it truly be known if the ka and the ba were viewed strictly as spiritual entities, for they, as well as their mummified human-self, were left food and drink in the mortuary offerings so they might live on in their roles of overseers. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. ferm, vergilius, ed. ancient religions

be so often throughout the world. in native american tribal art or sign-writing, a black circle signified the departure of the soul, whose travel to the land of the grandparents occurred at night, after the sun had gone down. the human soul was represented among some tribes as a dark and somber image, complete with feet, hands, and head. because the soul still existed in human shape, it, like the ka of the ancient egyptians, still needed to be provided with nourishment. some tribal members burned the best part of their food as an offering to the souls of the departed. m delving deeper emerson, ellen russell. indian myths. minneapolis: ross& haines, 1965. 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 40 afterlife mysteries gill, sam d, and irene f

om 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 mystery religions and cults 257 egyptian gods and goddesses amen: a creation-deity anubis: god of the dead bast: cat goddess bes: god to guard against evil spirits and misfortune chons: god of the moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess of the dead nut: goddess of the sky and of the heavens osiris: god of the underworld and of vegetation qetesh: goddess of love and beauty ra: god of the sun selket: goddess of childbirth set: god of chaos shu: god of the air sobek: crocodile god ta

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

alfred a. knopf, 1970. irwin, constance. fair gods and stone faces. new york: st. martin fs press, 1963. mecca mecca, known to the muslim faithful as umm al-qura, the mother of cities, is the holiest place in the islamic world. it was here that muhammad the prophet (c. 570.632, the messenger of god, the founder of the muslim faith, was born in 570, and it is here within the great mosque that the ka faba, the most sacred shrine of islam, awaits the muslim pilgrim. throughout the world, wherever they may be, all devout muslims pray five times per day, each time bowing down to face mecca. all able-bodied muslims who have sufficient financial means and whose absence from their families would not create a hardship must undertake a pilgrimage, a hajj, to mecca once in their lifetime during the

stility when he began to lecture them concerning their vices and pagan practices. in 622, muhammad left mecca for yathrib, which was later renamed medina, city of the prophet, where he began to amass many followers. after eight years of strife between the people of mecca and muhammad, he returned to the city of his birth with an army and met with little resistance when he proceeded to cleanse the ka faba of pagan idols and dedicate the shrine to allah, the one god. on the plains of arafat in 632, muhammad preached to an assembled crowd that tradition numbers as some 30,000 of his followers. after he had completed his message, he declared that he had now fulfilled his mission on earth. two months later, he died at medina. within 100 years, the muslim faith had spread from spain to india. in

sage, he declared that he had now fulfilled his mission on earth. two months later, he died at medina. within 100 years, the muslim faith had spread from spain to india. in the twenty-first century, islam is one of the world fs largest religions with an estimated membership of 1.2 billion. the pilgrimage (hajj) to the sacred city of mecca and experience of worshipping at the mosque containing the ka faba is strictly limit- 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 257 about the same time ley lines were first introduced by alfred watkins (1855.1935) in the 1920s, a german evangelical parson named wilhelm teudt proposed a similar theory he called heilige linien (holy lines) that linked a number of standing stones, ch

ims who travel into this area as they progress toward the mother of cities must profess their having undergone a state of ritual purity and consecration. it is at this point that they set aside the clothes in which they have traveled and don a special article of clothing consisting of two seamless white sheets. the hajj begins with a procession called the tawaf, which takes the pilgrim around the ka faba seven times. the ka faba is a cubeshaped structure that stands about 43 feet high, with regular sides from 36 to 43 feet. the building is draped in a black cloth (kiswah) that bears a band of sacred verses embroidered in gold and silver thread. in the southeastern corner of the ka faba is the sacred black stone, an ancient holy relic about 11 inches wide and 15 inches high that has been mo

