Michael Wynn's Occult Reference Library
LIGHTNING

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he candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with

0 0 INITIATION CEREMONY

ther of them of being expelled from this order, as a wilfully perjured wretch, void of ah moral worth, and unfit for the society of all right and true persons, and in addition under the awful penalty of voluntarily submitting myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierop

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

o the godo; hel. 78, 3. 90, 6. fro min the godo; 143, 7. gnmdeger trehtin; eeinh. 1309. freq. the rieh god: thie rijceo christ; hel. 1, 2. riki god; hel. 195,9. riu drohtin; hel. 114,22. der rme got von himele; eoth. 4971. got der riclie; nib. 1793, 3. trist. 2492. durch den richen got von himel, morolt 3526. der riche got mich ie gesach; v.d. wibe list 114^ cot edmahtico, cot heilac; wesso^ when lightning strikes, our people say: if god can bmii, we can build again; ettners hebamme, p. 16- where god is, there is grace and peace; of a solemn sjiot it is said: here dwells der liebe gott! and, to di'ive den lieben gott from a person's room (lessing 1, 243, means, to disturb a solitary in his sanctum^ ohg. rtlilii dives, potens, also beatus; and dives is near akin to diviis, as dis, ditis spr

g (hwala) fndliuwulf tietwa itermon (herem6d)sceaf (bedwig) some accounts contain only four links, otliers eight, others sixteen, stopping either at fridhuwulf, at geat, or at sceaf. sceaf is the oldest heathen name but alter the conversion the line was connected with noah, and so with adam' chaptee viii. donae, thunae (thoee. the god who rules over clouds and rain, who makes himself known in the lightning's flash and the rolling thunder, whose bolt cleaves the sky and alights on the earth with deadly aim, was designated in our ancient speech by the word donar itself, os. tliiinar, as. thunoi\ oist. tlwrr the natural phenomenon is called in ox]?ruma, or duna, both fem, like the gothic j?eihv6, which was perhaps adopted from a finnic language. to the god the goths would, i suppose, give the

. thorduna (see suppl. in exactly the same way the swed. term usm (tonitru, fulmenj, in the westgothl. laws asikkia^ has arisen out of asaka, the god's waggon or driving, from as, deus, divus, and aka, vehere, vehi, swed. aka. in gothland they say for thunder thorsakan, thor's driving; and the ojst. reid' signifies not only vehiculum, but tonitru, and reisarslag, reisar]?ruma, are thunderclap and lightning. for, a waggon rumbling over a vaulted space comes as near as possible to the rattling and crashing of thunder. the comparison is so natural, that we find it spread among many nations: bokel o^vi"^ov zito? rj /spovrr) elvai, hesychius sub. v. exaai^povra. in carniola the rolling of thunder is to this day gotta fahren [to the eussian peasant it is the prophet ilia driving his chariot, or

and wades the rivers (sn. 18^ the people in sweden still say, when it thunders: godguhhen aker, the good old (fellow) is taking a drive, ihre 096. 740. 926. gofar akar, goffar kor, the gaffer, good father, drives (see suppl. they no longer liked to utter the god's real name, or they wished to extol his fatherly goodness (v. supra, p. 21, the old god, dan. vor gamle fader. the norwegian calls the lightning tkorsvarmc -warmth, faye p. 6. thunder, lightning and rain, above all other natural phenomena, proceed directly from god, are looked upon as his doing, his business (see suppl^ when a great noise and racket is kept up, a common expression is: you could not hear the lord thunder for the uproar; in france: le bruit est si fort, qu'on n'entend pas dieu tonncr. as early as the roman de eenar

claudian's stilicho 2, 439; and latin poets of the mid. ages are not at all unwilling to apply the name to the christian god (c.r7.,dracontius de deo 1, 1. satisfact. 149. yen. fortunat. p. 212-9. 258. and expressions in the lingua vulgaris coincide with this: celui qui fait toner, qui fait courre la nue (p. 23-4. an inscription, jovi tonanti, in gruter 21, 6. the greek zeus who sends thunder and lightning kepavv6) is styled kepavveco. zeu? ektvire, i. 8, 75. 170. 17, 595. jio^ tu7ro9, ii. 15, 379.2 and because he sends them down from the 1 in a poem made up of the first lines of hymns and songs: ach gott vop himmel sieh darein, iind werfe einen donnerstein ^s ist gewislieh an der zeit, dass schwelgerei und iippigkeit zerschmettert werden mansetodt! sonst schrein wir bald aus tiefer noth

e; and there must have been mountains of this name in more than one region. it is quite possible that monjoie itself came from an earlier monjove (mons jovis, that with the god's hill there associated itself the idea of a mansion of bliss (see suppi. thunar. 171 bach and oberhof, at the 'rennsteig' is a donershauk (see suppl. a donarcs eih, a rohur jovis, was a tree specially sacred to the god of lightning, and of these there grew an endless abundance in the german forests. neither does scandinavia lack mountains and rocks bearing the name of thorr: thors jdint in east gothland (conf. wildegren's ostergotland 1, 17; tliorsborg in gothland, molbech tidskr. 4, 189. from norway, where this god was pre-eminently honoured, i have nevertheless heard of none. the peasant in vermland calls the sou

neral meaning rather pello, to push, and this tolerably apt signification may have contributed to twist the word out of its genuine form^ i think it has dropt a k: the lithuanian, lettish and oprussian thundergod is perkunas, pehrhons, pcrhunos, and a great many names of places are compounded with it. lith, perkunas grauja (p. thunders, perkunas musza (p. strikes, ferit; lett, pehrkons sperr (the lightning strikes, see suppl. the slav, perun is now seldom applied personally, it is used chiefly of the lightning's flash. procopius (de bello goth. 3, 14) says of the sclaveni and antes: deov fj,ev
rain-s^od in eosen's vedae specimen p. 23. coui. hitzig phiust. 296, and holtzmauul, 112, 118. 172 thunar. vo/xi^ouctiv eivaty kat ovovaiv avrut ^6a; re kol lepeca cnrdvra. again, the oak was consecrated to perun, and old documents define boundaries by it (do perunova duha, as far as p.'s oak; and the eomans called the the slcovnjuglans .e.j"oviglans, jovis glans, the fi'uit of the fatherly god. lightning is supposed to strike oaks by preference (see suppl. now pcrjcun suggests that thundergod of the morduins, porguini (p. 27, and, what is more worthy of note, a gotliic word also, which (i grant, as used by ulphilas, was already stript of all personification. the neut. noun fairguni (gramm. 2, 175. 453) means opos, mountain^ what if it were once especially the thunder-mountain, and a lost

um et nitidum postera die emittit. it is just matertera, and not mater, tliat is meant by teta elsewhere. christian mythology among the slav and certain asiatic nations has handed over the thunderer's business to the prophet elijah, who drives to heaven ioi the tempest, whom a chariot and horses of jive receive, 2 kings 2, 11. in the servian songs 2, 1. 2, 2 he is expressly called gromovnik iliya lightning and thunder (munya and grom) are given into his hand, and to sinful men he shuts up the clouds of heaven, so that they let no rain fall on the earth (see suppl. this last agrees with the o.t. too, 1 kings 17, 1. 18, 41-5, conf. lu. 4, 25, jam. 5, 17; and the same view is. taken in the ohg. poem, 0. iii. 12, 13: quedent sum giwaro, helias sis ther mdro, ther thiz lant so tharta, then himi

century,2 we cannot fully appreciate this analogy between elias and the donar of the heathens. there was nothing in christian tradition to warrant the supposition of elias receiving a wound, and that a deadly one. the comparison becomes still more suggestive by the fact that even half-christian races in the caucasus worship elias as a god of thunder. the ossetes think a man lucky who is struck hy lightning, they believe ilia has taken him to himself; survivors raise a cry of joy, and sing and dance around the body, the people flock together, form a ring for dancing, and sing: ellai, ellai, eldaer tchoppei (0 elias, elias, lord of the rocky summits. by the cairn over the grave they set up a long pole supporting the skin of a black he-goat, which is their usual manner of sacrificing to elias

3 8 INITIATION CEREMONY

figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is therefore represented in a duplicate form and rising from the water. around both these figures dart flashes of lightning. these 3 principal figures form the fire triangle, and further represent fire operating in the other three elements of air, earth, and water. the central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive and absorb the properties of the other three. he is also kasmillos the cand

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

n, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire that warms, the ritual fire that cleanses, the forest fire that sweeps all away. it represents the full power of the sun and light at noon and in summer. candles are used to represent fire. finally, in the west is water, that falls as refreshing rain, tides that ebb and flow, watercourses always finding a way, moving ever onwards, never backwards. water is as

e's lover or tough love in relationships. deities for power these deities may be invoked for strength, success, energy, inspiration and increase. apollo apollo, the greek sun god, was twin brother of artemis, the moon goddess. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrine to apollo) apollo was god of prophecy as well as music, poetry, archery, healing and divination. he is very strongly animus and

d sex magick. he can be used in rituals for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration following a natural ending. deities of fire agni agni, the hindu god of fire, is said to be manifest as the vital spark in mankind, birds, animals, plants and life itself. he appeared in lightning, in celestial sun flares, in the sacred blaze rising from the altar and in household fires. agni was the divine priest and acted as messenger to the gods, interceding with them on behalf of mankind. the priest would chant 'agni, the divine ministrant of the sacrifice, the great bestower of treasure. may one obtain through agni, wealth and welfare' agni is still important as the god of do

is also a focus for spells against air pollution, technological devastation and storms, and for the protection of birds, butterflies and insects. surround your air candles with feathers, thistledown, tiny helium balloons, model planes and ceramic or wooden birds. red red is for fire and the south, noon and summer. place your red candle in the six o'clock position. fire represents light, the sun, lightning, fertility, power, joy, ambition, inspiration and achievement and also destruction of what is now no longer needed. like air, fire represents the yang, male god in the form of the sun deities. fire rituals are good when you need power or you have an important issue that needs energy. they are effective against drought, global warming, all pollution caused by burning fuels or chemicals, f

sed in rituals for health. its elemental creatures are sylphs, gentle spirits of the air who can be seen fleetingly as butterflies, offering ideas, ideals and a reminder to enjoy happiness while you can. air's colour is yellow and its zodiacal signs are aquarius, gemini and libra. fire fire represents noon, summer and the quarter and direction of the south. fire is the realm of light, the sun and lightning, and so forms the focus of magick for fertility, power, joy, ambition, illumination, inspiration, achievement, all creative and artistic ventures, poetry, art, sculpture, writing, music, dance, religion and spirituality, psychic powers and mystical experiences, passion and sexuality. it can be invoked by those who work in the arts and those who seek or are required to be leaders and for

ADDTLS

rds and upwards. a is not very strong in action when it is here 28 placed; and the queen of swords represents the moist force of a, h of w. therefore, if one could attribute a direct material action unto the squares of the tablet of union, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightning in summer. it will aid the reader considerably, if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment s notice. the square h of mph in the great cross of the c tablet. triangle no. 1: seven of cups, h. triangle no. 2: m. triangle no. 3: c. triangle no. 4: c here the action of c is extremely passive, h, representing especia

ALEISTER CROWLEY ACROSS THE GULF

veiled one; for they found her perfect in virginity, and so was she even unto her death, as latter appeared. but the veiled one was wroth with them because of this, and appeared in her glittering veil upon the steps of her temple. there she stood, and called them one by one; and she lifted but the eye-piece of her veil and looked into their eyes; and dead they fell before her as if smitten of the lightning. but those priests who were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after some days he that guarded the sacred goat of khem died, and they appointed her in his place. and she was the first woman that was thus honoured since the days of the evil queen in the eighteenth dynasty, of

rters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unto me as i stood alone, half-defiant, in the midst of the temple while the priests and the people cowered and wailed afar off. it rent the massy r

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

rong. and if thou performest these operations often, thou shalt see things becoming dark; and the wanderers in their spheres shall no more be seen by thee; and the stars in their places will lose their light, and the moon, nanna, by whom thou also workest, shall become black and extinguished, and aratagar shall be no more, and the earth shall abide not and around thee shall appear the flame, like lightning flashing in all directions, and all things will appear amid thunders, and from the cavities of the earth will leap forth the annunnaki, dog-faced, and thou shalt bring them down. and the sign of your race is this: which thou shalt wear at all times, as the sign of the covenant between thee and the elder gods. and the sign of the elder ones is this: which thou shalt wear at all times, as

the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of the night. his word is kakodammu and his sea

ALEISTER CROWLEY LIBER 777

ds. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules anot

d man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time

spiritus asperrimus 2 under dental consonants. while this may be a little awkward and confusing, i would submit it is to be preferred to a transliteration scheme which manages to give the same transliteration for two different chinese characters (vide the wilhelm-baynes i ching, s.v. hexagram 63. the main traditional glosses to the trigrams are: 7 heaven, sky 6 water (marsh or lake) 5 fire, sun, lightning 4 thunder 3 wind and wood 2 water (rain, clouds, springs, moon 1 hill or mountain 0 earth additional traditional correspondences can be found in the eighthwing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes editio gliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic representation of the universe derived by doct

ALEISTER CROWLEY LIBER CHANOKH

y darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame ca-ni-quola rita! zodacare! zodameranu! iecarimi q

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again, the sephira of 4 is chesed, referred to water. 4 is ruled by jupiter, lord of the lightning (fire) yet ruler of air. each sephira is complete in its way; mercy and authority are the attributes of its dignity. the number five is balanced against it. the attributes of five are energy and justice. four and five are again combined and harmonized in the number six, whose nature is beauty and harmony, mortality and immortality. in the number seven the feminine nature is again predomi

arly we find "lamed" for earth, where we should expect tau- in order to emphasize the influence of venus, who rules libra "alhim, therefore, represents rather the formula of consecration than that of a complete ceremony. it is the breath of benediction, yet so potent that it can give life to clay and light to darkness. in consecrating a weapon "aleph" is the whirling force of the thunderbolt, the lightning which flameth out of the east even 24 into the west. this is the gift of the wielding of the thunderbolt of zeus or indra, the god of air "lamed" is the oxgoad, the driving force; and it is also the balance, representing the truth and love of the magician. it is the loving care which he bestows upon perfecting his instruments, and the equilibration of that fierce force which initiates th

no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning flash. this also 362 shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 4. after the lightning flash, resteth in the zenith a minute point of light. and that light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let end

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

ALEISTER CROWLEY MAGICK WITHOUT TEARS

sort of nameless reaction which said "that's not quite right" like a flash it came to me to put 14 it into greek, which gave me "hermes eimi, keynote: may wish to convert to true greek and adding that up rapidly, i got the number 418, with all the marvellous correspondences which had been so abundantly useful to me in the past (see equ. of the gods, p. 138. my troubles disappeared like a flash of lightning. now to answer your questions seriatum; it is quite all right to put questions to me about the book of the law; a very extended commentary has been written, but it is not yet published. i shall probably be able to answer any of your questions from the manuscript, but you cannot go on after that when it would become a discussion; as they say in the lawcourts "you must take the witness' an

ALEISTER CROWLEY MEDITATION

erience has for the individual, especially as it is his entire conception of things, including his most deep-seated conception, the standard to which he has always referred everything, his own self, that is overthrown; and when we try to explain it away as hallucination, temporary suspension of the faculties or something similar, we find ourselves unable to do so. you cannot argue with a flash of lightning that has knocked you down. any mere theory is easy to upset. one can find flaws in the reasoning process, one can assume that the premisses are in some way false; but in this case, if one attacks the evidence for dhyana, the mind is staggered by the fact that all other experience, attacked on the same lines, will fall much more easily. in whatever way we examine it the result will always

ALEISTER CROWLEY SEPHER SEPHIROTH

how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit

ted time nmz to seize suddenly p+x a hand-breadth, palm (i kings 7:26. ex. 25:25) xp+ a brick, tile hnybl a building; an architect hnbm the good waters of el: quicksilver (i.r.q. 995; cf. 64& 100) b+h l) ym yellow bhc 98 a name of god myhl )wh temporary dwelling, camp (ex. 33:11 )nmz image; hid, concealed (pertains to sol and the lingam-yoni) nmx to consume, eat lsx bright, clear; white xc arrow; lightning; punishment; wound; out! avaunt! go away! cx 99 the pangs of childbirth hdyl ylbx the vault of heaven; an inner chamber; wedlock, nuptial hpwx cognition, knowledge h(ydy 100 kaph: the palm [of the hand (fig. notariqon of kteis-phallus) pk a day; the seas; the times mymy vases, vessels mylk an effort, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)b+yxm yoke; uppe

row qz the shield (or star) of david (the hexagram) dwd ngm 108 2x2 3x3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of heaven, under which the promises of marriage are delivered h) hpwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111

07) rhd) choice rxb pass on, fly xrb to decide, determine rzg to dwell; circle, cycle; generation rwd to conceive hrh a joining of words; incantations; to conjoin; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclose; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a stranger rwz the supernal mercy of god l)d h)l( dsx a great cloud lwdg nn( 214 a gir

ire stone (referred to yesod and malkuth) rypsh tnbl lkyh mud *cb perfume *m#b 903 and god said (gn. 1:3 *myhl) rm)yw 905 in that also (referred to daath *mg#b the name *m#h 906 license, permission; freedom tw#r a worm t(lwt qoph: the back of the head; an ape *pwq an increase *pswm dampnesses (pl; see 705. k.d. p.20 *nymlwpm medium *kwt 907 lifted up *pqz the ark [of the covenant *nwr) 908 arrow; lightning; punishment; wound; out! avaunt! go away *cx 909 throat *nwrg 910 beginning (defective; see i.z.q. 547 et seq) ty#r i.n.r (see 270 *r n y vacuum *mqyr and god saw that it was good *bw+ yk myhl )ryw 911 beginning ty#)r remnant tyr# abhorrence, abomination (is. 66:24 *nw)rd ishim, flames: the angelic choir of malkuth; burnt or incense offering *my) 912 oxen twrw# song-maiden; muse ry# tb l

ALEISTER CROWLEY THE HEART OF THE MASTER

den stirring warns me that not all were sleeping; that there were watchers like myself, men more intent than i. i hear a murmur on my left. i catch three words "the zero hour" they call me back to myself: i know now that i am one of a great army- an army baffled and broken, but yet in being. sharp comes a whisper of swift absolute authority "zero is two" somehow i am aware- like a man stricken of lightning, in the same moment slain and initiated- that the strange phrase declares a final mystery of truth, the word of the plan of battle, the key of the campaign. but in my mind its meaning is most utter darkness. again the solemn stillness. few were they who had heard the voice of the young captain: for the sleep of all but the youngest and strongest was the sleep of death. even of these the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

elligible enough (see comment on verse 49. al i,40 "who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law" the old comment 40. theta-epsilon, the hermit, yod invisible, yet illuminating. the a. a. lambda-eta, the lover, zain visible as is the lightning flash. the college of adepts. mu-alpha, the man of earth, pe, the blasted tower. the 3 keys add up to 31- lamed-aleph, not and aleph-lamed, god. thus is the whole of thelema equivalent to nuit, the all-embracing. 31 x 3= 93. see the tarot trumps for further study of these grades. theta-epsilon= 14, the pentagram, rule of spirit over ordered matter. strength and authority( teth and he) an

l is the wisdom of the ages of thy generations, the expression of that which hath fitted thee exactly to thine environment. thus thy conscious mind is oftentimes foolish, as when thou admirest an ideal, and wouldst attain it, but thy true will letteth thee, so that there is conflict, and the humiliation of that mind. here will i call to witness the common event of "good resolutions" that defy the lightning of destiny, being puffed up by the wind of an indigestible ideal putrefying within thee thence cometh colic, and presently the poison is expelled, or else thou diest. but resolutions of true will are mighty against circumstance "de vitiis voluntatis secretae "learn moreover concerning this hell, or hidden wisdom, that is within thee, that it is modified, little by little, in respect of i

ALEISTER CROWLEY THE QABALAH

stess of the silver star, is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 12. 85. hp, the letter p. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see a note on genesis, equinox, no. ii. 90. number of tzaddi, a fishh

he; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja, he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning. as the lightning ligheneth out of the east even unto the west, so shall be the coming of the son of man. 45 sa, ruin, destruction, sudden death. scil, of the personality in samadhi. lpa, thick darkness. cf. st. john of the cross, who describes these phenomena in great detail \ua, the hindu aum or om.46 llwhm, mad the destruction of reason by illumination. hlwu, a holocaust. cf. sa. alp

ALEISTER CROWLEY THE SWORD OF SONG

he bard seems to me seeking that light, which i find comes in dreams to me. even as he takes to feasts to enlarge upon, so will i do too to launch my old barge upon 50 analyse, get hints from newton19 or faraday,20 use every weapon love, scorn, reason, parody! just where he worships? ah me! shall his soul, far in some glory, take hurt from a mole grubbing i th ground? shall his spirit not see, 55 lightning to lightning, the spirit in me? parody? shall not his spirit forgive me, who shall love him as long as i live? love s at its height in pure love? nay, but after when the song s light dissolves gently in laughter! 60 then and then only the lovers may know nothing can part them for ever. and so, muse, hover o er me! apollo, above her! i, of the moderns, have let alone greek.21 out of the w

d leak; such as i have to the world i discover. words are they weak ones at best? they shall speak! ascension day 7 his achievement. plan of poem. connspuez dieu! apology for manner of poem. a chance for tibet. hopes. identity of poet. attention drawn to my highly decorative cover. shields? be they paper, paint, lath? they shall cover 70 well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled: 75 so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one s limbs from the large ones, walk forth and be free! so much for browning! and so much for me! pray

to travel to maha meru,52 or gaurisankar s53 keen white wedge spearing the mighty dome of blue, 340 or chogo s54 mighty flying edge shearing across the firmament, but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood 345 and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? 350 i say not, which in hearts aright are treasured? but, what after ages engrave on history s iron pages? this is the one word of our lord; i bring not peace; i bring a sword. 355 in this the history of the west55 bears him out well. how stands the test? one-third a century s life of pain he lives, he dies, he lives again, and rises to eternal rest 360 of bl

s mansel. that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word 310 who answers, as who asks, hath erred, i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness. 315 nay! but it may! what shadows flit across the awful veil of mist? what thoughts invade, insult, impress? there comes a lightning of my wit and sees nor good nor ill address 320 itself to task, creation s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution s endless stress 325 all the inanity to knit thence: such a dark device i see! nor lull my soul in the caress of buddha s maya fashioned it. 41 my mind seems ready to agree; 330 but still my senses wor

d, unthinkable and wicked too, a great deal that i know is true! 380 in short, the mind is capable, besides mere ratiocination, of twenty other things as well, the first of which is concentration! here most philosohers agree; 385 claim that the truth must so intend, explain at once all agony of doubt, make people comprehend pentecost 35 but the results of concentration do so. some poetry. as by a lightning flash, solve doubt and turn all nature inside out: 390 and, if such potency of might hath truth, once state the truth aright, whence came the use for all these pages millions together mighty sages whom the least obstacle enrages? 395 condemn the mystic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man s? how many are h

ject of the mind s. in vain you ply the brush, distracted by something you have heard or acted. 620 expect some tedious visitor your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! 625 i practice then, with conscious power watching my mind, each thought controlling, hurling to nothingness, while rolling the thunders after lightning s flower* see his remarks upon the rational piano, the the conclusions to which the evidence of its senses would lead it. pentecost 41 objectivity of universe not discussed. preferability of concentrationstate to the normal. destroying passion, feeling, thought, 630 the very practice you have sought unconscious, when you work the best, i carry on one step firm-pressed further than you th

. respice finem! judge the end; the man, and not the child, my friend! first ecstasy of pentecost, 675 (you now perceive my sermon s text) first leap to sunward flings you vexed by glory of its own riposte back to your mind. but gathering strength and never, you come (ah light) at length 680 to dwell awhile in the caress of that strange super-consciousness. after one memory o abide! vivid savitri lightning-eyed! nothing is worth a thought beside. 685 one hint of amrita55 to taste and all earth s wine may run to waste! for by this very means christ gained56 his glimpse into that world above which he denominated love. 690 indeed i think the man attained by some such means i have not strained out mind by chance of sense or sex to find a way less iron-brained determining direction x;57 695 i k

t thinkers maintained the even keel, and the windy waters lay not for their frailer barks to cross. there is one exception of note, till this day unsuspected, in the person of george archibald bishop. in a corner of paris this young poet (for in his nature the flower of poesy did spring, did even take root and give some promise of a brighter bloom, till stricken and blasted in latter years by the lightning of his own sins) was steadily writing day after day, night after notes 57 night, often working forty hours at a time, work which he destined to entrace the world. all england should ring with his praises; byand- by the whole world should know his name. of these works none of the longer and more ambitious remains. how they were lost, and how those fragments we possess were saved, is best

one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach onoe another closer and closer yet. he drew his sword: with a crash they came together; and he fell with wrath upon a single fortress. three windows had the tower; and against it ten cannons thundered. eleven bricks had fallen dislodged by lightning: it was no house wherein our father might abide. but there he must abide. to destroy it i am come, he said. and through he passed out therewithal, yet twas his home until he had attained. so at last he came to a river, and sailing to its source he found a fair woman all naked, and she filled the river from two vessels of pure water. she-devil, he cried, have i gone back one step? for the

ALEISTER CROWLEY EQ I 1

, nay, as a needle for sharpness or for fineness as a spyglass of the necromancers! yet herein lieth the core of the matter that in this explosion aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a 92 sword of lightning. yet is this but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button hereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose tha

he end of a long glade of ilex that reached up to a marble palace stood a woman, fairer than all the women of the earth. imperceptibly they drew together- she was in his arms. he awoke with a start. a woman 104 indeed lay in his arms and showered a rain of burning kisses on his face. she clothed him about with ecstasy; her touch waked the serpent of essential madness in him. then, like a flash of lightning, came his master's word to his memory- kill it! in the dim twilight he could see the lovely face that kissed him with lips of infinite splendour, hear the cooing words of love "kill it! my god! adonai! adonai" he cried aloud, and took her by the throat. ah god! her flesh was not the flesh of woman. it was hard as india-rubber to the touch, and his strong young fingers slipped. also he lo

nd shall slay him whilst he buries his occipital cortex under the rubbish-heap of discharging lesions. then the golden tree of life shall be replanted in eden, and we little children shall dance round it, and shall banquet under the stars, feasting off the abandon of the wilderness and the freedom of the hills. artists we shall 189 become, and in the storm shall we see a woman weeping; and in the lightning and the thunder the sworded warrior who crushes her to his shaggy breast. away with laws and labours. lo! in the groves of pan the dance catches us up, and whirls us onward! o how we dash aside the goblets and the wine-skins, and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the garden of eros! bu

ALEISTER CROWLEY EQ I 5

no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 8 4. after the lightning flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endur

star" is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for much information on these points, though rather from the standpoint of part ii. 78. mzla, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus. note 78= 13 x 6. also aivas, the messenger. see part ii. 80. the number of hb:peh, the "lightning-struck tower" of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 x 12. 85. ph, the letter p. 85= 5 x 17: even the highest unity, if it move or energise, means war. 86. alhim. see "a note on genesis" equinox, no. ii. 90. number of tzaddi

the redeemer. iota chi theta upsilon sigma= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 x 2 x 3 x 3 x 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111. achd hva alhim "he is one god" alp, aleph, and ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning "as the lightning lighteneth out of the east even unto the west, so shall be the coming of the son of man" an allusion to the descent of shiva upon shakti in samahdi. the roman a shows the same through the shape of the pentagram, which it imitates. asn, ruin, destruction, sudden death "scil, of the personality in samadhi. apl, thick darkness "cf" st john of the cross, who describes these

raffalovich. the equinox. 3"s" 6"d" this admirable study of a modern temperament, a thoughtful and generous mind at sea in the whirl of these new forces, so difficult to understand at all, so impossible to rate at their real value is a monument of our late colleague's earlier manner. the book is almost as abstract as kant, more abstract than erewhon. mr raffalovich when he wrote this had not that lightning flash, the concentration of infinite light into a single lucid symbol, which distinguishes his later work. the light is calm and cool. if i had to compare this book to another, i should select one of jane austen's; and if it is pointed out that i have never read any of jane austen's i can retort that neither have i read "the history of a soul" aleister crowley. psychism. by m. hume. mrs

ALEISTER CROWLEY EQ I 5

e cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the svastika is probably the arcanum here connoted. svastika itself adds to 231= 0+ 1+ 2+ 21, the 21 keys. the cubical svastika regarded as composed of this lvx cross and the arms has a total of 78 faces- tarot and mezla. scarlet lightning; his face is black, and his eyes white without any pupil or iris. the face is very terrible indeed to look upon. now in front of him is a wheel, with many spokes, and many tyres; it is like a fence in front of him. and he cries: o man, who art thou that wouldst penetrate the mystery? for it is hidden unto the end of time. and i answer him: time is not, save in the darkness of her womb by

ow on the breast of the angel is a golden egg between the blackness of the wings, and that egg grows and grows all over the aethyr. and it breaks, and within there is a golden eagle. and he cries: woe! woe! woe! yea, woe unto the world! for there is no sin, and there is no salvation. my plumes are 19 like waves of gold upon the sea. my eyes are brighter than the sun. my tongue is swifter than the lightning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with blindness; these are heralds before my face of the dissolution and the night. ye are all blinded by my glory; and though ye treasure in your heart th

e not these very sounds and ideas) the cry of the 24th aethyr, which is called nia an angel comes forward into the stone like a warrior clad in chain-armour. upon his head are plumes of gray, spread out like the fan of a peacock. about his feet a great army of scorpions and dogs, lions, elephants, and many other wild beasts. he stretches forth his arms to heaven and cries; in the crackling of the lightning, in the rolling of the thunder, in the clashing of the swords and the hurling of the arrows: be thy name exalted! streams of fire come out of the heavens, a pale brilliant blue, like plumes. and they gather themselves and settle upon his lips. his lips are redder than roses, and the blue plumes gather themselves into a blue rose, and from beneath the petals of the rose come brightly colo

re and three that are scores, and six, by aiwass, that is his guardian, the mighty angel that extendeth from the first unto the last, and maketh known the mysteries that are beyond. and the method and the form of invocation whereby a man shall attain to the knowledge and conversation of his holy guardian angel shall be given unto thee in the proper place, and seeing that the word is deadlier than lightning, do thou meditate straitly thereupon, solitary, in a place where is no living thing visible, but only the light of the sun. and 58 thy head shall be bare.8 thus mayest thou become fitted to receive this, the holiest of the mysteries. and it is the holiest of the mysteries because it is the next step. and those mysteries which lie beyond, though they be holier, are not 8 this i performed

with silver, and he plucks at his beard, and cries with a terrible voice: woe unto me that am cast down from my place by the might of the new aeon. for the ten palaces are broken, and the ten kings are carried away into bondage, and they are set to fight as the gladiators in the circus of him that hath laid his hand upon eleven. for the ancient tower is shattered by the lord of the flame and the lightning. and they that walk upon their hands shall build the holy place. blessed are they who have turned the eye of hoor unto the zenith, for they shall be filled with the vigour of the goat. all that was ordered and stable is shaken. the aeon of 61 wonders is come. like locusts shall they gather themselves together, the servants of the star and of the snake, and they shall eat up everything th

e eyes are sealed up, and whose ears are stopped, and whose mouths are clenched, who are folded in upon themselves, the liquor of whose bodies is dried up, so that nothing remains but a little pyramid of dust. and that bright light of comfort, and that piercing sword 75 of truth, and all that power and beauty that they have made of themselves, is cast from them, as it is written "i saw satan like lightning fall from heaven" and as a flaming sword is it dropt through the abyss, where the four beasts keep watch and ward. and it appeareth in the heaven of jupiter as a morning star, or as an evening star. and the light thereof shineth even unto the earth, and bringeth hope and help to them that dwell in the darkness of thought, and drink of the poison of life. fifty are the gates of understand

the stone immediately the kamea of the moon. and it is rolled up; and behind it there appeareth a great host of angels. their backs are turned towards me, but i can see how tremendous are their arms, which are swords and spears. they have wings upon their helmets and their heels: they are clad in complete armour, and the least of their swords is like the breaking forth of a tremendous 87 storm of lightning. the least of their spears is like a great water-spout. on their shields are the eyes of tetragrammaton, winged with flame- white, red, black, yellow and blue. on their flanks are vast squadrons of elephants, and behind them is their meteor- artillery. they that sit upon the elephants are armed with the thunderbolt of zeus. now in all that host there is no motion. yet they are not restin

the wings of their helmets. 88 behold, the foundation of the holy city, the towers and the bastions thereof! behold the armies of light that are set against the outermost abyss, against the horror of emptiness, and the malice of choronzon. behold how worshipful is the wisdom of the master, that he hath set his stability in the all-wandering air and in the changeful moon. in the purple flashes of lightning hath he written the word eternity, and in the wings of the swallow hath he appointed rest. by three and by three and by three hath he made firm the foundation against the earthquake that is three. for in the number nine is the changefulness of the numbers brought to naught. for with whatsoever number thou wilt cover it, it appeareth unchanged. these things are spoken unto him that unders

great angel whose name is av, and in him there are symbols which strive for mastery- sulphur and the pentagram, and they are harmonized by the swastika. these symbols are found both in the name of av and in the name of the aethyr. thus he is neither horus nor osiris. he is called the radiance of thoth; and this aethyr is very hard to understand, for the images form and dissolve more rapidly than lightning. these images are the illusions made by the ape of thoth. and this i understand, that i am not worthy to receive the mysteries of this aethyr. and all this which i have seen (being all the thoughts that i have ever thought) is, as it were, a guardian of the aethyr. i seem quite helpless. i am trying all sorts of magical methods of piercing the veil: and the more i strive, the farther awa

. i can neither strive nor wait. there is agony in my ears, and in my throat, and mine eyes have been so long blind that i cannot remember that there ever was such a thing as sight. and it cometh to me that i should go away, and await the 155 coming of the veil of the aethyr; not here. i think i will go to the hot springs. so i put away the stone upon my breast. biskra 10.15-11.52 a.m. flashes of lightning are playing in the stone, at the top; and at the bottom of the stone there is a black pyramid, and at the top thereof is a vesica piscis. the vesica piscis is of colourless brilliance. the two curves of pisces are thus: illustration on page 156 described: the pisces sign without the cross-line. in essence, but larger with thick curves. they are the same curves as the curves of vesica pis

ALEISTER CROWLEY EQUINOX EQ I 1 2

that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him

and the quiet hours. 8.53. i have endured the supreme temptation and assault of the enemy. in this wise. first, i found that i did not want sleep i couldn't stop "waiting. next, i said "since last night that black ritual (see entry 10.55) did at least serve to turn all my thoughts to the one thought, i will try it again then i said:"no; to do so is not pure 'waiting. and then as by a flash of lightning the abyss of the pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic "pose" my very love of truth assumed for the benefit of my biographer! all these strange things suffered and enjoyed for no better purpose than to seem a great man. one cannot express the horror of this thought; it is the thought that murders the soul and t

his soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao perhaps a pentagram formula with which i am not clearly acquainted. if i knew the word of the grade, i could foretell things: but i

ct during the meal. 10.25. having walked over to the studio reciting the ritual (9.25-9.55 approximately) john st. john got into his pose, and began going for the gloves. the interior trembling began, and the room filled with the subtle light. he was within an ace of concentration; the violet lotus of ajna appeared, flashing like some marvellous comet; the dawn began to break, as he slew with the lightning-flash every thought that arose in him, especially this vision of ajna; but fear dread fear! gripped his heart. annihilation stood before him, annihilation of john st. john that he had 99 so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that h

e over with the most fearful curses! and john st. john has nearly thrown a bottle at the waiter for not bringing the next course. he will not be allowed to finish his wine! he orders cold water. 8.12. things a little better. but he tries 100 small muscular movements, pressing on the table with his fingers in tune, and finds the tendency to hurry almost irresistible. this record is here written at lightning speed. attempt to write slowly is painful. 107 8.20. the thought too, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chittam is again rolling its tremendous tide toward the sea the sea of annihilatio

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if the interception was visible instead of beneath the arms. 248 "the hiereus" the station of the hiereus is at the extreme west of the temple at the lowest point of malkuth, and in the black portion thereof, representing a terrible and avenging god at the confines of matter at the borders of the qliphoth. he is throned upon matter and robed in darkness; and about his feet are the thunder and the lightning, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are: the throne of the west at the limits of malkuth; the robe of darkness; the sword; the banner of the w

re the assembly of the gods "and let his voice be so directed that it shall roll through the universe to the confines of space, and let the candidate represent unto him a world which he is beginning to 17 z. 1. 18 the following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of malkuth to strive to regain knowledge of the light. therefore it is that the path of the initiate is calle

o maintain kindly and benevolent relation with all the fratres and sorores of the order. to prosecute with zeal and study the occult sciences &c &c. he then swears to observe the above under the awful penalty of submitting "myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralyzed without visible weapon, as if blasted by the lightning flash!21 (hiereus here suddenly applies sword) so help me the lord of the universe and my own higher soul" as the candidate affirmeth his own penalty should he prove a traitor to the order, the evil triad riseth up in menace, and the avenger of the gods, horus, layeth the blade of his sword on the point of the da th junction("i.e, of the brain with the spine) thus affirming the power of

emple the 27th path in the 4= 7 ritual. after which the "hierophant" explains the calvary cross of ten squares "the calvary cross of ten squares refers to the ten sephiroth in balanced disposition; before which the formless and the void rolled back. it is also the opened-out form of the double cube, and of the altar of incense" and the sixteenth key of the tarot: it represents a tower struck by a lightning-flash proceeding from a rayed circle and terminating in a triangle. it is the tower of babel. the flash exactly forms the astronomical symbol of mars. it is the power of the triad rushing down and destroying the column of darkness. the men falling from the tower represent the fall of the kings of edom "on the right-hand side of the tower is light, and the representation of the tree of li

netzach and not to the water of hod. the path which connects hod with netzach is the 27th path of the sepher yetzirah which answers to the letter hb:peh. it is the reflection of the sphere of mars and is the lowermost of the reciprocal paths. the tarot key attributed to this path is very rightly the 16th key- the tower; which we have seen in the 4= 7 ritual represents a tower struck by a flash of lightning, symbolising the tower of babel struck by the wrath of heaven, and also the power of the triad rushing down and destroying the columns of darkness, the light of adonai glimmering through the veils and consuming the elementary rituals of the 1= 10, 2= 9, 3= 8, and 4= 7 grades. in many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of sup

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a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thunder breaks wild as the bride that wails in the bridegroom's plumed pavilion! aleister crowley 352 the man-cover the man-cover1 i the flesh of the neck was much swollen, the little legs somewhat stiff; the eyes wore a sad and tired expression. i am referring to a pigeon. the swollen neck was hidden by a soft grey down, the legs still held their burden, the eyes looked ahe