er thread. in the southeastern corner of the ka faba is the sacred black stone, an ancient holy relic about 11 inches wide and 15 inches high that has been mounted in silver. muslims believe that allah sent the black stone from heaven. it is the fortunate pilgrim who manages to break free from the press of the crowd and kiss the black stone. because of the great mass of humanity crowding into the ka faba at any given moment, it had been decreed centuries ago that the gesture of a kiss toward the stone will suffice and merit a great blessing. the second element of the hajj is the run seven times between two small hills, al-safwa and al-marwa, which are enclosed and connected with a walkway immediately adjoining the mosque courtyard. the third aspect of the pilgrimage involves walking about

s 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 procession around the ka faba. the hajj generally lasts about 13 days, but when as many as two million pilgrims crowd into mecca to observe the annual event, it may last a day or two longer to accommodate the vast numbers of the faithful. m delving deeper crim, keith, general ed. the perennial dictionary of world religions. san francisco: harpersanfrancisco, 1989. eerdmans f handbook to the world fs religions. grand ra

THE GOD OF THE WITCHES

etails have not always been preserved, and it is often solely by comparison with the dances of savagesthat their original meaning can be seen. in crete the dance of ariadne, performed by youths and maidens,belonged apparently to the fertility group, so also did the processional dance of the bacchantes. mars inrome was served by dancing priests, and the running step with which moslems go round the ka'aba isperhaps the survival of a sacred dance at mecca.the processional dance might be performed either on foot or on horseback, the essential part being that therewas a leader, whose course was followed and whose actions were imitated by the rest of the dancers. theprocession of the fairies was always on horseback, but the bacchae of ancient times and the medieval witchesdanced the processional

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ns, the dark (hecate) and the light (lilith or yram-satrina. to the initiate however, lucifer or the baphometic spirit becomes a state which is brought forth or developed to by going forth by night. the path of spirit travel is a temporal process of self emerging from its skin to ascend in the form of shadow, thus willed to manifest in a dreaming flesh. the dreaming body is the form the psyche or ka takes in sleep, and that which flies or goes forth to the infernal sabbat. in the context of witchcraft and sorcery, the western initiate of today holds a wealth of information to build from. idries shah points out in the sufis that the spanish word for witch is bruja, and are considered the children of wisdom. the history of witchcraft and primal sorcery is bound within the yatuivdah and dregv

THE MAGICIAN S KABBALAH

pirit forms released at death, with the root meaning of "to be bright (the "akhu" are the spirits of the dead. thus it is not applicable to divinity or kether in the way perkins sees it, as it would rather be allocated to yesod in terms of the sephiroth or the nefesh in terms of the divisions of the soul. egyptian name glyph qualities khat (kat, xat, kab) fish body sahu mummy& seal spiritual body ka (kai) upraised hands image, double ba (baie) various birds spirit-soul khaibt fan shadow, aura akh (khu, khou, yekh) bennu bird bright spirit sekhem owl vital power ren kneeling man name hati lion whole heart ab jar will tet (zet) upright snake soul hammemit radiating sun unborn soul florence farr, in her book egyptian magic, saw these divisions acting through magical practice by influencing th

(kai) upraised hands image, double ba (baie) various birds spirit-soul khaibt fan shadow, aura akh (khu, khou, yekh) bennu bird bright spirit sekhem owl vital power ren kneeling man name hati lion whole heart ab jar will tet (zet) upright snake soul hammemit radiating sun unborn soul florence farr, in her book egyptian magic, saw these divisions acting through magical practice by influencing the ka and the ba in the ab. this representation is a mirror image, she said, of the ka reaching up to provide a resting-place for the ba, symbolised by the hawk. this latter is an emanation of the hammemmit, and signified the sacrifice of the lower self to the higher self. in ritual, she explained the process of magic in terms of the above as follows (a) the symbolism of the ritual is fully recognise