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the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infinite sea-green eyes the awful price of her virginity- black madness. even supreme richard burton, who solved nigh every other riddle of the eastern sphinx, passed this one by. he took the drug for months "with no other symptom than increased appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) sh

e rotten, proved in the end to be my womb wherein my lord and lover had begotten a little child to drive me, laughing lion, into the wanton wild! xxv this child hath not one hair upon his head, but he hath wings instead of ears. no eyes hath he, but all his light is shed within him on the ordered spheres of nature that he hideth; and in stead of mouth he hath one minute point of jet; silence, the lightning path! xxvi also his nostrils are shut up; for he hath not the need of any breath; nor can the curtain of eternity cover that head with life or death. so all his body, a slim almond-tree, knoweth no bough nor branch nor twig nor bud, from never until now. xxvii this thought i bred within my bowels, i am. i am in him, as he in me; 101 and like a satyr ravishing a lamb so either seems, or a

with his first kiss; his arms crushed her into his mouth as a boy might crush some golden grape; the majesty of his passion clove her with white-hot steel; her life rushed headlong down the steeps of annihilation. yet in her rose the awful dawn of a new life, vast and 189 magnificent. she became the god, absorbed in his being; her dreadful shriek- the cry of a soul at heaven's gate smitten by the lightning into the abyss- changed to a marvellous laughter of love as she touched the summit of felicity* so much i saw; yet the cloud withdrew itself; the lights redeemed their lustre. there in the midst my love awaited me- me- and i stood, as a diver that hesitates, so that he may enjoy to the full the foretaste of the plunge. i stood there, very god of very god, in the glittering green of her e

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ng watch over the universe! ye who accompany the bier unto its resting-place, and who pilot the ship of r, advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image

us concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my king! as it is written: the lightning lighteneth in the east and flameth even unto the west: even so shall be the coming of the son of man! 203 [and now shalt thou see a light slow formulating into the shape of a mighty angel, and thou shalt withdraw thyself from this sight and again say] i saw water coming from the left side of the temple: and all unto whom that water came were made whole, and cried: blessed is he that come

for the intention in all the grades is identical, namely, that of harmonising the temple with the ceremony""the first vibration" not only are the knocks symbolic of the hexagram as above; but they refer to the moving of the divine spirit of fire upon the waters. for this is the first breath of the light, a brooding thereof "the second vibration" the second appearance of the light is as a flash of lightning; the flaming sword. this is shown by 21, the number of eheieh, the divine name of kether; then the tiphereth symbol of the vault; and last the centre of the earth affirmed in turn. this descent from kether to malkuth formulates the flaming sword, and thus is the light invoked in the second place. the seal is iao, ihshvh= 17+ 326= 343= 7 x 7 x 7 "i.e, 7 made into a cube, the formation of

now speaks for postulant, and they are admitted by the aspiration of postulant (serpent) and the divine light descending in answer (flaming sword, as it is written "while he was yet a great way off, his father saw him and ran" he hath returned, showing the value of persistent will. the serpent and flaming sword are wisdom and strength, the slow but subtle movement of the serpent, the rush of the lightning flash, caring naught for obstacles. these conjoint are 32,21 that is, the joining of arikh and zauir anpin in ahihvh (32. and 32= chziz (lightnings) zkh (was pure) and lb (heart; also lb= libramercury_ the equilibration of creation. also, though the force of his obligation is shown as binding_ note well that it is also that force which admits him. the aspirant cannot even kneel without h

s, and expelled such members from the order as had shown any knowledge superior to their own. thus it came to pass that on april 21, 1900, the second order of the golden dawn struggled through the fogs of their own fatuity; the sun of occult knowledge rising in the outer court of scotland yard to illumine twenty-two members of 261 the r.r. and a.c. and the few remaining sleepy constables that the lightning flash had not destroyed. five days later we find d.d.c.f. writing to one of the brothers of the order as follows. i admit that i "have" committed one great though unavoidable fault, which is this: in giving these persons so great a knowledge i have not also been able to give them brains and intelligence to comprehend it, for this miracle the gods have not granted me the power to perform

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mr. waite breaking his obligation and proclaiming himself (to quote the words of his own oath "a vile and perjured wretch, void of all moral worth, and unfit for the society of all upright and just persons" and liable in addition to "the awful and just penalty of submitting himself voluntarily to a deadly and hostile current of will. by which he should fall slain or paralysed as if blasted by the lightning flash_ or, is he selling to the public information which he knows to inexact? when this dilemma is solved, we shall feel better able to cope with the question of the art of pamela coleman smith. pi. the vision. by mrs. hamilton synge. elkin mathews. 1"s" 6"d" cloth. it was with no small degree of pleasurable anticipation that we picked up a volume by the distinguished authoress of "a sup

arrior of steel-girt valour, whose scimitar is a flame between day and night, whose helm is crested with the wings of the abyss. i know thee! o thou four-eyed guardian of heaven, who kindleth to a flame the hearts of the downcast, and girdeth about with fire the loins of the unarmed. 2. o thou sovran light and fire of loveliness, whose flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose encircling hand scatters mankind before thy fury as the wind-scud from the stormy breast of ocean. 3. o thou sovran singer of the revelling winds, whose voice is as a vestal troop of bacchanals awakened by the piping of a pan-pipe. i know thee! o thou dancing flame of frenzied song

fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the seven rivers until they laugh like maenads with snaky thyrsus. 7. o thou sovran paladin of self-vanquished knights, whose path lieth through the trackless forests of time, winding athrough the byss of unbegotten space. i know thee! o thou despiser of the mountains, thou whose course is as that of a lightning-hoofed steed leaping along the green bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, wh

forth the wonder of thy brightness, and melt into the perfect poise of thy being: o thou god my god! 3. o thou mighty god, make me as a brown scorpion that creepeth on through a vast desert of silver; i beseech thee, o thou great god! that i may lose myself in the span of thy light, and become one with the glitter of thy shadow: o thou god my god! 4. o thou mighty god, make me as a green arrow of lightning that speedeth through the purple clouds of night; i beseech thee, o thou great god! that i may wake fire from the crown of thy wisdom, and flash into the depths of thine understanding: o thou god my god! 5. o thou mighty god, make me as a flint-black goat that 25 pranceth in a shining wilderness of steel; i beseech thee, o thou great god! that i may paw one flashing spark from thy splend

n, the hem of whose broidered skirt crimsoneth the white battlements of space; bare me the starry nipple of thy breast, so that the milk of thy love may nurture me to the lustiness of thy virginity. 10. o thou thirsty charioteer of time, whose cup is the hollow night filled with the foam of the vintage of day; drench me in the shower of thy passion, so that i may pant in thine arms as a tongue of lightning on the purple bosom of night. 11. o thou opalescent serpent-queen, whose mouth is as the sunset that is bloody with the slaughter of day; hold me in the crimson flames of thine arms, so that at thy kisses i may expire as a bubble in the foam of thy dazzling lips. 12. o thou odalisque of earth's palace, whose garments are scented and passionate as spring flowers in sunlit glades; 29 roll

oods: yea, i rejoice in thee, thou native splendour of the waters; o thou fathomless abyss of surging joy! i rejoice, yea, i shout with gladness! till the mad swords of my music smite the hills, and rend the amethyst limbs of night from the white embrace of day, at the glory and splendour of thy name. 5. ah! but i rejoice in thee, o thou my god; thou cloud-hooded bastion of the stormy skies; thou lightning anvil of angel swords; thou gloomy forge of the thunderbolt: 37 yea, i rejoice in thee, thou all-subduing crown of splendour; o thou hero-souled helm of endless victory! i rejoice, yea, i shout with gladness! till the mad rivers rush roaring through the woods, and my re-echoing voice danceth like a ram among the hills, for the gory and splendour of thy name. 6. ah! but i rejoice in thee

r all the joy of my days lies dishonoured as the spangle-veil'd virgin of night torn and trampled by the sun-lashed stallions of dawn. yet in the frenzy of their couplings do i tremble forth the pearly dew of ecstatic light. 8. o woe unto me, my god, woe unto me; for all the aspirations of my heart ruin as in time of earthquake the bare hut of an hermit that he hath built for prayer. yet from the lightning-struck tower of my reason do i enter thy house that thou didst build for me. 9. o woe unto me, my god, woe unto me; for all my joy is as a cloud of dust blown athwart a memory of tears, even across the shadowless brow of the desert. yet as from the breast of a slave-girl do i pluck the fragrant blossom of thy crimson splendour. 10. o woe unto me, my god, woe unto me; for all the feasting

er laden with the dust of toil? o thou little ant of the earth! thou great monster who infuriatest the seas, and by their vigour wearest down the strength of the cliffs! 48 o how can i bind thee in a spider's web of song, and yet remain one and unconsum d before the raging of thy nostrils? 4. o what art thou, o god my god, thou fork d tongue of the purple- throated thunder? o thou silver sword of lightning! thou who rippest out the fire-bolt from the storm-cloud, as a sorcerer teareth the heart from a black kid! o how can i possess thee as the dome of the skies, so that i may fix the keystone of my reason in the arch of thy forehead? 5. o what art thou, o god my god, thou amber-scal'd one whose eyes are set on columns? o thou sightless seer of all things! thou spearless warrior who urgest

hou perfect nothingness of bliss! 7. o thou unity of all things: as the star that travelleth along its appointed course, so art thou, o god my god. i cannot rule thee, for thou art everywhere; lo! though i hunt thee across the blue heavens as a lost comet, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 8. o thou unity of all things: as the lightning that lurketh in the heart of the thunder, so art thou, o god my god. i cannot search thee, for thou art everywhere; lo! though i wed the flaming circle to the enshrouded square, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 9. o thou unity of all things: as the earth that holdeth all precious jewels in her heart, so art thou, o g

age of slumber, that art crushed from the bud of the poppy! i adore thee, evoe! i adore thee, iao! o thou great boulder of rapture, that leapest adown the mountains of joy! i adore thee, evoe! i adore thee, iao! o thou breather-out of the winds, that art snared in the drag-net of reason! i adore thee, evoe! i adore thee, iao! o thou purple breast of the storm, that art scarred by the teeth of the lightning! i adore thee, evoe! i adore thee, iao! o thou pillar of phosphor foam, that leviathan spouteth from's nostrils! i adore thee, evoe! i adore thee, iao! o thou song of the harp of life, that chantest forth the perfection of death! i adore thee, evoe! i adore thee, iao! 61 o thou veil d beam of the stars, that art tangled in the tresses of night! i adore thee, evoe! i adore thee, iao! o th

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ain and blood shatters the seal upon the tomb of him whose gain was the world's loss our father christian rosycross! marsyas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar- and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest's aftermath! marsyas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasura

k to gain spring's green and autumn's fruitfulness. olympas. i dread this midnight of the soul. marsyas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marsyas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marsyas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marsyas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of t

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ealed from view, but ever ready to hand. he did not display his weapon to the wanton, neither did he brandish it before the 195 eyes of the gilded courtezan- babylon, thou harlot of the seven mansions of god's glory! but he kept it free from rust, sharp and glittering bright, so that when the time came wherein he should be called upon to use it, it might leap forth from its sheath like a flash of lightning from betwixt the lips of god, and slay him who had ventured to cross his path, silently, without even so much as grating against his bones. 196 297 possibly the restraint of brahmach rya produced the siddhis, and that further restraint in its turn produced an accumulation of these occult powers, the benefit accruing from which is again placed to the credit of the bodily powers. pan to ar

d of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured

the great white spirit, with a metaphysical double entendre "you may go" if anything, the crack was bigger than before, it seemed to him "this" he said "is clearly the job for bartzabel" and he despatched a "speed" message for that worthy spirit. bartzabel lost no time in answering the summons. of flaming, radiant, far- darting gold was his crown; flashing hither and thither more swiftly than the lightning were its rays. his head was like the sun in its strength, even at 203 high noon. his cloak was of pure amethyst, flowing behind him like a mighty river; his armour was of living gold, burnished with lightning even to the greaves and the armed feet of him; he radiated an intolerable splendour of gold and he bore the sword and balance of justice. mighty and golden were his wide-flashing wi

nts caught in jungle fires, like scorpions tormented by arab girls. and in the dark she sobbed and screamed in unison. she had not expected this: she had dreamt of love more passionate, of lust more fierce-fantastic, than aught mortal. and this? this real loss of a real chastity? this degradation not of the body, but of the soul! this white-hot curling flame- ice cold about her heart? this jagged lightning that tore her? this tarantula of slime that crawled up her spine? she felt the blood running from her breasts, and its foam at her mouth. then suddenly the lights flamed up, and she found herself standing- reeling- her head sagging on his arm. again he whispered in her ear. in his left hand was a little ebony box, a dark paste was in it. he rubbed a little on her lips. and yet a third ti

blet. she turned, blew on the fire, that started up friendly, and threw herself in an armchair. idly she strummed old-fashioned simple tunes. the door opened. a jolly lad came in and shook the snow from his furs "been too bored, little girl" he said cheerily, confident "no, dear" she said "i've been fiddling a bit "give me a kiss, lily" he bent down and put his lips to hers; then, as if struck by lightning, sprawled, a corpse. she looked down lazily through half-shut eyes whit that smile of hers that was a snarl. francis bendick. 280 ehe! a drop from the sponge of knowledge. a "characters" simplex. simplicior. simplicissimus. the mob of the philistines. simplex. behold, o men: a tree deep-rooted- a hundred branches from the mighty trunk, and on each branch a hundred leaves- an axe- a child

the gondola. they twist, they twine, these white and black canals, now stark with lamplight, now a reach of styx. even as out love- raging wild animals suddenly hoisted on the crucifix to radiate seraphic coronals, flowers, flowers- o let our light and darkness mix, adela, goddess and beast with me in the gondola! come! though your hair be a cascade of fire, your lips twin snakes, your tongue the lightning flash, your teeth god's grip on life, your face his lyre, 315 your eyes his stars- come, let our venus lash our bodies with the whips of her desire. your bed's the world, your body the world-ash, adela! shall i give the word to the man of the gondola? aleister crowley.1 316 1 weh note: this is a hyperbole of sexual intercourse "viz "the old man in the boat, etc. the three worms in the gr

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sportful city folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know 54 how agony's unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms, with glittering l

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s him for light. when however the sun has set- the moon. and when he also has set- fire. and when this also is extinguished- the voice. and when this also is silenced? then is he himself his own light.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; 61 from him,29 who alone shines, all else borrows its brightness. the whole world bursts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks

ndour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next

the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the atman. thus the atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers its greatness and splendour by parable and fable, such as we find in b

e ship on which a man voyages over the ether of the heart, the chariot which bears him to the world of brahman.44 at the end of the "shiva sanhita" there are some twenty verses dealing with the mantra. and as in so many other hindu books, a considerable amount of mystery is woven around these sacred utterances. we read: 190. in the four-petalled muladhara lotus is the seed of speech, brilliant as lightning. 191. in the heart is the seed of love, beautiful as the bandhuk flower. in the space between the two eyebrows is the seed of shakti, brilliant as tens of millions of moons. these three seeds should be kept secret.45 these three mantras can only be learnt from a guru, and are not given in the above book. by repeating them a various number of times certain results happen. such as: after e

ts sway over him "and he would die as an ar pabrahmaloka-deva, his sankh ras giving etymology, and that absorption into either the one or the other may be considered as re-entering that equilibrium from which we originated. the first and last words have been written on this final absorption by bother the ved ntist and the buddha alike. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining.217 and- there exists, o brothers, a realm wherein is neither earth nor water 135 neither flame nor air; nor the vast aether nor the infinity of thought, not utter void nor the co-existence of cognition and non-cognition is there- not this worl

ALEISTER CROWLEY EQUINOX EQ I 6 2

now invoke thee, o ama-inanna, whom our brethren worshipped in the days of ancient babylon, great goddess of love and war, who made love and war to gilgames, the ruler of thine own city erech. we invoke thee, our mother, that thou entreat for us with the master of battles. sor. scorpio. to what end do we ask the aid of the lord mars? bro. aries. unto jupiter we have given the thunderbolt and the lightning- flash; for we seek to enthrone him in the stead of saturn his father. but saturn yet reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of t

ro. aries "extinguishes all lights [scorpio "plays love poem<mars "recites" who is this maiden robed for a bride, white shoulders and bright brows adorable, the flaming locks that clothe her, and abide, as god were bathing in the fire of hell? 55 they change, they grow, they shake as sunlight on the lake: they hiss, they glisten on her bosom bare. o maiden, maiden queen! the lightning flows between thy mounting breasts, too magically fair. draw me, o draw me to a dreaming death! send out thine opiate breath, and lull me to the everlasting sleep, that, closing from the kisses of disdain to ecstasy of pain, i may sob out my life into their dangerous deep. who cometh from the mountain as a tower stalwart and set against the fiery foes! who, breathing as a jasmine-laden b

watch over the universe! ye who company the bier unto the house of rest. ye who pilot the ship of ra, ever advancing onwards unto the heights of heaven! lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightning of mine eye, ever rushing forward in the splendour of the daily glorified ra, giving my life to the dwellers of earth. if i say "come up upon the mountains" the celestial waters shall flow at my word; for i am ra incarnate, kephra created in the flesh! 102 i am the image of my father tmu, lord of the city of the sun! the god who commands is in my mouth; the god of wisdom is in my heart:

ibation! cancer. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtu

ALEISTER CROWLEY EQUINOX EQ I 6

acked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 13 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with ou

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

of cows- enough of the future tense, jeanne! for the end of love and the end of art is just- my ear against your heart! aleister crowley. 51 circe her mouth a rosebud of delight, low-laughing 'mid the languid curls, whose kissing cadence seems to cite the rhythmic melody of night. her hair a saraband where whirls a wanton witch, whose perfumes smite the shuddering air; a summer night where summer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth and cold, far o'er a lake of frozen wine- yet deep within whose inmost fold sleepeth a snake: the crystal brine of endless sorrow seals his shrine; wiser than sin is he, so old! ethel archer. 52 the electric silence 53 the electric silence [this parable is a synopsis of the temple

thwart, rowing a strong stroke. we pulled on almost in silence; for when i asked of the fair man his name he answered me only "i wish to know" and of the dark man "i wish it were light" the first clearly a confession of ignorance, the second a patent evasion; which things discomforted me much. yet we progressed evenly and rapidly, and were mightily 57 cheered after a while to see just a flash of lightning sundering two dark clouds; next a pale crescent, heavy and slow, yet silvered; next, as if it had dropped from the stars, an unicorn galloped past us and was gone ere we could fix it; next a tall lighthouse upon the water "here" said the dark man my comrade "is a pleasant place for refreshment before we turn to the further journey" as he spoke, although no sun was visible, a mighty rainb

l. edgar roles watched the lamp, erect, attentive. it went out. hardly a hint of grey filtered through the blackness. in his hands he held two threads "one is black, and one is white, he mused, and only god knows which is which. so only god knows what is sin. in our darkness we who presume to declare it are liars- charlatans, groping quacks at the best. will the sun never dawn? for us on whom the lightning of ecstasy hath flashed for a moment 'much may be seen by its light- the light of the tempest. but the light of the silver star? oh, my brothers (he began to speak aloud) give me wisdom as you have given me understanding! knowledge and grace and power? these are nothing and less than nothing. is not this a precious think that you have given into my charge? am not i too young among you to

e in the gallery "you may kiss the back of my neck, if you like" the negro buried his head between her shoulders. she shivered; her hair hissed under his kiss. she writhed round, and gave her mouth to his for one clinging moment. then she pushed herself away, and he, poor troubled animal, went swiftly and sleekly from the room. at the corner he staggered. the girl saw it; her smile was like sheet lightning. a quarter of a mile away, at that moment, edgar rolles was tearing the edges from a "petit bleu "i am paying the penalty" he read "lunch with me at lavenue's at one to-morrow. bring a girl "right" said he "but i wonder what she means" and he strolled out to the dome to find good-hearted ninon "la grande hysterique" of the quarter, half-mad and wholly amorous, half gamine and half great

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the secret of that which "substands" or "stands back" of all that is objective. in a secondary sense it concerns the forces in the ethers which are those which energise and produce the activities of all atoms. another type deals with the electrical phenomenon which finds its expression in the light which man has somewhat harnessed, in the phenomena such as thunder storms and the manifestation of lightning, with the aurora borealis, and in the production of earthquakes and all volcanic action. all these manifestations are based on electrical activity of some kind, and have to do with the "soul of things" or with the essence of matter. the old commentary says "the garment of god is driven aside by the energy of his movements, and the real man stands revealed, yet remains hidden, for who kno

are but the ramifications of agni, the immortal (rig veda, l, 59 i. the primary division of agni is threefold "agni" says the vishnu parana "has three sons, suchi, pavamana, and pavaka (i, x. suchi means the saura, or solar fire; pavamana means nirmathana, fire produced by friction, as the friction of two pieces of wood; and pavaka means the vaidyuta or fire of the firmament, i.e. the fire of the lightning, or- 802- a treatise on cosmic fire copyright 1998 lucis trust electric fire. the sources of these three fires i may observe in passing, constitute the three principal deities spoken of in the veda, namely, surya, the sun, representing the solar fire; indra (and sometimes, vayu) the rain-producing deity, representing the fire of the firmament; and agni, representing the terrestrial fire

ALICE A BAILEY05 THE LIGHT OF THE SOUL

endency and so brings in the action of the will and steadies and controls the mind stuff so that it ceases to modify itself and take on shape. by dint of steady persevering endeavour the sequential nature of these two states of consciousness are gradually offset, and in time they become simultaneous. recognition of an object and the immediate control of the responsive chitta occur like a flash of lightning. this is the state technically called "nirodha" it must be remembered that (as vivekananda says- 142- the light of the soul copyright 1998 lucis trust "if there is a modification which impels the mind to rush out through the senses and the yogi tries to control it, that very control itself will be a modification" the impress of the will upon the mind will naturally lead to the mind assum

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

r of the mechanism. in mental types, or in the case of those who have already some facility in "centering the consciousness" in the head, it is the brain cells which become over-stimulated, leading to headaches, to sleeplessness, to a sense of fulness, or to a disturbing vibration between the eyes or at the very top of the head. sometimes there is a sense of blinding light, like a sudden flash of lightning or of electricity, registered when the eyes are closed, and in the dark equally as in the light. when this is the case, the meditation period should be reduced from fifteen minutes to five, or meditation should be practiced on alternate days, until such time as the brain cells have adjusted themselves to the new rhythm and the increased stimulation. there is no need for anxiety, if wise

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e path. flickers of light break through the clouds of mist and fog. he hears his voice; its note is clearer and more true. the forms of other pilgrims can be seen. behind him is the sea. beneath his feet is seen the stream. around him mist and fog. above his head no sky is seen nor sun "let the magician stand on higher ground, but in the rain. the drops pour down upon him; the thunder breaks; the lightning flashes in the sky. but as the rain pours down, it dissipates the mist, it washes clean the form and clears the atmosphere "thus forms are seen and sounds are heard, though dim as yet, for loud the thunder roars and heavy is the sound of failing rain. but now the sky is seen; the sun breaks forth and in between the drifting clouds, expanses of the blue of heaven cheer the tired eyes of t

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

dynamic power, electric light, reveal the past, destroy the form that is, and open up the golden door. this door reveals the way which leads towards the centre where dwells the one whose name cannot be heard within the confines of our solar sphere. his robe of blue veils his eternal purpose, but in the rising and the setting sun his orb of red is seen. his word is power. his light, electric. the lightning is his symbol. his will is hidden in the- 44- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust counsel of his thought. nought is revealed. his power is felt. the sons of men, reacting to his power, send to the utmost bounds of light a question: why this blind power? why death? why this decay of forms? why the negation of the power to hold? why deat

e gleaned if we study some of the names by which the ray lord is called: the lord of death the opener of the door the liberator from form the great abstractor the fiery element, producing shattering the crystallizer of the form the power that touches and withdraws the lord of the burning ground the will that breaks into the garden the ravisher of souls the finger of god the breath that blasts the lightning which annihilates the most high- 45- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the qualities and characteristics of this lord who brings release may be gathered from the following six aphorisms which, an ancient legend says, his six brothers gave to him, as they begged him to hold his hand till they had had time to work out their purposes: 1

ALICE BAILEY THE LABOURS OF HERCULES

e rode the bull, like a horse, across the island and through the waters which separated crete from the mainland, and so brought it into the city of the cyclops. these cyclops were peculiar beings of whom it was claimed that they possessed only one eye, set in the middle of the forehead. they were ruled over by three outstanding figures, whose names were brontes, meaning thunder, steropes, meaning lightning, and arges, meaning whirling activity. when hercules arrived with the bull at the gates of the city, he was met by the three cyclops, who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme of illumination taurus is one of be most interesting of the zodiacal constellations, especially at this time. it is the fixed cross in the heavens [44]

of desire has been handed over to the cyclops, to the initiate with the single eye, which is himself, the soul, the three divine aspects, will begin to manifest: brontes, steropes and arges will guard the sacred bull, and hercules, the disciple, will no longer have any responsibility. brontes is the symbol of the first aspect of god, the father who spoke and is the creative sound. steropes means lightning, or light, and is the second aspect, the soul. arges means whirling activity, the third aspect of divinity, expressing itself in the intense activity of physical plane life. these divine aspects constitute the controlling factor and once they have gained possession of the sacred bull, the problem of hercules is solved. the two keywords of taurus are (from esoteric astrology, p. 403: 1 "l

AN INTRO TO STUDY OF THE KABALAH

hiroth, the intelligences, or emanations, are the peculiar forms in which they were represented in diagrams which resume all kabalistic ideas, and are emblems of these views on every subject. every deific conception can be thus demonstrated, and also the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning and the composition of the sacred tetragrammaton, the mystical jehovah, ihvh, yod, heh, vau, heh, numbering 26. see plates i, ii, iii, iv, v, and vi. this decad of deific emanations is to be conceived as first formulated on the divine first plane of atziluth, which is entirely beyond our ken; to be reproduced on the second plane of pure spirit, briah; to exist in the same decad form in t

APOCRYPHON OF JOHN

invincible power which is in her, her thought did not remain idle, and something came out of her which was imperfect and different from her appearance, because she had created it without her consort. and it was dissimilar to the likeness of its mother, for it has another form "and when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. and its eyes were like lightning fires which flash. she cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. and she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy spirit who is called the mother of the living. and she called his name yaltabaoth "this is the first ar

ARADIA GOSPEL OF THE WITCHES

any other similar incanta-tions. it was probably as follows: if thou art favourableand grant my prayer,then may i hearthe bark of a dog,the neigh of a horse,the croaking of a frog,the chirp of a bird,the song of a cricket,et caetera.three or four of these sounds were generally selected. they vary more or less, but seldom material-ly, from these. sometimes visible manifestations, as, for instance, lightning, are requested. t o see awhite horse is a sign that the prayer will be granted after some delay. it also signifies victory. 26 la testa dun uomo piena di verme e puzzolente. a parody in kind for the decayed cabbage,much completer than the end of the german tale resembling it.chapter xiv. no footnotes)chapter xv. 27 this was a very peculiar characteristic of diana, who was involved in a s

should certainly overtake or catch it.this follettohad a beautiful sister, who, like him, ran errands, not for the gods, but for the goddess(there was a female god for every male, even down to the small spirits; and dianaon the same daygave to this fairy the power that, whoever might chase her, she should, if pursued, never be overtak-en.one day the brother saw his sister speeding like a flash of lightning across the heaven, and he felt asudden strange desire in rivalry to overtake her. so he dashed after as she flitted on; but though itwas his destiny to catch, she had been fated never to be caught, and so the will of one supremegod was balanced by that of another.so the two kept flying round and round the edge of heaven, and at first all the gods roared withlaughter, but when they unders

be the first of witches known;and thou shalt be the first of all i the world;and thou shalt teach the art of poisoning,of poisoning those who are great lords of all;yea, thou shalt make them die in their palaces;and thou shalt bind the oppressors soul (with power; 3 and when ye find a peasant who is rich,then ye shall teach the witch, your pupil, howt o ruin all his crops with tempests dire,with lightning and with thunder (terrible),and the hail and wind..and when a priest shall do you injuryby his benedictions, ye shall do to himdouble the harm, and do it in the nameof me, diana, queen of witches all!and when the priests or the nobilityshall say to you that you should put your faithin the father, son, and mary, then reply:your god, the father, and maria arethree devils..for the true god

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

important figures 2. origins where he began where he is now the seven riders settings variations tsiu marpo in history 3. iconography tsiu marpo and company the purpose of violence the ma..ala the ma..ala and tibetan deities vii ix x 1 2 3 5 7 8 10 10 11 15 18 21 29 29 32 35 36 38 40 47 47 52 57 60 v 4. text and ritual ritual materials the warlord s tantra the perfect feast petition offering the lightning garland fragment the ritual goal 5. oracle oracle features and purpose oracle trance and ceremony oracles and the laity the tsiu marpo oracle pehar oracles and society conclusion deity mobility further research appendices appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragment appendix d: fragments from the unprecedented

99 100 101 102 vii 27. tibetan page from the warlord s tantra (3) 28. monks at sera monastery, lhasa during a tsok ritual. 29. drepung gomang monks in tallahassee, florida performing a ma..ala offering. 30. monks at sera monastery, lhasa preparing tormas for the tsok ritual. 31. tibetan page from the perfect feast petition offering. 32. the t.r. chapel at k ndeling monastery. 33. the text of the lightning garland at tengy ling monastery, lhasa. 34. ritual recitation area for the lightning garland at tengy ling monastery, lhasa. 35. mother and daughter praying to tsiu marpo at tengy ling monastery, lhasa (1) 36. mother and daughter praying to tsiu marpo at tengy ling monastery, lhasa (2) 37. the special arrangement of the oracular attire and weapons. 38. lhakpa d ndrup fully dressed and be

rin chen gter mdzod chen mo, vol. 62. jamg n kongtr l lodr tay( jam mgon kong sprul blo gros mtha yas; 1813-1899, pp. 299-332. nbgl lozang penden yesh (blo bzang dpal ldan ye shes; 1738-1780. 18th century. the perfect feast petition offering for tsiu marpo, king of the violence demons and war gods (gnod sbyin dgra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston. scbd u.a. u.d. the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. ix abstract i propose to examine the mythological and ritual significance of an important yet little-known tibetan protector deity named tsiu

sbyin dgra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston. this invocation text was written by the third pa.chen lama lozang penden yesh (blo bzang dpal ldan ye shes; 1738-1780. it will be referred to as the perfect feast petition offering. 4. a short prayer to tsiu marpo found within a collection of various prayers to protector deities written by an unknown author and called the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba).8 it will be referred to as the lightning garland. the warlord s tantra will serve as the foundation for my central research and observations

uddhist community. however, this cannot be done without a cursory knowledge of tibetan history as well as an understanding of the historical contexts surrounding these texts and associated practices. therefore, there will be a constant awareness of these events as happening in history, but a detailed historical examination will not be provided. 8 it is possible that this text is an edition of the lightning garland of a hundred thousand quick invocations (bskul bum myur mgyogs glog gi phreng ba) by sangy lingpa; however, this can only be confirmed by exploring this text. see sangy lingpa 14th century. 6 overall, i liken my multilayered approach to that utilized by yael bentor in her study of consecration manuals. my foundation will be a study of tibetan texts combined with the added support

the body parts and corpses of enemies, the violence demon tsi marwa (tsi dmar ba) whistles violently. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip. he is endowed with the marks of a hero. he brandishes a red silken spear in his right hand. with his left hand he holds the lasso of the might demons, which shines like the rays of the sun. he throws it as fast as lightning and gathers the life-energy of the enemy. with the fourth finger of his right hand he spins the red lasso. on his right he carries a tiger-skin quiver and on his left a leopard-skin bow case. he rides a black horse with white heels. on his head he wears a helmet of leather adorned with vulture feathers, and on his body he wears an armored coat covered with scorpion shells. assembled arou

btsan, residing in the middle of blazing chain-lightnings, who open wide your horrifying mouth and stare with red eyes together with your hordes, come surging forward, soar quickly atop of the enemies, send the painful illness of the btsan into the upper part of the bodies of your foes, and cast colic into the lower part of their bodies. having gathered big black clouds on the sky, cast thunder, lightning, thunderbolts, and great pieces of hail, order the the u rang demons to cause fits of madness, and command the ma mo [demonesses] to cause fits of fainting to your foes. bind tightly your enemies by means of your red snare, strike them hard with the great stick. with the flaming sword, cut them into huge pieces. with the flaming iron hook, tear out their heart-veins; having chewed the bo

and spatially establishing a ritual site, as well as the focus of that site, namely the deity, is essential before a ritual service can be conducted. once these necessities have been established, the full ritual program can commence. three specific texts will be examined here; the root text, the warlord s tantra, and two smaller texts, the perfect feast petition offering and the fragment from the lightning garland. the model for the outlines given here is inspired both by stephan beyer and yael bentor, whose works are quintessential studies on tibetan ritual.119 these texts are ritual documents at their core and they cross both temporal and sectarian boundaries. the first two texts were not only composed two centuries apart, but while the warlord s tantra is a nyingma text, the perfect fea

esented by the hound goddesses; yet this account omits these specific figures and surrounds him instead with a limitless retinue of monks, exorcists, manifestations, and animals, a panoply of beings commonly found in the retinues of other protector deities. this contrast is important for what it reveals about tsiu marpo s evolution as a protector deity, especially across sectarian boundaries. the lightning garland fragment this final text is a two-folio fragment from a much larger text called the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba. at this time, i have been unable to loc

fluence and invocation of a buddhist deity may be limited to the ritual performers of the monastic community, but, especially with regards to protector deities like tsiu marpo, the laity has a degree of access, partially due to the pragmatic responsibilities of such deities. indirectly, a layperson can sponsor a ritual invocation to a protector deity, with the perfect feast petition offering, the lightning garland, and possibly the warlord s tantra available for sponsored performance. aside from this, observations show that laypersons regularly pray before the statues of such deities for protection and good fortune. even deities that seem outside the purview of the laity and reside firmly in the ritual context of the monastic cult of liberation have a degree of accessibility. the mantras o

BLAVATSKY H P ANTHROPOGENESIS

us, probably very much refracted, through the mists of time. traditions of creatures once co-existing with man, some of which are so weird and terrible as to appear at first sight to be impossible. for me the major part of those creatures are not chimeras but objects of rational study. the dragon, in place of being a creature evolved out of the imagination of an aryan man by the contemplation of lightning flashing through the caverns which he tenanted, as is held by some mythologists, is an animal which once lived and dragged its ponderous coils and perhaps flew. to me the specific existence of the unicorn seems not incredible, and in fact, more probable than that theory which assigns its origin to a lunar myth. for my part i doubt the general derivation of myths from 'the contemplation o

ces. the coluber tortuosus "the tortuous snake" a qualification said to have originated with the jews, had quite another meaning before the roman church distorted it- among others, a purely astronomical meaning. the "serpent" fallen from on high "deorsum fluens" was credited with the possession of the keys of the empire of the dead[[tou thanatus arche] to that day, when jesus saw it "falling like lightning from heaven (luke x. 17, 18, the roman catholic interpretation of cadebat ut fulgur to the contrary, notwithstanding; and it means indeed that even "the devils are subject" to the logos- who is wisdom, but who, as the opponent of ignorance, is satan or lucifer at the same time. this remark refers to divine wisdom falling like lightning on, and quickening the intellects of those who fight

r linen may be fine and white outwardly (like the "whitened sepulchre, but that the rottenness she is inwardly filled with, is not "the righteousness of saints (v. 8. ibid, but rather the blood of the saints she has "slain upon the earth (chap. xviii. 24) thus the remark made by the great initiate (in luke x. 18- one that referred allegorically to the ray of enlightenment and reason, falling like lightning from on high into the hearts and minds of the converts to that old wisdom-religion then presented in a new form by the wise galilean adeptt- was distorted out of recognition (as was his own personality, and made to fit in with one of the most cruel as the most pernicious of all theological dogmas (vide at the end of stanza xi "satanic myths) but if western theology alone holds the patent

troversy and reasoning, or the opposing power, since satan means simply "adversary" or opponent) are subject unto us through thy name (luke x. 17) now "thy name" means the name of christos, or logos, or the spirit of true divine wisdom, as distinct from the spirit of intellectual or mere materialistic reasoning- the higher self in short. and when jesus remarks to this that he has "beheld satan as lightning fall from heaven" it is a mere statement of his clairvoyant powers, notifying them that he already knew it, and a reference to the incarnation of the divine ray (the gods or angels) which falls into generation. for not all men, by any means, benefit by that incarnation, and with some the power remains latent and dead during the whole life. truly "no man knoweth who the son is, but the fa

h yima made "ahura mazda answered 'it was the bird karshipta, o holy zarathustra "the bird karshipta dwells in the heavens: were he living on the earth he would be king of birds. he brought into the var of yima, and recites the avesta in the language of birds (bund. xix and xxiv) this again is an allegory and a symbol misunderstood by the orientalists only, who see in this bird "an incarnation of lightning" and say its song was "often thought to be the utterance of a god and a revelation" and what not. karshipta is the human mind-soul, and the deity thereof, symbolized in ancient magianism by a bird, as the greeks symbolized it by a butterfly. no sooner had karshipta entered the vara or man, than he understood the law of mazda, or divine wisdom. in the "book of concealed mystery" it is sai

ligious, astronomical and geological events being included in the one common allegory. but it had also a cosmological meaning. in india the dragon story is repeated in one of its forms in the battles of indra with vritra. in the vedas this ahi-vritra is referred to as the demon of drought, the terrible hot wind. indra is shown to be constantly at war with him; and with the help of his thunder and lightning the god compels ahi-vritra to pour down in rain on earth, and then slays him. hence, indra is called the vritra-han or "the slayer of vritra" as michael is called the conqueror and "slayer of the dragon" both these "enemies" are then the "old dragon" precipitated into the depths of the earth, in this one sense. the zend-avestic amshaspends are a host with a leader like st. michael over t

ical phenomenon. the "third part of the stars of heaven" cast down to the earth- refers to the divine monads (the spirits of the stars in astrology) that circumambulate our globe; i.e, the human egos destined to perform the whole cycle of incarnations. this sentence, qui circumambulat terram, however, is again referred to the devil in theology, the mythical father of evil being said to "fall like lightning" unfortunately for this interpretation, the "son of man" or christ, is expected, on the personal testimony of jesus, to descend on earth likewise "as the lightning cometh out of the east* just in the same shape and under the same symbol as satan, who is seen "as lightning to fall from heaven* all these metaphors and figures of speech, preeminently oriental in their character, must have t

he thrice purified gold is- manas, the conscious soul. with the greeks, the "ash-tree" represented the same idea. its luxuriant boughs are the sidereal heaven, golden by day and studded with stars by night- the fruits of melia and yggdrasil, under whose protecting shadow humanity lived during the golden age without desire as without any fear "that tree had a fruit, or an inflamed bough, which was lightning" decharme guesses. and here steps in the killing materialism of the age; that peculiar twist in the modern mind, which, like a northern blast, bends all on its way, and freezes every intuition, allowing it no hand in the physical speculations of the day. after having seen in prometheus no better than fire by friction, the learned author of the "mythologie de la grece antique" perceives i