e for the ba, symbolised by the hawk. this latter is an emanation of the hammemmit, and signified the sacrifice of the lower self to the higher self. in ritual, she explained the process of magic in terms of the above as follows (a) the symbolism of the ritual is fully recognised (b) the imagination is extended to encompass this symbolism (c) the will is concentrated firmly and repeatedly (d) the ka (ego) is thus put into tension, and acts on its counterpart in the heart (ab, which is the vessel of conscious desire (e) this in turn reacts on the hati (unconscious executant (f) the whole psyche thus in a state of theurgic excitation, the ba (divine link) descended, and the whole body becomes a khu (shining one or augoides (g) this new being is established in the midst of the sahu (elemental

THE NECRONOMICON SIMON VERSION

he german "ach" ch (same as above) q as in "like" k (same as above) sh as in "shall" ss as in, perhaps "lasso; a hissing "s" common to arabic languages z as in "lots; a hard "ts" sound, not quite as in "zoo" remember, in the transliterations which follow, every letter must be pronounced. there are no schwas or silent syllables in sumerian. hence "kia" is pronounced "keeya "kaimanu" is pronounced "ka-ee-mah-nu" or, if spoken rapidly, the two initial vowel sounds slur into 'kigh' rhyming with "high" the incantations should be said carefully and slowly at first, to familiarise oneself with the tongue-twisting phrases. a mistake may prove fatal to the work the spells (translated) where possible, the editor has taken every opportunity to find the original sumerian or akkadian translation of a g

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 dirrigu baagga ka kanpa! bel zi exa exa! azzagbat! bazzagbarroniosh! zelig! the conjuration of the fire god spirit of the fire, remember! gibil, spirit of the fire, remember! girra, spirit of the flames, remember! o god of fire, mighty son of anu, most terrifying among thy brothers, rise! o god of the furnace, god of destruction, remember! rise up, o god of fire, gibil in thy majesty, and devour my enemies! rise

THE SIGIL OF ADVERSARY

the desert, shaitan. this sigil is the empowerment of the fiery will and that of the other demon of the noon hour, keteb. used in daylight initiation rites focusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who

THE BOOK OF GATES

s, each of whom carries a paddle; they are called "gods who never diminish" 2. twelve female beings, each of whom grasps a rope with both hands; above the head of each is a star. they are called the "hours who tow alone [the boat of ra" p. 274 the god banti, with the head of a cynocephalus ape, holding a sceptre. 4. the god seshsha, man-headed, with a star above him, holding a sceptre. 5. the god ka-amenti, bull-headed, and holding a sceptre. click to view the twelve akhemu-seku gods with their paddles. 6. the god renen-sbau, man-headed, with a star above him, holding a sceptre. 7. a monkey, with a star over his head, standing on a bracket; he is called the "god of rethenu (syria. 8. a bracket, whereon rests the utchat. p. 275 9. a god called her-nest-f, holding a sceptre. p. 276 of the tw

the stars concerning the births of this great god, and he goeth on his way with them" 3 "the god who is in this picture crieth to the gods of the boat of ra, and he goeth on his way with him" 4 "the god who is in this picture setteth the stars p. 278 in their places (literally, towns, and he goeth on his way with the great god" the above four paragraphs must refer to the four gods banti, seshsha, ka-ament, and renen-sbau, and therefore the god of rethenu, the utchat, and the god her-nest-f remain without descriptions. from the tomb of rameses vi. m. lef bure adds the two click to view (left to right) banti. seshsha. ka-amenti. renen-sbau. neter-rethen. eye of ra. her-nest-f. following paragraphs which concern the utchat and her-nest-f "this is the eye of ra, which the god uniteth to himsel

THE GOD SET

history of set. predynastically: set was an important deity appearing in the art of the hamitic peoples living in the ombos and naquada regions. interestingly, his was the only god- figure not composed of parts from recognizable earth animals (the hamitic speakers donated most of the terms to religious philosophy to the egyptian langauge that seperate it from other semitic languages including ba, ka, neter, etc. if somebody really wants to find the roots of the egyptian religion, they should go up the nile and do some serious anthropology among hamitic speaking native cultures- the roots of the nile may hold keys to egyptian thought that mute stones do not. archaic egypt: set generally occupies a secondary role to his enemy horus, champion of the people of the north (except in the 2nd dyna

t stellar monument that imhotep designed were replaced by the solar pyramids of the fourth and fifth dynasty's (notably cheops took no chances in the great pyramid's design- although outwardly a solar monument he had a hole bored through the stones aligned with the position of alpha draconis (a star in the great bear called thuban "the subtle one" a set cult title) just in case that was where his ka was heading. during the next few dynasties (4- 17, set is generally ignored. his functions are absorbed into other gods. thoth picks up the attributes of magic, osiris picks up the attributes of mysterious time djet as opposed to exoteric time neheh. set keeps his attributes a storm and stellar god, and gradually comes to be associated with all night fears- nightmares, desert fiends, and bad an

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ey were said, after these libidinous scenes, to offer and administer the semen virile 1 in ecclesia sua post occasum solis lucernis extinctis msceri cum mulierculis. philastri de h resibus liber, c. 57. 2 epiphanii panarion, vol. i, p. 72. 3 epihphanius, vol. i, p. 416. 4 on the secret worship and the character of the gnostics see epihanii panarion, vol. i. pp. 84 102. 5 k to to d sumposi santej, ka j oepoj e pe n, t j fl baj to k rou mpl santej aut n, e j o sron tr pontai. ka m n n r t j gunaik j pocwr saj f skei legwn t ato gunaik ti n sta l gwn, po hson t n g phn met to delfo. o d t lanej mig ntej ll loij. epihan. panarion, vol. i, p. 86. 174 on the worship of the as their sacrament.1 a similar practice is described as existing among women in the middle ages for the purpose of securing

TYSON DONALD NEW MILLENNIUM MAGIC

regarded as the best dwelling place for incorporeal beings such as gods. this natural virtue of stone was intensified when the stone was of a special type that heightened its ability to preserve and sustain spirits, ren- dering easier access to them by human beings. meteorites have been accorded spe- cial reverence throughout history. one such sky stone forms part of the cubic (or roughly cubic) ka'ba in the great mosque at mecca, the center of islamic worship. the black stone, and the ka'ba that was constructed around it, predate islam. mohammed (570-632) purged the "ancient house" as it is titled, of other idols when he took it over as the center of islamic worship. the black stone, which is roughly the size of a cabbage, is fixed in the southeast, or black, corner several feet above th

kinds of primary motion. this can graphically be dis- played by means of a celtic cross of thirteen squares, with mercury set in the center and three of the zodiac signs in each arm, as shown in the illustration at the top of page 140. this zodiac cross is based on a similar image used in the golden dawn, called the fylfot cross, that arranges the signs upon the arms of a sunwise-rotating swasti- ka, with the sun placed at the point of intersection. it has been modified to render its structure more apparent, and mercury has been put in place of the sun to reflect the present mercury-central system of magic. each arm bears the signs that are ascribed to one of the elements-fire, water, air, or earth. they are read out from the center of the cross: b i'.iv.i. vo- a: fire a aries, leo, sagitt

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

nake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb-ka, the breast of thoth, the heart of ra, the hands of the gods, the belly of osiris, the thighs of menthu, the legs of khensu, the feet of amen-horus, the haunches of horus, the soles of the feet of ra, and the bowels of meh-urit. every member of the cat contained a god or goddess, and she was able to destroy the poison of any serpent, or scorpion, or reptile, which might be injected into her bod