, like a northern blast, bends all on its way, and freezes every intuition, allowing it no hand in the physical speculations of the day. after having seen in prometheus no better than fire by friction, the learned author of the "mythologie de la grece antique" perceives in this "fruit" a trifle more than an allusion to terrestrial fire and its discovery. it is no longer fire, owing to the fall of lightning setting some dry fuel in a blaze, and thus revealing all its priceless benefits to palaeolithic men- but something more mysterious this time, though still as earthly "a divine bird, nestled in the boughs of the celestial ash-tree, stole that bough (or the fruit) and carried it down on the earth in its bill. now the greek word[[phoroneus] is the rigid equivalent of the sanskrit word bhura

three yugas passed away during the time of the third root-race, i.e, the satya, the treta, and the dvapara yuga, answering to the golden age of its early innocence: to the silver- when it reached its maturity: and to the bronze age, when, separating into sexes, they became the mighty demi-gods of old[[vol. 2, page] 521 the poetry of modern orientalists (personified) bird, that brings the heavenly lightning to the earth. traditions relating to the birth and origin of the race of bronze, and those which made of phoroneus the father of the argians, are an evidence to us that this thunderbolt (or lightning, as in the legends of hephaestus or prometheus, was the origin of the human race (266. this still affords us no more than the external meaning of the symbols and the allegory. it is now supp

BLAVATSKY H P COSMOGENESIS

ered at south place chapel, finsbury, london, dec. 27th, 1885[[vol. 1, page] 4 the secret doctrine. two are able to understand the profound logic of their philosophy. the former will allow of no other god than the personified secondary powers which have worked out the visible universe, and which became with them the anthropomorphic god of the christians- the male jehovah, roaring amid thunder and lightning. in its turn, rationalistic science greets the buddhists and the svabhavikas as the "positivists" of the archaic ages. if we take a one-sided view of the philosophy of the latter, our materialists may be right in their own way. the buddhists maintained that there is no creator, but an infinitude of creative powers, which collectively form the one eternal substance, the essence of which i

re countless- stanza v. 1. the primordial seven, the first seven breaths of the dragon of wisdom, produce in their turn from their holy circumgyrating breaths the fiery whirlwind. 2. they make of him the messenger of their will. the dzyu becomes fohat, the swift son of the divine sons whose sons are the lipika, runs circular errands. fohat is the steed and the thought is the rider. he passes like lightning through the fiery clouds; takes three, and five, and seven strides through the seven regions above, and the seven below. he lifts his voice, and calls the innumerable sparks, and joins them. 3. he is their guiding spirit and leader. when he commences work, he separates the sparks of the lower kingdom that float and thrill with joy in their radiant dwellings, and forms therewith the germs

hat; the swift son of the divine sons, whose sons are the lipika* runs circular errands. he is the steed, and[[footnote(s* the difference between the "builders" the planetary spirits, and the lipika must not be lost sight of (see nos. 5 and 6 of this commentary[[vol. 1, page] 108 the secret doctrine. the thought is the rider (i.e, he is under the influence of their guiding thought. he passes like lightning through the fiery clouds (cosmic mists (b; takes three, and five, and seven strides through the seven regions above and the seven below (the world to be. he lifts his voice, and calls the innumerable sparks (atoms) and joins them together (c (a) this shows the "primordial seven" using for their vahan (vehicle, or the manifested subject which becomes the symbol of the power directing it

ctly referred to in the exoteric hindu scriptures. but how strangely all these numbers are connected with like numbers in other cosmogonies and with their symbols, can be seen from comparisons and parallelisms made by students of old religions. the "three strides of vishnu" through the "seven regions of the universe" of the rig veda, have been variously explained by commentators as meaning "fire, lightning and the sun" cosmically; and as having been taken in the earth, the atmosphere, and the sky; also as the "three steps" of the dwarf (vishnu's incarnation, though more philosophically- and in the astronomical sense, very correctly- they are explained by aurnavabha as being the various positions of the sun, rising, noon, and setting. esoteric philosophy alone explains it clearly, and the z

ich outflows a stream called wisdom, the waters of which fall into a lake named intelligence. from the basin, like seven channels, issue the seven sephiroth. for ten equal seven: the decade contains four unities and three binaries" the ten sephiroth correspond to the limbs of man "when i framed adam kadmon" the elohim are made to say "the spirit of the eternal shot out of his body like a sheet of lightning that radiated at once on the billows of the seven millions of skies, and my ten splendours were his limbs" but neither the head nor the shoulders of adam-kadmon can be seen; therefore we read in the sephra dzenioutha (the "book of the concealed mystery "in the beginning of time, after the elohim (the "sons of light and life" or the "builders) had shaped out of the eternal essence the hea

d, indeed, it would seem that in the history of the human race there happened, from causes which at present, at any rate, we cannot trace, a lapse or loss from an original perfect language and a perfect system of science- shall we say perfect because they were of divine origin and importation "divine origin" does not mean here a revelation from an anthropomorphic god on a mount amidst thunder and lightning; but, as we understand it, a language and a system of science imparted to the early mankind by a more advanced mankind, so much higher as to be divine in the sight of that infant humanity. by a "mankind" in short, from other spheres; an idea which contains nothing supernatural in it, but the acceptance or rejection of which depends upon the degree of conceit and arrogance in the mind of

ill have "nothing to do with any kind of essences except those which it can see, smell, or taste. it leaves others to the metaphysicians" we must feel grateful even for so much* writing upon this subject in isis unveiled we said of it that it was "the chaos of the ancients, the zoroastrian sacred fire, or the atash-behram of the parsees; the hermes-fire, the elmes-fire of the ancient germans; the lightning of cybele; the burning torch of apollo; the flame on the altar of pan; the inextinguishable fire in the temple on the acropolis, and in that of vesta; the fire-flame of pluto's helm; the brilliant sparks on the hats of the dioscuri, on the gorgon head, the helm of pallas, and the staff of mercury; the egyptian phtha-ra; the grecian zeus cataibates (the descending) of pausanias; the penta

enever the name of the celestial addressee is changed? but the tree is known by its fruit. and the fruit of the christian tree being no better than that of the tree of paganism, why should the former command more reverence than the latter. thus, when we are told by the chevalier drach, a converted jew, and the marquis de mirville, a roman catholic fanatic of the french aristocracy, that in hebrew lightning is a synonym of fury, and is always handled by an evil spirit; that jupiter fulgur or fulgurans is also called by the christians oelicius, and denounced as the soul of lightning, its daemon; we have either to apply the same explanation and definitions to the "lord god of israel" under the same circumstances, or renounce our right of abusing the gods and creeds of other nations. the foreg

the presence of the bible and its prophets. indeed, if jupiter, the "chief daemon of the pagan greeks" hurled his deadly thunderbolts and lightnings at those who excited his wrath, so did the lord god of abraham and jacob. we find in i. samuel, that "the lord thundered from heaven, and the most high uttered his voice, and he sent out arrows (thunder bolts) and scattered them (saul's armies) with lightning, and discomforted them (chap. xxii. 14, 15) the athenians are accused of having sacrificed to boreas; and this "demon" is charged with having submerged and wrecked 400 ships of the persian fleet on the rocks of mount pelion, and of having become so furious "that all the magi of xerxes could hardly counteract it by offering contra-sacrifices to tethys [herodotus "polym" cxc. very fortunat

BLUE EQUINOX

he sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, and beyond it;

o work out my own path, without outside aid or encouragement. he was also pleased to find some of his own experiments more or less confirmed in liber hhh of which he writes: m.m.m. 2 .mentions the breath playing upon the skin, etc. i have experienced this, and asked fra p.a. for instructions thereon. sometimes, after hard breathing, i have been filled with the sensation. i think i understand the .lightning flash. but shall experiment. my present knowledge is more as a sheet of summer lightning. the minute point of light has often appeared to me, and i had come to the conclusion that it should be held in the zenith. the radiating cone, i have not experienced. ii. a.a.a. the idea of considering one.s own death is mentioned. this occurred to me and was carried out before my first illumination

ma(.will) add to 93, which identifies the seven portals 79 them qabalistically. this love is not a sloppy feeling of maudlin sentimental kindness. the majority of people of the christian science, theosophical, new thought type, think that a lot of flabby thoughts, sending out streams of love in the six quarters, and so on, will help them. it won.t. love is a pure flame, as swift and deadly as the lightning. this is the kind of love that the student needs (subsection ii) the .key. here spoken of has been thoroughly explained in thien tao in konx om pax, but there is a peculiar method, apart from this plane, and easily understood by the equilibrium by which things can be done which bear no fruit. and this method it is quite impossible to explain. the nearest i can come to intelligibility, is

for, on path fourth, the lightest breeze of passion or desire will stir the steady light upon the pure white walls of soul. the smallest wave of longing or regret for maya.s gifts illusive, along antskarana.the path that lies between thy spirit and thy self, the highway of sensations, the rude arousers of ahankara (the faculty that maketh the illusion called the ego).a thought as fleeting as the lightning flash will make thee thy three prizes forfeit.the prizes thou hast won. the meaning is again very much confused by the wouldbe poetic diction, but it is quite clear that desire of any kind must not interfere with this intensely intellectual meditation; and of course the whole object of it is to refrain from preferring any one thing to any other thing. when it says that the seven portals

y three prizes forfeit.the prizes thou hast won. the meaning is again very much confused by the wouldbe poetic diction, but it is quite clear that desire of any kind must not interfere with this intensely intellectual meditation; and of course the whole object of it is to refrain from preferring any one thing to any other thing. when it says that the seven portals 95 .a thought as fleeting as the lightning flash will make thee thy three prizes forfeit.the prizes thou hast won. this does not mean that if you happen to make a mistake in meditation you have to begin all over again as an absolute beginner, and yet, of course, in any meditation the occurrence of a single break destroys, for the moment, the effect of what has gone immediately before. whenever one is trying for cumulative effect

BOOK OF ENOCH

y them, but they will fall before you by the sword. 14.7] and your petition will not be granted in respect of them or in respect of yourselves. and while you weep and supplicate you do not speak a single word from the writings which i have written. 14.8] and the vision appeared to me, as follows- behold; clouds called me in the vision, and mist called me. and the path of the stars, and flashes of lightning, hastened me and drove me. and in the vision winds caused me to fly, and hastened me, and lifted me up into the sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that ho

sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a fire burning around its wall and its door was ablaze with fire. 14.13] and i went into that house, and it was as hot as fire and as cold as snow, and there was neither pleasure nor life in it. fear covered me and trembling took hold of me. 14.14] and as i was shaking and trembling, i fell on my face

and as i was shaking and trembling, i fell on my face. 14.15] and i saw in the vision, and behold, another house which was larger than the former and all its doors were open before me, and it was built of a tongue of fire. 14.16] and in everything, it so excelled in glory and splendor and size, so that i am unable to describe to you its glory and its size. 14.17] and its floor was fire, and above lightning and the path of the stars, and its roof also was a burning fire. 14.18] and i looked, and i saw in it, a high throne, and its appearance was like ice, and its surrounds like the shining sun and the sound of cherubim. 14.19] and from underneath the high throne there flowed out rivers of fire so that it was impossible to look at it. 14.20] and he who is great in glory sat upon it, and his

1] and they took me to a place where they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mounta

are weighed in the balance. 41.2] there i saw the dwelling of the chosen, and the resting places of the holy; and my eyes saw there all the sinners who deny the name of the lord of spirits being driven from there. and they dragged them off, and they were not able to remain, because of the punishment that went out from the lord of spirits. 41.3] and there my eyes saw the secrets of the flashes of lightning and of the thunder. and the secrets of the winds, how they are distributed in order to blow over the earth, and the secrets of the clouds, and of the dew; and there i saw from where they go out, in that place. and how, from there, the dust of the earth is saturated. 41.4] and there i saw closed storehouses from which the winds are distributed, and the storehouse of the hail, and the stor

her dwelling was in heaven. 42.2] wisdom went out, in order to dwell among the sons of men, but did not find a dwelling; wisdom returned to her place, and took her seat in the midst of the angels. 42.3] and iniquity came out from her chambers; those whom she did not seek she found, and dwelt among them, like rain in the desert, and like dew on the parched ground. 43.1] and again i saw flashes of lightning and the stars of heaven, and i saw how he called them all by their names, and they obeyed him. 43.2] and i saw the balance of righteousness, how they are weighed according to their light, according to the width of their areas, and the day of their appearing. and how their revolutions produce lightning, and i saw their revolutions, according to the number of the angels, and how they keep

of the angels, and how they keep faith with one another. 43.3] and i asked the angel, who went with me and showed me what is secret "what are these" 43.4] and he said to me "their likeness, the lord of spirits has shown to you; these are the names of the righteous who, dwell on the dry ground and believe in the name of the lord of spirits for ever and ever" 44.1] and other things i saw concerning lightning, how some of the stars rise and become lightning but cannot lose their form. the second parable (pages 64-73) here we are introduced to some new characters, there is the chosen one, or messiah, and the head of days or ancient of days (see also 71.10) who appears in daniel 7:9-10 and seems to represent god. it is a bit confusing that enoch sees characters from the future. it may be that t

BOOK T

ch lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord of the flame and the lightning; the king of the spirits of fire knight of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-piece

BOOK OF PLEASURE

ring us the disease and death they give! and also give us in compensation their powers of destruction! for the destruction of whom? things will be squared! is this the value of the will? this "will to power"-how life preserving! how furthering of discriminate selection! how pleasing! most noble explorers! o, you scientists-go on discovering the bottomless pit! when you are sodden with science-the lightning will thunder out the murder? new hope will be born? new creatures for the circus (the conception of) god-head must ever evolve its inertia for transmutation to its very opposite-because it contains it! the master must be the painful learner of his stupidity? the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear, eh? there is no atheist, no

lanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external*(2) his vacuity causes double refraction "he" the self-effulgent lightens in the ego. beyond law and the guest at the "feast of the supersensualists*(3) he has power over life and death*(4) save by this, he is not beyond self-reproach, verily he has loosed all the trouble of the world, the murder from the lightning. self-love preventing the mind from concentration, is identity without form, is no thought as such; law and external influences contained, do not the book of pleasure (self love) get any book for free on: www.abika.com 25 affect. when that giving up all belief, reflects only its meaning, then is there purity of vision, innocence of touch, ergo, self-love. verily, verily men are born, suf

nd full of deep import and for a time extremely objectionable to your ideas of good and beauty. listen, attentively, o! aspirant, all agog for information, to my answer, for by living the meaning thou shalt truly be freed from the bondage of constitutional ignorance. thou must live it thyself; i cannot live it for thee. the chief cause of genius is realization or "i" by an emotion that allows the lightning assimilation of what is perceived. this emotion is immoral in that it allows free association of knowledge without the accessories of belief. its condition is, therefore, ignorance of "i am" and "i am not" with absent-mindedness as believing. its most excellent state is the "neither-neither" the free or atmospheric "i" you remember in your youth the thought "that this world is a curious

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

tchcraft, per se, her theories are still respected. twenty-five thousand years ago palaeolithic wo/man depended upon hunting to survive. only by success in the hunt could there be food to eat, skins for warmth and shelter, bones to fashion into tools and weapons. in those days wo/man believed in a multitude of gods. nature was overwhelming. out of awe and respect for the gusting wind, the violent lightning, the rushing stream, wo/man ascribed to each a spirit; made each a deity. a god. this is what we call animism. a god controlled that wind. a god controlled the sky. a god controlled the waters. but most of all, a god controlled the all-important hunt. a god of hunting. most of the animals hunted were horned so wo/man pictured the god of hunting also as being horned. it was at this time t

arth. with the development of agriculture there was a further elevating of the goddess. she now watched over the fertility of the crops as well as of tribe and of animal. the year, then, fell naturally into two halves. in the summer food could be grown, and so the goddess predominated; in the winter wo/man had to revert to hunting, and so the god predominated. the other deities (of wind, thunder, lightning, etc) gradually fell into the background, as of secondary importance. as wo/man developed, so did the religion for that is what it had become, slowly and naturally. wo/man spread across europe, taking the gods along. as different countries developed, so the god and goddess acquired different names (though not always totally different; sometimes simply variations on the same name, yet the

; the way whereby a formal pact with evil is made; how they transport from place to place; how witches impede and prevent the power of procreation; hoiv as it were they deprive man of his virile member; how witch midwives commit horrid crimes when they either kill children or offer them to devils in most accursed wise; how witches injure cattle, raise and stir up hailstorms and tempests and cause lightning to blast both men and beasts. then follow remedies for the above. the third part of the book 'relating to the judicial proceedings in both the ecclesiastical and civil courts against witches and indeed all heretics, is perhaps the most important. it is here that the order of the trial is dealt with 'who are the fit and proper judges for the trial of witches?'is the first question. it goe

CASE PAUL F THE BOOK OF TOKENS

, which is myself. and as the fish is hidden in the waters of the sea, so is the secret of the one shut up within the semblance of the many. therefore is the fish a sign of the secret wisdom, for that wisdom is naught but the discovery of the one. 4 to thee, o israel, is the opening and the shutting of the gates. to thee, after many questionings of "what" and "which" shall appear as in a flash of lightning the unfolding of the secret. that dazzling whiteness, too brilliant to be borne by mortal eyes. lighteth the path of every blessed one who attaineth to immortality [130] n u n yea, immortality is known to the wise who understand the secret of my perpetual being the secret, whereof the fish concealeth and revealeth the mystery. for the fish is the perpetual one, the father of salvation. t

that the form of the letter shows three separated flames "the anointed one" is ha-messiah, h m sh i h (a variant spelling of the word ordinarily rendered m sh i ch. in this form it adds to 300 "thunders" is rahamim, r o m i m, which adds to 360, the value of the letter-name sh i n. the "swift flash" is the descent of the sephiroth into instantaneous manifestation, often pictured by qabalists as a lightning-flash, because of the words of the book oj formation "ten ineffable sephiroth: their appearance is like that of a flash of lightning, their goal is infinite. the descent of the sephiroth seems to divide the unity of spirit into the divisions, manifest and unmanifest. in hebrew" two" is sh n i, shenay, and pronounced as shani it means" the second. this word is made up of the same letters

he thought, or word or action of any of mine instruments. never shall they who remain deluded by the illusion of separateness become clear channels for the outpouring of my will, until all the follies of "thine" and "mine" are cleared out by the irresistible downpouring of my power. in the numeration of guph, canst thou see the spiralling light-power working through the mouth of the eternal, when lightning flashes, thunder roars, and thunder hath been from time immemorial a symbol for the voice of god. so is thy body, o aspirant, more, far more, than an earthen clod. it is gimel, token of the intelligence that uniteth thee with the crown; it is vav, the nail that joineth thee to the paternal wisdom; and it is truly peh, the mouth of the lord, for in guph are the letters which uniteth thee

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

n, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire that warms, the ritual fire that cleanses, the forest fire that sweeps all away. it represents the full power of the sun and light at noon and in summer. candles are used to represent fire. finally, in the west is water, that falls as refreshing rain, tides that ebb and flow, watercourses always finding a way, moving ever onwards, never backwards. water is as

ps. deities for power these deities may be invoked for strength, success, energy, inspiration and increase [insert pic p061- seite 33 wicca01.txt apollo apollo, the greek sun god, was twin brother of artemis, the moon goddess. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrine to apollo) apollo was god of prophecy as well as music, poetry, archery, healing and divination. he is very strongly animus and

for the balance of male/female energies or where the female in the high priestess role takes the lead. he is also good for any magick that relies on a cycle of regeneration following a natural ending. deities of fire- seite 42 wicca01.txt [insert pic p077- agni agni, the hindu god of fire, is said to be manifest as the vital spark in mankind, birds, animals, plants and life itself. he appeared in lightning, in celestial sun flares, in the sacred blaze rising from the altar and in household fires. agni was the divine priest and acted as messenger to the gods, interceding with them on behalf of mankind. the priest would chant 'agni, the divine ministrant of the sacrifice, the great bestower of treasure. may one obtain through agni, wealth and welfare' agni is still important as the god of do

is also a focus for spells against air pollution, technological devastation and storms, and for the protection of birds, butterflies and insects. surround your air candles with feathers, thistledown, tiny helium balloons, model planes and ceramic or wooden birds. red red is for fire and the south, noon and summer. place your red candle in the six o'clock position. fire represents light, the sun, lightning, fertility, power, joy, ambition, inspiration and achievement and also destruction of what is now no longer needed. like air, fire represents the yang, male god in the form of the sun deities. fire rituals are good when you need power or you have an important issue that needs energy. they are effective against drought, global warming, all pollution caused by burning fuels or chemicals, f

sed in rituals for health. its elemental creatures are sylphs, gentle spirits of the air who can be seen fleetingly as butterflies, offering ideas, ideals and a reminder to enjoy happiness while you can. air's colour is yellow and its zodiacal signs are aquarius, gemini and libra. fire fire represents noon, summer and the quarter and direction of the south. fire is the realm of light, the sun and lightning, and so forms the focus of magick for fertility, power, joy, ambition, illumination, inspiration, achievement, all creative and artistic ventures, poetry, art, sculpture, writing, music, dance, religion and spirituality, psychic powers and mystical experiences, passion and sexuality. it can be invoked by those who work in the arts and those who seek or are required to be leaders and for

CHAOS MAGICK AND LUCIFERISM

, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

signs and wonders in the heavens, a philosophy known as providentialism "comets, hailstorms, monster births and apparitions" and other disruptions of the ordinary were demonstrations that foretold god's will or signaled his displeasure with humankind. africans f understandings of the universe were also inspired by visible manifestations of spiritual forces within nature. they too viewed thunder, lightning, and other elements as heralds of sacred hierophanies, the awesome presence of numerous divine beings. these conceptions of the supernatural held firm for their free black descendants in\ 45\ america, who glimpsed the power of god in catastrophic earthquakes, lunar eclipses, and meteor showers.[19] the informal nature of european-derived supernaturalism may have facilitated its integrati

COLLIER IRENE CHINESE MYTHOLOGY

railing vines, and delicate flowers. his teeth and bones broke into bits of shiny metals gold, silver, and copper which embedded themselves deep in the earth. his bone marrow hardened into creamy, translucent jade in colors of lavender, green, and white. his blood trickled over the land to create large pools and swift rivers. his voice, even in its weakness, produced rolling thunder and crackling lightning. his dying breath formed blowing winds and puffy clouds. finally, released from his suffering, panku sobbed tears of gratitude which fell and created glittering, vast bodies of water that became the oceans. finally his work was over, and panku, the creator, was dead. in his place, he left a world that sparkled and twinkled with splashes of bright blues, vibrant greens, dusky browns, and

lp the new humans. first, fushi taught people how to twist plant fibers together to form ropes of all widths and lengths. with the thinner ropes, he wove fishing lines and nets so people could plunge the water s depths to find food. with the thicker ropes, he braided strong bridges, then strung them across high chasms so people could cross from one mountain peak to another in search of food. when lightning set trees on fire, as so often happened, the people trembled and hid in caves. to entice the people to come out, fushi twirled together two willow sticks to start a fire. he showed the humans how cooked meat and fish were more digestible and tempting than raw meat and fish. the people soon discovered that fire could also keep 34 fushi teaches the people them safe and snug throughout the

ong, the fire god, decided that gong had gone too far. zurong was irritated by the other gods cowardice, and he did not approve of his successor s plans to reshape the earth into water-heavy proportions. so zurong challenged gong to regain control of the earth. gong gladly met his rival in combat. as the two powerful forces wrestled each other across the firmament, the sky shook with thunder, and lightning flashed across the sky. for days, they grappled, wrestled, and pinned each other higher and higher in the skies until they finally cracked the dome of heaven. when neither god could gain control, gong challenged zurong to restage their battle on earth. zurong gladly 44 water war accepted the challenge. gong swept down to earth, placing legions of his strongest soldiers on a floating raft

folklore, the monkey king. his exploits demonstrate monkey s taoist training and powers. he is vain, rude, and greedy, but monkey s magic tricks and saucy personality make him a beloved character. 96 on the mountain of fruit and flowers, a magic rock gave birth to a stone egg. from this stone egg emerged a monkey whose first act was to jump up and bow to the four directions. his eyes flashed like lightning, and his teeth glinted like the stars at night. he played with other monkeys and with wolves, tigers, and deer, but he had an enormous appetite and often gobbled up their share of grass, leaves, berries, and fruit. still, his joyful personality and curious nature made him the most popular animal on the mountain. one day, monkey jumped through the waters of a cascading waterfall and disco

of bringing back the buddhist scriptures to china. the fictionalized account of his travels, totaling eighty-one adventures, forms the greater part of the novel.1 another important buddhist figure, kuan yin, the goddess of mercy, appears in the story as a guide to san zang and his pilgrim followers. she is very powerful and can break the chains of prisoners, remove venom from snakes, and deprive lightning of its power. 2 although the travelers are guided by the goddess kuan yin, they must use their own cunning to outwit the demons and dangers they encounter. the previous chapter depicts monkey s taoist powers. in this chapter, monkey converts to buddhism, but he continues to use the knowledge gained from his taoist training to combat evil. 109 after monkey outlasted the axes, sticks, swor

COSIMANO CHARLES ELEMENTARY PSIONICS

electricity were during the 1700s. we know there is something out there we call psychic energy. we have oodles of evidence as to its effects and use. we have finally managed to deduce some of its properties. but, due to the primitive nature of both our knowledge and our technology, we are just beginning to find practical uses for it. after all, benjamin franklin must have known that the power of lightning could be used to light homes and power machinery, to say nothing of being able to cook popcorn in the microwave (al gore would have told him about the internet but he was too busy trying perfect the wheel) but he had to be content to stop it from burning down houses, no small feat in a day when the local clergy were convinced that lightning was a sign of divine wrath rather than poor div

r machinery, to say nothing of being able to cook popcorn in the microwave (al gore would have told him about the internet but he was too busy trying perfect the wheel) but he had to be content to stop it from burning down houses, no small feat in a day when the local clergy were convinced that lightning was a sign of divine wrath rather than poor divine insulation, and were thus certain that the lightning rod was blasphemous in the extreme. of course, it is a good thing to remember that if someone comes along with something that improves the lot of humanity, some religious fool will object to it. so if a lot of the stuff in this volume seem odd, and the machines primitive, remember that we are standing on one shore, trying vainly to see the other one and hoping that someday we will have t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ar, another all-seeing eye illuminati group called the frankists (after jacob franks) was created in frankfurt. one of its leading lights was michael hess, an employee of mayer amschel rothschild. these two groups, the jacobins and the frankists, were at the heart of the french revolution. the brotherhood plan was openly revealed when a member of adam weishaupt's bavarian illuminati was struck by lightning and killed at ratisbon while carrying secret papers. these revealed the plans for world revolution and the new 50..and the truth shall set you free world order and they had a remarkable resemblance to the protocols of the elders of zion, of which more shortly.23 the bavarian government had the headquarters of the illuminati searched. much more information was found and the french authori

dge in the blackest of ways. he was particularly interested in the rune stones, a system of divination in which stones carrying symbols are thrown or selected and the choice or combination 'read' by an 'expert. it was himmler who formed the notorious ss and, as with the swastika, he chose an esoteric symbol for his horrific organisation: the double s or 'sig' rune, which looks like two flashes of lightning. the ss was a virtually self-contained body and the epitome of all of the esoteric knowledge in which the nazis believed so passionately. only those considered racially pure were allowed to join, and instruction in the esoteric arts, including the rune stones, was fundamental to their training. the ss was run and governed as a black magic secret society. their rituals were taken from oth

DAVID ICKE CHILDREN OF THE MATRIX

o conventional history and archaeology, which finds the idea of ancient high-tech weapons unthinkable, they remain a "mystery" however, the scenes of these apparent nuclear explosions are to the west of sumer and in the sumerian lamentations we are told that the "evil wind" that poisoned the water and atmosphere, and brought that civilisation to an immediate conclusion, was created in a "flash of lightning" and "spawned in the west. can the mystery of sumer's sudden demise now be solved? could the "evil wind" have been nuclear fall-out? in around 1450bc, the classic minoan (former sumerian) culture was destroyed on crete by another sudden disaster that archaeologists and historians can't explain. once again all the cities were destroyed at the same time by some "fiery" holocaust. amid this

nd would not be harmed. he heard a "telepathic voice" say "you are not who you think you are, and you must accept this" in later experiences, he was told that he was a reptilian-human hybrid. many strange things began to happen to him after the first abduction "one night..i was lying on my back and searching the ceiling for sleep, when i heard a loud 'whishing' sound. something moved toward me at lightning-speed- and a large, life-like image of george washington stopped right in front of my face, touching my nose. i heard a loud, forceful voice, say 'george washington was one of us. so are you. you must accept'"2 george washington was an illuminati bloodline, a grand master freemason, and first president of the united states. in the years that followed, james walden had many other experien

of ways. himmler was particularly interested in the rune stones. this is a system of divination in which stones, carrying symbols, are thrown or selected and the choice or combination read by an expert. it was himmler who formed the notorious ss and, as with the swastika, he chose an esoteric symbol for his horrific organisation. this was the double s or "sig rune, which looks like two flashes of lightning. the ss was a virtually self-contained body and the epitome of all the esoteric knowledge in which the nazis believed so passionately. only those considered racially pure were allowed to join, and instruction in the esoteric arts, including the rune stones, was fundamental to their training. the ss was run and governed as a black magic secret society. their rituals were taken from others

DAVID ICKE THE BIGGEST SECRET

the blackest of ways. himmler wasparticularly interested in the rune stones, a system of divination in which stones carryingsymbols are thrown or selected and the choice or combination read by an expert. it washimmler who formed the notorious ss and, as with the swastika, he chose an esotericsymbol for his horrific organisation and this was the double s or sig rune which looks liketwo flashes of lightning. the ss was a virtually self contained body and the epitome of allthe esoteric knowledge in which the nazis believed so passionately. only those consideredracially pure were allowed to join, and instruction in the esoteric arts, including the runestones, was fundamental to their training. the ss was run and governed as a black magicsecret society. their rituals were taken from others suc

DEMONIC BIBLE

ugh me, it is what the "i am" of my being is. i am lucifer. i am satan. there is one thing common to all gods man has created. every man-made god is static and unchanging. yahweh resides in heaven, unchanging, unbending, the creator of the universe and all that it contains. christ sits at the right hand of god ready to judge the living and the dead. zeus resides in mount olympus holding aloft the lightning bolt, his symbol of divine power. the values of society and the structure of its institutions are defined as "good" that which threatens society is defined as "evil" the definitions of good or evil change from nation to nation and from century to century. god is defined by that which is "static" and unchanging. that which is "dynamic, a potential threat to the status-quo such as war, rev

the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of the night. his word is kakodammu and his sea

diamonds, and upon their heads are marble stones. happy is he on whom they frown not. for why? the lord of righteousness rejoiceth in them! come away, and leave your vials, for the time is such as requireth comfort! the tenth key anton lavey writes: the tenth enochian key creates rampant wrath and produces violence. dangerous to employ unless one has learnt to safeguard his own immunity; a random lightning bolt (enochian) coraxo cahisa coremepe, od belanusa lucala azodiazodore paebe soba iisononu cahisa uirequo ope copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa siatarisa od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox cocasa o oanio yore vohima ol jizod-yazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu m

DIABOLUS

ey perceived themselves as separate from their original maker or source of being. the bible further describes satan as how he had fallen, which presents a connection of the vajra rune which anton szandor lavey made a part of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and

details are found in the grade workings of the black order of the dragon38, which is a non-public initiatory circle. the inverted pentagram in an outer sense represents the manifestation of the will through the manipulation of matter. iv. the gnostic yaltabaoth, child of chaos "and when she saw (the consequences of) her desire, it changed into a form of a lionfaced serpent. and its eyes were like lightning fires which flash. she cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. and she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy spirit who is called the mother of the living. and she called his name yaltabaoth. the apocryphon of jo

DION FORTUNE MYSTICAL QABALA

thirdly, an arch-angelic consciousness, or throne; and fourthly, a special aspect of the deity. god as he is, in his entirety, being hidden behind the negative veils of existence, incomprehensible to unenlightened human consciousness. 20. the sephiroth may justly be considered macrocosmic, and the paths microcosmic; for the sephiroth, connected as they sometimes are in old diagrams by a flash of lightning, which is often depicted as hilted like a fiery sword, represent the successive divine emanations which constitute creative evolution; whereas the paths represent the successive stages of the unfolding of cosmic realisation in human consciousness; in old pictures a serpent is often depicted as twined about the boughs of the tree. this is the serpent nechushtan "who holdeth his tail in hi

serpent that holdeth his tail in his mouth, as mme blavatsky chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths pursued by the emanations in these successive overfiowings is represented upon the tree of life by a lightning flash, or in some diagrams by a flaming [page 42] sword. it will be observed by reference to diagram i that the lightning flash must proceed from kether outwards and downwards to the right to reach chokmah, and then turns on a level course to the left and proceeds an equal distance beyond kether upon that side, and there establishes binah. the result is a triangular figure upon the glyph

of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below chokmah; the angle of the lightning flash, which is used to indicate the course of the emanations upon the tree, slopes downwards to the right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to the pillar of severity, in the middle section of which is found the sephi

sm, but a study of the pillars in the light of what we now know concerning the individual sephiroth will reveal that the incompatibilities are purely superficial and that the deeper significance of the symbolism is entirely consonant. 6. it will be observed that the line which indicates the successive development of the sephiroth zigzags from side to side of the glyph and has been aptly named the lightning flash in consequence. this indicates graphically that the sephiroth are successively positive, negative, and equilibrated. this is a far better representation of the process of mystical qabala page 38 creation than if the spheres were represented one above another in a straight line, for it indicates the difference in the nature of the divine emanations and their relations to each other;

matter; the esotericist should, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn matter back to spirit, for then is evolved that which was involved in the descent through the subtle phases of development. it is obvious that nothing can be evolved, unfolded, which was not previously involved, infolded. the actual course of evolution follows the track of the lightning flash or flaming sword, from kether to malkuth in the order of development of the sephiroth previously described; but consciousness descends plane by plane, and only begins to manifest when the polarising sephi roth are in equilibrium; therefore the modes of consciousness are assigned to the equilibrating sephiroth upon the middle pillar, but the magical powers are assigned to the opposi

ominantly male or female. in kether the pairs of opposites are latent and have not yet declared themselves; in tiphareth they are in perfect equilibrium. 43. there are two ways in which transmutation can be effected on the tree; and these are indicated by two of the glyphs which are superimposed upon the sephi roth; one of these is the glyph of the three pillars, and the other is the glyph of the lightning flash. the pillars have been already described; the lightning flash simply indicates the order of emanation of the sephiroth, zigzagging from chokmah to binah and from binah to chesed, backwards and forwards across the tree. if transmutation takes place according to the lightning flash, the force changes its type; if according to the pillar:s, it remains of the same type, but on a higher

into rigidity. binah, in its turn, as is pointed out in the yetziratic text, emanates from the primordial depths of cliokmah, wisdom. thus we see that there is a dynamic aspect even to binah. no sephirah is wholly of one kind of force, for each emanates from a sephiaah of the opposite type of polarity to itself, and in its turn emanates a sephirah of opposite polarity. what we really have in the lightning flash is successive phases in the development of a single force; and because these emanate, but do not supersede each other, they remun as planes of manifestation and types of organisation. mystical qabala page 125 34. these successive phases and planes of manifestation might be likened to the successive reaches of a river. it starts as a mountain stream; in the next reach is a series of

to function as a magician in yesod soon learns his error, for although he can perceive the images in the treasure house, he has no word of power with which to command them. therefore in initiation upon the western path, at any rare (i cannot answer for the eastern, not knowing it, the grades of the lesser mysteries go straight up the central pillar to tiphareth, and do not follow the line of the lightning flash. in tiphareth the initiate takes the first grade of adepthood, and from there returns, if he so desires, to learn the technique of the magician relative to the personality of the tree, that is to say the macrocosmic unit of incarnation. if he does not desire this, but wishes to become free from the wheel of birth and death, he proceeds up the central pillar, which is also called by

w and the prophets are lifted far above the grim forbiddings of the mosaic code into the inspiration of an ideal to be pursued. 22. it is in the sphere of malkuth that civilisation has wrought for the last thousand years. it does not ii ced any astrologer to tell us that the great war marked the end of an epoch, and that we are now in the dawn of a new phase. according to qabalistic doctrine, the lightning flash, having come down the tree till it ends in malkuth, is now replaced by the symbolism of the serpent of wisdom, whose coils loop upwards on the paths till its head rests beside kether. the lightning flash represents the unconscious descent of force, building the planes of manifestation, passing from active to passive and back again in order that equilibrium may be maintained. the se

DONALDTYSON CORONZON

ch is equated with the enochian words teloc-vovim. coronzon is the proper name of the fallen leader of the watchers, whereas teloc-vovim is a title similar to those applied to god, such as lord of hosts. in the eighth key, reference is made to the "stooping dragon" this is almost certainly another title for coronzon, who stoops in the way that a falcon stoops upon its prey, falling like a bolt of lightning from the heavens. in enochian it translates as abai-vovin. note the similarity between the endings of both titles. they are probably the same word- vovim or vovin is translated by laycock in his complete enochian dictionary as "dragon" the enochian word teloc means "death" therefore a more accurate meaning for teloc-vovim is the death dragon, or perhaps the slaying dragon. aleister crowl

, nine years later, he took up where he had left off with an invocation to the twenty-eighth aethyr. israel regardie wrote concerning this inspiration of crowley's to begin again this ambitious project "it is not at all clear how the idea came to him, but in 1909, during a walk through the desert with frater o. v (victor neuburg) a probationer of the a[rgenteum] a[strum, a hand suddenly smote its lightning into his heart at aumale, and he knew that now, that very day, he must take up "the vision and the voice" from the point where he had laid it down in 1900 (crowley, the vision and the voice, introduced and explained by israel regardie. dallas: sangreal foundation, 1972, page 5. this episode in crowley's life is described in many places, notably in chapter 66 of crowley's autobiography th

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes disc

ELLIS LOW TWELVE 1907

slightly farther along than the rest of the men. bending his head close to mine, he whispered "lieutenant, this is the crisis that will test vikka" 50 low twelve "i am thinking the same. shall i steal ahead and see what i can see "i hate to have you run the risk "i'll do it" i slipped off my sword for fear it would betray me and grasped my revolver. i was likely to need it with the suddenness of lightning, and did not mean to be taken unawares. smith would have been glad to whisper a word of counsel or at least to say good-by, but it was not necessary or worth the risk. as i emerged from behind the rock, i perceived that the moon had risen and was rapidly climbing the sky. just then it was obscured by a heavy cloud, but observing that it would soon pass, i improved the chance to creep for

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

tmospheric phenomena, as, for example, when the death of a great man is presaged by the appearance of a comet. francois de la tour blanche stated that aeromancy is the art of fortunetelling by means of specters that are made to appear in the air, or the representation by the aid of demons, of future events, which are projected on the clouds as a film is projected onto a screen. as for thunder and lightning, he adds, these are concerned with auguries, and the aspect of the sky and of the planets belonging to the science of astrology. sources: waite, arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. the aetherius society founded by sir george king (1919.1997, a british occultist and flying saucer contactee from the west country, whose mother had former

2 vols. marina del rey, calif: devorss, 1980.82. eisen, william, ed. the agashan discourse. marina del rey, calif: devorss, 1978. zenor, richard. maggie answers you. san diego: philip j. hastings, 1965. agate (or achates) according to ancient tradition, this precious stone protected against the biting of scorpions or serpents, soothed the mind, drove away contagion, and put a stop to thunder and lightning. it was also said to dispose the wearer to solitude, promote eloquence, and secure the favor of princes. it gave victory over enemies to those who wore it. agathion a familiar spirit that was said to appear only at midday. it took the shape of a man or a beast, or even enclosed itself in a talisman, bottle, or magic ring. agathodaemon benevolent deity in greek mythology, the good spirit

heads, were found, they were thought by the peasants of the locality to be of great virtue as amulets. some light is cast on this custom by the fact that stone arrowheads were in use among medieval encyclopedia of occultism& parapsychology. 5th ed. amulets 45 british witches. but in most countries they were thought to descend from the sky and were therefore kept to preserve people and cattle from lightning. certain roots, which have the shape of snakes, were kept by malays to protect them against snakebite. this correspondence of root to animal likeness is known as the doctrine of signatures. the celts used many kinds of amulets, such as the symbolic wheel of the sun god found frequently in france and great britain, pebbles, amulets of the teeth of the wild boar, and pieces of amber. the w

. sometimes she cried out in agony. fabian rossi, in a seance on may 20, 1929, in genoa, italy, in which two small stones were apported, complained of great pains after she regained consciousness and said that she had been crushed between two enormous stones. at the time of this statement she did not know the nature of the apported objects. in the case of maria silbert, a light effect, similar to lightning, accompanied the delivery of the object. the bigger it was the greater the nervous tension. the medium always appeared to suffer more keenly if a greater distance was involved. the objects usually fell with a heavy thud. breakage, it was noted, seldom occurred. an alarm clock that was seen to fall at least 16 feet down the well of the stairs on to the flagstones in the hall of tweedale s

as found to be undamaged and still going. the precipitation is usually effected from the direction of the ceiling. catherine berry writes in her experiences in spiritualism: i saw coming from the ceiling, at the extreme end of the room, the branch of a tree about three feet in length. at the end was a large branch of white blossoms. i should perhaps say it appeared, in descending, like a flash of lightning. objects of unusual dimension and variety were apported at the millesimo castle seances with marquise centurione scotto and fabian rossi. they were too large to hide about anybody s person, a halberd over six feet long, a plant in its pot over four feet high, large pistols, and swords and dolls of great size. the room was nearly bare of furniture and examined at the beginning of every si

rthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. noah s ark society. the mediumship of rudi schneider. http//home.freeuk.net/noahsark/schneidr.htm. june 6, 2000. institut fur grenzgebiete der wissenschaft. http/ info.uibk.ac.at/c/cb/cb26. june 6, 2000. austromancy a form of divination through aerial phenomena, such as thunder and lightning, and a branch of aeromancy. austromancy is concerned with the observance and interpretation of winds, and the significance being attached to their direction and intensity (see also chaomancy) autography a term sometimes used to denote the spiritualist phenomenon of direct writing. automatic drawing and painting the phenomenon of artistic expression without control of the conscious self b

the spirit, of the courts of the house of the lord, and of all the chambers round about it, of the treasuries of the house of god, and of the treasuries of the dedicated things. all this, said david, the lord made me understand in writing by his hand upon me, even all the works of this pattern (chron. 28. modern psychic artists include the brazilian luiz gasparetto. painting in the early 1900s at lightning speed and in semidarkness, the entranced artist produced more than 6,000 paintings, some of them in the unmistakable style of such dead masters as picasso, renoir, toulouse-lautrec, gaugin, modigliani, van gogh, rembrandt, tissot, manet, monet, and matisse. automatic drawing and painting encyclopedia of occultism& parapsychology. 5th ed. 126 among british psychic artists, radical magicia

rcome and repress vain thoughts and luxury; to reconcile quarrels among friends; and it befriends the human body with a good habit of health. being bruised and drunk with water, it relieves infirmities in the eyes, and gives help in disorders of the liver; and what is still more surprising, if you touch the four corners of a house, garden or vineyard, with the balasius, it will preserve them from lightning, tempest, and worms. balcoin, marie a sorceress of the basque-speaking pays de labourd who attended an infernal sabbat in the reign of henry iv of france. the indictment against her alleged that she had eaten the ear of a little child at the sabbatic meeting. for her numerous sorceries she was condemned to be burned. balfour, arthur james (1st earl of balfour (1848.1930) british prime mi

. for a fascinating account of the ballinspittle story and the other moving statues of ireland, see the book seeing is believing (1985. sources: toibin, colm, ed. seeing is believing. ireland: pilgrim press, 1985. ball-of-light international data exchange (bolide) a now-defunct project that shared and disseminated information relating to balls of light, with a wide scope of inquiry including ball-lightning, marsh lights, will o the wisp, and seance room phenomena. the project coordinator was hilary evans, a british authority on such subjects as apparitions, visions, ufos, and alien visitors. bolide circulated data supplied by contributors.articles found in scholarly journals, press clippings, private research reports from groups or individuals, or personal speculations and hypothesis. such

n on bigfoot. the organization issues a monthly bigfoot news. address: p.o. box 126, mount hood, or 97041 (see also monsters) sources: byrne, peter. the search for big foot: monster, myth, or man? new york: pocket books, 1976. bigois (or bigotis) a sorcerer in ancient tuscany who is said to have composed a learned work on the nature of prognostications, especially those connected with thunder and lightning. the book is thought to be irretrievably lost. some believed bigois to be the same as bagoe, a sibyl of erithryea, but this is merely surmise. bilk newsletter publication concerned primarily with water monsters (such as the loch ness monster, but also dealing with other aspects of cryptozoology, such as mermaids and cephalopods. the title is an acronym formed from behemoth (fresh-water m

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

a digest of eliphas levi. edited by a. e. waite. london, 1886. reprint, new hyde park, n.y: university books, 1974. encyclopedia of occultism& parapsychology. 5th ed. magic 959. transcendental magic. london, 1896. rev. ed. london: rider, 1923. melton, j. gordon, and isotta poggi. magic, witchcraft, and paganism in america: a bibliography. new york: garland, 1992. o keefe, daniel lawrence. stolen lightning: the social theory of magic. new york: continuum, 1982. seligmann, kurt. the history of magic. new york: pantheon books, 1948. reprinted as magic, supernaturalism, and religion. 1971. shah, sayed idries. oriental magic. london: rider, 1956. the secret lore of magic: the books of the sorcerers. london: frederick muller, 1957. summers, montague. witchcraft and black magic. london: rider, 1

irely through the palm, till it came out an inch or more, visibly, from the back of the hand. in other words, i pushed my finger clean through that mysterious hand. when i withdrew it, the place closed up, much as a piece of putty would close under such circumstances, leaving a visible mark or scar, where the wound was, but not a hole. while i was still looking at it the hand vanished, quick as a lightning flash. crookes also wrote of home: i have retained one of these hands in my own, firmly resolved not to let it escape. there was no struggle or effort to get loose, but it gradually seemed to resolve itself into vapour, and faded in that manner from my grasp. crookes observed that the hands and fingers did not always appear to be solid and lifelike. sometimes they looked like a cloud par

losophers stone by conrad schulern (see also alchemy) mellon, annie fairlamb (mrs. j. b. mellon (ca. 1850.ca. 1938) british materialization medium. her first supernormal experience was at the age of nine, when she saw her brother at sea in danger of drowning. later physical powers manifested in a violent trembling of hand and arm. this was followed, in the family circle, by automatic writing with lightning-like speed, by clairvoyance, and by clairaudience. with bandaged eyes she would fall into a trance and describe events happening at the time many miles away, events which were subsequently verified. in 1873 she and c. e. wood were employed as official mediums of the newcastle spiritual evidence society. in 1875 they sat for henry sidgwick and f. w. h. myers of the society for psychical r

indian and oriental ideas of reincarnation, usually attached to the additional notion of karma. sources: crombie, i. m. plato: the midwife s apprentice. london: routledge& kegan paul, 1964. ducasse, c. j. a critical examination of the belief in a life after death. springfield, ill: charles c. thomas, 1961. meteormancy a branch of aeromancy (divination through aerial phenomena such as thunder and lightning, concerned with divination from the appearance and movements of meteors and shooting stars. methetherial a term coined by f. w. h. myers meaning beyond the ether, the transcendental world in which spirits exist. metopomancy metopomancy is a form of divination character analysis based upon the reading of the wrinkle lines of an individual s forehead. the use of the forehead wrinkles would

wood or desert, or some extensive unfrequented plain where several roads meet, or amid the ruins of ancient castles, abbeys, and monasteries, or among the rocks on the seashore, or some private detached churchyard, or any other solemn, melancholy place between the hours of twelve and one at night, either when the moon shines bright, or else when the elements are disturbed with storms of thunder, lightning, wind, and rain, for in these places, times, and seasons, it is contended that spirits can manifest themselves to mortal eyes with less difficulty and continue to be visible with the least pain in this elemental external world. when the proper time and place is fixed on, a magic circle is to be formed, within which the master and his associate are carefully to retire. the dimensions of t

close the gates of the body. the ears by the thumbs; the eyes by the forefingers; the nose by the middle; the lips by the four other fingers. the lamp within the body will then be preserved from wind and movement, and the whole body will be full of light. like the tortoise, man must withdraw every sense within himself; the heart must be guarded, and then brahma will enter into him, like fire and lightning. in the great fire in the cavity of the heart a small flame will be lit up, and in its center is atma (the soul; and he who destroys all worldly desires and wisdom will be like a hawk which has broken through the meshes of the net, and will have become one with the great being. thus will he become brahma- atma (divine spirit, and will perceive by a light that far exceeds that of the sun

monitions: charles dickens dreamed of a lady in a red shawl, who said: i am miss napier. he did not know who this woman was. some hours later, he was visited by two ladies, and a girl in a red shawl was introduced as miss napier (proceedings of the american society for psychical research, vol. 14, 1920. sir oliver lodge quoted the account of an english minister who dreamed of a terrible storm and lightning that entered the dining room and destroyed the chimneys of the roof opposite. under the impression of the dream, although it was bright sunshine, he directed his wife to prepare lunch at an early hour. events happened just as in the dream. soon a storm broke out, and lightening struck through the dining room and demolished the chimneys of the neighboring roof. field-marshal earl roberts

ted matter and has the same form as the physical body that it permeates in every part. from the soul radiates the psychic force, by means of which all the wonders of spiritualism are performed. through its agency, human beings become endowed with telekinetic and clairvoyant powers, and with its aid they can affect such natural forces as gravitation. when free of the body, the soul can travel at a lightning speed, nor is it hindered by such material objects as stone walls or closed doors. the psychic body is also regarded as an intermediary between the physical body and the soul, a sort of shell or envelope, more material than the soul itself, which encloses it at death. it is this envelope, the psychic body or nervengeist, that, some believed, became visible during materialization by attra

short history of the theosophical society. adyar, madras, india: theosophical publishing house, 1938. saint germain. violet fire: the torch of freedom s holy light. portland, ore: universariun foundation, 1983. raj-yoga math and retreat encyclopedia of occultism& parapsychology. 5th ed. 1276 rakshasa an indian demon. in one of the indian folktales he appears black as soot, with hair yellow as the lightning, looking like a thunder-cloud. he made himself a wreath of entrails and wore a sacrificial cord of hair; he gnawed the flesh of a man s head and drank blood out of a skull, thus adding him to the list of the world s vampires. in other stories, these rakshasas have formidable tusks, flaming hair, and insatiable hunger. they wander about the forests catching animals and eating them. raksha

c. bodily foes had their counterpart in the unseen world. wandering spirits of the dead, spirits of evil, the anger of innocently offended deities, and the menace of the evil eye. portents and prodigies were everywhere. in the heavens, strange things might be seen. the sun had been known to double, even treble itself, its light turn to blood, or a magical halo to appear round the orb. thunder and lightning were always fraught with presage. jove was angered when he opened the heavens and hurled his bolts to earth. phantoms, too, hovered amid the clouds. upon the campagna, the gods were observed in conflict, and afterward tracks of the combatants were visible across the plain. unearthly voices were heard amid the mountains and groves and cries of portent sounded within the temples. blood hau

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ted the essential psychological normality of the average abductee. they also found that, contrary to one popular theory, abductees were not prone to fantasy or imaginative flights so intense that they could be mistaken for reality. little if anything seemed to distinguish abductees from their neighbors. the phenomenon s most notable champion, harvard university psychiatrist john e. mack, became a lightning rod in the controversy. to his colleagues, who went so far as to try to have him removed from his professional position, he was a good scholar gone bad. to new age oriented saucerians on the other hand, mack was almost something of a prophet. his controversial book abduction (1994) argued for a benevolent interpretation of abducting aliens, paranormal and interdimensional intelligences w

tish occultist s. l. mac- gregor mathers (1854 1918, who claimed to have met the secret chiefs on a number of occasions, these people or entities are able to live in both physical and psychic bodies. they are, he told a correspondent, possessed of terrible. powers. i felt i was in contact with a force so terrible that i can only compare it to the shock one would receive from being near a flash of lightning during a great thunderstorm (keith, 1997. further reading keith, jim, 1997. casebook on the men in black. lilburn, ga: illuminet press. semjase semjase is best known in contactee circles as a beautiful spacewoman from the planet er r a in the pleiades star system. ed u a rd bi l l y meier of sw i t zerland claims to have met her after her beamship landed on his farm on the afternoon of j

FAUST

, and shall i pine thus in vain? he turns the book over impatiently and perceives the sign of the earth-spirit. how differently upon me works this sign! thou, spirit of the earth, i feel, art nigher. i feel my powers already higher, i glow already as from some new wine. i feel the courage, forth into the world to dare; the woe of earth, the bliss of earth to bear; with storms to battle, brave the lightning s glare; and in the shipwreck s crash not to despair! clouds gather over methe moon conceals her lightthe lamp fades out! mists rise- red beams dart forth around my head- there floats a horror downward from the vault and seizes me! spirit invoked! near me, i feel, thou art! unveil thyself! ha! how it rends my heart! to unknown feeling all my senses burst forth, reeling! i feel my heart i

ternating cries from the crowd. see here! and there! how treasures brim! the chest is filling to the rimvessels of gold are grilling there, and coins in rolls are milling there.as if just minted, ducats jump, oh, how my heart begins to thump!all that i want i see and more! they re rolling there along the floor.it s yours, they say- appease your itch, just stoop a bit and rise up rich.swift as the lightning, we, the rest, will take possession of the chest. herald. what does this mean? ye silly folk! it s but a masquerading joke. naught more can be desired tonight; think ye we give you gold outright? verily in this game for such as ye, yes, vouchers were too much. blockheads! a pleasant show, forsooth, ye take at once as solid truth. what s truth to you- delusion vain, catch where ye can, ye

oof he ever kept slumber far aloof; yet purling brooks seek him in quest and soft airs cradle him to rest. and when he sleeps at mid of day, no leaflet stirs upon its spray; health-giving plants with balsam rare pervade the still and silent air. then may the nymph in joy not leap and where she stood, she falls asleep. but when at unexpected hour, his voice is heard in all its power, like crack of lightning, roar of sea, then no one knows which way to flee. brave warriors into panic break, and in the tumult heroes quake. hence honour to whom honour s due, hail him who led us here to you! deputation of gnomes [to great pan. when the treasure rich and shining, winds through clefts its thread-like way and naught but the rod s divining can its labyrinths display, troglodytes in caverns spacious

lowed staff, the ground till earth quiver and resound! fill thyself, o spacious air, with cool fragrance everywhere. hither come, around us steaming, mist and clouds with moisture teeming, come and veil the rampant flame; cloudlets, whirl ye, drizzling, purl ye, hither glide ye, softly drenching, quelling everywhere and quenching; ye, who re moist, allaying, bright ning, change to harmless summer lightning all this empty fiery game! and when spirits threat and lower, then let magic show its power! pleasure garden morning sun emperor. courtiers. faust and mephistopheles, dressed becomingly, not conspicuously, according to the mode; both kneel. faust pardon you, sire, the flames and wizardry? emperor [beckoning him to rise. many such pleasantries i would like to see. presto! i stood within a

fe and joy, and swarming, playing! although your name has blessed the world of yore, so gladly was it never seen before. the alphabet is really now redundant; in this sign each is saved to bliss abundant. emperor my people take it for good gold, you say? in camp, in court, sufficient as full pay? although amazed, still i must give assent. steward. the flight of notes we could nowise prevent; like lightning notes were scattered on the run. the changers shops open wide to everyone; and there all notes are honoured, high and low, with gold and silver- at a discount, though. from there to butcher, baker, tavern hasting, one-half the world seems thinking but of feasting, the other in new raiment struts and crows; the draper cuts the cloth, the tailor sews. in cellars long live the emperor! is t

ers as of yore, head of the house as heretofore. yet boots it little so to name me; where are the people to acclaim me? he pulls the bell which gives out a shrill, penetrating sound, making the halls tremble and the doors fly open. famulus [tottering down the long, dark corridor. what a clanging! what a quaking! stairs are rocking, walls are shaking! through the windows motley quiver i see summer lightning shiver. over me cracks the ancient flooring, down come lime and rubbish pouring; and the door, securely bolted, magic power has open jolted. there! how terrible! a giant stands in faust s old fur, defiant! at his look, his beck, his winking, on my knees i m near to sinking. shall i stay? or shall i flee? oh, what will become of me? mephistopheles [beckoning. come here, my friend! your na

ke-like is her slippery braid. well, then, a tall one i will catch. and now a thyrsus-pole i snatch! only a pine-cone as its head. where will this end. let s try a fat one. perhaps i ll find delight in that one. a last attempt! then it will do! so flabby, fubby, worth a treasure as orientals such things measure. but ah, the puff-ball bursts in two! lamiae scatter asunder, flicker around him, like lightning, in black flight surround him. the interloping witch s son! ye bats, in horrid, changeful reeling, whirl ye, on noiseless pinions wheeling! he ll get off cheap when all is done. mephistopheles [shaking himself. i have not grown much wiser, that seems clear. the north s absurd, absurd it s also here; ghosts here and there are a confounded crew, tasteless the people and the poets too. a ma

me there! thales i ll come along. proceed! homunculus a threefold spirit striding- strange, indeed! telchines of rhodes on hippocampi and sea-dragons, wielding neptune s trident. chorus the trident of neptune we ve forged which assuages the wildest of billows when old ocean rages. when in the dense cloud-banks the thund rer is grumbling, it s neptune opposes the horrible rumbling; however forked lightning may flash and may glow, still wave upon wave dashes up from below, and all that between them in anguish has wallowed, long hurled to and fro, by the depths all is swallowed; wherefore he has lent us his sceptre today. now float we contented and lightly and gay. sirens you, to helios dedicated, you, to bright day consecrated, greet we in this stirring hour when all worship luna s power! t

eir right flank has been vigorously directed. the narrow, rocky pass they seek to gain; to thwart the furious onset ours will strain. faust [beckons to the left] i beg you, sire, also to note this one: when strength adds to its strength, no harm is done. hold-fast [steps forward. for your left wing dismiss all care! for where i am, safe is possession there; thus age asserts itself, we re told; no lightning shatters what i hold. exit. mephistopheles [coming down from above. look at the background, see how surges out of the jagged, rocky gorges a host of armed men- how they pour, crowding the narrow pathways ever morewith helmet, armour, sword, and spear to build a rampart at our rear, waiting the signal to strike home. aside to the knowing ones. you must not ask from whence they come. indus

ere. faust have you not heard of mists that over sicilian sea-coasts sweep and hover? there, in the daylight, swaying, clear, uplifted into mid-air spaces and mirrored in especial hazes, one sees a vision strange appear: there cities hover backward, onward, there gardens waver up- and downward, as form on form breaks through the air. emperor. yet how suspicious! for see the tall spear-heads flash lightning, one and all; behold our phalanx shining lances! on each a nimble flamelet dances. too spectral seems to me this sight. faust oh, pardon, sire, those are the traces of spiritual natures, vanished races, pollux and castor s reflex, the great pair by whom all sailors used to swear; they gather here their final might. emperor but say: to whom are we indebted that nature hath us so abetted a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

re respectively called crown, foundation, wisdom, glory, understanding, and victory. in the merkabah literature, four of the directional sefiroth are correlated with chayot (tvyx, living beings, sing. hyx, chayah, and are also referred to as the legs of the throne. and elohim said the waters will swarm with the movement of chayah. 20 and the chayot ran and returned as the appearance of a flash of lightning. 21 and out of the midst thereof came the likeness of four chayot. 22 the nature of the directional sefiroth is most easily understood in the three-dimensional trees, since humans live and move in a three dimensional space. on the flat trees, their function with regard to directionality is less apparent, since such trees emphasize the three-column structure, and two of the inner court se

FIRE OF QAYIN RITE

w to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle

FOCUS OF LIFE

are subject to resurrection" thus spake smiling aaos, on rising from the dead. then turning towards his shadow "i come! the changing word that destroys religion, a vortex wind that shall jest in temples! again! a reveller in the marshalled order of the sexes, the mad anarch of desires, the wild satyr of wolfish kisses! once again to earth, o thou whirlwind of desire, thou drunken breath of ribald lightning! my vampire chalice of ecstasy! yea, as my rapacious flame reareth before thee, thou escapeth from me with the laughing whisper of thy wonderful pleasure! o, l.c.o' cs! thou insatiable thirst of my self-love, with none but thee will i procreate "what now am i after resurrection? the sinful despair of magic? i am the iconoclast of logos: the sun-satyr of chaos! thunder and lightnings? yea

FRATER ELIJAH ANGELS OF CHAOS

the alpha and omega. i/16b: need we say more on this? this is so obviously true, one just needs to look around. i/17a: words being a medium of play. a reference to a master. by entertaining any thought, we cause the fall of man again and again. this is not an excuse to do nothing, but an aspiration to the way of annihilation of duality. anything which is something causes a reference and is like a lightning bolt in the darkness. the circle is formed of words. and i wear a suit which looks like a bear. i/17b: scorpio. sex and death, another crack. i/18a: the origins of reality in such eloquent word. were it truth, i could weep. i/18b: a representation of the way (and it s detours. i/19a: another prophecy. a sun. an apple, with the letter k in the form of a bomb. reaction meaning active. the

FRATER U D PRACTICAL SIGIL MAGIC

e sigil in front of your eyes during orgasm. do not think of your sentence of desire or the contents of your sigil at this moment! 29 the following can be applied equally to the word and the pictorial method. within limits, the various techniques are pertinent to the mantrical spell method as well, but this mode shall be explained separately in more detail in a later chapter. recommendation for a lightning-charging (for people who are always in a hurry) 30/ practical sigil magic ideally, you should have forgotten the original urpose for which the sigil was created (to achieve this, ou can put the sigil aside for a couple of days or weeks n and then take it out in a quiet minute to this, of course, could hardly be termed a lightning ritual. h) sh the sigil. the hter. it does not you can thi

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

cts which gladden the heart and stimulate the imagination of a solo-phallic worshipper. the holy mt. parnassus, the fountain of kastali, the deep cave said to be pythian, and the remnants of huge sepulchres hewn in the rocks all conspire to make of this spot a perfect abode for the god, or goddess, of fertility. here, too, is a beautiful lake and near it a sacred fig-tree which has been struck by lightning, or "touched by holy fire" of this sacred place forlong writes "christianity has never neglected this so-called pagan shrine, nor yet misunderstood it, if we may judge by the saint she has located here, for mr. hobhouse found in the rocky chasm dipped in the dews of castaly, but safe in a rocky niche, a christian shrine; and close by a hut called the church of st. john; yea verily of ion

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ry fabric of the order.themembers demanded proof but mathers, who was clearly becoming deranged, refused to give it and said that he obeyed no one save the chiefs of the third order, adding dark hints that he would request those chiefs to set in motion the 'deadly and hostile current of will, by which the rebellious members would 'fall slain or paralyzedwithout visible weapon, as if blasted bythe lightning flash. his threats, however, were of no avail and seeing both the outer order and the r.r. et a.c. at risk, the members deposed mathers, suspended all order work and set up a committee, comprisingm. w. blackden, percy bullock, florence farr,e.a. hunter and his wife,g.c.jones and w. b. yeats, to investigate the allegations about the anna sprengelletters. westcott denied the story and math

GILBERT THE MAGICAL MASON

,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conception can be there demonstrated; the constitution of the angelic hosts, the principles of man's nature, the group of planetary bodies, the metallic elements, the zigzag flash of the lightning, and the compositionofthe sacred tetragrammaton.thekabalah91this decad of deific emanations is to be conceived as first formulated on the plane of atziluth, which is entirely beyond our ken; to be reproduced on the plane of pure spirituality briah; to exist in the same decad forminthe world of yetzirah or the formative plane; and finally to be sufficiently condensed as to be cognizable b

rs to the goddess ceres, female, or demeter, gemeter, earth mother, and the water is female in all old languages; compare binah, mother deity; andthe religion of freemasonry 119our third is a very close approximation to that which represen255 ted the slaying of osiris.thebattery of acclamation when the candidate is restored to light is a direct imitation of the sudden crash of feigned thunder and lightning by which the neophyte of the eleusinian mysteries was greeted.thedeath of osiris and resurrection ashorusarerepresented as the decease of the fellow craft and the raising of a new master mason.theentered apprentice is referred to three lights, these are osiris in the east, isis in the west, and horus, who was master or living lord in place of osiris, in the south. note also that there is

iphereth.theseveral emanations of the sephiroth of the kabbalah, one proceeding from the other, produce, as they are always designed in visible form, a tortuous path, at once reminding us of the winding staircase. indeed one form of the contemplation of the eternal was described by the kabbalists as ascending by the sephirotic names and descending by the paths. this tortuous path is also like the lightning flash, as is said in the sepher yetzirah or 'book of formations, which has been translated by myself and is now published at bath, and is, perhaps, the oldest monotheistic philosophical tract in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels refer to four cardinal virtues, says the first degree tracing board lecture, these are temperance, f

heaven255 ly bodies is a very large subject which has been dealt with in a separate essay on astrology;butapart from a serious study of the motions of the heavenly bodies, many omens relating to the sky, sun, moon and stars were observed, and conclusions drawn from them by all ancient peoples. comets were always deemed to bring on misfortunes and so were eclipses, both of the sun and moon. summer lightning was of excellent omen; forked lightning first seen on the right was fortunate, but on the left unlucky, and the same rule applied to the hearing of thunder: if heard in a clear skyitwas a happy omen to the old greeks and romans.theplanets saturn and mars have always had a bad reputation as afflicting man, while jupiter and venus were regarded as bearers of good fortune.206themagical maso

queens, and knaves; and of a fourth court card, a knight or man mounted on horseback. the knave was also at times considered as a female, and the four have also been called, cavalier, king, prince, queen and princess. in addition to these the pack includes 22 picture cards of varied meanings, called tarot trumps; among these were the emperor, the pope, the magician, the devil, the lovers, and the lightning-struck tower. the whole pack thus consisted of 78 cards. these cards are even today used by persons who have studied medieval occult science, and many such students are convinced that some magical power does reside in these symbols when used by those who have passed through a special course of astrological and kabalistic study. the french author, court de gebelin, in hismond primitil,par

n'thestar lore ofthebible227astronomicalexpression-'howart thou fallen from heaven, 0 lucifer, son of the morning' the revised versiongives-'oday star' lucifer, a latin name, is taken to mean venus as a morning star.itwas called phosphoros by the greeks, and was in myth called the son of aurora. it has also been associated with satan because of false comparison of st luke x, 18 'i beheld satan as lightning fall from heaven' with the reference to isaiah by tertullian, gregory the great, and other church fathers, later by jerome; the error was perpetuated in poetry by dante.themost notable reference to a star in the new testament is found in st matthew's gospel in relation to the birth of jesus. wise men from the east came to jerusalemtosee the new-born child who was to be king of the jews

GILBERT THE SORCERER AND HIS APPRENTICE

formation,orchange. 14. temperance.an angel with the sign of the sun on her brow pouring liquid from one vessel into another. she representscombination. 15. the devil.a horned and winged demon with eagle's claws (standing on an altar to which two smaller devils are bound by a collar and cord. inhis.left hand he bears a flame255 headed sceptre. he is the image offateorfatality,good or evil.16. the lightning-struck tower.a tower whose upper part is like a crown, struck by a lightning-flash (two men fall headlong fromit,one of whom is in such an attitude as to form a hebrew letterayin.)sparks and debris are falling.itshowsruin, disruption.60 the sorcererand his apprentice 17. the star.a nude female figure pours water upon the earth. fromtwovases. in the heavens above her shines the blazing st

ed man.self-sacrifice, sacrifice,devotion,:bound;r.selfishness, unbound, partial sacrifice '13. death.death, change, transformation, alteration fori the worse; r. death just escaped, partial change, alteration for the better.14.temperance.combination, conformation, uniting; r. ill-advised combinations, disunion, clashing interests, etc. is.the devil.fatality for good; r. fatality for evil.16."the lightning-struck tower.ruin, disruption, over: throw, loss, bankruptcy; r. these in a more or less partial degree.17. the star.hope, expectation, bright promises;r.hopes not fulfilled, expectations disappointed orfulfilled-ina minor degree.18. the moon.twilight, deception, error; r. fluctuation:'light deceptions, trifling mistakes.19. the sun.happiness, content, joy;r. these in a minor degree.20

dance in the hall, or on the hill-side broke the monotony for us women left behind, and weary were the days while we waited for news 'and at last came tidings of what they called the "rout of moy, when the whole army of lord loudoun fled in confusion from half a scoreofhighlanders, and it was my own cousin told me, who had taken part in it; and how they grappled in the dark and the rain while the lightning flashes scarcely showed them each other's faces, and the pipes wailed the lament with no pretence at a war march, and he knew it was mac crimmon's piping, for there was no piper like him, and how it ended in a sudden skirl, for my boy was shot through the lungs, the only one who was hurt in that mad fight, yet he gathered all his last strength, and blew all that remainedofhis breath into

GNOSTIC HANDBOOK

:5) as seven phases of the holy ghost. these aeons or spirits have many different aspects and facets, they may also be related to the seven rays of the theosophical and rosicrucian mystery traditions. in the heavenly hierarchy these spirits are again emanations from the truine principle and under them are formed the immortals, beings that embody each ray or spirit. and out of the throne proceeded lightning and thundering and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. revelation 4:5 the seven spirits according to the zoroastrian tradition 1. khshathra vairya desirable power, the kingdom of god 2. haurvatat wholeness, health 3. spenta armaiti holy piety, devotion 4. ameretat long life, immortality 5. vohu manah good purpose, good

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

great mystery of the gnosis is that we must create our own inner selves! the need to go beyond the lower forms of morality, to disdain reproduction and to refuse family may seem to some the most frightening aspect of the transfigurative process. however, as we go beyond all the limits of the lower kingdoms, a higher ethic is experienced. this higher ethic is that of the pleroma, it is a flash of lightning from the throne of the virgin spirit. it is a vision of the true orbit of the star self that has been awakened. transfiguration for the gnostic the reality of this world is brutal, it is eternal re-occurrence and death. man is caught in a cage, this cage is called the endura. the endura is self perpetuating and the more man surrounds himself with the illusions of his false self (his fals

complex, the archons needed a strategy to control and manipulate thought. this strategy began in the lower reaches of the collective unconscious. as eggregores began to take hold of an increasing amount of human thought, the archons worked to create eggregores of special power, special destructive value. these specialised mind-traps we can call memes. they reproduce through human consciousness at lightning speed and move from mind to mind, they masquerade as theories, concepts and philosophical systems that bring people together into mindless conglomerates. these conglomerates, group minds or eggregores are then easily manipulated. we only need to take a brief trip through history to see how this has occurred. as we move towards the end of the cycle, memes are playing an accelerating role

on. descriptions of alien sexual encounters and the death of students through possession by the old ones certainly suggest that grant and many others are under the influence of the demiurgic kingdom. while we may think some of these occult occurrences are just madness, if we correlate the tales with the biblical story of fallen angels we begin to see a hauntingly similar pattern. we are moving at lightning speed towards the omega day and the gateway is opening, if you are not on the side of treasury of light (the elder gods, then you are fair-game for the old ones. perhaps some of the strange descriptions of the books of revelation and daniel are not that farfetched after all! gnostic theurgy page 220 the resurfacing of the gnosis as the heraldic period moves towards aquarius mankind is he

GOETIA LUCIFERIAN

sense is tinctured with darkness beneath the surface. the body of the angel is almost flame, and his crown is an emerald brilliance. in the hand of this angel is a forked staff, which is cruel looking and sharp. the wings of this fire djinn are black and sharp, indicating an infernal aspect not so visible in the flames of self. as you stare into the eyes of azazel, called lucifer or azal ucel, a lightning flash comes from his left eye into yours. as this flash strikes you, a voice is heard within your mind, a single question is asked. you will know this question as this moment occurs. move yourself and your body of light into this angelic being, and allow your self to become engulfed in his fire. let the eyes open in the astral plane with the eyes of lucifer; you shall awaken in this ligh

embraced previously. another head arises from the shadow, which is the animal shaped face of set, which has a horn arising from the head of blackened and violet flame; its eyes are the same as the others. the body is of great blackness, from which a plethora of beasts and demonic shapes circle the daimon in a counter-clockwise manner. from the left eye of this bestial lord 16 of darkness, a great lightning flash shoots into your eyes, this throws you into a state of ecstasy. a single question is asked, which you know the answer to by instinct. you will never be able to turn back from the path, as the lonely path of godhood shall be marked upon your brow as the mark of cain. as you are shadow, allow yourself to grow close to this infernal king and enter his essence. open your astral eyes as

s advanced spirits which brings us knowledge and initiation. when invoking/evoking goetic djinn, know that these fire-born spirits who fell with lucifer-azazel, hold too a 18 special knowledge and the self and individual mind is that which will commune with them. be firm in your works, yet respectful. i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha n-din thy stave and fork unto the flame that is

hecate do i empower thee! the circle is cast in the sabbat journey of the celestial and infernal blessed is this sacred blade so mote it be! the black hilted knife (evocation dagger) the black hilted knife is the blade of barbarous evocation, the knife dedicated to shaitan of midnight and banal, the daemonic adversarial blade of lucifer, the sacred weapon of banishing and commanding the fulgaris lightning bolt of the fallen djinn. the black hilted knife is used for making the circle and commanding the spirits into the triangle, the sacred circle within the meeting place of spirits. the blade may be consecrated in the hour of saturn. as well when the moon is waning create a distilled water container and fill with blackened pepper, hecate oil and a few drops of your own blood. with the flam

GOLDEN DAWN RITUALS Z1

luence from rtk. 9 the station of hiereus is at the extreme west of the temple and in the lowest point of twklm where he is enthroned in its darkest part, in the quarter represented black in the minutum mundum diagram. representing a terrible and avenging god at the confines of matter at the borders of the tplq, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning, the impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the

GOLDEN CHAIN AND THE LONELY ROAD

to act as the 'seal of power' for all initiatory relations which is of paramount importance. for those of the path, the reception of the 'power' activates the spiritual bloodline: the legacy of the fire-brand from the elder gods, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the golden chain of hand-to-hand-to-hand..to now. midnight's lightning: the lineage of unique transmission vision an omen-bearing bolt of light held in the hands of the daemonic gods: an intercession trespassing fates, a revelation that brings forth to flesh the link between the visible heart of man and the invisible heart of the mysteries. such is the way of midnight's lightning! the spirit-bestowed vision that reveals itself to the mind of the seeker ince

spensation: a master of the lonely road. for there are some to whom all outward rites are but a blessing, a confirmation of that which has been attained by interior disposition. such individuals enjoy a rapport with the gods and possess a clarity of vision that cannot be learned or taught, such souls are born into the house of cain and bear his mark within. moment by moment, the way of midnight's lightning is a tortuous path for its adherent. one is dependent upon divine favour and openness of heart to maintain the continuity of inspiration, and yet its blessings far outweigh its bane. for there is a solitude in this path 'a marriage that divorceth all other, in which perfect all-oneliness may be realised. within the ambit of 'unique transmission' one may consider that an appointed individ

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

lord of the heavens, enraged, said to the inhabitants of the sky, have you observed how they of the earth have built a high and haughty tower to mount hither, being enamoured of the light of the sun and his beauty? come and confound them, because it is not right that they of the earth, living in the flesh, should mingle with us. immediately the inhabitants of the sky sallied forth like flashes of lightning; they destroyed the edifice and divided and scattered its builders to all parts of the earth.18 it was this story, almost but not quite the biblical account of the tower of babel (which was itself a reworking of a far older mesopotamian tradition, that had brought me to cholula. the central american and middle eastern tales were obviously closely related. indeed, the similarities were un

olcanic eruptions accompanied by violent earthquakes. 24 the mam maya of santiago chimaltenango in the western highlands of guatemala retain memories of a flood of burning pitch which, they say, was one of the instruments of world destruction.25 and in the gran chaco of argentina, the mataco indians tell of a black cloud that came from the south at the time of the flood and covered the whole sky. lightning struck and thunder was heard. yet the drops that fell were not like rain. they were like fire. 26 a monster chased the sun there is one ancient culture that perhaps preserves more vivid memories in its myths than any other; that of the so-called teutonic tribes of germany and scandinavia, a culture best remembered through the songs of the norse scalds and sages. the stories those songs r

the bible says, in the antediluvian world: for in those days, before the flood, people were eating, drinking, taking wives, taking husbands, right up to the moment that noah went into the ark, and they suspected nothing till the flood came and swept all away. 40 in the same manner it has been prophesied that the next global destruction will fall upon us suddenly at an hour we do not suspect, like lightning striking in the east and flashing far into the west. the sun will be darkened, the moon will lose its brightness, the stars will fall from the sky and the powers of heaven will be shaken. then of two men in the fields, one is taken, one left; and of two women at the millstone grinding, one is taken, one left. 41 what has happened before can happen again. what has been done before can be