er ra-heru-khuti (i.e, ra-harmachis "i see that the enemies are conspiring against their lord; let thy fiery serpent gain the mastery. over them [fn#75] i.e, in nubia, probably the portion of it which lies round about the modern kalabsha. in ancient days ta-kens appears to have included a portion of the nile valley to the north of aswan. xiii. then the majesty of ra harmachis said unto thy divine ka "o heru-behutet, o son of ra, thou exalted one, who didst proceed from me, overthrow thou the enemies who are before thee straightway" and heru- behutet flew up into the horizon in the form of the great winged disk, for which reason he is called "great god, lord of heaven" unto this day. and when he saw the enemies in the heights of heaven he set out to follow after them in the form of the grea

g of the tongues from the remote places of tchalt (or, tchart [shall be commemorated] from this day onwards. and this god shall be called 'heru-behutet, lord of mesent' from this day onwards" and ra said unto heru-behutet "let us sail to the south up the river, and let us smite the enemies [who are] in the forms of crocodiles and hippopotami in the face of egypt" and heru-behutet said "thy divine ka, o ra, lord of the gods! let us sail up the river against the remainder--one third--of the enemies who are in the water (or, river" then thoth recited the chapters of protecting the boat [of ra] and the boats of the blacksmiths [which he used] for making tranquil the sea at the moment when a storm was raging on it. and ra said unto thoth "have we not journeyed throughout the whole land? shall w

winged symbol of the god consists of a beetle with outstretched wings, which holds between his forelegs the solar disk, and between his hind legs the symbol of the orbit of the sun. a hymn to osiris and a legend of the origin of horus. homage to thee, osiris, lord of eternity, king of the gods, whose names are manifold, whose transformations are sublime, whose form is hidden in the temples whose ka is holy, the governor of tetut,[fn#119] the mighty one of possessions?)in the shrine,[fn#120] the lord of praises[fn#121] in the nome of anetch,[fn#122] president of the tchefa food in anu,[fn#123] lord who art commemorated in [the town of] maati,[fn#124] the mysterious (or, hidden) soul, the lord of qerret,[fn#125] the sublime one in white wall,[fn#126] the soul of ra [and] his very body, who

ne of strength like the son of nut"[fn#157 [fn#150] i.e, the image who rises like the sun day by day, or the image of [many] crowns [fn#151] or, mighty one of the thigh, i.e, he of the mighty thigh [fn#152] the nations of nubia who fought with bows and arrows [fn#153] in this version of the protocol of rameses ii. the second "strong name" of the king is omitted [fn#154] i.e, neb-er-tcher [fn#155] ka-mut-f, the greek kamh^fic of the greeks [fn#156] the war-god of thebes [fn#157] i.e, osiris. behold, his majesty was in the country of neheru[fn#158] according to his custom every year, and the chiefs of every land, even as far as the swamps, came [to pay] homage, bearing offerings to the souls of his majesty; and they brought their gifts, gold, lapis-lazuli, turquoise, bars of wood of every ki

person. o thou cat, thine ears are the ears of nebertcher, who hearkeneth unto the voice of all persons when they appeal to him, and weigheth words (i.e, judgeth) in all the earth. o thou cat, thy mouth is the mouth of tem, the lord of life, the uniter) of creation, who hath caused the union) of creation; he shall deliver thee from every poison. o thou cat, thy neck (nehebt) is the neck of neheb-ka, president of the great house, vivifier of men and women by means of the mouth of his two arms. o thou cat, thy breast is the breast of thoth, the lord of truth, who hath given to thee breath to refresh) thy throat, and hath given breath to that which is therein. o thou cat, thy heart is the heart of the god ptah, who healeth thy heart of the evil poison which is in all thy limbs. o thou cat, t

case (or, healthy) for his mother isis. verily he who is stricken shall be in good case likewise [fn#215] the island of chemmis of classical writers. and the fire [which was in the house of usert] was extinguished, and heaven was satisfied with the utterance of isis, the goddess. then the lady usert came, and she brought unto me her possessions, and she filled the house of the woman tah, for the ka of tah) because [she] had opened to me her door. now the lady usert suffered pain and anguish the whole night, and her mouth tasted (i.e, felt) the sting [which] her son [had suffered. and she brought her possessions as the penalty for not having opened the door to me. oh the child shall live and the poison die! verily horus shall be in good case for his mother isis. verily everyone who is stri