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

search foundation. all this and more at: www.borderlands.com 52 allen h. greenfield frater achad (charles stansfeld jones. 53 9 frater achad frater achad, as much as crowley and later frater lamed, is responsible for cracking the cipher. his gnostic view of reality has been summarized by his followers thusly: the qabalists tell us that the sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from pa

thief and a hitler is not too bad an analogy. the black brothers are highly advanced adepts of the art who have simply, as the popular phrase goes, been seduced by the dark side of the force. at certain times and places in history- for example, medieval tibet or, in more modern times, nazi germany the black lodge has operated more or less openly with characteristic occult symbols of human skulls, lightning bolts, etc. out in the open. but like the great white brotherhood that it actively seeks to subvert and overthrow (as it did in the time of the knights templar, the black lodge has generally communicated by cipher and myth, in silence and secrecy, often within religious, fraternal and political institutions dedicated to the status quo. in the west since at least the early 18th century, t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

f wuotan and yielding to him in power or influence, donar (thunar, thor) appears at times identical with him, and to some extent as an older god worshipped before wuotan. for, like jupiter, he is a father, he is grandfather of many nations, and, as grandfather, is a god of the hills, a god of the rocks, a hammer, sits in the forest, throned on the mountain top, and hurls his old stone weapon, the lightning's bolt. to him the oak was sacred, and his hammer's throw measured out land, as did afterwards wuotan's wand. he rather flies furiously at the giants than fights battles at the head of heroes, or meditates the art of war. i think it a significant featui'e, that he drives or walks, instead of riding like wuotan: he never, preface. xix presents himself in the wild hunt, nor in women's comp

in theosophic propensity betrays itself in the indians as well as celts, which in the fulness of greek and german myth falls more into the background. it seems worthy of notice, that to the indian gods and goddesses are assigned celestial dwellings with proper names, as in the edda. among the gods themselves, brahma's creative power resembles wuotan's, indra is akin to donar, being the wielder of lightning and the ruler of air and winds, so that as god of the sky he can also be compared to zio. the unison of our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, halja to kali, and mannus to manus (p. 578, the last two examples being letter for letter the same; but one thing that must not be 'overlooked is, that the same myth of man's

be mine up in the clouds' cried the hunter as he swung himself aloft. the man in a hurry knotted the chain round the oak again, and wod could not manage it' you must have passed it round the tree' said wod, plunging down' no' answered the peasant, who had deftly disengaged it' here i have got it in my hands' were you heavier than lead, you must up into the clouds with me' he rushed up as quick as lightning, but the peasant managed as before. the dogs yelled, the waggons rumbled, and the horses neighed overhead; the tree crackled to the roots, and seemed to twist round. the man's heart began to sink, but no, the oak stood its ground 'well pulled' said the huntei 'mamfs the onan i've made mine, jou are the first that ever held out against me, you shall have your reward' on went the hunt, ful

he company spits upon him; when they are gone, he must spit out again, or he will take harm. in some parts, this ghostly array is called aaslcereia, aasherej, aaskereida, in others hoslielreia; the former corrupted from dsgard-reida -reid, the asgard march, whether as a passage of souls to heaven, or as a journey of gods, of valkyrs, visiting earth; or may it not be more simply explained by aska (lightning) and reid (thunder? in which case it would be confined more to a manifestation of thor. sometimes you do not see the procession, but only hear it rush through the air. whoever does not make the sign of the cross on his stable-doors the three nights of yule, will in the morning find his horses blown and dripping with sweat (p. 661, because they have been taken and ridden (faye 70 72. guro

s early as that, false gods come to mean demons or devils. it pertains to the history of christianity to explain how there came to be added the notion of lucifer^ a rebel spirit of light who took up arms against god, and with his adherents (in matth. 25, 41 the devil has already 'his angels) was banished into darkness. luke 10, 18: ioewpovv top a-aravav? aatpairrjv ix rov ovpavov iteaovta, as the lightning darts into the ground, whereas a falling star usually affords a pleasing image (p. 722. at the same time, this revolt of the devil and his companions must be supposed to have had a higher antiquity. thus arose the doctrine of a satanic empire in rivalry with the celestial, a doctrine that daily met with more acceptance: the evil spirits maybe the weaker side and suffer 'defeat, but they

m. 1, hi. the mhg. hellerkjel, as. grendel (p. 243) might be an imitation of this vectis, and also have an older relation to loki. i think i have often noticed that the devil unwinds himself out of a ball of yarn. one fairytale makes him roll down the mountain as a millstone, altd. bl. 1, 297. this displays his affinity to giants, for swedish legend tells of giants who, when frightened at thor's lightning darting through the air, come rolling down the mountain into the meadows in various shapes, mostly as bundles of thread or balls, and seek shelter with the mowers; but these, well knowing the dangei, keep them back with their scythes, and it is said to have often happened that the lightning came down and shivered the scythes, whereupon the giants with rueful moans rushed back into the mo

place now and then with six he-goats, and at midnight you hear the crack of his whip (mone's anz. 3, 91. devil's dikes" are explained by the people as built by the devil to mark the boundary of his kingdom (deut. sag. 188; he is imagined then as the ruler of a neighbouring and hostile kingdom (a lotunheirar, nay, as disputing with god the possession 1 in the mid. ages bells were rung to keep off lightning (the heathen donar) and the devil' dil-e has the double sense of ditch and earth-wall, both being made by difigivg; hence also any wall. the germ, graben, ditch, has in some old words the meaning of wall. teans. devil. 1023 of the earth, till at last they agree to divide it, and the devil builds the boundary-wall (no. 189. but these devil's ivalh and devil's ditches alike gather addition

ut the fields with large fire-bladders: this they call molkentoverschen hrennen eugian. laudgebr. cap. 243' milchdiebin und uiiliold' h. sachs iii. 8, 5. witches' doings. 1073 bring on storm and hail (p. 909, to beat down their neighbour's corn and fruit. for the same purpose they are said to boil bristles or else oak-leaves in pots, or strew some of those devivsashes on the fields. these are the lightning or weather witches, whose doings will come to be treated more fully hereafter. it is said they stroke or strij? the dew ojf the grass, and with it do harm to cattle, sup. i, 1118; also that early before sunrise they skim the dew off other people's meadows, and carry it to their own, to make the grass grow ranker; hence they may be recognised by their large clumsy feet, and are called tha

fectionem forte rorasset, ut laetum, maturiquo et prosperi reditus- elisab. charlotte of orleans writes july 17, 1695' i am well weary of the war; pray, dear louise, acquaint yourself if it be true that near giessen they have found a stalk, which the landgraf of darmstatt hath in safe keeping, whereon are ii ears, and if the like was found at the end of the 30 years' war' it is also believed that lightning will not strike a house where a stalk with two ears is kept. 1133 supeestition. of a needle (k, 46) according as it turns head or point toward you (i, 235, of a felloe off a wheel 351, of a horseshoe 129. 220 (honeys yrbk 1600; a begged loaf 13, a ring made of begged silver pennies 352; a stolen duster 431, tie of a meal-sack 216, loaf 183-8, timber 1000 (firmenich 2, 33, fishing-tackle

r case, but a thief's hand (p. 1073n, a spur made out of a gibbet-chain (i, 385, the gallows-rope itself (386. 921. g, 1. 217, possess a peculiar virtue; couf. the origin of the gallows- mannikin, deut. sag. no. 83 (see suppl. a wheel placed over the gateway brings luck (i, 307; is the notion of fortune's wheel (p. 866) or the sun's wheel (pp. 620. 701) at work here? splinters of a tree struck by lightning, coffin-splinters are of use (i, 171. 208. the bridal bed must have only dry tvood, but off living trees^ other fancies about the bridal bed 486-7. no picked up feathers, no hen's feathers should be put in a bed 281. 346. 593. choosing of days prevailed among the jews (levit. 19, 26. deut. 18, 10, greeks, and probably all heathens. hesiod distinguishes between mother-days and stepmother

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

this myth in germany also, and i find it in the bare proper names. managold, manigold frequently occurs as a man s name, and is to be explained from mani, on. men= monile; more rarely we find fanigold, fenegold, from fani, on. fen= palus, meaning the gold that lies hidden in the fen. one trad, patav. of the first half of the twelfth cent (mb. 28b, pp. 90-1) 1 the skeleton of a giantess struck by lightning, hung up in a sacristy, see widegren s ostergotland 4, 527. 2 swed. vore ej thordon (thor-din, thunder) till, lade troll verlden ode. 3 in british legend too (seldomer in carolingian) the heroes are indefatigable giant-quellers. if the nursery-tale of jack the giantkiller did not appear to be of welsh origin, that hero s deeds might remind us of thor s; he is equipped with a cap of darkn

ets of these indian daemons indicate that they walk about by night (bopp s gloss. 91. 97. 3 one giant is hagel al der lande, hail-storm to all lands, bit. 6482. 4 n.b, his bones are treasured up outside the castle-gate (5881, as in fischart s garg. 41a: they tell of riesen and haunen, shew their bones in churches, under town halls. so there hangs in a church the skeleton of the giantess struck by lightning (p. 531 n, the heathen maiden s dripping rib (deut. sag. 140, and her yellow locks (ibid. 317; in the castle is kept the giant s bone (ibid. 324. at alpirsbach in the black forest a giant s skeleton hangs outside the gate, and in our lady s church at arnstadt the riesenribbe, bechst. 3, 129; conf. jerichow and werben in ad. kuhn, no. 56. the horns of a giant ox nailed up in the porch of

stion, it is still in force among servians and mod. greeks. vuk, under the word dodole/ describes the servian custom. a girl, called the. dodola, is stript naked, but so wrapt up in grass, herbs and flowers, that nothing of 1 the peruvians believe in a rain-goddess, who sits in the clouds with a pitcher of ivater, ready to pour it out at the right time; if she delays, her brother with thunder and lightning smites the pitcher in pieces. garcilaso de la vega s histt. incarum peruanorum 11, 27; conf. talvj s characteristik der volkslieder, p. 126. 2 i will here add, from anton s coll. on the slavs, the substance of a wallachian song, which the children sing when the corn is endangered by drought: papaluga (father luga, climb into heaven, open its doors, and send down rain from above, that wel

in that of the light-giving and warming sun, as julius caesar (p. 103 above) names sol and vulcanus together, and the edda fire and sun, praising them both as supreme: eldr er beztr med yta sonum, ok solar syn/ fire is best for men, seem. 18b (as pindar says water is. in superst. b, 17, i under stand observatio pagana infoco of the flame on the hearth or in the oven: where a hearth-fire burns, no lightning strikes (sup. i, 126; when it crackles, there will be strife (322. 534. compare with this the norwegian exposition (p. 242; so long as a child is unbaptized, you must not let the fire out (sup. swed. 22, conf. kasta eld, tagi i elden (24-5. 54. 68. 107. the esthonians throw gifts into fire, as well as into water (sup. m, 11; to pacify the flame, they sacrifice a fowl to it (82. a distinc

n a passage to be quoted later, speaks of sawing fire out of wood, as we read elsewhere of symbolically sawing the old woman in two. the practica of berthol. carrichter, phys. in ord. to maximilian ii, gives a description (which i borrow from wolfg. hildebrand on sorcery, leipz. 1631. p. 226) of a magic bath, which is not to be heated with common flint-and-steel fire: go to an appletree which the lightning hath stricken, let a saw be made thee of his wood, therewith shalt thou saw upon a wooden threshold that much people passeth over, till it be kindled. then make firewood of birch-fungus, and kindle it at this fire, with which thou shalt heat the bath, and on thy life see it go not out (see suppl. notfiur can be derived from not (need, necessitas, whether because the fire is forced to she

o the lithuanians too: i find that with them kupoles is the name of a st. john s herb. tettau and temme p. 277 report, that in prussia and lithuania, on midsummer eve fires blaze on all the heights, as far as the eye can reach. the next morning they drive their cattle to pasture over the remains of these fires, as a specific against murrain, magic and milk-drought, yet also against hailstroke and lightning. the lads who lighted the fires go from house to house collecting milk. on the same midsummer eve they fasten large burs and mugwort (that is to say, kupoles) over the gate or gap through which the cattle always pass. now at a bird s-eye view we perceive that these fires cover nearly all europe, and have done from time immemorial. about them it might seem a great deal more doubtful than

to sympathy by the weeping and wailing of the hapless men, which as it (346 elements. straps, till its veins drop blood/ msh. 2, 235b, suggested no doubt by the veins which run through some stones (see suppi. in closing this chapter, i will group together the higher gods who more immediately govern the four elements. water, springs, rain and sea are under wuotan (nichus, donar, uogi, holda. fire, lightning under donar, loki. air, wind under wuotan, fro. earth under nerthus and many others, mentioned on p. 641-2. were penetrated their ears. so in holberg (ellefte juni 4, 2: horte jeg en sukken og hylen, som en steen maatte grade ved. and ovid (met. 9, 303: moturaque duras verba queror silices. luke 19, 40: ol \idoi kckpafrvrai [habak. 2, 11: the stones shall cry out of the wall. chapter xxi

der (crested lark) must have been actors in the animal legend oftener than we are now aware of; there are still beautiful stories of the zaunkonig (hedgeking, wren, as. wrenna. but i have yet to speak of two little birds, which appear to have been peculiarly sacred in olden times: redbreast and titmouse. robin redbreast is on no account to have his nest disturbed, or the house will be struck with lightning: it is the redstart s nest 1 summer-freckles in bavar. gugker-schegken, cuckoo-spots, schm. 2, 27; conf. hofer 1, 337. eedbeeast. titmouse. 683 that draws down the flash. the latter the swiss call husrotheli (house-redling; if you tease him or take him out, your cows will give red milk (tobler 281. were these birds sacred to donar the red-bearded? and has that to do with the colour of th

greek fable accounts for it by imprisoned cyclops or titans (ov. met. 12, 521; the norse by the struggles of chained loki when drops of poison fall upon his face (saem. 69. sn. 70, or by fafnir s journey to the water (fornald. sog. 1, 159. 160. the earth also quakes at the death of certain heroes, as heimir (for nald. sog. 1, 232, and of the giant (vilk. saga cap. 176. at roland s death there is lightning, thunder and earthquake, rol. 240, 22. to the indians the earth quakes every time one of the eight elephants supporting the globe is tired of his burden, and gives his head a shake.4 the japanese say of an earthquake: there is another whale crept away from under our country; the 1 thorn. aquinas (d. 1274) in librum 4 sententiar. petri lomb. dist. 48. qu. 1. art. 4 (thomae opp. venet. 13

aer, ignis, aqua all fraulein.3 whenever dwarfs, giants and giantesses raise wind, weather and storm (pp. 631-6-7, they act as servants of the highest god. kari also represented air. lojci and logi (p. 241) are gods of fire, and so was probably auhns, ovan, which to us denotes the mere element itself (p. 629. the dea hludana (p. 257) might stand beside him. donar, like the slavic perun, hurls the lightning flash, yet the slavs make grom, thunder, a youth, and munya, lightning, a maiden (p. 178 n. fire, the godlike, is spoken to, and called bani vrsar/ wood-killer. balder, phol, is perhaps to be under stood as a divinity of light (pp. 227. 612-4, and from another point of view ostara (p. 291. mist was taken for a valkyr (p. 421. hler (p. 240) and oegir (pp. 137. 311) are gods of the wave, a

HANDBOOK OF EGYPTIAN MYTHOLOGY

to be closely linked to the myth of the repeated death and regeneration of osiris. diodorus siculus was told that when osiris died, his soul had passed into the first apis bull and was then preserved in each new bull. according to plutarch, each apis bull was believed to be miraculously generated by the light of the moon. herodotus, on the other hand, recorded that each apis was conceived when a lightning bolt hit his mother. herodotus also related that an apis bull of the sixth century bce was stabbed to death by the invading persian king, cambyses. the king is said to have been driven mad as a punishment for this sacrilegious act. plutarch also referred to a legend about the slaughter of the apis bull by cambyses. he says that after the bull was killed, its corpse was thrown out of the

to protect and bless the fields, and the first fruits of the harvest were presented to him. from the middle kingdom onward, min was often identified with horus, the son of isis. at thebes, min united with amun to form a creator deity capable of generating all life through his sexual potency. from early times, min could be represented by a mysterious emblem that has been variously interpreted as a lightning bolt, a barbed arrow, a pair of fossilized shellfish, or a door bolt. this symbol appears on the 5,000-year-old colossi of min found in his temple at coptos on the edge of the eastern desert. min was worshipped as lord of the eastern desert by the miners, quarrymen, and hunters who worked in this desolate region. min is mentioned in several of the pyramid texts. his tall plumes seem to g

HELENA BLAVATSKY NIGHTMARE TALES

te of time!but this, too, was an afterthought. for one brief instant i recollected nothing of what i had seen. the intervalbetween the time i had glanced at the clock when taking the mirror from the yamabooshi's hand and thissecond glance, seemed to me merged in one. i was just opening my lips to hurry on the yamabooshi with hisexperiment, when the full remembrance of what i had just seen flashed lightning- like into my brain.uttering a cry of horror and despair, i felt as though the whole creation were crushing me under its weight.for one moment i remained speechless, the picture of human ruin amid a world of death and desolation. myheart sank down in anguish: my doom was closed; and a hopeless gloom seemed to settle over the rest of mylife for ever. v- return of doubtsthen came a reactio

till blanched from weird emotion,were now seen shaking with laughter, and the whole audience rose, like one man, from their seats, unable yetto solve the enigma; they felt, nevertheless, too disgusted, too disposed to laugh to remain one moment longerin the building. but suddenly the sea of moving heads in the stalls and the pit became once more motionless, and stoodpetrified, as though struck by lightning. what all saw was terrible enough- the handsome though wild faceof the young artist suddenly aged, and his graceful, erect figure bent down, as though under the weight ofyears; but this was nothing to that which some of the most sensitive clearly perceived. franz stenio's personwas now entirely enveloped in a semi-transparent mist, cloud-like, creeping with serpentine motion, andgraduall

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ve the occultists. in buddhist philosophy annihilation means only a dispersion of matter, in whatever form or semblance of form it may be, for everything that has form is temporary, and is, therefore, really an illusion. for in eternity the longest periods of time are as a wink of the eye. so with form. before we have time to realize that we have seen it, it is gone like an instantaneous flash of lightning, and passed forever. when the spiritual entity breaks loose forever from every particle of matter, substance, or page 55 the key to theosophy- hp blavatsky.txt form, and rebecomes a spiritual breath: then only does it enter upon the eternal and unchangeable nirvana, lasting as long as the cycle of life has lasted-an eternity, truly. and then that breath, existing in spirit, is nothing be

thus retrospectively trace the line of his lives. this proves to you that while the undying qualities of the personality-such as love, goodness, charity, etc.-attach themselves to the immortal ego, photographing on it, so to speak, a permanent image of the divine aspect of the man who was, his material skandhas (those which generate the most marked karmic effects) are as evanescent as a flash of lightning, and cannot impress the new brain of the new personality; yet their failing to do so impairs in no way the identity of the reincarnating ego. q. do you mean to infer that which survives is only the soul-memory, as you call it, that soul or ego being one and the same, while nothing of the personality remains? a. not quite; something of each personality, unless the latter was an absolute m

HINE P OVEN READY CHAOS

her. the thought-form rides us like a monkey; it s tail wrapped firmly about the spine of a self lost to us years ago; an earlier version threshing blindly in a moment of fear, pain, or desire. thus we are formed; and in a moment of loss we feel the monster s hot breath against our backs, it s claws digging into muscle and flesh. we dance to the pull of strings that were woven years ago, and in a lightning flash of insight, or better yet, the gentle admonitions of a friend, we may see the lie; the program. it is first necessary to see that there is a program. to say perhaps, this creature is mine, but not wholly me. what follows then is that the prey becomes the hunter, pulling apart the obsession, naming its parts, searching for fragments of understanding in its entrails. shrinking it, de

HP LOVECRAFT A DARK LORE

ing strokes of cosmic potency. briden looked back and went mad, laughing shrilly as he kept on laughing at intervals till death found him one night in the cabin whilst johansen was wandering deliriously. but johansen had not given out yet. knowing that the thing could surely overtake the alert until steam was fully up, he resolved on a desperate chance; and, setting the engine for full speed, ran lightning-like on deck and reversed the wheel. there was a mighty eddying and foaming in the noisome brine, and as the steam mounted higher and higher the brave norwegian drove his vessel head on against the pursuing jelly which rose above the unclean froth like the stern of a daemon galleon. the awful squid-head with writhing feelers came nearly up to the bowsprit of the sturdy yacht, but johanse

to the north-west. the men from arkham were undecided what to do. seeking shelter from the increasing rainfall beneath one of the few undestroyed frye outbuildings, they debated the wisdom of waiting, or of taking the aggressive and going down into the glen in quest of their nameless, monstrous quarry. the downpour waxed in heaviness, and distant peals of thunder sounded from far horizons. sheet lightning shimmered, and then a forky bolt flashed near at hand, as if descending into the accursed glen itself. the sky grew very dark, and the watchers hoped that the storm would prove a short, sharp one followed by clear weather. it was still gruesomely dark when, not much over an hour later, a confused babel of voices sounded down the road. another moment brought to view a frightened group of

ppoorwills were piping wildly, and in a singularly curious irregular rhythm quite unlike that of the visible ritual. suddenly the sunshine seemed to lessen without the intervention of any discernible cloud. it was a very peculiar phenomenon, and was plainly marked by all. a rumbling sound seemed brewing beneath the hills, mixed strangely with a concordant rumbling which clearly came from the sky. lightning flashed aloft, and the wondering crowd looked in vain for the portents of storm. the chanting of the men from arkham now became unmistakable, and wheeler saw through the glass that they were all raising their arms in the rhythmic incantation. from some farmhouse far away came the frantic barking of dogs. the change in the quality of the daylight increased, and the crowd gazed about the h

and wheeler saw through the glass that they were all raising their arms in the rhythmic incantation. from some farmhouse far away came the frantic barking of dogs. the change in the quality of the daylight increased, and the crowd gazed about the horizon in wonder. a purplish darkness, born of nothing more than a spectral deepening of the sky's blue, pressed down upon the rumbling hills. then the lightning flashed again, somewhat brighter than before, and the crowd fancied that it had showed a certain mistiness around the altar-stone on the distant height. no one, however, had been using the telescope at that instant. the whippoorwills continued their irregular pulsation, and the men of dunwich braced themselves tensely against some imponderable menace with which the atmosphere seemed surc

still reeling at the indisputably english syllables that had poured thickly and thunderously down from the frantic vacancy beside that shocking altar-stone, were never to hear such syllables again. instead, they jumped violently at the terrific report which seemed to rend the hills; the deafening, cataclysmic peal whose source, be it inner earth or sky, no hearer was ever able to place. a single lightning bolt shot from the purple zenith to the altar-stone, and a great tidal wave of viewless force and indescribable stench swept down from the hill to all the countryside. trees, grass, and under-brush were whipped into a fury; and the frightened crowd at the mountain's base, weakened by the lethal foetor that seemed about to asphyxiate them, were almost hurled off their feet. dogs howled fr

than he did' the haunter of the dark by h. p. lovecraft written nov 1935 published december 1936 in weird tales, vol. 28, no. 5, p. 538-53. i have seen the dark universe yawning where the black planets roll without aim, where they roll in their horror unheeded, without knowledge or lustre or name. cautious investigators will hesitate to challenge the common belief that robert blake was killed by lightning, or by some profound nervous shock derived from an electrical discharge. it is true that the window he faced was unbroken, but nature has shown herself capable of many freakish performances. the expression on his face may easily have arisen from some obscure muscular source unrelated to anything he saw, while the entries in his diary are clearly the result of a fantastic imagination arou

e mirror he saw that his hair was badly scorched while a trace of strange evil odour seemed to cling to his upper outer clothing. it was then that his nerves broke down. thereafter, lounging exhaustedly about in a dressing-gown, he did little but stare from his west window, shiver at the threat of thunder, and make wild entries in his diary. the great storm broke just before midnight on 8 august. lightning struck repeatedly in all parts of the city, and two remarkable fireballs were reported. the rain was torrential, while a constant fusillade of thunder brought sleeplessness to thousands. blake was utterly frantic in his fear for the lighting system, and tried to telephone the company around 1 a.m. though by that time service had been temporarily cut off in the interests of safety. he rec

ut blake's diary gives no indication of the time. the entry is merely "lights out- god help me" on federal hill there were watchers as anxious as he, and rain-soaked knots of men paraded the square and alleys around the evil church with umbrella-shaded candles, electric flashlights, oil lanterns, crucifixes, and obscure charms of the many sorts common to southern italy. they blessed each flash of lightning, and made cryptical signs of fear with their right hands when a turn in the storm caused the flashes to lessen and finally to cease altogether. a rising wind blew out most of the candles, so that the scene grew threatening dark. someone roused father merluzzo of spirito santo church, and he hastened to the dismal square to pronounce whatever helpful syllables he could. of the restless an

er blackness against the inky sky- something like a formless cloud of smoke that shot with meteorlike speed towards the east. that was all. the watchers were half numbed with fright, awe, and discomfort, and scarcely knew what to do, or whether to do anything at all. not knowing what had happened, they did not relax their vigil; and a moment later they sent up a prayer as a sharp flash of belated lightning, followed by an earsplitting crash of sound, rent the flooded heavens. half an hour later the rain stopped, and in fifteen minutes more the street lights sprang on again, sending the weary, bedraggled watchers relievedly back to their homes. the next day's papers gave these matters minor mention in connection with the general storm reports. it seems that the great lightning flash and dea

marked over college hill, where the crash awakened all the sleeping inhabitants and led to a bewildered round of speculations. of those who were already awake only a few saw the anomalous blaze of light near the top of the hill, or noticed the inexplicable upward rush of air which almost stripped the leaves from the trees and blasted the plants in the gardens. it was agreed that the lone, sudden lightning-bolt must have struck somewhere in this neighbourhood, though no trace of its striking could afterwards be found. a youth in the tau omega fraternity house thought he saw a grotesque and hideous mass of smoke in the air just as the preliminary flash burst, but his observation has not been verified. all of the few observers, however, agree as to the violent gust from the west and the floo

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e had ever seen them, and as i studied the emotions conveyed in the carvings, i prayed that none ever might. there are protecting hills along the coast beyond them- queen mary and kaiser wilhelm lands- and i thank heaven no one has been able to land and climb those hills. i am not as sceptical about old tales and fears as i used to be, and i do not laugh now at the prehuman sculptor s notion that lightning paused meaningfully now and then at each of the brooding crests, and that an unexplained glow shone from one of those terrible pinnacles all through the long polar night. there may be a very real and very monstrous meaning in the old pnakotic whispers about kadath in the cold waste. but the terrain close at hand was hardly less strange, even if less namelessly accursed. soon after the fo

HP LOVECRAFT THE CALL OF CTHULHU

n to pursue with vast wave-raising strokes of cosmic potency. briden looked back and went mad, laughing at intervals till death found him one night in the cabin whilst johansen was wandering deliriously. but johansen had not given out yet. knowing that the thing could surely overtake the alert until steam was fully up, he resolved on a desperate chance; and, setting the engine for full speed, ran lightning-like on deck and reversed the wheel. there was a mighty eddying and foaming in the noisome brine, and as the steam mounted higher and higher the brave norwegian drove his vessel head on against the pursuing jelly which rose above the unclean froth like the stern of a demon galleon. the awful squid-head with writhing feelers came nearly up to the bowsprit of the sturdy yacht, but johansen

HP LOVECRAFT THE LURKING FEAR

by night and without the accustomed crowds of investigators, so that we were often tempted to use the acetylene headlight despite the attention it might attract. it was not a wholesome landscape after dark, and i believe i would have noticed its morbidity even had i been ignorant of the terror that stalked there. of wild creatures there were none-they are wise when death leers close. the ancient lightning-scarred trees seemed unnaturally large and twisted, and the other vegetation unnaturally thick and feverish, while curious mounds and hummocks in the weedy, fulgurite-pitted earth reminded me of snakes and dead men's skulls swelled to gigantic proportions. fear had lurked on tempest mountain for more than a century. this i learned at once from newspaper accounts of the catastrophe which

rror which had descended upon them, and they were not doubted. they had not seen it, but had heard such cries from one of their hamlets that they knew a creeping death had come. in the morning citizens and state troopers followed the shuddering mountaineers to the place where they said the death had come. death was indeed there. the ground under one of the squatter's villages had caved in after a lightning stroke, destroying several of the malodorous shanties; but upon this property damage was superimposed an organic devastation which paled it to insignificance. of a possible seventy-five natives who had inhabited this spot, not one living specimen was visible. the disordered earth was covered with blood and human debris bespeaking too vividly the ravages of demon teeth and talons; yet no

rom whatever direction the demon might come, our potential escape was provided. if it came from within the house, we had the window ladders; if from outside the door and the stairs. we did not think, judging from precedent, that it would pursue us far even at worst. i watched from midnight to one o'clock, when in spite of the sinister house, the unprotected window, and the approaching thunder and lightning, i felt singularly drowsy. i was between my two companions, george bennett being toward the window and william tobey toward the fireplace. bennett was asleep, having apparently felt the same anomalous drowsiness which affected me, so i designated tobey for the next watch although even he was nodding. it is curious how intently i had been watching the fireplace. the increasing thunder mus

y gates of oblivion. i awoke to red madness and the mockery of diabolism, as farther and farther down inconceivable vistas that phobic and crystalline anguish retreated and reverberated. there was, no light, but i knew from the empty space at my right that tobey was gone, god alone knew whither. across my chest still lay the heavy arm of the sleeper at my left. then came the devastating stroke of lightning which shook the whole mountain, lit the darkest crypts of the hoary grove, and splintered the patriarch of the twisted trees. in the demon flash of a monstrous fireball the sleeper started up suddenly while the glare from beyond the window threw his shadow vividly upon the chimney above the fireplace from which my eyes had never strayed. that i am still alive and sane, is a marvel i cann

ers in the investigation. timid as they were, a few of the younger men were sufficiently inspired by our protective leadership to promise such help. we had hardly more than turned, however, when there descended such a blinding sheet of torrential rain that shelter became imperative. the extreme, almost nocturnal darkness of the sky caused us to stumble badly, but guided by the frequent flashes of lightning and by our minute knowledge of the hamlet we soon reached the least porous cabin of the lot; an heterogeneous combination of logs and boards whose still existing door and single tiny window both faced maple hill. barring the door after us against the fury of the wind and rain, we put in place the crude window shutter which our frequent searches had taught us where to find. it was dismal

se still existing door and single tiny window both faced maple hill. barring the door after us against the fury of the wind and rain, we put in place the crude window shutter which our frequent searches had taught us where to find. it was dismal sitting there on rickety boxes in the pitchy darkness, but we smoked pipes and occasionally flashed our pocket lamps about. now and then we could see the lightning through cracks in the wall; the afternoon was so incredibly dark that each flash was extremely vivid. the stormy vigil reminded me shudderingly of my ghastly night on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had happened; and again i wondered why the demon, approaching the three watchers either from the window or the in

ared it away. why had it not taken its victims in natural order, with myself second, from whichever direction it had approached? with what manner of far-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth. at the same time the wolfish wind rose to demoniac crescendos of ululation. we were sure that the one tree on maple hill had been struck again, and munroe rose from his box and went to the tiny window to ascertain the damage. when he took down the shutter the wind, and rain howled deafeningly in, so that i could not hear what he said; but i waited

keep silent and solitary. the scene of my excavations would alone have been enough to unnerve any ordinary man. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourished vegetation that never saw full daylight. and nearest of all was the graveyard, where deformed trees tossed insane branches as their roots displaced unhallowed slabs and sucked venom from what lay below. no

vegetation that never saw full daylight. and nearest of all was the graveyard, where deformed trees tossed insane branches as their roots displaced unhallowed slabs and sucked venom from what lay below. now and then, beneath the brown pall of leaves that rotted and festered in the antediluvian forest darkness, i could trace the sinister outlines of some of those low mounds which characterized the lightning-pierced region. history had led me to this archaic grave. history, indeed, was all i had after everything else ended in mocking satanism. i now believed that the lurking fear was no material being, but a wolf-fanged ghost that rode the midnight lightning. and i believed, because of the masses of local tradition i had unearthed in search with arthur munroe, that the ghost was that of jan

of the conditions and quarrels at the martense mansion. determined to visit jan in person, he went into the mountains on horseback. his diary states that he reached tempest mountain on september 20, finding the mansion in great decrepitude. the sullen, odd-eyed martenses, whose unclean animal aspect shocked him, told him in broken gutterals that jan was dead. he had, they insisted, been struck by lightning the autumn before; and now lay buried behind the neglected sunken gardens. they showed the visitor the grave, barren and devoid of markers. something in the martenses' manner gave gifford a feeling of repulsion and suspicion, and a week later he returned' with spade and mattock to explore the sepulchral spot. he found what he expected- a skull crushed cruelly as if by savage blows-so ret

HP LOVECRAFT THE MUSIC OF ERICH ZANN

f another composer. louder and louder, wilder and wilder, mounted the shrieking and whining of that desperate viol. the player was dripping with an uncanny perspiration and twisted like a monkey, always looking frantically at the curtained window. in his frenzied strains i could almost see shadowy satyrs and bacchanals dancing and whirling insanely through seething abysses of clouds and smoke and lightning. and then i thought i heard a shriller, steadier note that was not from the viol; a calm, deliberate, purposeful, mocking note from far away in the west. at this juncture the shutter began to rattle in a howling night wind which had sprung up outside as if in answer to the mad playing within. zann s screaming viol now outdid itself emitting sounds i had never thought a viol could emit. t

HP LOVECRAFT THE TOMB

nderous and forbidding slab of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chains and padlocks, according to a gruesome fashion of half a century ago. the abode of the race whose scions are here inurned had once crowned the declivity which holds the tomb, but had long since fallen victim to the flames which sprang up from a stroke of lightning. of the midnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later years vaguely increased the always strong fascination which i had felt for the forest-darkened sepulcher. one man only had perished in the fire. when the last of the hydes was burie

another corporeal tenement to represent it on that vacant slab in the alcove of the vault. jervas hyde should never share the sad fate of palinurus! as the phantom of the burning house faded, i found myself screaming and struggling madly in the arms of two men, one of whom was the spy who had followed me to the tomb. rain was pouring down in torrents, and upon the southern horizon were flashes of lightning that had so lately passed over our heads. my father, his face lined with sorrow, stood by as i shouted my demands to be laid within the tomb, frequently admonishing my captors to treat me as gently as they could. a blackened circle on the floor of the ruined cellar told of a violent stroke from the heavens; and from this spot a group of curious villagers with lanterns were prying a small

INITIATION INTO HERMETICS

water-spark into this container, quick as a flash. as soon as these two sparks touch each other, both elements will explode and the glass or bottle will break into pieces. the magician can compose such artifices himself because he knows and masters the rules. the genuine magician will not waste his time with such dallying. he knows very well that he could produce as well as stop phenomena such as lightning, thunder, and rain by means of the elements. all these forces that strike the layman as wondrous manifestations go without saying for the magician, and it is entirely up to him whether he likes to specialize in the line of phenomena or prefers to continue with his magical development. it is also a well known fact to him that the oriental fakirs accomplish their genuine mango-tree miracle

d at the very moment of creation, thereby deciding on another process. take the figure in your hand and imagine the usual breathing process of the astral body in it. you feel the beating of the heart and the throbbing of the blood. now load your right hand with akasa, which you imagine to be of a black-violet color. project the akasa pointedly to the heart of the figure, suddenly like a streak of lightning. by doing so, you have killed your elementary. the heart stands still, the breathing has ceased. withdraw the mental body from the figure, because through the streak of the akasa, the bond between the mental and the astral body has been torn. as soon as you imagine the mental body being outside the puppet, dissolve it with the help of your imagination into the universal light, like steam

all scale. he will, however, need more space in order to be able to project and condense the necessary powers. by the projection of the air element he can influence the movement of the air, the wind, or by projecting the water element he can make rain. he can conjure thunderstorms with the electromagnetic fluid by projecting electric and magnetic volts in the air, which when they clash will cause lightning. by concentration of the magnetic fluid, he can draw the water element from the greatest distance, automatically making rain in this way. obviously he is also able to achieve the opposite effect of stopping unwelcome rain or by scattering the clouds. hailstorms may be brought about or directed elsewhere, for any influence whatsoever can be exerted on nature through the elements or the el

s how all this can be influenced according to the universal laws. it will be easy for him to restore the two connecting links by means of the elements and the electromagnetic fluid. in a case where no vital organ has been destroyed, the magician can restore to life, provided he has been destined by divine providence to do so. he can cancel the death of persons or animals killed by electric shock (lightning or similar events. all he has to do in such cases is to establish the contact with the spirit in akasa, deliberately inducing the electromagnetic fluid between the spirit and the soul in order to fix the connecting link between them. then he has to do the same with respect to the astral matrix connecting the soul and body by means of the elements and the electromagnetic fluid. the deceas

INTERVIEW WITH ANDREW CHUMBLEY

ic lore by its specialised mode of ritual praxis, its distinctly ophidian cosmogony and manifold pantheon, as well as by its particular ethos of sorcerous mentality. the major body of crooked path teachings is contained in the draconian grimoire and in this form will be published in due course of time. in a general sense, crooked path or via tortuosa implies the deviating continuum of gnosis, the lightning-path that links one moment of insight to another; it signifies the ability to serve with both hands alike to both hurt and heal, cure and curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the

does the name mean, and why did you choose it? were other names considered? ac: xoanon is an ancient greek word, meaning an effigy or image of deity fallen from the sky to earth. it was chosen as the name for the cultus sabbati s publishing house because it depicts the process of reification of spirit into matter, the translation of unseen texts to visible books. i think the name was chosen in a lightning- flash of inspiration and i don t recall any alternative names being considered. xoanon was founded in 1992 for the express purpose of publishing azoetia and future cultus works, both internal and external texts. in 1995, xoano n was greatly assisted by fulgur, who published qutub on our behalf and by example taught us many invaluable lessons about publishing. in the year 2000, xoanon un

IRISH WITCHCRAFT AND DEMONOLOGY

ith two of her brothers, were horribly taken with the like fits, which the most experienc'd physicians [particularly our worthy and prudent friend dr. thomas oakes] pronounced extraordinary and preternatural; and one thing the more confirmed them in this opinion was, that all the children were tormented still just the same part of their bodies, at the same time, though their pains flew like swift lightning p. 180 from one part to another, and they were kept so far asunder that they neither saw nor heard each other's complaints. at nine or ten a-clock at night they still had a release from their miseries, and slept all night pretty comfortably. but when the day came they were most miserably handled. sometimes they were deaf, sometimes dumb, and sometimes blind, and often all this at once. t

r. she came to me at 3 o'clock yesterday, and told me to kill her, or i would be plagued with rats and mice" she made much the same statement to another witness, and added "we will be all happy now. i have the devils hunted away. they went across the hill at 3 o'clock yesterday" the evidence having concluded, the accused made a statement which was reduced to writing "on the day of the thunder and lightning and big rain there did a rat come into my house, and since then i was annoyed and upset in my mind. a lady came to me when i was lying in bed at night, she was dressed in white, with a wreath on her head, and said that i was in danger. i thought that she was referring to the rat coming into the house. the lady who appeared to me said, if you receive this old woman's pension-book without

ISIS UNVEILED

is professional experiment. the scene wa solemn and appalling. suddenly the door opened, and a young boy entered with the intelligence, addressed to the doctor, that the koum was lying dead drunk at a neighboring village, and, according to hxm tyrdtrt, could not be with "grandfather" till the next day. llie young doctor felt con- fused, and was just going to address the old man, when, as quick as lightning, the znti-hai- snatched his nand from his grasp and raised himself in bed. his deep-sunken eye* flashed; his yellow-white beard and hair streaming round his livid face mode him a dreadful sighl one instant more, and his long, sinewy arms were clasped round the pbyddan's neck, as with a supernatural force be drew the doctor's head closer and clostf to ma own face, where he held him as in

on. hence they ore called athnsta by both christian theology and modem science; for neither of the two is able to understand the profound logic of their philosophy. the forma- will allow of no other god than the personified aeeondary powers whidi have blindly worked out the visible universe, and which be<^me with them the anthropomorphic god of the christians the jehovah, roaring amid thunder and lightning. in its turn rationalistic science greets the bud- dhists and the setufhavika* as the 'positivists' of the archaic ages. if we take a one-sided view of the philosophy of the latter, our materialists may be right in their own way. the buddhists maintain that there is no creator, but on infinitude of creaiae powers, which collectively form the one eternal substance, the eaaence of which is