e) of the poison. evil, evil is his case, death [and] misery to the fullest [extent. the cry of his mouth is towards his mother. i cannot [bear] to see these things in his train. my heart [hath not] rested because of them since the beginning [when] i made haste to make answer [for] horus-ra, placing [myself] on the earth [and] since the day [when] i was taken possession of by him. i desired neheb-ka [and thoth said "fear not, fear not, o goddess isis, fear not, fear not, o nephthys, and let not anxiety [be to you. i have come from heaven having life to heal) the child for his mother, horus is. let thy heart be firm;[fn#242] he shall not sink under the flame. horus is protected as the dweller in his disk,[fn#243] who lighteth up the two lands by the splendour of his two eyes;[fn#244] and he

arts be glad, and let radiance (or, light) go round about [fn#253] we should probably strike out the words "of his mother [fn#254] the city in the delta called by the greeks letopolis "i am thoth,[fn#255] the firstborn son, the son of ra, and tem and the company of the gods have commanded me to heal horus for his mother isis, and to heal him that is under the knife likewise. o horus, o horus, thy ka protecteth thee, and thy image worketh protection for thee. the poison is as the daughter of its [own] flame [it is] destroyed [because] it smote the strong son. your temples are in good condition for you [for] horus liveth for his mother, and he who is under the knife likewise [fn#255] thoth stood by during the fight between horus and set, and healed the wounds which they inflicted on each oth

healed the wounds which they inflicted on each other. and the goddess isis said "set thou his face towards those who dwell in the north land (ateh, the nurses who dwell in the city pe-tept (buto, for they have offered very large offerings in order to cause the child to be made strong for his mother, and to make strong him that is under the knife likewise. do not allow them to recognize the divine ka in the swamp land, in the city) of nemhettu [and] in her city" then spake thoth unto the great gods who dwell in the swamp-land [saying "o ye nurses who dwell in the city of pe, who smite [fiends] with your hands, and overthrow [them] with your arms on behalf of that great one who appeareth in front of you [in] the sektet boat,[fn#256] let the matet[fn#257 (mantchet) boat travel on. horus is to

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

this world, for this attribute is considered to be in the category of this world [nehshevet bi-khelal ha-olam ha-zeh, and it is the oral torah, they will merit the life of the world-to-come [yizkku le-hayyei ha-olam ha-ba, which is the hidden good [ha-tov ha-ganuz. and what is it? the glory [uzzo] of the holy one, blessed be he, as it is written, and the splendor will be like the light [we-nogah ka-or tihyeh (hab 3:4. in the future, the splendor [nogah] taken from the first light will be like the light if my children fulfill the torah and commandment that i have given to instruct them,77 as it is written, my son, heed the discipline of your father and do not forsake the torah of your mother (prov 1:8. it is written, and it gives off rays on every side there is the concealment of his glory

way in abiding. see ch. 5 n. 80. the nexus between the conception of mental entities as momentary and the doctrine of metaphysical selflessness is attested in buddhist sources as well, as noted by rospatt, buddhist doctrine, p. 117. 96. mackendrick, immemorial silence, pp. 109 110. 97. elmore, islamic sainthood, p. 230 n. 22. on the mystical pilgrimage of the heart to the heart, symbolized by the ka ba, as liberating one from the bondage of time (riqq al-awqat, see the passage from ibn arabi in elmore, op. cit, pp. 171 and 247. consider also the formulation of ibn arabi, journey to the lord of power, p. 60: when the influence of the moment befalls him, he will receive it. let him beware of becoming enamored of [the influence of the moment] but let him remember it, for it will be necessary