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ng-violently-again solid matter as into the forcefully resuming mind. matter, the agent whose remonstrance at disturbance out of its rest was, in the winds, murmurs, noises, cries, as it were, of air; in the waters, rolling and roaring; in the piled floors of the sky, and their furniture, clouds, circumvolvence, contest, and war, and thunders (defiant to nature, but groans to god) and intolerable lightning-rendings; matter tearing as a garment, to close supernaturally together again, as the solid, fettered and chained devil-bound in the hand upon it, to be! in this sense, all noise (as the rousing or conjuration of matter by the outside forces) is the agony of its penance. all motion is pain, all activity punishment; and fire is the secret, lowest that is, foundation spread thing, the ulti

ck, with a trace or line, implying that the microcosmos or man, is made as between fig. 258. the moons. this figure suggests a likeness to the sign of the twins, and to that of the february fishes. fig. 257 is the mythological medusa s head, terrible in her beauty, which transforms the beholder to stone. this direful head is twined around with snakes for hair, and the radii which dart from it are lightning. it is, nevertheless, note. 279 esteemed one of the most powerful talismans in the gnostic preservative group, though it expresses nothing (in a strange, contradictory way) but dismay and destruction. fig. 258 is referred to in a previous part of our book as fig. 313. note (derived from old authors. had man preserved his original innocence and refused to taste of the means of that bitter

andiwork, as a present to man should perish. reflect upon note immediately following. beauty became bifurcated (so to express, and irregular; heated as it were into a sinister a devilish (forbidden) temptation, for passion of taste. excess, or a deviating superflux or overdoing, of desire supervened. longing became delirious: because lucifer, or the lost one unchastened presumption had passed his lightning-like availing spear of apotheosising enchanted tempting death through the transmuted human female body; advanced and addressed in its snaring graces to hell s perfectness. the arts subserving mythology. 325 was one. beards have nought of beauty, apart from strength. beards are barbarous hence their name. hair is of the beasts, excrementa; tentacula. the greek artists exercised their tale

JESSUP MK THE CASE FOR THE UFO

tum. it has some individuality. even if we omit space 56 ships from our cognizance, this thing could have been blasted into space by our progenitors in mu when they lost control of the atom. the muaneans never knew what an atom was& niether did the atruscan-lems. they only know& knew force-field work as their top accomplishment& found that throo inlay work in metal that the design had been hit by lightning causing it to have no weight somehow. they went on from that floor design or floor pattern which may have been laid in lodestone for all i know. anything about quartz that appears to come from the sky is interesting because it helps to illustrate the diversity of debris which drifts around in space. quartz, as celestial debris, is scientifically damned at present, for science has not yet

k cloud ringed with a scarlet belt; and over the southwest horizon slowly sailed another black cloud with a scarlet belt. onward they came towards each other, like two men-of-war approaching the scene of battle. as they drew nearer, they discharged flashes of lighting, and the whole effect was that of an eerie sea battle high in the air. nearer and nearer they drew, the violence of the flashes of lightning increasing the closer they approached, until, with one great flash, they collided, and rain fell in torrents. one hundred and fifty persons drowned and it is believed to be the most disastrous flood ever to befall that section of the country. the l-m live in water half or more of the time and it is no wonder so much water fell from two "mother ships" lemurian& muanina ships in battle, no

a.a, has pointed out that single stones, much less long walls, are not vitrified when large houses are burned to the ground, or where the stones are otherwise cooked by so-called natural means. 115 force cutter, full blast. but the singular fact of these vitrified forts is that the stones are vitrified in streaks, as if special blasts had struck or played upon them bdra! he's hit it, on the nose! lightning? at any rate, once (or more) upon a time something melted, in streaks, the stones of forts on the hills of scotland, ireland, brittany and bohemia. whoever, or whatever did it, they, or it, had some handy way of getting around. lightning has a way of hitting things prominently displayed on hilltops. but some of the vitrified forts are inconspicuously located and yet didn't escape; their

cted by intelligence. it is only another short step to say that they are intelligence. that they are a manifestation of some intelligent activity seems the most logical compromise. the references throughout history to strange lights in the sky, and burning objects fleeing through the air, are common knowledge. there are myriad cases where lights, balls of fire, luminous points and areas, and ball lightning which do not seem to be attached to or emanate from any solid object, have been observed. two recent sightings will serve to establish our basis of judgement. quite so! the following letter, to the editor of fate, march 1951 bears careful scrutiny. i ask that you recall the rays we suggested in "marks and footprints "my husband and i live alone in a little hidden hollow in nye county, ne

d. the perverse object seemed to pursue them momentarily: then it vanished without a sound. must have hit a vortice, or been saved somehow. m. lawrence roth, director of the blue hill observatory, in 1903, was visiting paris on september 4, of that year. at 10:00:pm, he happened to be looking toward the eiffel tower from the rond-point of the champs elysees. the tower was suddenly struck by white lightning. simultaneously he spied a flaming sphere edging downward to the second platform. roth claimed the ball was about a yard in diameter, and that it covered some one hundred yards in a matter of seconds and then vanished completely. it is very interesting to note that these reports are from the general area where a great deal of ufo activity was reported in late 1954. localization? selectiv

ut he does dare face things no other archeologist ever has (italics by a) in 1809 a mr. stavely, in london, saw many bright specks of light moving around the edge of a black cloud. the lights played around for an hour, and one of them became as large and bright as venus, moving with great speed around the cloud; later it became stationary, lost its brilliance and finally disappeared. there was no lightning, and the altitude of the lights seemed variable. on june 19, 1801, a great body, moonlike but larger with a dark mark across it, appeared over hull, england, at about midnight. it devolved into five bodies, all brilliant, which faded away, leaving a very bright sphere. a bluish light was around it all the while, but when it disappeared the sky was left calm and clear. on july 14, in the

below decks. on september 4 the steamboat martin was swarmed by a cloud of flies that reached as far as the eye could see; a drift of black snow. on the fifth a cloud of black flies appeared over gusboro, nova scotia; took over half an hour to pass. according to the new york times, a woman was killed in 1880 in a closed room which nobody had entered. explanations were that she had been killed by lightning, but bedposts were chopped as by a hatchet. there seems almost always to be poltergeist activity in england, but an especially cirulent (sic) case broke out in october, 1880. the year 1880 was in the midst of what we have chosen to call the years of the comets. there were six comets in the skies of 1880. the 19th century as a whole showed increasing activity in comet discovery, and in th

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

s version are often awkward and affected. for example, origins has spiritwind for ruah (spirit, and lawed presumably for khaqaq( engraved, though if pointed differently it could mean decreed or legislated. origins brand of indulgence infects whole passages, making them stilted and vague. for sy chapter 1, paragraph 7, origins (p. 59) has ten sefirot made of nothing their appearance is the look of lightning their disappearance: they have no end 20073 11 aryeh kaplan (in sefer yetzirah: the book of creation, p. 271 see below) offers the same passage (from the long version: ten sefirot of nothingness: their vision is like the appearance of lightning, and their limit has no end. comment: david biale, recounting scholem s view: translation of kabbalistic texts is possible because the kabbalists

KETAB E SIYAH

u that i can turn to in this most desperate hour" 264 a darkness came upon the visage of the king and his soul knew the darkness that i had known. three times he beat his great hand against the oblatory table of marble, webbing it hair-thin fissures. then with terrible eyes he gazed at me and it seemed to me those orbs burned like twin suns and seared my very soul. his beard seemed possessed with lightning and his flesh glowed red with rage as iron tempered in the forge. now the monarch raged with lion's voice that shook the very stone of the temple and made tremble the hearts of men and beasts. even i, brave satan, who denied the voice of god, flinched from that ire that, there being none other, was turned upon me though i earned it not "lord satanael" he roared like a bear enraged "your

KNOWLEDGE LECTURE TWO

nd the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditati

LAITMAN M FROM CHAOS TO HARMONY

immediate change in the entire world. it is not surprising that the whole world thinks that jews are manipulating the world, that they have some secret that they are unwilling to share. it is true, and others sense it subconsciously. when our thoughts are egoistic, we are ill-effecting the world. however, if we want change, altruistic thoughts will enable us to change the world for the better, at lightning speed. we have been chosen in the sense that within us are powers of thought and will, which, if used correctly, will allow us to change reality instantaneously. we must recognize that and thus sentence the world to a scale of merit (talmud bavli, kidushin, 40:2. today, it is recommended that every person become acquainted with the principles of the correction method, try to realize them

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

fficers have already constructed the lower part of the cella, or interior chamber of the temple, shutting in the whole of the mosaic pavement and charging it heavily with magnetism. these creatures pounce upon that first of all and rapidly make its walls both thicker and higher, the greater ones reinforcing its magnetism by filling it with the splendid power of their respective levels. again with lightning-like rapidity they spread a ceiling over the whole of the lodge, and from that ceiling, beginning at the edges, just within the walls of the physical lodge, they drop supporting columns from above downwards like the roots of a banyan-tree, one of them surrounding each of the non-official brn. it will thus be seen that our thought-form is very nearly a reproduction of a greek temple-the r

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ey four had the face of a man, and the face of a lion on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. as for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. now as i beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. the appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. when they went, they went upon their four sides: and they turned not when t

ls with the slaying of dionysus by the titans and his subsequent resurrection. 405. the mysteries commenced with the consecration of an egg, symbolizing the mundane egg from which all things came. the candidate was crowned with myrtle, clothed in the sacred robes, exhorted to have courage, and then led through dark caverns amid the howling of wild beasts and other fearful noises, while flashes of lightning revealed monstrous apparitions to his sight. after three days and nights of this kind of experience, he was laid on a couch in a solitary cell; there was a sudden crash of waters, typifying the deluge, and the murder of dionysus was enacted, his limbs being scattered on the waters. then, amid lamentations, commenced the search of rhea for the remains of dionysus, and the apartments were

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

continued to use many of the amulets of the ancients. the medieval catholic church promoted the use of numerous holy charms including rosaries and holy relics. the most common charm was the agnus dei, a small cake of wax originally made out of passover candles, bearing images of the lamb and flag. when blessed by the pope, the agnus dei protected the wearer against attacks by the devil, thunder, lightning, fire, drowning, death in childbirth, and other dangers. in the seventeenth century, rosaries were blessed as amulets against fire, tempest, fever, and evil spirits. the idea that a charm needed to be consecrated in order to be effective is behind the belief that a lucky charm that someone gives one is more potent than one bought for oneself. the thought of the goodwill behind the gift h

unrise. however, as the sun s rays strengthen, his light fades. it has also been suggested that the story is another version of the fall of adam and his expulsion from eden, the divine spirit who tried to rival god being the first man himself. lucifer s name was applied to satan by st. jerome, writing in the fourth century, and other church fathers, when commenting on the verse, i beheld satan as lightning fall from heaven (luke 10:18. the name lucifer has been applied by milton to the demon of sinful pride in paradise lost, and in christopher marlowe s play doctor faustus as well as in dante s the divine comedy lucifer is the king of hell. he constitutes the title and principal character of the epic poem by the dutch author of the seventeenth century joost van den vondel, who uses lucifer

our directions, to which the soul could go following death. warriors who die in battle, sacrificial victims, and tradesman who had died during their journeys are cremated, go to the eastern paradise, and become companions of the sun. women who have died in childbirth (the female equivalent of dying in battle) also become companions of the sun, although they go to the west. people who have died by lightning, drowning, and marsh fevers (all having to do with water or rain) were buried and went to tlaloc s southern paradise. this realm was said to be free of sorrow, and the souls there enjoyed a luxurious tropical garden. although there was apparently no notion of an afterlife retribution, the northern land of the dead and ultimate destiny of the majority of people, mictlan, was distinctly un

LIBER 777

ds. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules anot

d man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last trumpet. the dead arising from their tombs* 32 the great one of the night of time

spiritus asperrimus 2 under dental consonants. while this may be a little awkward and confusing, i would submit it is to be preferred to a transliteration scheme which manages to give the same transliteration for two different chinese characters (vide the wilhelm-baynes i ching, s.v. hexagram 63. the main traditional glosses to the trigrams are: 7 heaven, sky 6 water (marsh or lake) 5 fire, sun, lightning 4 thunder 3 wind and wood 2 water (rain, clouds, springs, moon 1 hill or mountain 0 earth additional traditional correspondences can be found in the eighth wing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes edition* celepha s press ulthar inquanok sarkomand--lestliber a vel armorvm svb figvra cdxii v a a publication in class d im

LIBER AASH

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

LIBER ALEPH

l is the wisdom of the ages of thy generations, the expression of that which hath fitted thee exactly to thine environment. thus thy conscious mind is oftentimes foolish, as when thou admirest an ideal, and wouldst attain it, but thy true will letteth thee, so that there is conflict, and the humiliation of that mind. here will i call to witness the common event of .good resolutions. that defy the lightning of destiny, being puffed up by the mind of an indigestible ideal putrefying within thee. thence cometh colic, and presently the poison is expelled, or else thou diest. but resolutions of true will are mighty against circumstance. n the book of wisdom or folly 129 dy de vitiis voluntatis secret (of defects of the hidden will) earn moreover concerning this hell, or hidden wisdom, that is w

y concubine, holy and adulterous, the scarlet woman! amen! l liber aleph vel cxi 136 e# de ecstasia samadhi, quo modo ab illis differt (of the ecstasy of samadhi, how it differs from these) onfuse thou not this beatific vision with the trances called samadhi; yet is samadhi the pylon of the temple hereof. for samadhi is the orgasm of the coition of the unlike, and is commonly violent, even as the lightning cometh of the discharge between two vehicles of extreme difference of potentials. but as i shewed formerly concerning love, how each such discharge bringeth either component more nigh to equilibrium, so is it in this other matter, and by experience thou comest constantly to integration of love (or what not) within thyself, just as all effort becometh harmonious and easy by virtue of prac

LIBER CCCXXXV ADONIS

the fairest, the masterless maid! ere thine eye thou unbarest, i flicker, i fade. all. wake! as her garland is tossed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a flash liber cccxxxv 6 of lightning.which thou wilt.since.oh i see nothing, feel nothing, and am nothing.ash of the universe burnt through! astarte. and i the flame! esarhaddon. wreathing and roaring for an ageless aon, wrapping the world, spurning the empyrean, drowning with dark despotic imminence all life and light, annihilating sense. i have been sealed and silent in the womb of nothingness to burst, a babe fs bold blo

LIBER CCXLII AHA

blood shatters the seal upon the tomb of him whose gain was the world.s loss our father christian rosycross! marysas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. aha! 5 but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar!.and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest fs aftermath! marysas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasur

to gain spring fs green and autumn fs fruitfulness. olympas. i dread this midnight of the soul. marysas. welcome the herald! olympas. how control the horror of the mind? the insane dead melancholy? marysas. trick is vain. sheer manhood must support the strife, and the trained will, the root of life, bear the adept triumphant. olympas. else? marysas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marysas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the ha

LIBER CHANOKH

y darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third.therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] liber lxxxiv 29 the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe quiinu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame ca-ni-quola rita! zodacare! zodamer

LIBER CLXV A MASTER OF THE TEMPLE

to work out my own path, without outside aid or encouragement. he was also pleased to find some of his own experiments more or less confirmed in liber hhh of which he writes: m.m.m. 2, mentions the breath playing upon the skin, etc. i have experienced this, and asked fra p.a. for instructions thereon. sometimes, after hard breathing, i have been filled with the sensation. i think i understand the lightning flash, but shall experiment. my present knowledge is more as a sheet of summer lightning. the minute point of light has often appeared to me, and i had come to the conclusion that it should be held in the zenith. the radiating cone, i have not experienced. ii. a.a.a. the idea of considering one s own death is mentioned. this occurred to me and was carried out before my first illumination

LIBER CORDIS CINCTI SERPENTE

he sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of him was a thousandfold brighter than the lightning. yet in his heart i beheld the slow and dark one, the ancient one, the devourer of his children. 46. in the height and the abyss, o my beautiful, there is no thing, verily, there is no thing at all, that is not altogether and perfectly fashioned for thy delight. 20 liber lxv 47. light cleaveth unto light, and filth to filth; with pride one contemneth another. but not thou, who art all, a

LIBER CXCVII STORY OF SIR PALAMEDES

the sportful city folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know how agony.s unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, sir palamedes, the saracen knight 47 despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest m

LIBER DCCCLX JOHN ST

riad that is crossed with the invisible. behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon fs new summons he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him

t and the quiet hours. 8.53. i have endured the supreme temptation and assault of the enemy. in this wise. first, i found that i did not want sleep.i couldn ft stop .waiting. next, i said .since last night that black ritual (see entry 10.55) did at least serve to turn all my thoughts to the one thought, i will try it again. then i said .no; to do so is not pure .waiting. and then.as by a flash of lightning.the abyss of the pit opened, and my whole position was turned. i saw my life from the dawn of consciousness till now as a gigantic .pose; my very love of truth assumed for the benefit of my biographer! all these strange things suffered and 1 [aramaic .my god, my god, why hast thou forsaken me] john st. john 71 enjoyed for no better purpose than to seem a great man. one cannot express the

l of mine, in these 3. years of drought (the 3. coils of the kundalin. are implied by this) and this ek.grata is the little cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and run john st. john 77 before the chariot of the king into jezreel, it may be that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao.perhaps a pentagram formula with which i am not clearly acquainted. if i knew the word of the grade, i could foretell things: but i

t during the meal. 10.25. having walked over to the studio reciting the ritual (9.25- 9.55 approximately, john st. john got into his pose, and began going for the gloves. the interior trembling began, and the room filled with the subtle light. he was within an ace of concentration; the violet lotus of .jn. appeared, flashing like some marvellous comet; the dawn began to break, as he slew with the lightning-flash every thought that arose in him, especially this vision of .jn; but fear. dread fear!.gripped his heart. annihilation stood before him, annihilation of john st. john that he had so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that he wa

e over with the most fearful curses! and john st. john has nearly thrown a bottle at the waiter for not bringing the next course. he will not be allowed to finish his wine! he orders cold water. 8.12. things a little better. but he tries 100 small muscular movements, pressing on the table with his fingers in tune, and finds the tendency to hurry almost irresistible. this record is here written at lightning speed. attempt to write slowly is painful. 8.20. the thought too, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chitta is again rolling its tremendous tide toward the sea. the sea of annihilation. am

LIBER HHH

ot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered in. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning-flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 4. after the lightning-flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure

LIBER ISRAFEL

o keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my hea

LIBER LIBERI VEL LAPIDIS LAZULI

he horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee with a dagger drawn across my throat. 13. let the spout of blood quench thy blood-thirst, o my god! 14. thou art a little white rabbit in the burrow night. 15. i am greater than the fox and the hole. svb figvra vii 3 16. give me thy kisses, o lord god! 17. the lightning came and licked up the little flock of sheep. 18. there is a tongue and a flame; i see that trident walking over the sea. 19. a phoenix hath if for its head; below are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, unless thou beware! 21. from the grey to the gold; from the gold to that which is beyond the gold of ophir. 22. my god! but i love thee! 23

walking over the sea. 19. a phoenix hath if for its head; below are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, unless thou beware! 21. from the grey to the gold; from the gold to that which is beyond the gold of ophir. 22. my god! but i love thee! 23. why hast thou whispered so ambiguous things? wast thou afraid, o goat-hoofed one, o horned one, o pillar of lightning? 24. from the lightning fall pearls; from the pearls black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not isis my moth

i love thee. i love thee. 53. o my god, spare me! 54. now! it is done! death. 55. i cried aloud the word.and it was a mighty spell to bind the invisible, an enchantment to unbind; yea, to unbind the bound. 6 ii 1. o my god! use thou me again, alway. for ever! for ever! 2. that which came fire from thee cometh water from me; let therefore thy spirit lay hold on me, so that my right hand loose the lightning. 3. travelling through space, i saw the onrush of two galaxies, butting each other and goring like bulls upon earth. i was afraid. 4. thus they ceased fight, and turned upon me, and i was sorely crushed and torn. 5. i had rather have been trampled by the world-elephant. 6. o my god! thou art my little pet tortoise! 7. yet thou sustainest the world-elephant! 8. i creep under thy carapace

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

cates and the splendid meats! 45. breathe in perfumes and the clouds of little gods like wood-nymphs that inhabit the nostrils! 46. feel with your whole body the glorious smoothness of the marble coolth and the generous warmth of the sun and the slaves! 47. let the invisible inform all the devouring light of its disruptive vigour! 48. yea! all the world is split apart, as an old grey tree by the lightning! 49. come, o ye gods, and let us feast. 26 liber liberi vel lapidis lazuli 50. thou, o my darling, o my ceaseless sparrow-god, my delight, my desire, my deceiver, come thou and chirp at my right hand! 51. this was the tale of the memory of al a fin the priest; yea, of al a fin the priest. 27 vii 1. by the burning of the incense was the word revealed, and by the distant drug. 2. o meal an

LIBER LVII

tess of the silver star. is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawya, the messenger.45 see part ii. 80. the number of p, the .lightning-struck tower. of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 12. 85. hp, the letter pe. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see .a note on genesis. equinox, no. ii. 90. number of tzaddi, a fi

he; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja .he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning .as the lightning ligheneth out of the east even unto the west, so shall be the coming of the son of man..46 an allusion to the descent of shiva upon shakti in samadhi. the roman a shows the same through the shape of the pentagram, which it imitates. sa, ruin, destruction, sudden death. scil, of the personality in samadhi. lpa, thick darkness. cf. st. john of the cross, who describes the

LIBER LXVII THE SWORD OF SONG

re the bard seems to me seeking that light, which i find comes in dreams to me. even as he takes to feasts to enlarge upon, so will i do too to launch my old barge upon analyse, get hints from newton19 or faraday,20 use every weapon.love, scorn, reason, parody! just where he worships? ah me! shall his soul, far in some glory, take hurt from a mole grubbing i. th. ground? shall his spirit not see, lightning to lightning, the spirit in me? parody? shall not his spirit forgive me, who shall love him as long as i live? love.s at its height in pure love? nay, but after when the song.s light dissolves gently in laughter! then and then only the lovers may know nothing can part them for ever. and so, muse, hover o.er me! apollo, above her! i, of the moderns, have let alone greek.21 out of the way

i discover. words.are they weak ones at best? they shall speak! 35 40 45 50 55 60 65 apology of poet. skeleton of poem. valuable fact for use of lovers. invocation. imperfect scholastic attainements of author remedied by his great spiritual insight. his intention. 4 the sword of song shields? be they paper, paint, lath? they shall cover well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son.s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled. so, using little arms, earn one day better ones; cutting the small chains,24 learn soon to unfetter one.s limbs from the large ones, walk forth and be free. so much for browning! and so much for me! pray do

venient to travel to maha meru,52 or gaurisankar.s53 keen white wedge spearing the mighty dome of blue, or chogo.s54 mighty flying edge shearing across the firmament. but, first, to that exact event you christians celebrate to-day. we stand where the disciples stood and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? i say not, which in hearts aright are treasured? but, what after ages engrave on history.s iron pages? this is the one word of .our lord .i bring not peace; i bring a sword. in this the history of the west55 bears him out well. how stands the test? one-third a century.s life of pain. he lives, he dies, he lives again, and rises to eternal rest of bliss with s

he sword of song that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word .who answers, as who asks, hath erred. i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness .nay! but it may! what shadows flit across the awful veil of mist? what thoughts invade, insult, impress? there comes a lightning of my wit and sees.nor good nor ill address itself to task, creation.s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution.s endless stress all the inanity to knit thence: such a dark device i see! nor lull my soul in the caress of buddha.s .maya fashioned it..41 my mind seems ready to agree; but still my senses worry me. nor

s capable, besides mere ratiocination, of twenty other things as well, the first of which is concentration! here most philosohers agree; claim that the truth must so intend, explain at once all agony of doubt, make people comprehend 350 355 260 365 370 375 380 385 the advaitist position. mind.s superior functions. does truth make itself instantly apparent? not reason. 32 the sword of song as by a lightning flash, solve doubt and turn all nature inside out: and, if such potency of might hath truth, once state the truth aright, whence came the use for all these pages millions together.mighty sages whom the least obstacle enrages? condemn the mystic if he prove thinking less valuable than love? well, let them try their various plans! do they resolve that doubt of man.s? how many are hegelians

sole object of the mind.s. in vain you ply the brush, distracted by something you have heard or acted. expect some tedious visitor. your eye runs furtive to the door; your hand refuses to obey; you throw the useless brush away. i think i hear the word you say! i practice then, with conscious power watching my mind, each thought controlling, hurling to nothingness, while rolling the thunders after lightning.s flower* see his remarks upon the rational piano, and the conclusions to which the evidence of its senses would lead it. 595 600 605 610 615 620 625 a test. the artist.s concentration on his work. yogi but a more vigorous artist. indignation of poet suppressed by yogi and philosopher alike. 38 the sword of song destroying passion, feeling, thought, the very practice you have sought unco

very best. respice finem! judge the end; the man, and not the child, my friend! first ecstasy of pentecost (you now perceive my sermon.s text) first leap to sunward flings you vexed by glory of its own riposte back to your mind. but gathering strength and never, you come (ah light) at length to dwell awhile in the caress of that strange super-consciousness. after one memory.o abide! vivid savitri lightning-eyed. nothing is worth a thought beside. one hint of amrita55 to taste and all earth.s wine may run to waste! for by this very means christ gained56 his glimpse into that world above which he denominated .love. indeed i think the man attained by some such means.i have not strained out mind by chance of sense or sex to find a way less iron-brained determining direction x;57 i know not if

t thinkers maintained the even keel, and the windy waters lay not for their frailer barks to cross. there is one exception of note, till this day unsuspected, in the person of george archibald bishop. in a corner of paris this young poet (for in his nature the flower of poesy did spring, did even take root and give some promise of a brighter bloom, till stricken and blasted in latter years by the lightning of his own sins) was steadily writing day after day, night after 54 the sword of song night, often working forty hours at a time, work which he destined to entrace the world. all england should ring with his praises; byand- by the whole world should know his name. of these works none of the longer and more ambitious remains. how they were lost, and how those fragments we possess were sav

one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach one another closer and closer yet. he drew his sword: with a crash they came together; and he fell with wrath upon a single fortress. three windows had the tower; and against it ten cannons thundered. eleven bricks had fallen dislodged by lightning: it was no house wherein our father might abide. but there he must abide .to destroy it i am come. he said. and through he passed out therewithal, yet .twas his home until he had attained. so at last he came to a river, and sailing to its source he found a fair woman all naked, and she filled the river from two vessels of pure water .she-devil. he cried .have i gone back one step. for th

LIBER LXXVIII

ich lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-piec

LIBER O

triangles in the same order and starting from the same point, but trace each triangle in the opposite direction. 13 see 777, col. v. generally for the planets use the name for the sephirah corresponding, and for the signs, the name of the sephirah corresponding to the ruling planet. in the version taught in the golden dawn, the letters of ararita were attributed to the points of the hexagram in .lightning flash. order (a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on preceding page. the hexagram of sol is formed by tracing the hexagrams of the other six planets in order, thus twelve triangles in total. in the diagram, numbers are placed by the starting point of the first stroke* a

LIBER SAMEKH

99 in the westcott edn; the second is fragment 198 in the same edition and is here quoted verbatim. for the former, westcott gives: 196: if thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (the phrase appears in the golden dawn practicus ritual in the course of a long speech by the hierophant consisting of extracts and

LIBER TURRIS

cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 12. and this: 13. there is a well before the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with

LIBER XCV THE WAKE WORLD

ere hidden in his feet laughed joy at us. one couldn.t lift one.s head, for he was too glorious to behold; but he spoke wonderful words like dying nightingales that have sorrowed for the fading of the roses, and pressed themselves to death upon the thorns; and one.s whole body became a single eye, so that one saw as if the unborn thought of light brooded over an eternal sea. then was light as the lightning flaming out of the east, even unto the west, and it was fashioned as the swiftness of a sword. by and by one rose up, then one seemed to be quite, quite dead, and buried in the centre of a pyramid of the most brilliant light it is possible to think of. and it was wake-light too; and everybody knows that even wake-darkness is really brighter than the dream-light. so you must just guess wh

s such a lot of important words missing. it.s a very silly language, i think. by and by i came to myself a little, and now i was really and truly married to the fairy prince, so i suppose we shall always be near each other now. there was the way out of the little room with millions of changing colours, ever so beautiful, and it was lined with armed men, waving their swords for joy like flashes of lightning; and all about us glittering serpents danced and sang for joy. there was a winged horse ready for us when we came out on the slopes of the mountain. you see the sixth house is really in a mountain called mount abiegnus, only one doesn.t see it because one goes through indoors all the way. there.s one house you have to go outdoors to get to, because no passage has ever been made; but i.ll

e three ways to the holy house of the old king, the way by which he is joined with the new fairy prince, where dwells a moonlike virgin with an open book, and always, always reads beautiful words therein, smiling mysteriously through her shining veil, woven of sweet thoughts and pure kisses. and there is the way by which i always go to the king, my father, and that passage is built of thunder and lightning; but there is a holy domus iii v. intellectio abest egoitas ego est non-ego puerperium partus vita adepti via w v. clavus via h v. fenstra via d v. porta via g v. camelus via b v. domus. the wake world 19 magician called hermes, who takes me through so quickly that i arrive sometimes even at the very moment that i start. last of all is the most mysterious passage of them all, and if any

LIBER XV CHYMICAL JOUSTING OF PERARDUA

as a needle for sharpness or for fineness as a spyglass of the necromancer! yet herein lieth the core of the matter that in this explosion liber lv 4 aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose th

LOGOMACHY OF ZOS

s impossible. the great reservoir from which life derived by processes of evolution c so first pulsed our conscious entity as ego. it does not return to its source. w=h s..1( o "d p e( 9= 2 47 u j m' independent, shall become its own jussive. soul, mind, body, and all that ego shall rightly conceive, shall be increative. how do i know? power is sometimes lent: my desire was for knowledge, then by lightning coincidence i beheld the amazing vision of ultimate ego. i know. tongue tied i cannot retell; perhaps the hinge of connection must be your own self-congruence. if events are foretellable from the subconscious (which i maintain) how do i' e..1 ,m to begin with, man is predestined by his good, evil and past history, but within him is the potential for effort towards free will and independe

f, it* 6. 9( x..q..q, e o..1. x z..1. than non-belief, and gives something. if only a shadowy postulation in death, or a palliative by psycho-paralysis in life. the inbetweenness of cause and effect is a sensuality: we are always experiencing more, or less. experience is interjacent to all purpose and desire and only partly disclosed to ego. real and vivid experience goes deeper, oft-times within lightning reactions, as when the mind releases an obligat 1"d 2..1..1 2 5- w$ m. o( f v..1 n$ fallacies, for the upstep of values. for most the path of life is oesophagism. an end, not a means. but the mind is more omnivorous and may extend or limit, to transmute the psycho-somatic. schizophrenia is normal, we all have it: men and women are modified forms of each other and retain a remissness or t

LUCIFERIAN SORCERY

se the headless one ritual before any working, and be able to vibrate and allow the words of power to roll of the tongue, but also recite mentally. as aleister crowley suggested, invoke often! an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! 30 spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha n-din thy stave and fork unto the flame that

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

een known since the 1950s that an atmosphere rich in hydrogen is capable of synthesizing a long catalog of organic compounds such as amino acids and nitrogenous bases, all used as building blocks by living cells. this was first shown by american chemist stanley miller in 1953, when he subjected a mixture of hydrogen, methane (ch4, ammonia (nh3, and water vapor to electric discharges that imitated lightning (figure 5.3. this experiment has been successfully repeated a number of times by others, using different conditions, such as ultraviolet light instead of electric discharges, and different gas compositions. even though we now think that earth s primitive atmosphere may not have contained high levels of methane and ammonia, it has been shown that carbon in the form of carbon dioxide (inst

er understand. in other words, they insinuate that incomplete scientific theories (in fact, many of them are, since they are incomplete, must be wrong. adding to this a twist of byzantine reasoning, these people then imply that their alternative explanations (id or old-style creationism) must be right! this is a losing proposition, because the advancement of science is unpredictable and sometimes lightning fast. for example, before the invention of antibiotics, pneumonia was almost always fatal. as soon as penicillin was produced commercially, pneumonia became, literally overnight, a treatable disease. right now, we do not know how to treat cancer without using techniques that are invasive physically (surgery) or physiologically (chemotherapy and radiation therapy. this does not mean that

iophysical research communications 2000;267:838 841. a hookup to a vacuum line is needed to make these liposomes, and so is a hot water bath. 200 appendix 2 transfer of dna into preformed liposomes made in the presence of the dye ethidium bromide can be demonstrated by electroporation. this experiment mimics the trapping of nucleic acids into putative prebiotic preprotocells through the effect of lightning, for example. ethidium is a mutagen, however. if there are safety concerns, other fluorescent dyes that bind to dna can be used. dna is preferred to rna in these experiments because of its much greater stability and ease of extraction (for extraction, see omoto and lurquin, genes and dna, cited above. these experiments are for advanced students because of their complexity. students could

MAGIC AND SPELLS

tly end. mortals cannot directly shape raw magic. instead, most who wield magic make use of the weave. the weave is the manifestation of raw magic, a kind of interface between the will of a spellcaster and the stuff of raw magic. without the weave, raw magic is locked away and inaccessible-an archmage can't light a candle in a dead magic zone. but, surrounded by the weave, a spellcaster can shape lightning to blast her foes, transport herself hundreds of miles in the blink of an eye, even reverse death itself. all spells, magic items, spell-like abilities, and even supernatural abilities such as a ghost's ability to walk through walls, depend on the weave and call upon it in different ways. the exact nature of the weave is elusive because it is many things simultaneously. the weave is the

on her. only one of. the above effects can be used at any time. the user can call upon silver fire to revitalize her, allowing her to function without food or drink for up to seven days (this function can only be used once a tenday) once every 70 minutes she may unleash silver fire as a blast of flame. this blast may be in an area 5 feet wide and up to 70 feet long, breaking through barriers as a lightning bolt would and overcoming magical barriers and spell resistance automatically. this blast deals 4d12 points of fire damage (reflex half dc 23. alternately, the silver fire can be unleashed in a 70-foot cone, dealing no damage but permanently restoring dead magic zones within the cone to normal and dispelling (as a greater dispelling spell) any antimagic, field effects that contact the co

darkness domain deities: lolth, m.ask, set, sharshargas, granted power: free blind-fight feat. death domain deities: jergal, kelemvor, osiris, urogalan, velsharoon, yurtrus. destruction' domain deities: bane, cyric, garagos, ilneval, istishia, kossuth, lolth, talona, talos, umberlee, yurtrus. drow domain deities: eilistraee, ghaunadaur, kiaransalee, lolth selvetarm, vhaeraun. granted power: free lightning reflexes feat. drow domain spells 1 cloak of dark power 6 greater dispelling 2 clairaudience/clairvoyance 7 word of chaos 3 suggestion 8 greater planar'ally 9 4 discern lies gate 5 spiderform dwarf domain deities: abbathor, berronar truesilver, clangeddin, deep duerra, dugmaren brightmantle, dumathoin, gorm gulthyn, haela brightaxe, laduguer, marthammor duin, moradin, sharindlar, thard h

ishia, talos, umber- deities: deneir, dugmaren granted power: free scribe rune brightmantle, jergal, mystra, thoth. scroll feat. domain spells lee. granted power: you gain storm electricity resistance 5. domain spells 1 erase 6 greater glyph of warding 1 entropic shield 6 summon monster vi 2 secret page 7 drawmij's instant summons 2 gust of wind (air spell only) 3 glyph of warding 8 symbol 3 call lightning 7 control weather 4 explosive runes 9 teleportation circle 4 sleet storm 8 whirlwind s lesser planar binding 5 ice storm 9 storm of vengeance 1 bane 6 harm 2 endurance 7- eyebite (sicken effect only) 3 bestow curse 8 symbol (pain effect only) 4 enervation 9 horrid wilting 5 feeblemind sun' domain deities: horus-re, lathander .r time domain' deities: grumbar, labelas enoreth. granted powe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

f the living without once looking round to see if she were following. so great was his fear, however, that she would stray from him that he turned his head, and eurydice with a heartbroken cry was swept back into the land of death. orpheus wandered the earth for a while disconsolate, and there are several conflicting accounts of the manner of his death. some declare that he was slain by a bolt of lightning; others, that failing to save his beloved eurydice, he committed suicide. the generally accepted version of his death, however, is that he was torn to pieces by ciconian women whose advances he had spurned. in the tenth book of plato's republic it is declared that, because of his sad fate at the hands of women, the soul that had once been orpheus, upon being destined to live again in the

g god is the key to both universal and individual redemption and regeneration, and those who do not comprehend the true nature of this supreme allegory are not privileged to consider themselves either wise or truly religious. next: the life and teachings of thoth hermes trismegistus sacred texts esoteric index previous next p. 37 the life and teachings of thoth hermes trismegistus thunder rolled, lightning flashed, the veil of the temple was rent from top to bottom. the venerable initiator, in his robes of blue and gold, slowly raised his jeweled wand and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which

ter the great throne of the many-formed spirit of nature which is shown in the middle of the tablet? what are the seven triads but the seven powers that rule over the world? psellus writes 'the egyptians worshipped the triad of faith, truth, and love; and the seven fountains: the sun as ruler--the fountain of matter; then the fountain of the archangels; the fountain of the senses; of judgment; of lightning; of reflections; and of characters of unknown composition. they say that the highest material fountains are those of apollo, osiris, and mercury--the fountains of the centers of the elements 'thus, they understood by the sun as ruler the solar world; by the material archangelic, the lunar world; by the fountain of the senses, the world of saturn; by judgment, jupiter; by lightning, mars;

mblem of the theurgic art and the secret processes by which the infernal fire of the scorpion was transmuted into the spiritual light-fire of the gods. among certain american indian tribes the thunderbird is held in peculiar esteem. this divine creature is said to live above the clouds; the flapping of its wings causes the rumbling which accompanies storms, while the flashes from its eyes are the lightning. birds were used to signify the vital breath; and among the egyptians, mysterious hawklike birds with human heads, and carrying in their claws the symbols of immortality, are often shown hovering as emblems of the liberated soul over the mummified bodies of the dead. in egypt the hawk was the sacred symbol of the sun; and ra, osiris, and horns are often depicted with the heads of hawks

they shave the head and all the body. they used to embalm their dead cats, and carry them to bubastis to be interred in a sacred house (montfaucon's antiquities) the most important of all symbolic animals was the apis, or egyptian bull of memphis, which was regarded as the sacred vehicle for the transmigration of the soul of the god osiris. it was declared that the apis was conceived by a bolt of lightning, and the ceremony attendant upon its selection and consecration was one of the most impressive in egyptian ritualism. the apis had to be marked in a certain manner. herodotus states that the bull must be black with a square white spot on his forehead, the form of an eagle (probably a vulture) on his back, a beetle upon (under) his tongue, and the hair of his tail lying two ways. other wr

andrake, is accredited with possessing the most remarkable magical powers. its narcotic properties were recognized by the greeks, who employed it to deaden pain during surgical operations, and it has been identified also with baaras, the mystic herb used by the jews for casting out demons. in the jewish wars, josephus describes the method of securing the baaras, which he declares emits flashes of lightning and destroys all who seek to touch it, unless they proceed according to certain rules supposedly formulated by king solomon himself. the occult properties of the mandrake, while little understood, have been responsible for the adoption of the plant as a talisman capable of increasing the value or quantity of anything with which it was associated. as a phallic charm, the mandrake was cons

bout from place to place--elemental nomads, invisible but ever-present powers in the intelligent activity of the universe. general observations certain of the ancients, differing with paracelsus, shared the opinion that the elemental kingdoms were capable of waging war upon one another, and they recognized in the battlings of the elements disagreements among these kingdoms of nature spirits. when lightning struck a rock and splintered it, they believed that the salamanders were attacking the gnomes. as they could not attack one another on the plane of their own peculiar etheric essences, owing to the fact that there was no vibratory correspondence between the four ethers of which these kingdoms are composed, they had to attack through a common denominator, namely, the material substance of

concerning the immaculate conception, namely, that it represents the union of a human being with an elemental. among the offspring of such unions he lists hercules, achilles, neas, theseus, melchizedek, the divine plato, apollonius of tyana, and merlin the magician. click to enlarge a sylph. from sketch by howard wookey. the sylphs were changeable entities, passing to and fro with the rapidity of lightning. they work through the gases and ethers of the earth and are kindly disposed toward human beings. they are nearly always represented as winged, sometimes as tiny cherubs and at other times as delicate fairies. next: hermetic pharmacology, chemistry, and therapeutics sacred texts esoteric index previous next p. 109 hermetic pharmacology, chemistry, and therapeutics the art of healing was

the infinite end; the infinite good and the infinite evil; the infinite height and the infinite depth; the infinite east and the infinite west; the infinite north and the infinite south; and over them is the lord superlatively one, the faithful king. he rules over all in all from his holy habitation for ages of ages. 6. the appearance of the ten spheres (sephiroth) out of nothing is as a flash of lightning or a sparkling flame, and they are without beginning or end. the word of god is in them when they go forth and when they return. they run by his order like a whirlwind and prostrate themselves before his throne. 7. the ten sephiroth have their end linked to their beginning and their beginning linked to their end, cojoined as the flame is wedded to the live coal, for the lord is superlati

he world trees but consisted of only ten globes. in this single tree were condensed all the arcana previously scattered through the voluminous archives of qabbalistic literature. p. 124 of the side of microprosophus and combines the potencies of the entire qabbalistic tree in one sphere, which may be termed man. according to the mysteries of the sephiroth, the order of the creation, or the divine lightning flash which zigzags through the four worlds according to the order of the divine emanations, is thus described: from ain soph, the nothing and all, the eternal and unconditioned potency, issues macroprosophus, the long face, of whom it is written "within his skull exist daily thirteen thousand myriads of worlds which draw their existence from him and by him are upheld (see the greater ho

MASTERING WITCHCRAFT

morf su revilled tub noishaytpmet ootni ton suh deel suh tshaiga sapsert tath yeth vigrawf eu za sesapsert rua suh vigrawf. derb ilaid rua yed sith suh vig neveh ni si za thre ni nud eeb liw eyth muck mod-ngik eyth main eyth eeb dwohlah neveh ni tra chioo rertharf rua! as you chant the words, use your imagination to visualize great iron shackles struck off your hands and feet by sizzling bolts of lightning and disintegrating into molten shards to either side of you. hear the whine and crackle of the searing flashes as they accomplish the work of liberation, and consciously try to feel the burden of all your inherited guilts, all those awful shalt's and shalt not's, all that vast edifice of twaddle and claptrap, sliding easefully from your back. when all is over, blow out the candle, utteri

t with you in the circle, should they be witches, must also maintain the same visualization as you chant. relinquish the wand, and move clockwise to the south now, lighting a lamp of art there. take your athame in hand and raise it high above your head. as you do, visualize the sun above your head, blazing with midsummer intensity. suddenly, form the burning orb, a "fiery sword" a searing bolt of lightning cleaves the baking air, forking toward the south side of your circle, answering the summons of your uplifted witch blade. see a pillar of incandescent fire spring up at the circle rim! hear the thunderclap crash in your ears as you cry the words of summoning to the fiery one! feel the heat radiating from him as he takes up his watch in the south. o thou lion, lord of lightnings, master o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

d, and eternally reproved; and be ye tormented with perpetual pain, so that we may find no repose by night nor by day, nor for a single moment of time, if ye obey not immediately the command of him who maketh the universe to tremble; by these names, and in virtue of these names, the which being named and invoked all creatures obey and tremble with fear and terror, these names which can turn aside lightning and thunder; and which will utterly make you to perish, destroy, and banish you. these names then are aleph, beth, gimel, daleth, he, vau, zayin, cheth, teth, yod, kaph, lamed, mem, nun, samekh, ayin, pe, tzaddi, qoph, resh, shin, tau. by these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles. aleph

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ances. some are created from water. others from wind, unto which they are like. some from earth. some from clouds. others from solar vapors. others from the keenness and strength of fire; and when they are invoked or summoned, they come always with great noise, and with the terrible nature of fire. when the spirits which are created of water are invoked, they come with great rains, thunder, hail, lightning, thunder-bolts, and the like. when the spirits which are created of clouds are invoked, they come with great deformity, in a horrible form, to strike fear into the invocator, and with an exceeding great noise. others which are formed from wind appear like thereunto and with exceeding swift motion, and whensoever those which are created from beauty appear, they will show themselves in a f

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. the which solomon the wise did use upon the altar in the temple. and the titles hereof be ars nova, the new art, and ars notaria, the notary art. the which was revealed to him by michael, that holy angel of god, in thunder and in lightning, and he further did receive by the aforesaid angel certain notes written by the hand of god, without the which that great king had never attained unto his great wisdom, for thus he knew all things and all sciences and arts whether good or evil. clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits with. whom he ever held any converse; together

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

hael. the mighty oration by the most great& almighty power of alpha& omega, jehovah& emmanuel, and by him that divided the red sea& by that great power that turned all the waters& rivers of egypt into blood& turned all the dust into flies& chains& by that great power that brought frogs all over the land of egypt& entered into the king s palace& chambers& by that great power that terrible thunder& lightning& hail stones mixt with fire& sent locusts which did destroy all growing things in the whole land of egypt& by that great power that destroyed all the first born of the land of egypt both of man& beast& by that great power that divided the hard rock& rivers of water issued out of the sand of the wilderness, and by that great power that led the children of israel into the land of canaan& b

MICHAEL FORD WITCHMOON

th thy torch of dark illumination. bearer of black wisdom of the spirit, god of beasts and god of flight cast unto me this night an ember from the fire of thy wisdom. to believe! to will! to obtain! io baphomet! i am the god who over the astral sabbath presides: baphomet, illuminated god of flesh and spirit. i am the god of creative and inspiring tides. i am the god of worthlessness and merit! as lightning flashes, so life streaks from my eyes. the goat, the snake and human, i know their mysteries, the fallen watchers and angels who attend our sacred fire. i am the lord of witches, with sabbat chalice of desire. the devil's foot steps fall, under my joy filled eye, wandering the wondrous night beneath the moonlit sky. to me! to me! io baphomet" a call unto baphomet, the black shadow of the

hekate, thus our union of the seed of the sun and the nectar of the moon shall bring forth me, known in flesh as desire. i speak the words which form the serpent's cycle, of creation and destruction. my tongue forked which speaks the wisdom of ages. i exist beyond the grave and before it..from which you shall always return to me. i am the cradle of the gods of night and day, from all express the lightning flash of sight" asmodeus -god of sorcery- an ancient daemon with his roots in persia and later in palestine. asmodeus is mentioned frequently in hebrew texts. the goetia of solomon the king gives a description of the form which asmodeus takes when appearing before the sorcerer: three headed (a connection with hecate, being the tripled nature of the moon, a ram, human and bull, asmodeus r

bus or sexual servitor one could burn the colors of both red and purple, together with incense and using suitable invocations and sigils/talismans, such could prove a powerful spell. if one was seeking to battle another the colors of black and red would be implemented along with invocations of numerous daemonic servitors created and evoked especially for the purpose of destroying the enemy with a lightning swift strike. if one was seeking to attract a suitable partner/lover one may wish to burn the colors of blue (friendship, red and purple. if one sought to help a sick friend the color combination of yellow and white would be of interest, of course orange and blue would be an excellent idea as well. the candle should a large round one, allowing it to burn for several hours. many small tap

shed their flesh. the key lies within a dreaming and waking world dependent on the friction of desire and will. will you not open an eye to the possibilities available only in dream? nothing is true, understand this and the key is awakened in that instant. between each line there is transition, the moment that young woman becomes hag and hag becomes woman. all is beautiful in the instant in which lightning strikes. burn with passion according to your desire, so the flames leap to heights seldom reached. ecstasy is belief. midsummer june 22nd this is a calling and celebration of the warmth of the sun, an invocation of passion and life giving pleasure. lugh, the celtic light bringer is of radiant color, his image is 81 81 painted in the mind during this period. the magickal weapon of this pa

is our vehicle, and desire is the force combining with the elemental. cryptograms are our talismans and protectors" art is often considered a mirror of the soul, a reflection of the inner planes of the subconscious. from art comes compassion, anger, love, hate, happiness and passion. the inherent dream becomes flesh through symbols denuded of conscious meaning- leaving inspiration to flash, as a lightning strike of realization, to the heart of the master. austin osman spare's magickal weapon was art, a manifestation of a continual sabbath and the recurring flow of witch blood, a dance of spirits which offered a spiral staircase to another dimension. a detailed tradition, the witches sabbat mystery which yelg paterson, spare's initiator and witch mother passed on to a young aos. descended

of the evocation is performed, the witch should banish and destroy the sigil, to reabsorb and uncreate this elemental. the purpose being to avoid obsession which could derive from long term contact with such a spirit. oracles of zos and kia "as i laid upon the crimson sheets i felt the cold, numbing hands of hecate lull my body to sleep. all became spirit. all became dream. i was witness to much lightning. fire engulfing the patch where the lightning struck, burning flames surrounded by greenish vapor. i felt my spirit-self casting forth in the night, unafraid of this lightning. it seemed that this powerful force was nothing more than a vision of what was to be, an emanation would occur on the material- day side plane. when we walked, the spirits laughed and all was forever in a state of

made into the sign of an 'x, representing the crossing from the day side (waking) into the night side (dream- astral) as well as the crossroads themselves. the sorcerer should then burn, in a small cauldron, incense of jasmine and frankincense and concentrate upon the sigil of black eagle. facing the altar, intone: spirit of the elder spheres, that of water, earth fire and air thee i invoke! the lightning flash from the mouth of the serpent, that o great spirit of asmodeus, to which the lineal streams flow from the lines of which thy shall walk only of thy sound of wings shall give thee sight of reverse. of raven night and hollow s dance, from a waning moon across the land, serpent and spider, dragon and wolf, i give thee life to flesh your wisdom and essence unto my presence. spirit of t

odeus, to which the lineal streams flow from the lines of which thy shall walk only of thy sound of wings shall give thee sight of reverse. of raven night and hollow s dance, from a waning moon across the land, serpent and spider, dragon and wolf, i give thee life to flesh your wisdom and essence unto my presence. spirit of the elder spheres; of water, earth, fire and air thee, thee i invoke! the lightning flash from the mouth of the serpent, o great spirit of asmodeus; the lineal streams flow, the lines which can be walked only if the sound of thy wings gives sight in reverse. of raven night and hollow s dance, with a waning moon across the land, serpent and spider, dragon and wolf, i give thee life, fleshing your wisdom and essence unto my presence. a dream of ice and blood a dream of ic

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

xtent by the effects of what geologists term the drift age.it was no mere ice drift. it was sudden and terribly swift and violent. it took several hundred years for any sense of normalcy to return. these events are stilletched in the human race memory, in our very dna. mans various nightmare fearsand daytime phobias arise from such physiological experiences in the ancient past.fear of thunder and lightning, of the dark, of water, of caves and enclosures, of loneli-ness, or spiders, insects, and other creatures, fear of the ocean, of silence, of strangepeoples, and so on, come from this. the myriad omens and superstitions, found inevery clime have their roots in these collective experiences. julian jaymes, author of the origin of consciousness and the breakdown of the bicameralmind, claimed

MICHAEL W FORD THE VAMPIRE GATE

ss of self-deification, but later test it and strengthen it. imagine this light can awaken others, that you are fair and beautiful. that there is a strong reason for all love and happiness to surround you. 6. this essence of the black flame, this light, as it grows brighter will begin to cast darker shadows, but also magnify darkness around you until your body itself is cloaked. purple and bluish lightning will electrify the room as it strikes down from this great light. focus the light to move downward through your material body, through your limbs and surrounding your shell. 28 7. once you have done this, now you visualize your astral body looking unto another angel in front of you. it is not as bright yet in a challenging pose. visualize your brilliance of being take hold of it and begi

he south, making each direction counter-clockwise. zazas, zazas, nasatanada, zazas (to open the gates of hell, or the abyss) facing the south- rahab, angel of violence, proud serpent of old, rise up from your depths and swell in my spirit. let pride of what i can do invigorate me to become more! let your spirit not be quelled, but like the storm-wind and the evil-wind crash upon the firmament and lightning strike my spirit! awaken o rahab, serpent who cuts down thy enemies and devours their essence! facing the east- samael, o dragon-father of old, lion of the sun, come forth and fill my body with poison instead of blood let it become the elixir for immortality. samael, who is the dragon, yaltabaoth, chaos bringer, lion- serpent, ascend through me and i shall be granted the kingship as lord

MICHAEL WYNN THE SOUL TRAVELERS

crazy brother, and you ll usually find jehovah. of coarse most christians would find it hard to believe that they are engaged in the--michael wynn's "the soul travelers" 15 worship of zeus and osiris; maybe even take offense to such a statement. their god, the god of israel, could never be compared to the greek god zeus. we re talking about god here, not a promiscuous cartoon character who throws lightning-bolts! but your own bible does indeed spell out the truth of the matter. in the book of revelation [9:11] we read; and they [the locusts] had a king over them, which is the angel of the bottomless pit, whose name in the hebrew tongue is abaddon, but in the greek tongue hath his name apollyon. in this verse we read that the locusts, which appears to be a reference to an army of demons, ha

on. the universe has proven itself to be mathematically perfect so far( and therefore predictable, why would the world of the very tiny be any different? and where are these random numbers coming from? the gods? a computer programmer knows a computer can t actually produce a random number but instead can produce a series of numbers that appear random. ancient man may have mistaken the location of lightning strikes as being random, but the places lightning chooses to strike was never random; a fact we came to discover after we understood the nature of electricity. ancient man may have mistaken storms and earthquakes as random( and perhaps angry gods, but the meteorologist and geologist--michael wynn's "the soul travelers" 21 knows better. at the latter part of his life, the greater scientif

e all they knew about the spirit world, they demonstrated no control. their knowledge was limited to what information a spirit, or environment would volunteer; a merely subjective relationship. but to see or hear something i can t (not being a psychic) implies that you only know of it, not about it. you know of its existence, not its nature. it s the difference between being able to see a bolt of lightning, and knowing how to harness it. the psychic remains subject to the danger posed by lightning, because he cannot tell why it strikes, or where it will fall next, he can only proclaim its existence, or presence, as a fact. these pint-sized mystics then create a whole system of superstitions to explain away the aspects of lightning they don t understand. the magician on the other hand demon

onesmen. after which they are allegedly told that they are now superior to the human cattle (considering the pedigree of its members, i m sure they were already under that impression. these steps of initiation are symbolized by paths from sephirah to another, here the initiate makes his way from malkuth to kether. lucifer s fall from the highest abode in the heavens is frequently represented by a lightning bolt, whereas the human s path upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwell

MORALS AND DOGMA

hose, impervious to human sight. the doom of tyrannies was thenceforth sealed. satire and invective became potent as armies. the unseen hands of the juniuses could launch the thunderbolts, and make the ministers tremble. one whisper from this giant fills the earth as easily as demosthenes filled the agora. it will soon be heard at the antipodes as easily as in the next street. it travels with the lightning under the oceans. it makes the mass one man, speaks to it in the same common language, and elicits a sure and single response. speech passes into thought, and thence promptly into act. a nation becomes truly one, with one large heart and a single throbbing pulse. men are invisibly present to each other, as if already spiritual beings; and the thinker who sits in an alpine solitude, unkno

the unbelievers; but the actual power that lives in the faith. so there is a political scholasticism that is merely useless. the dexterities of subtle logic rarely stir the hearts of the people, or convince them. the true apostle of liberty, fraternity and equality makes it a matter of life and death. his combats are like those of bossuet--combats to the death. the true apostolic fire is like the lightning: it flashes conviction into the soul. the true word is verily a two-edged sword. matters of government and political science can be fairly dealt with only by sound reason, and the logic of common sense: not the common sense of the ignorant, but of the wise. the acutest thinkers rarely succeed in becoming leaders of men. a watchword or a catchword is more potent with the people than logic

not part only, but the whole, of life is a school. there never comes a time, even amidst the decays of age, when it is fit to lay aside the eagerness of acquisition, or the cheerfulness of endeavor. man walks, all through the course of life, in patience and strife, and sometimes in darkness; for, from patience is to come perfection; from strife, triumph is to issue; from the cloud of darkness the lightning is to flash that shall open the way to eternity. let the mason be faithful in the school of life, and to all its lessons! let him not learn nothing, nor care not whether he learns or not. let not the years pass over him, witnesses of only his sloth and indifference; or see him zealous to acquire everything but virtue. nor let him labor only for himself; nor forget that the humblest man t

e down to sleep, like the peasant on the lava-slopes of vesuvius. the mountain has been so long inert, that we believe its fires extinguished. round us hang the clustering grapes, and the green leaves of the olive tremble in the soft night-air over us. above us shine the peaceful, patient stars. the crash of a new eruption wakes us, the roar of the subterranean thunders, the stabs of the volcanic lightning into the shrouded bosom of the sky; and we see, aghast, the tortured titan hurling up its fires among the pale stars, its great tree of smoke and cloud, the red torrents pouring down its sides. the roar and the shriekings of civil war are all around us: the land is a pandemonium: man is again a savage. the great armies roll along their hideous waves, and leave behind them smoking and dep

aled in all her splendor, surrounded by a divine light, which, filling the whole sanctuary, dazzled the eyes and penetrated the soul of the initiate. thus is symbolized the final revelation of the true doctrine as to the nature of deity and of the soul, and of the relations of each to matter. this was preceded by frightful scenes, alternations of fear and joy, of light and darkness; by glittering lightning and the crash of thunder, and apparitions of spectres, or magical illusions, impressing at once the eyes and ears. this claudian describes, in his poem on the rape of proserpine, where he alludes to what passed in her mysteries "the temple is shaken" he cries "fiercely gleams the lightning, by which the deity announces his presence. earth trembles; and a terrible noise is heard in the mi

at descend to fertilize the earth; and typhon the burning winds of autumn; the stormy rains that rot the flowers, the plants, and leaves; the short, cold days; and everything injurious in nature, and that produces corruption and destruction. in short, typhon is the principle of corruption, of darkness, of the lower world from which come earthquakes, tumultuous commotions of the air, burning heat, lightning, and fiery meteors, and plague and pestilence. such too was the ahriman of the persians; and this revolt of the evil principle against the principle of good and light, has been represented in every cosmogony, under many varying forms. osiris, on the contrary, by the intermediation of isis, fills the material world with happiness, purity, and order, by which the harmony of nature is maint

d dismisses from it. he is the sun, that liberator of the elements, and his spiritual mediation was suggested by the same imagery which made the zodiac the supposed path of the spirits in their descent and their return, and cancer and capricorn the gates through which they passed. he was not only creator of the world, but guardian, liberator, and saviour of the soul. ushered into the world amidst lightning and thunder, he became the liberator celebrated in the mysteries of thebes, delivering earth from winter's chain, conducting the nightly chorus of the stars and the celestial revolution of the year. his symbolism was the inexhaustible imagery employed to fill up the stellar devices of the zodiac: he was the vernal bull, the lion, the ram, the autumnal goat, the serpent: in short, the var

l with iacchus, the presiding genius of the mysteries. personification of the sun in taurus, as his ox-hoofs showed, he delivered earth from the harsh dominion of winter, conducted the mighty chorus of the stars, and the celestial revolution of the year, changed with the seasons, and underwent their periodical decay. he was the sun as invoked by the eleans [greek??e, ushered into the world amidst lightning and thunder, the mighty hunter of the zodiac, zagreus the golden or ruddy-faced. the mysteries taught the doctrine of divine unity; and that power whose oneness is a seeming mystery, but really a truism, was dionusos, the god of nature, or of that, moisture, which is the life of nature, who prepares in darkness, in hades or iasion, the return of life and vegetation, or is himself the lig

only an ugly force, alien and foreign to us, that strikes down those we love, and makes us mere worms on the hot sand of the world. no voice would speak from the earth to comfort him. it is a cruel mother, that great earth, that devours her young--a force and nothing more. out of the sky would smile no kind providence, in all its thousand starry eyes; and in storms a malignant violence, with its lightning-sword, would stab into the darkness, seeking for men to murder. no man ever was or ever can be content with that. the evidence of god has been ploughed into nature so deeply, and so deeply woven into the texture of the human soul, that atheism has never become a faith, though it has sometimes assumed the shape of theory. religion is natural to man. instinctively he turns to god and rever

ming the genuine treasure from the superstition which obstinately doted on its accessories. even to the barbarian, nature reveals a mighty power and a wondrous wisdom, and continually points to god. it is no wonder that men worshipped the several things of the world. the world of matter is a revelation of fear to the savage in northern climes; he trembles at his deity throned in ice and snow. the lightning, the storm, the earthquake startle the rude man, and he sees the divine in the extraordinary. the grand objects of nature perpetually constrain men to think of their author. the alps are the great altar of europe; the nocturnal sky has been to mankind the dome of a temple, starred all over with admonitions to reverence, trust, and love. the scriptures for the human race are writ in earth

MOTTA MARCELO THE COMMENTARIES OF AL

. countless millions, not quite so fixed in refinement, accept the fact, acquiesce in the foulness, till love is degraded to guilty grovelling. they are dragged in the dirt of the nightcart which ought to have been their "chariot of fire and the horses thereof. this whole trouble comes from humanity's horror of love. for the last hundred years, every first-rate writer on morals has sent forth his lightning and thunders, hailstones and coals of fire, to burn up gomorrah and sodom where love is either shameful and secret, or daubed with dung of sentiment in order that the swinish citizens may recognize their ideal therein. we do not tell the artist that his art is so sacred, so disgusting, so splendid and so disgraceful that he must not on any account learn the use of the tools of his trade

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

of nature, which were in operation in pre-historic times. again, the daily recurring phenomena, which to us, who know them to be the result of certain well-ascertained laws of nature, are so familiar as to page 8 excite no remark, were, to the early greeks, matter of grave speculation, and not unfrequently of alarm. for instance, when they heard the awful roar of thunder, and saw vivid flashes of lightning, accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. when they b

s, finding that he was no nearer victory than before, bethought himself of the existence of the imprisoned giants, and knowing that they would be able to render him most powerful assistance, he hastened to liberate them. he also called to his aid the cyclops (sons of poseidon and amphitrite,[5] who had only one eye each in the middle of their foreheads, and were called brontes (thunder, steropes (lightning, and pyracmon (fire-anvil. they promptly responded to his summons for help, and brought with them tremendous thunderbolts which the hecatoncheires, with their hundred hands, hurled down upon the enemy, at the same time raising mighty earthquakes, which swallowed up and destroyed all who opposed them. aided by these new and powerful allies, zeus page 16 now made a furious onslaught on his

werful allies, zeus page 16 now made a furious onslaught on his enemies, and so tremendous was the encounter that all nature is said to have throbbed in accord with this mighty effort of the celestial deities. the sea rose mountains high, and its angry billows [17]hissed and foamed; the earth shook to its foundations, the heavens sent forth rolling thunder, and flash after flash of death-bringing lightning, whilst a blinding mist enveloped cronus and his allies. and now the fortunes of war began to turn, and victory smiled on zeus. cronus and his army were completely overthrown, his brothers despatched to the gloomy depths of the lower world, and cronus himself was banished from his kingdom and deprived for ever of the supreme power, which now became vested in his son zeus. this war was ca

e ruler of heaven and earth, was regarded by the greeks, first, as the god of all aerial phenomena; secondly, as the personification of the laws of nature; thirdly, as lord of state-life; and fourthly, as the father of gods and men. page 26 as the god of aerial phenomena he could, by shaking his agis,[12] produce storms, tempests, and intense darkness. at his command the mighty thunder rolls, the lightning flashes, and the clouds open and pour forth their refreshing streams to fructify the earth. as the personification of the operations of nature, he represents those grand laws of unchanging and harmonious order, by which not only the physical but also [27]the moral world is governed. hence he is the god of regulated time as marked by the changing seasons, and by the regular succession of

d and fall to his shoulders in clustering locks. the nose is large and finely formed, and the slightly-opened lips impart an air of sympathetic kindliness which invites confidence. he is always accompanied by an eagle, which either surmounts his sceptre, or sits at his feet; he generally bears in his uplifted hand a sheaf of thunder-bolts, just ready to be hurled, whilst in the other he holds the lightning. the head is frequently encircled with a wreath of oak-leaves. page 28 page 29 the most celebrated statue of the olympian zeus was that by the famous athenian sculptor phidias, which was forty feet high, and stood in the temple of zeus at olympia. it was formed of ivory and gold, and was [29]such a masterpiece of art, that it was reckoned among the seven wonders of the world. it represen

ed image of nike (the goddess of victory, and in his left a royal sceptre, surmounted by an eagle. it is said that the great sculptor had concentrated all the marvellous powers of his genius on this sublime conception, and earnestly entreated zeus to give him a decided proof that his labours were approved. an answer to his prayer came through the open roof of the temple in the shape of a flash of lightning, which phidias interpreted as a sign that the god of heaven was pleased with his work. zeus was first worshipped at dodona in epirus, where, at the foot of mount tomarus, on the woody shore of lake joanina, was his famous oracle, the most ancient in greece. here the voice of the eternal and invisible god was supposed to be heard in the rustling leaves of a giant oak, announcing to mankin

the gods an irrevocable oath) to accede to her request whatsoever it might be. semele, therefore, secure of gaining her petition, begged of zeus to appear to her in all the glory of his divine power and majesty. as he had sworn to grant whatever she asked of him, he was compelled to comply with her wish; he therefore revealed himself as the mighty lord of the universe, accompanied by thunder and lightning, and she was instantly consumed in the flames [36] io, daughter of inachus, king of argos, was a priestess of hera. she was very beautiful, and zeus, who was much attached to her, transformed her into a white cow, in order to defeat the jealous intrigues of hera, who, however, was not to be deceived. aware of the stratagem, she contrived to obtain the animal from zeus, and placed her und

to murder him. before executing this wicked design, however, he decided to put zeus to the test, and having killed a boy for the purpose, placed before him a dish containing human flesh. but zeus was [38]not to be deceived. he beheld the revolting dish with horror and loathing, and angrily upsetting the table upon which it was placed, turned lycaon into a wolf, and destroyed all his fifty sons by lightning, except nyctimus, who was saved by the intervention of gaa. jupiter. the roman jupiter, who is so frequently confounded with the greek zeus, is identical with him only as being the head of the olympic gods, and the presiding deity over life, light, and aerial phenomena. jupiter is lord of life in its widest and most comprehensive signification, having absolute power over life and death

the earth on fire. at last the unfortunate charioteer, blinded with the glare, and terrified at the awful devastation he had caused, dropped the reins from his trembling hands. mountains and forests were in flames, rivers and streams were dried up, and a general conflagration was imminent. the scorched earth now called on zeus for help, who hurled his thunderbolt at phaethon, and with a flash of lightning brought the fiery steeds to a standstill. the lifeless body of the youth fell headlong into the river eridanus,[27] where it was received and buried by the [66]nymphs of the stream. his sisters mourned so long for him that they were transformed by zeus into poplars, and the tears they shed, falling into the waters, became drops of clear, transparent amber. cycnus, the faithful friend of

age 189 [162] pegasus. pegasus was a beautiful winged horse who sprang from the body of medusa when she was slain by the hero perseus, the son of zeus and danae. spreading out his wings he immediately flew to the top of mount olympus, where he was received with delight and admiration by all the immortals. a place in his palace was assigned to him by zeus, who employed him to carry his thunder and lightning. pegasus permitted none but the gods to mount him, except in the case of bellerophon, whom, at the command of athene, he carried aloft, in order that he might slay the chimara with his arrows. the later poets represent pegasus as being at the service of the muses, and for this reason he is more celebrated in modern times than in antiquity. he would appear to represent that poetical inspi

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

magnet in my purse or spend it. however, my bank manager accepted to loan me $1000. i will have to do it again this new moon, but tell me what to do with the money used in the spell? keep it or spend it. signed: johnny t, liverpool, england. what will happen after casting your spells and working your rituals? not a lot, there will be no sudden puffs of green smoke, rolls of thunder, or flashes of lightning. neither will an unclean spirit appear dressed in a scarlet coat, yellow vest, and pale green breeches, with a head resembling a dog, the ears of an ass, two horns, and the legs and hoofs of a calf. nor anything else that the old grimoires would have us believe are necessary when magic is being worked. what the spells and rituals do is to work on the minds of other people, and to influen

PHILIP NEIL MYTHS LEGENDS EXPLAINED

of war and wisdom. her approach was very different from that of the brutal war-god ares. she was born from zeus head and is usually shown wearing armour. ares ares, the god of war (see p. 27) was the only son of zeus and hera. his militant agression was often pitched against the strategy of athena (see above. aphrodite was his lover. zeus is the first, zeus is the last, the god with the dazzling lightning. zeus is the head, zeus is the middle, of zeus all things have their end. zeus is the foundation of the earth and of the starry sky. zeus is male, zeus is an immortal woman. zeus is the breath of all things. an orphic hymn to zeus zeus zeus, originally a sky god, was the supreme ruler of heaven and earth. he was married to hera but had many other sexual liaisons. zeus brandishes thunderb

gorgon s head. perseus and andromeda 47 chained maiden andromeda was chained to a rock on the phoenician coast as the final sacrifice to the monster. she was the daughter of cepheus, king of joppa, and his wife cassiopeia. boastful mother cassiopeia had boasted that she and her daughter were more beautiful than the sea nymphs, thus bringing down poseidon s vengeance upon the coast. divine father lightning in the sky shows the presence of zeus, who fathered perseus in a shower of gold. distraught father when king cepheus asked the oracle of horned ammon (that is, the egyptian god amun, here assimilated into classical myth) how to turn aside poseidon s anger, he was told that the only way was to sacrifice andromeda to the monster. so, to save his people, he chained her to a rock for the mon

the worship of dionysus. as a child, the god was temporarily transformed into a kid by the god hermes (mercury; goats were also associated with vines. dionysus the god of vegetation, wine, and ecstasy, dionysus was the son of zeus (jupiter) by semele, daughter of cadmus (see p. 49. hera (juno, zeus jealous wife, tricked semele into demanding that zeus make love to her in his true form, a flash of lightning, and she was burnt to death. zeus rescued the unborn child, sewing him into his thigh until he was ready to be born; hence dionysus was called twice-born. this greek bowl, dating from the 6th century bce, depicts dionysus and the sailor-dolphins. temple of dionysus the island of naxos (dia) was especially sacred to dionysus, and one ancient source tells us that he was angered when theseu

ng. in the cave, they admit their love for each other and thereafter aeneas is dido s consort. aeneas aeneas follows dido, accompanied by cupid. like dido, aeneas had been married but his wife, creusa, had died on the journey. he had a son called ascanius, who in virgil s aeneid is almost adult. dido and aeneas 67 nymphs the heavens were witness to the marriage of dido and aeneas within the cave. lightning flashed, and nymphs wailed upon the mountaintops, for they knew that this moment would lead to dido s death. jealous king this figure may be achates, aeneas armorbearer and companion. but his glowering looks suggest that he is iarbas, the king of libya. iarbas was in love with dido but she rejected him. when he learned that she loved aeneas, he jealously begged his father jupiter to end

to be king. beneath the isle of plenty is the isle of need, whose people will be fed by the grail. the holy grail 81 holy spear one of the angels is shown holding a spear. a spear that drips blood into the grail is a feature of many grail stories, and is identified with the lance of the mythical longinus, which pierced christ s side on the cross. however, the concept is probably derived from the lightning spear of the irish sun god lug. galahad uses the blood from this spear to cure the fisher king s father, the maimed king, whose injuries have caused the land to become barren. the end of the quest kneeling before the grail, sir galahad asks the ritual questions, what is the grail? whom does the grail serve, thus bringing the quest to an end. the lilies surrounding sir galahad indicate hi

ed to be worn hooked over the shoulder. it shows eshu dressed as a priest with an eshu statuette (like itself) over its left shoulder. eshu s contradictory nature is shown by the fact that the carving has two faces, the second one at the back of the phallic headdress (see above. one face looks into the spirit world, and the other into the world of men. also, each side of the carving is different. lightning the decoration here may represent lightning; the lightning bolt was eshu s gift to shango, the thunder god. eshu the trickster eshu is the trickster god of the yoruba people of west africa. he acts as a messenger and mediator between gods and men, and he is a key player in divination, the cornerstone of yoruba culture, a ritual that resolves and balances the conflicting forces of the wor

f thunder eshu throws a stone today and kills a bird yesterday yoruba poem transformation eshu can assume 256 different forms, and the most constant thing about him is his changeability. he can appear as a giant or as a dwarf; as a cheeky boy or as a wise old man. he can speak all languages. shango, god of thunder shango was the fourth king of old oyo, and only later became the god of thunder and lightning. his reign on earth ended when he was banished from oyo by the superior power of the hero gbonka. shango hanged himself in the forest in shame, but rather than dying, he returned to his place in the sky. from here, he keeps an eye on humanity, and still sends his thunderstorms. shango had three wives: oya, oshun, and oba. oya is the goddess of the niger river, into which she stepped when

as one of his priests would do. his ability to introduce chance and accident into life means that he is widely respected. he is known for helping people only if they offer him sacrifice, a ritual presided over by a priest. eshu s eyes when eshu is angry, he internalizes his emotions and weeps tears of blood, or hits a stone until it bleeds. eshu s medicinal powers gave shango the ability to spit lightning bolts. one day, shango, wanting even more power, asked eshu to make him a medicine that would help him to terrify his enemies. he paid eshu by sacrificing a goat, and his wife oya went to collect the medicine. but the packet was so small that she doubted its strength and tasted it. arriving home, she greeted shango and fire suddenly flashed from her mouth. furious, shango tried to kill h

r all. mountainway 92 holy people each figure represents one of the holy people of cultivated plants. each one is a different color to represent each plant, but otherwise they all wear a single eagle plume on their heads and turquoise and coral earrings, bracelets, and armlets, which symbolize changing woman and white shell woman (see above).the zigzag patterns on the gods arms and legs symbolize lightning against black rain clouds (with the colors reversed on the north god for aesthetic reasons. mountainway one day, reared-within-the-mountain, a young navajo man, was captured by some ute warriors. shut in a lodge on the edge of a ravine, he called on talking god, grandfather of the gods, and god of the dawn and the eastern sky, to rescue him. so talking god appeared through the lodge smok

ack rain clouds (with the colors reversed on the north god for aesthetic reasons. mountainway one day, reared-within-the-mountain, a young navajo man, was captured by some ute warriors. shut in a lodge on the edge of a ravine, he called on talking god, grandfather of the gods, and god of the dawn and the eastern sky, to rescue him. so talking god appeared through the lodge smokehole as a flash of lightning, and they escaped. on his way home, the young man met many animals and people, including the holy people, who made him as beautiful as they were and taught him the shamanistic secrets of the mountainway ceremonies. the sandpainting here is part of these ceremonials and relates to the young man s night in a cave with four bears. the bears unrolled this picture for him on a sheet of cloud

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

to grasp through analysis. on the other hand, the concept cannot exist in a vacuum. there must be a vessel to contain it and develop it. this vessel is the comprehension of binah. for this reason these two sefirot are always found together. when one is thinking, he must think about something. the creation of "something from nothing" is when the flash of intuition (chochmah) breaks through like a lightning bolt, to the level of understanding (binah) from that which is above intellect (keter. this comes from the source of intellect which is called "koach hamaskil (chochmah of arich. koach hamaskil is the ability to bring out new insights into the intellect. we may now understand the meaning of the statement in etz chaim that abba (chochmah) receives from the eighth mazal which is called not

components. however, what he is actually trying to understand is the very essence of the concept. the automatic result of the concentration of da at coupled with the analysis of binah is an insightful flash of understanding (chochmah) into the subject. this is the depth of intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained, the faculty of concentration can only act as a vessel for the faculty of analysis. however, it is specifically the analysis

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

components. however, what he is actually trying to understand is the very essence of the concept. the automatic result of the concentration of da at coupled with the analysis of binah is an insightful flash of understanding (chochmah) into the subject. this is the depth of intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained, the faculty of concentration can only act as a vessel for the faculty of analysis. however, it is specifically the analysis