sband of this unblemished one, ba lah deha-hu tam, that is, tif eret, consort of shekhinah. when the masculine potency, which is symbolized by alef, is conjoined to tam, the word that is formed comprises all the letters of the hebrew alphabet, alef the first, mem the middle, and tau the last; these letters spell emet, truth, which is the totality of male and female together (kelal dekhar we-nuqba ka-hada. see cordovero, pardes rimmonim, 23:1, 6d, s.v. emet. 73. on the decoding of emet as a combination of alef and met, see moses de le n, sefer or zaru a, p. 255. in that text, presumably composed before the untitled fragment extant in ms munich 47, alef stands for the one god, the source of life for all that exists; if one removes alef from emet, what remains are the letters mem and taw, whi

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

reat fornication and abandonment. lilith is babalon, the goddess who bathes in the blood of the moon. face now the altar, take the wand and recite while focusing upon lilith: she howls upon the desert winds, as the moon brings the cloak of darkness. the shadow radiate her essence, blood drinker, devouress of the sleeping, fornicate in the spilt veins of those who come to you! lilith, la-kal-il-li-ka, i invoke thee by your sacred names: abeko, batna, abito, eilo, amizo, ita, izorpo, kali, kea, kokos, odam, patrota, podo, partasah, satrina, talto, lilith! and by your other names of calling: 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

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

o wish to experiment with the enochian calls. the magical language "a vocabulary finem respice june i9,1897 a abiding (their) kafifam according to (in accordance with) arid vanmel admiration jiresam are cahis are (and are not) i cahisje age, an aeon min all things tofajlo always paid amongst (ye) aai amongst us alome and od (sometimes x, rarely z all powerful (the) ia-i-don anger vaunupeh another ka appareled (are) zodonak appear zodamran apply (yourselves to us) imful-mar are (see above) arise torzodu ark erem ark (of knowledge) ladanah art (thou) ieh as ta b balance barren stone oreri beautiful vaurebsa beauty beasts (of the fielii) lenithmoug beginning tpame. taoda, faoda, iaodaf beginning acro-odzodi become (thus are ye become) noand be (it shall) tariam bed tainta beneath (ye) orocaha

fires of life pireji fire of first glory jla fire gah' fire of perejel fiery darts malapareji firmament (the) callzod firmament of the waters oila-zodinu first el-o, ela, el flame vipa, pereta flames (the burning) iala-p rti flames (of the first) el iala perna flames (of the second) viv iala feria flames (of the third) da lila periti flaming (adj) isla pore flew (they) zodiltiare flourish (they) ka-ca-come flowers eloresa, bajile for (i.e. because) elapa forget (let them) ba r re fourth angle (the) sa did framed (i have) i-zoda-zaz friendly (be ye) zod chiji frown (they frown not) vikirna furnishing taiats fury voonpahe fury noe6ini bajihil garland obiloka garments (your) qia, obolshi garnished jinouupe gathering (of) gather (these gather) alidonu giving (unto them) dilagare giving daluga

(let them v) dodspal vexation dodisihe vestures (my) zodimezod, vexed dockemeni visit fa visit us epa voice bianu virgins para di zod voice sol-pefih bunn voices (your) bia voices (ye lift up your v) faresodrde voices of wonder sala"d"s vials efafije vomit out otzetza w walkest (thou) water (to) zodlida water (firmament of) pila zodinu wax strong wujeji wedding paralleda west ri while (one w) el ka pintas where in quiinn who dalai whom kasarema, sobame whom (unto) kasareme whom kasarernieji whom (under) kaseremi widow riore windows kouio winds zodougou winds (the many fold w) ozodoauguil wings vi' pa ahe wisdom (the secret) aninaeli woe obis work of man workmen kuala workwonders (that may) uaula zodiremn works (whose) sobe lia afake worshippers hoatih4 wrath venupahr wrath (the firmament

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