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d the serpent winding over each path. around each sephirah are written the names of the deity, archangel and angelic host attributed to it. the twenty two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty two paths form the 32 paths of the sepher yetzirah or book of formation. the two pillars either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron <123> the serpent on the tree of life second knowledge lecture passive: the back pillar on the north side. female. eve. pi

ish man n a 12 1 the juggler 3 i2 13 2 the high priestess f d 14 3 the empress f q 15 4 the emperor il t 16 5 the hierophant 1 'tl 17 6 the lovers t x 18 7 the chariot t7% 19 8 strength (justice) d 5 q 20 9 the hermit (prudence "7 21 10 the wheel of fortune 2 3 22 11 justice (strength) 9 rr 23 12 the hanged man t3 v 24 13 death f n-l 25 14 temperance b fl 26 15 the devil y w 27 16 tower struck by lightning 3 d 28 17 the star 3 2x 29 18 the moon? x 30 19 the sun 1 0 31 20 last judgment v a 32 21 the universe. n k 72 the golden dawn: volume i book one <140> meditation let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions

flected unto geburah. the sphere of its operation is called madim or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet mars. and elohim gibor is the elohim, mighty and terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. and its archangel is kamael the prince of strength and courage and the name of the order of angels is seraphim the flaming ones who are also called the order of powers. the sephira chesed is also called gedulah or magnificense and glory, and the sephira geburah is also called pachad terror and fear. in kether is the radix of a golden glory and thence is there a pure, primitive

twenty-two in number and are distinguished by the twenty-two letters of the hebrew alphabet, making with the ten sephiroth themselves the thirty-two paths of wisdom of the sepher yetsirah. the course of the hebrew letters, as placed on the paths, forms as you see, the symbol of the serpent of wisdom, while the natural <85> succession of the sephiroth forms the flaming sword, and the course of the lightning flash, as shown in the drawing below. the cross within the triangle, apex downwards, placed upon the altar at the base of the tree of life, refers to the four rivers of paradise, while the angles of the triangles refer to the three sephiroth, netzach, hod, and yesod. the two pillars, right and left of the tree are the symbols of active and passive, male and female, adam and eve. they als

ting with a bow, shafts of light, and standing on the shoulders of a horse. but if thy meditation prolongeth itself, thou shalt unite all these symbols in the form of a lion. then when no longer are visible to thee the vault of the heavens, and the mass of the earth; when to thee, the stars have lost their light and the lamp of the moon is veiled; when the earth abideth not and around thee is the lightning flame- then call not before thyself the visible image of the soul of nature, for thou must not behold it ere thy body is purged by the sacred rites- since, ever dragging down the soul and leading it from the sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing true image unto mortal gaze. so therefore first the priest who governeth the works of f

figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the second kabir, pluto and typhon. the right hand figure below is anael, the ruler of astral light. she is also axiokersa, the third kabir, ceres and persephone, isis and nephthys. she is, therefore, represented in duplicate form, and rising from the waters. around both these figures dart flashes of lightning <105> these three principle figures form the fire triangle, and further rep resent fire operating in the other three elements of earth, air, and water. the central lower figure with his back turned, and his arms in the sign of the two equals nine, is arel, the ruler of latent heat. he is rising from the earth as if to receive the properties of the other three. he is also kasmillos, the c

the excitement or motion of them. it is therefore the reflection of the sphere of mars, and the reciprocal path connecting netzach with hod, victory with splendour. it is the lowermost of the three reciprocal paths. hiero, heg, and practicus come to the w. of altar. hiero before you upon the altar is the 16th key of tarot, which symbolically resumes these ideas. it represents a tower struck by a lightning flash proceeding from a rayed circle and terminating in a triangle. it is the tower of babel struck by the fire from heaven. it is to be noted that the triangle at the end of the flash, issuing from the circle, forms exactly the as192 the golden dawn: volume ii book two tronomical symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three hole

of aquarius approach the highest in netzach? heg. leads phil. to foot of dais to 2nd ad. before kaph and nun <178> 2ndad. wherefore do you stand at the base of the white pillar, being but lord of the first degree? phil (prompted) i seek the path of kaph, the path of aspiration. hiereus (knocks) beware. temerity is not courage, lord of the first degree. remember the warning of the tower struck by lightning that was revealed in the highest path you have yet adventured. as a house built upon the sand cannot endure, so without the strength of geburah the height of chesed cannot be scaled. stay, therefore, ere your limbs be broken upon the wheel. 2nd ad. the portal of kaph is barred, yet it is well to aspire, though it may be folly to attempt. this path is governed by the wheel of life and dea

rom kether) the station of hiereus is at the extreme west of the temple and in the lowest point of malkuth where he is enthroned in its darkest part, in the quarter represented black in the minutum mundum diagram. representing a terrible and avenging god at the confines of matter, at the borders of the qlippoth, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning- the impact of the paths of shin and qoph- fire and water, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of malkuth, where it borders on the kingdom of shells, the black robe of darkness, bearing a w

et him remember what particular god he represents. exalting his mind unto the contemplation thereof, let him think of himself as a vast figure, standing or moving in the likeness of that god, colossal, his head lost in the clouds, with the light flashing round it from the head-dress of the god- his feet resting upon earth in darkness, thunder and rolling clouds, and his form wrapped in flashes of lightning- the while vibrating the name of the god. thus standing, let him endeavour to hear the voice of the god whom he represents and of the god-forms of the other officers as previously explained <133> let him speak, then, not as if unto an assembly of mortals but as to an assembly of gods. let his voice be so directed as to roll through the universe to the utmost confines of space. let the ca

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

y shall divine an answer to the riddle of the sphinx without grasping its whole import and mystery. everything is symbolical and transcendental in this titanic epic of human destinies. the two antagonistic brothers formulate the second part of the grand mystery, completed divinely by the sacrifice of antigone. there follows the last war; the brethren slay one another; capaneus is destroyed by the lightning which he defies; amphiaraus is swallowed by the earth; and all these are so many allegories which, by their truth and their grandeur, astonish those who can penetrate their triple hieratic sense. aeschylus, annotated by ballanche, gives only a weak notion concerning them, whatever the primeval sublimities of the greek poet or the ingenuities of the french critic. the secret book of antiq

inion and even of philosophical fanaticism which characterized his epoch. guilty of philosophical treason, he died raving mad, possessed by the most incredible terrors, as if god himself had punished him for defending his cause out of season. as a fact, he perished by reason of a law of nature of which assuredly he knew nothing; he set himself against an electric current and was struck down as by lightning. had marat not been assassinated by charlotte corday, he would have been destroyed infallibly by a reaction of public feeling. it was the execration of decent people which afflicted him with leprosy, and he would have had to succumb thereto. the reprobation excited by the massacre of st. bartholomew was the sole cause of the atrocious disease and death of charles ix, while, had not henry

11[ in mercy rich, in retribution strong, 12 s his people's king he will upraise ere long. 13 a the tomb gives entrance to the promised land, death only ends; life's vistas still expand. these doctrines sacred, pure and steadfast shine; and thus we close our number's scale divine. 14 i good angels all things temper and assuage, 15 y while evil spirits burst with wrath and rage. 16 r god doth the lightning rule, the flame subdue. 17 q his word controls both vesper and her dew. 18, he makes the moon our watchman through the night, 19 f and by his sun renews the world in light. 20 w when dust to dust returns, his breath can call 20 or e life from the tomb which is the fate of all. 21 21 or b his crown illuminates the mercy seat, 22 and glorifies the cherubs at his feet. by the help of this p

this most infamous class of malefactors distilled together the virus of contagious diseases, the venom of reptiles and the sap of poisonous plants; that they extracted from the fungus its deadly and narcotic properties, its asphyxiating principles from datura arts-monium, from the peach and bitter almond that poison one drop of which, placed on the tongue or in the ear, destroys, like a flash of lightning, the strongest and best constituted living being. the white juice of sea-lettuce was boiled with milk which vipers and asps had been drowned. the sap of the manchineel or deadly fruit of java was either brought back with them from their long journeys, or imported at great expense; so also was the juice of the cassada, and so were similar poisons. they pulverized flint, mixed with impure

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

e of lucifer. there is another signature which also symbolizes the mysteries of light, namely, the sign of solomon, whose talismans bear on one side the impression of his seal which we have given in our gdoctrine, h and on the other the following signature which is 10 the ritual of transcendental magic the hieroglyphic theory of the composition of magnets and represents the circulatory law of the lightning. rebellious spirits are enchained by the exhibition of the five-pointed blazing star or the seal of solomon, because each gives them proof of their folly and threatens them with a sovereign power capable of tormenting them by their recall to order. nothing tortures the wicked so much as goodness. nothing is more odious to madness than reason. but if an ignorant operator should make use o

h exhales thee to the height, lead us unto true life by intelligence and love! lead us to immortality by sacrifice, that we may be found worthy one day to offer thee water, blood and tears, for the remission of sins! amen. fire is exorcised by the sprinkling of salt, incense, white resin, camphor and sulphur; by thrice pronouncing the three names of the genii of fire: michael, king of the sun and lightning; samael, king of volcanoes; and anael, prince of the astral light; and, finally, by reciting the prayer of the salamanders immortal, eternal, ineffable and uncreated father of all things, who art borne upon the ever-rolling chariot of worlds which revolve unceasingly; lord of ethereal immensities, where the throne of thy power is exalted, from which height thy terrible eyes discern all t

true doctrine, a shadowless light, truth unalloyed with falsehood; it is also material, actual, pure gold, the most precious which can be found in the veins of the earth; but the living gold, living sulphur, or true fire of the philosopher, must be sought in the house of mercury. this fire feeds on air; to express its attractive and expansive power, a better comparison is impossible than that of lightning, which primally is a dry and terrestrial exhalation united to humid vapour, and afterwards, assuming an igneous nature, in virtue of its exaltation, acts on its inherent humidity, which it attracts and transmutes into its own nature, when it falls rapidly to earth, where it is drawn by a fixed nature similar to its own. these words, enigmatic in form but clear in essence, express openly

s the heaven of mercury, occult science, magic, commerce, eloquence, mystery, moral force. hieroglyph, the devil, the goat of mendes, or the baphomet of the temple, with all his pantheistic attributes. this is the only hieroglyph which was properly understood and interpreted correctly by etteilla. u the heaven of the moon, alterations, subversions, changes, failings. hieroglyph, a tower struck by lightning, probably that of babel. two persons, doubtless nimrod and his false prophet or minister, are precipitated from the summit of the ruins. one of the personages in his fall reproduces perfectly the letter ayin. p heaven of the soul, outpourings of thought, moral influence of idea on form, immortality. hieroglyph, the blazing star and eternal youth. we have described this symbol previously

ally, the justification of god himself, that sun of intelligences who is never veiled for upright souls and pure hearts. ggreat and pre-eminent is the seer, the initiate, the elect of nature and of supreme reason, h cries the author once more, in concluding what we have just cited. ghis alone is that faculty of imitation which is the principle of his perfection, while its inspirations, swift as a lightning flash, direct creations and discoveries. his alone is a perfect word of rightness, propriety, flexibility, wealth, creating harmony of thought by physical reaction-of thought, whereof the perceptions, as yet independent of language, ever reflect nature exactly reproduced in its impressions, well judged and well expressed in its correspondences. his alone are light, science, truth, becaus

RUBY TABLET OF SET

d presence of set were as yet concealed. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. crowley advanced a cabalistic interpretation thus: the= the hermit [of the tarot "invisible yet illuminating" le= the lover "visible as is the lightning-flash. the college of adepts" ma "the man of earth. the blasted tower" he went on to add the cabalistic/numerological values of these three cards and obtained 31("al+"la, whence came the secret name of the book of the law. the famous final sentence of this passage, originating [like "thelema] in dr. francois rabelais' novel gargantua, had also been used by sir francis dashwood who inscri

in that area of giving himself a sense of security about what may happen to his personality, his unique self, his ba. the awareness of the presence of this singular part of humanity generally is met much in the same way fowles describes man's reaction to the nemo..instead of utilizing the nemo as we would any other force, we allow ourselves to be terrified by it, as primitive man was terrified by lightning. we run screaming from this mysterious shape in the middle of our town, even though the real terror is not in itself, but in our terror at it" it is that terror of the mysterious shape that causes mankind to find the extinction of the individual existence, with the absorption of the soul into a supreme spirit, highly desirable even while paradoxically there coexists a deep dread of that

tionship which brings, upon personal study, a cohesiveness and relationship to the concepts of the tree of life. it is therefore the first and hidden impulse. all else are various elemental combinations of this first form manifestation. yod is also called the "secret fire (the black flame. it is from this original outburst of energy that manifestation begins, but there is no control, for bolts of lightning burst in all directions with no controlling force. the energy is manifest, but seed has not been realized. the ace of wands is called the "essence of the element of fire in its inception" it is pure potential, not yet manifesting itself as a part of the conscious "will "it is the primordial energy of the divine, manifesting itself into matter at so early a stage that it has not yet defin

my heart shall ever dwell here, in the angles between. we took wing and flew over a night shrouded forest to a barren wilderness of ice. here stood a dark tower, wherein i sat as a dark lord on my dark throne. i abide in no place, but exist in every place. the twenty-sixth aethyr- des monday 2nd august xxviii aes, 1:28 a.m. i was in a black void, with rolling clouds above and below me, flashes of lightning crashing up and down between them, to the rhythm of three-fold beats of thunder. a vast, dark spirit approached, pale faced and robed in black. its enormous wings were like huge scythes, cleaving the air in circular slashes in its wake. i perceived that it had two heads, one above and one below, like a playing card, and it wailed piteously. i called upon the names of the governors and th

lf in ancient egypt, observing the scribes, the stone workers, the planners, the labourers. together their vision, their art, their philosophy, their monuments, have fascinated the world with mystery and magnificence for millennia. in what span will my selfexpression be measured? in tor, the self builds its tower, the expression of its own will, its own abilities. sometimes the tower is struck by lightning and the work is set back, but always it resumes in new remanifestations. the twenty-second aethyr- lin friday 3rd september xxviii aes, 1:46 a.m. at first i seemed to be standing before a vast wall formed of tiny bricks. i then perceived that i was surrounded by such walls and that they were honeycombed with labyrinthine tunnels, trailing off in all directions. and each tunnel sprouted t

still centre within, which is the black flame. this self awareness is the gift of set. hence from our balanced centre we can achieve mastery of the entire universe. the focus of self already exists. who shall recognize this fact, he shall be his own god. aethyr 16- lea saturday 23rd october xxviii aes, 12:18 a.m. i was in a desert, with a blazing electrical storm raging in the night sky. bolts of lightning kept striking the caps of the surrounding pyramids, energizing them. from a detached perspective, i watched myself labouring, building a great black pyramid block by block. although still open to the sky, the inner sanctum possessed an awe and profundity and a powerful "presence" abode there. i continued to build, slowly and painstakingly aligning each block in accord with precise geomet

black magician, raised to endure for ever, all public masks and ephemerals cast aside to reveal 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 comme

ng men, but among gods. it is very peaceful here, but belial decreed that when the mind has rendered itself so balanced and tranquil, its true trial is just due to begin as it prepares to pit itself against the very inertia of the entire created order. aethyr 12- loe sunday 5th december xxviii aes, 1:17 a.m. i found myself among the thunder-clouds of a purple-black, storm-laden sky, surrounded by lightning. then the distant sky changed from black to scarlet, as of blood, a whirling vortex of red radiance, from which raced the expected charioteer of this aethyr, similar to the trump in the thoth tarot. i sensed an eye watching from within the vortex. the chariot came to a halt before me and the mail-clad warrior threw down his sword, commanding me to slay myself and shed my blood into the g

ich a truer vision may manifest. the black magician fears not even if the entire universe be annihilated. for he is his self alone, and not touchable by its catastrophe. his immortality is within his self, the black flame at his core, and dependent upon none other. aethyr 3- zom sunday 27th february xxix aes, 1:08 a.m. the aethyr was full of raging red fire, with cracking great flashes of scarlet lightning that ripped through the heart of me and then shot through the aethyr. this was a terrifying spectacle at first, until i realized that it was all according to my implicit will, my magical quest, and that i was unharmed by the inferno. i recalled that the black flame turns red through the process of initiation, and that the red magus shall destroy his universe and behold leviathan alone. s

the homeland of the classification: v2- c32.a- 1 author: col-lea lane ii date: march, xxviii html revision: nov 29, 1998 ce subject: skinwalking; native american (s.w) black magic reading list: traditional dinee. they are credited with murder, crop failures, incest, miscarriages, illness, too much rain, not enough rain, disasters (natural and not, and communication with wolves, bears, snakes, and lightning. they are the "bogeymen" of the dinee. in reality they are sorcerers- black magicians who seek forbidden knowledge. i will go into this "forbidden knowledge" later. when dealing with skinwalkers and their rituals, it is imperative that we understand the cultural implications. many dinee live in primitive conditions by choice (ie: no electricity, plumbing, or running water. they live in h

SALMANRUSHDIE THESATANICVERSES

d chumch" at which the other, a fastidious shadow falling headfirst in a grey suit with all the jacket buttons done up, arms by his sides, taking for granted the improbability of the bowler hat on his head, pulled a nickname-hater's face "hey, spoono" gibreel yelled, eliciting a second inverted wince "proper london, bhai! here we come! those bastards down there won't know what hit them. meteor or lightning or vengeance of god. out of thin air, baby _dharrraaammm_ wham, na? what an entrance, yaar. i swear: splat" out of thin air: a big bang, followed by falling stars. a universal beginning, a miniature echo of the birth of time. the jumbo jet _bostan, flight ai-420, blew apart without any warning, high above the great, rotting, beautiful, snow-white, illuminated city, mahagonny, babylon, al

st as she could go. a few days of pampering oneself in an expensive country hotel and the world may begin to seem less like a fucking hellhole. therapy by luxury: okayokay, she allowed, i know: i'm _reverting to class. fuck it; watch me go. if you've got any objections, blow them out of your ass. arse. ass. one hundred miles an hour past swindon, and the weather turned nasty. sudden, dark clouds, lightning, heavy rain; she kept her foot on the accelerator _no survivors. people were always dying on her, leaving her with a mouth full of words and nobody to spit them at. her father the classical scholar who could make puns in ancient greek and from whom she inherited the voice, her legacy and curse; and her mother who pined for him during the war, when he was a pathfinder pilot, obliged to fl

l understands that the imam, fighting by proxy as usual, will sacrifice him as readily as he did the hill of corpses at the palace gate, that he is a suicide soldier in the service of the cleric's cause. i am weak, he thinks, i am no match for her, but she, too, has been weakened by her defeat. the imam's strength moves gibreel, places thunderbolts in his hands, and the battle is joined; he hurls lightning spears into her feet and she plunges comets into his groin _we are killing each other, he thinks _we will die and there will be two new constellations in space: al-lat, and gibreel. like exhausted warriors on a corpse- littered field, they totter and slash. both are failing fast. she falls. down she tumbles, al-lat queen of the night; crashes upsidedown to earth, crushing her head to bit

as to make thim gag and retch. emptily: for he was perfectly void of all fcocdstuffs and liquids, having partaken of no nourishment for many days. ah, immortality, he thought: ah, noble release from the tyranny of the body. he noticed that there were two individuals watching him curiously, one a violent-looking youth in studs and- leather, with a rainbow mohican haircut and a streak of face-paint lightning zig-zagging down his nose, the other a kindly middle-aged woman in a headscarf. very well then: seize the day "repent" he cried passionately "for i am the archangel of the lord "poor bastard" said the mohican and threw a coin into farishta's fallen hat. he walked on; the kindly, twinkling lady, however, leaned confidentially towards gibreel and passed him a leaflet "you'll be interested

of the cocksure swagger allie had expected there was an attractive, almost deferential reticence. he had grown a neat goatee beard which gave him a striking resemblance to the christ--image on the turin shroud. welcoming the three of them (sisodia had picked them up in his limo, and the driver, nigel, a sharp dresser from st lucia, spent the journey telling gibreel how many other pedestrians his lightning reflexes had saved from serious injury or death, punctuating these reminiscences with car--phone conversations in which mysterious deals involving amazing sums of money were discussed, billy had shaken allie's hand warmly, and then fallen upon gibreel and hugged him in pure, infectious joy. his companion mimi mamoulian was rather less low-key "it's all fixed" she announced "fruit, starle

same name, and of "fair winds, the legendary store where you could get yourself the finest horns- clarinets, saxophones, trombones- that a person could find to blow in the whole of london town, was a busy man, so he would always ascribe to the intervention of divine providence the happy chance that caused him to be present in the trumpet store when the archangel of god walked in with thunder and lightning sitting like laurels upon his noble brow. being a practical businessman, mr. maslama had up to this point concealed from his employees his extracurricular work as the chief herald of the returned celestial and semi-godlike being, sticking posters in his shopwindows only when he was sure he was unobserved, neglecting to sign the display advertisements he bought in newspapers and magazines

SATANGEL

ntal. such may be seen in the various diagrams of the tree of life as developed by most of our world s spiritual traditions. all paradoxes are resolved by this knowledge. the first triad vibrate at the highest frequency, through the first three choirs. thus the seraphim are the purest, whilst the thrones are the point at which matter first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being and rapha meaning healer. the name thus suggests the image of the caduceus, the serpent or dragon as a symbol of healing sacred to aesculapius, and the ourobouros of the gnostic ophites. their appearance before humankind is as six winged and four headed beings. the prophet isiah saw flaming angels above the throne of god; each had six wings: two

d all events, whether good or bad, to the one god. he encapsulated both darkness and light, destruction and creation, corruption and purity. such is clearly stated in isaiah 45:7; i form the light, and create darkness: i make peace, and create evil: i the lord do all these things. in the old testament it is god himself who slays the first born of egypt, sends plagues and famine, strikes down with lightning, and demands of abraham that he sacrifice his first born son. the idea of a separate evil only gradually arrives from the 2nd century b.c. the dilemma of evil created a paradoxical tension between the essentially monist concept of a single divinity underlying existence and the dualistic principle of a lord of light and a lord of darkness. whilst the rabbis have extricated judaism from th

dor of france, patron demon of paris. keen on partying, belphegor may appear also in the form of an attractive young woman. originally a moabite god of licentiousness. also a phallic deity, he was known as the lord of the opening, a reference to his favoured sacrifice of human sexual virginity. berchard, bechard (grimorium verum. a subordinate spirit of lucifer. has power over winds and tempests, lightning, hail, rain, by means of toad witchcraft and other charms. possibly from the germanic goddess bercht, whose nature was often very demonic. berith (goetia, 28th spirit. duke commanding 26 legions, appearing as a soldier dressed in red, riding a red horse and wearing a golden crown. speaks clearly and subtly. tells fortunes, transmutes any metal into gold, gives and confirms dignities. bif

tion. the sixth key invokes the power of the luciferian mystery. the seventh is a charge and celebration of glamour and sexuality. the eighth concerns the coming of the new aeon; black magick as a confrontational and subversive path to be effective in the entire circle of our existence. the ninth concerns the hedonistic indulgence of mind altering substances; specifically wormwood. the tenth is a lightning blast of wrath and violence. the eleventh is a necromantic call, summoning wraiths, or specific shades. the twelfth increases the distress of those who are already suffering. the thirteenth makes the sterile lustful, and vexes those who would deny the pleasures of flesh. the fourteenth is a cry for vengeance and the manifestation of justice. the fifteenth is a resolution of acceptance an

SATANIC BIBLE

ains are covered with diamonds, and upon their heads are marble stones. happy is he on whom they frown not. for why? the lord of righteousness rejoiceth in them! come away, and leave your vials, for the time is such as requireth comfor the tenth key the tenth enochian key creates rampant wrath and produces violence. dangerous to employ unless one has learnt to safeguard his own immunity; a random lightning bolt (enochian) coraxo cahisa coremepe, od belanusa lucala azodiazodore paebe soba iisononu cahisa uirequo ope copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa siatarisa od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox cocasa o oanio yore vohima ol jizod-yazoda od eoresa cocasaji pelosi molui das pajeipe, laraji same darolanu m

SATANIC RITUALS

makes. beasts: sein ist die hand die schafft. his is the hand that makes. invocator: sein ist die hand die verletzt his is the hand that wounds. beasts: sein ist die hand die verletzt. his is the hand that wounds. invocator: sein ist die hand die heilt. his is the hand that heals. beasts: sein ist die hand die heilt. his is the hand that heals. invocator: sein ist der leuchtende blitz. his is the lightning flash. beasts: sein ist der leuchtende blitz. his is the lightning flash. invocator: sein ist die tiefe see. his is the deep salt sea. beasts: sein ist die tiefe see. his is the deep salt sea. invocator: sein sind die sterne und der himmel his are the stars in the sky. beasts: sein sind die sterne und der himmel his are the stars in the sky. invocator: sein sind die gesetze des landes. h

makes. beasts: sein ist die hand die schafft. his is the hand that makes. invocator: sein ist die hand die verletzt his is the hand that wounds. beasts: sein ist die hand die verletzt. his is the hand that wounds. invocator: sein ist die hand die heilt. his is the hand that heals. beasts: sein ist die hand die heilt. his is the hand that heals. invocator: sein ist det leuchtende blitz. his is the lightning flash. beasts sein ist der leuchtende blitz. his is the lightning flash. invocator sein ist die tiefe see. his is the deep salt sea. beasts sein ist die tiefe see. his is the deep salt sea. invocator sein sind die sterne and der himmel. his are the stars in the sky. beasts: sein sind die sterne und der himmel. his are the stars in the sky. invocator sein sind die gesetze des landes. his

r, is needed. the device must be exposed, not contained within its own enclosure, hence extreme care must be exercised that bodily contact is not made with the device. it is best placed in an area of the chamber that is inaccessible to persons present to avoid the danger of serious injury or electrocution. the electrostatic generator should produce electrical discharge which is readily visible, a lightning display that is controlled by the celebrant during the first part of the ritual. in this way he is "dressing" the chamber according to his own emotional responses. there is no arbitrary span of time for this segment, as the duration of the preliminary charging period is dependent upon the size of the enclosure, the extent of electrical discharge, and the human response factor. the lightn

SATANICON

begins in complete darkness, which symbolizes the arrival of the age of evil. the age when the wicked will plunge man and the earth into eternal darkness! the sigil of antichrist represents the warrior spirit of the beast 666. the cross, of course, is associated with the nazarene and his teachings; the inversion of such is the symbolic renunciation and antithesis of his religious philosophy. the lightning bolt represents the will and power and the cruel wrath of antichrist. the 666 is of course, the accepted numerical symbol of antichrist. ultimately, the sigil of antichrist is the symbol of religious revelation and anarchy of things to come! the sigil replaces the satanagram as the altarpiece above the altar. six black candles are employed as this symbolizes the singular aspect of the nu

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

eligions: almanac 33 agnosticism and atheism because of his fame as a philosopher, russell s words about religion strongly influenced modern thought. although it has nothing explicit, or outright, to say about religion, one other text has become a symbol of atheism and agnosticism: on the origin of species by charles darwin, which sets out the theory of natural selection. darwin s work has been a lightning rod for the debate over the existence or non-existence of god since its publication in 1859. darwin s theory basically challenged the creation as described in the bible. though many christians take that biblical description as a symbolic story, darwin s work continues to cause controversy in religious circles, especially among literal readers of the bible, or those who believe that the s

of justice. successive waves of settlers and conquerors in the region all brought their own gods and goddesses. these were mixed with those already found in mesopotamia. the sumerians had their city gods and harvest gods, but nomads who invaded mesopotamia from the north or the east brought with them water gods and sand gods. people who came from high mountain regions brought gods of thunder and lightning. ancient egyptian gods were often depicted in human form, although they could appear with the head of an animal. among the central deities were horus (left, with the head of a falcon, osiris, and isis. adam woolfitt/ corbis. 46 world religions: almanac ancient religions of egypt and mesopotamia the three chief gods in the sumerian pantheon were an, the sky god, enlil, the god of weather

ds and goddesses have symbols attaching to them. athena, the patroness of athens, carried a shield, or aegis, representing her role as a divine protector of the city. the arrow was the symbol for the greek gods apollo and artemis, as well as for eros, god of love; for the romans the arrow was the symbol of cupid, god of love. the arrow was also used on roman coins to represent the god mithra. the lightning bolt was a symbol for zeus and his roman equivalent, jupiter. it would be thrown by these sky gods to punish, water, or fertilize the earth or its creatures. the greeks also adapted the egyptian sphinx, the lion with a person s head. the sign or symbol of the sun was also worshipped by the greeks and romans as a life-giving source. this could be simply a circle or a stylized sun with ray

re, the supreme creator-god, is the object of ashe, the direction in which the energy of the universe moves. in addition, santeros honor a number of orishas. the orishas are spirits that represent the forces of nature. each of the orishas is associated with a christian saint, as well as with an important number, a principle (such as sensuality, war, money, roads and gates, illness, or thunder and lightning, a dance posture, an emblem, a color, and food. it is believed that for an orisha to remain effective, it must be offered animal sacrifices, as well as prepared food dishes. orishas are not distant from or inaccessible to humans. on the contrary, they are intimately involved with human life, acting as messengers for olo du`mare. accordingly, santeros take part in animal sacrifices. these

o include motion, rest, atoms, space, and time. jiva, in turn, manifests itself in six forms, categorized according to the number of senses each form possesses: 1. ekendriya, or beings with just one sense, touch. these are beings that are generally thought of as inanimate. earth-bodied beings include sand, metal, and clay. water-bodied beings include ice, rain, and fog. fire-bodied beings include lightning and fire. airbodied beings include gases and wind. finally, plant-bodied beings include trees, grass, and flowers. 330 world religions: almanac jainism 2. beindriya are beings with two senses, touch and taste. included in this category are such creatures such as worms. 3. treindriya are those with three senses (smell, taste, and touch) and include such creatures such as moths, beetles, a

ansfeld, magdeburg, and eisenach. in 1501 luther entered the university of erfurt, where he completed a bachelor s degree in 1502 and a master s degree in 1505. he then enrolled in the university s college of law. on july 2, 1505, luther s well-ordered life changed suddenly. according to legend, he was returning to school from a visit home when a storm struck and he was knocked off his horse by a lightning bolt. grateful that his life had been spared, he cried out, help, saint anne! i ll become a monk. to the great anger and disappointment of his parents, luther then entered the erfurt monastery of the augustinian monks, an order founded in 1256 and formally referred to as the hermits of saint augustine. a monastery is a place set away from the distractions of the world where one goes to f

e counted, and we wandered without trouble in our land. when we had camped again, i was lying in our tepee and my mother and father were sitting beside me. i could see out through the opening, and there two men were coming from the clouds, headfirst like arrows slanting down, and i knew they were the same that i had seen before. each now carried a long spear, and from the points of these a jagged lightning flashed. they came clear down to the ground this time and stood a little way off and looked at me and said: hurry! come! your grandfathers are calling you. then the two men spoke together and they said: behold him, the being with four legs! i looked and saw a bay horse standing there, and he began to speak: behold me! he said. my life history you shall see. then he wheeled about to where

four legs! i looked and saw a bay horse standing there, and he began to speak: behold me! he said. my life history you shall see. then he wheeled about to where the sun goes down, and said: behold them! their history you shall know. i looked, and there were twelve black horses yonder all abreast with necklaces of bison hoofs, and they were beautiful, but i was frightened, because their manes were lightning and there was thunder in their nostrils. then the bay horse wheeled to where the great white giant lives (the north) and said: behold! and yonder there were twelve white horses all abreast. their manes were flowing like a blizzard wind and from their noses came a roaring, and all about them white geese soared and circled. then the bay wheeled round to where the sun shines continually (th

SEPHER YETZIRAH WESTCOTT

able sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyss (13) of good and of ill; measureless height and depth; boundless to the east and the west; boundless to the north and south (14) and the lord the only god (15) the faithful king rules all these from his holy seat (16) for ever and ever. 6. the ten ineffable sephiroth have the appearance of the lightning flash (17) their origin is unseen and no end is perceived. the word is in them as they rush forth and as they return, they speak as from the whirl-wind, and returning fall prostrate in adoration before the throne. 7. the ten ineffable sephiroth, whose ending is even as their origin, are like as a flame arising from a burning coal. for god (18) is superlative in his unity, there is none e

s gives "replace the formative power upon his throne" postellus gives restore the device to its place" 13. abyss; the word is oumq for omq, a depth, vastness, or valley. 14. my hermetic rituals explained this yetziratic attribution. 15. the lord the only god. the words are adun ichid al, or "adonai (as commonly written) the only el" 16. seat. the word is moun, dwelling, habitation, or throne. 17. lightning flash. in the early edition the words "like scintillating flame" are used: the hebrew word is brq. many kabalists have shown how the ten sephiroth are symbolised by the zig-zag lightning flash. 18. god; the divine name here is jehovah. 19. the text gives only rtzuav shub-"currendo et redeundo" but the commentators have generally considered this to be a quotation from ezekiel i. 14, refer

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

heaven! was it then all a dream? she tossed back the long tresses that must veil her sight; she felt the amulet on her bosom, it was no dream "o god! and he is gone" she sprang to the door, she shrieked aloud. the jailer comes "my husband, my child's father "he is gone before thee, woman "whither? speak speak "to the guillotine" and the black door closed again. it closed upon the senseless! as a lightning-flash, zanoni's words, his sadness, the true meaning of his mystic gift, the very sacrifice he made for her, all became distinct for a moment to her mind, and then darkness swept on it like a storm, yet darkness which had its light. and while she sat there, mute, rigid, voiceless, as congealed to stone, a vision, like a wind, glided over the deeps within, the grim court, the judge, the j

SIR WALLIS BUDGE EGYPTIAN MAGIC

stuck in his back, and call it p. 84 'hauna-aru-her-hra' make another with the face of a duck, and with a knife stuck in his back, and call it 'aluti' make another with the face of a white cat, and with a knife stuck in his back, and tie it up and bind it tightly, and call it 'apep the enemy" such are the means which the egyptians adopted when they wanted to keep away rain and storm, thunder and lightning, and mist and cloud, and to ensure a bright clear sky wherein the sun might run his course. under the heading of "magical figures" must certainly be included the so-called ptah- seker-ausar figure which is usually made of wood; it is often solid, but is sometimes made hollow, and is usually let into a rectangular wooden stand which may be either solid or hollow. the three gods or trinity

ne, hau-hra (i.e "backward face, hemhemti (i.e, roarer, qetu (i.e, evil-doer, amam (i.e, devourer, saatet-ta (i.e, darkener of earth, iubani, khermuti, unti, karauememti, p. 172 khesef-hra, sekhem-hra, khak-ab, nai, uai, beteshu, kharebutu the fourfold fiend" etc. all these names represent, as may be seen from the few of which translations are given, various aspects of apep, the devil of thunder, lightning, cloud, rain, mist, storm, and the like, and the anxiety to personify these so that the personifications might be attacked by means of magical ceremonies and words of power seems 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, u

SOLOMON

is name is invoked by the seven demons before me. and he cherishes them [1. or "from the orient] 46. but i said to him "tell me his name" but he answered "i cannot tell thee. for if i tell his name, i render myself incurable. but he will come in response to his name" and on hearing this, i solomon said to him "tell me then, by what angel thou art frustrated" and he answered "by the fiery flash of lightning" and i bowed myself before the lord god of israel, and bade him remain in the keeping of beelzeboul until iax [1] should come [1. bornemann conjectures "a guardian or watcher" but the angel iax recurs below in# 86] 47. then i ordered another demon to come before me, and there came into my presence a hound, having a very large shape, and it spoke with a loud voice, and said "hail, lord, k

t it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings [3] in the depth of night and suddenly. and we set cities in flames and fire the fields. for the stars have firm foundations in the heavens like the sun and the moon [1. cp. heb. viii. 5. 2. cp. rom. viii. 38. 3. luke x. 18 "i beheld satan as lightning fall from heaven" june 13] 115. and i solomon, having heard this, ordered the demon to be guarded for five days. and after the five days i recalled the old man, and was about to question him. but he came to me in grief and with black face. and i said to him "tell me, old man, where is thy son? and what means this garb" and he answered "lo, i am become childless, and sit by my son's grave

SORCERIES OF ZOS

ntity of these concepts is explicit in the ancient chinese equation 0=2, where naught symbolizes the negative, unmanifest potential of creation, and the two the two polaritites involved in its realization. the goddess represents the negative phase: the atmospheric 'i' symbolized by that -asleleing eye with all its ayin symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, co

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

r; everything whereby one strives to rouse the eternal to life within oneself is done to increase the existential value of the world and emphatically not to turn oneself into an inessential onlooker at things, one who merely images in cognitive life an objective order that is wholly independent of the mind. one s power of knowledge is a higher creative force in nature. what flashes like spiritual lightning within one is a divinity, hitherto subdued by magic spells; without one s act of cognition, the god would lie fallow and have to await another deliverer. hence human personality has a living meaning not just for itself and in itself, but for the world. from the mystery point of view, life far transcends the limits of individual existence, making intelligible that glimpse of the eternal c

itself into divine images, so that behind the world of the gods we shape an image of the divine mother. this is none other than the archetypal power of the human soul. thus mythology places the goddesses alongside the male gods. our interpretation of this may be exemplified in a study of the myths about dionysus. dionysus is the son of zeus and a mortal mother, semele. but the mother is killed by lightning. zeus, however, snatches the still unformed child and allows it to grow within his own thigh where it lies concealed. hera, the mother of the gods, stirs up the enmity of the titans against dionysus, and they tear the child limb from limb. but pallas athene rescues the still-beating heart and brings it to zeus. out of it he engenders his son for a second time.69 the myth can be seen as r

a. his body began to shine from within. he died transfigured, as a body of light, saying nothing is permanent. this death of the buddha corresponds to the transfiguration of jesus: about eight days after jesus said this, he took peter, john, and james with him and went up onto a mountain to pray. as he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. the buddha s earthly life ends at this juncture. but in the life of jesus this is just the beginning of the most important part his suffering, death, and resurrection. the difference between the buddha and christ is shown in the necessity for the life of christ jesus to continue beyond the furthest point of the buddha s life.92 buddha and christ cannot be comprehended simply by lumping

TELESMATIC FIGURES

chest on which is a square lamen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the crown radiates white light. a sword is girt at the side of the figue the innermost secrets of the illuminati beckon you they vowed you would never know. they thought there was no way you could possibly unmask the sick things they have been hiding. they were wrong. now, thanks to the incredible revelations in this amazing book, you can discover their innermost secrets

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

cles, and serpents 459 23 "i fell in to a burning ring of fire" arnold schwarzenegger's 483 masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite 24 ok-sign of the divine king 501 2 5 victory for the devil fabulous exploits of sir winston churchill 517 and other druid priests and llluminati servants 26 "every man and woman is a star" 537 27 lightning fall from heaven 557 28 blood red red stars, clenched fists, hammers and sickles, 563 and other signs and symbols of communist intrigue footnotes and references 589 index 599 more resources for you 621 about the author, texe marrs 623 introduction the occult script a colossal and monstrous conspiracy but let the spirit of all lies with works of dazzling magic blind you. then absolutely m

336 codex magica this is the back cover of the book, mozart and freemasonry, published by dorset press, a firm that publishes many masonic-related volumes. the triangle symbol is prominent. within the triangle is the three-headed serpent, most likely representing the unholy trinity. also, a smaller symbol, subtle and tiny, near the head of the serpent, is an image of some type of creature with a lightning bolt out of its head. mozart, considered today a great composer and famous even during his lifetime, was murdered by the masons in 1791 as penalty for his revealing of the secrets of freemasonic ritual in his work entitled, the magic flute. not only was the composer murdered (by poisoning, but the masons blackballed his funeral. it is said that even mozart's closest friends and family me

springs, pennsylvania reveals a music amphitheater and a triangle structure with a circle inside. meanwhile, the official logo for the yellow springs institute is a red triangle with a tree inside. 370 codex magica only an adept heavily schooled in occult symbology would understand the message being communicated in this full-page ad for "virginia slims" cigarettes. the occult significance of the lightning bolt, the triangle, the square, the arm and hand signs and positions, even the wide spread of the model's legs is explained in the pages of codex magica. the colors she wears, black, red, blue, and white also contain significance. still, given the general deterioration of intellectual thinking in society and of moral values and christian knowledge and the dearth of knowledge of occult de

gs: according to members of the intelligence community, when the new world order is solidified the relics will be taken out, will be united with the spear of destiny, and will, according to legend, give the world's ruler absolute power. again, i remind you that it makes not one iota of difference what you believe. if they (the illuminati) believe, you will be affected.3 the spear as pentagram and lightning bolt the spear is a symbol of long-standing repute in the pagan and ancient mystery religions. in the egyptian religion, it was called the arrow of re, or ra, the sun god, who was also called horus, son of osiris and his reincarnation, who had the allseeing eye. anton lavey, in his book satan speaks, notes that the sign of the spear is actually the inverted pentagram.4 in turn, the penta

ion, it was called the arrow of re, or ra, the sun god, who was also called horus, son of osiris and his reincarnation, who had the allseeing eye. anton lavey, in his book satan speaks, notes that the sign of the spear is actually the inverted pentagram.4 in turn, the pentagram (the satanic five-pointed star, according to lavey represents "excalibur, the spear of destiny, wotan's spear point, the lightning bolt that created the protoplasm of life."5 the rosicrucians and the sign of an arrow moreover, the rosicrucian order seems to be somehow connected with both the legend of the spear and the priory of sion. d. c. yermak, writing in the axis of death- vatican, masonry, zionism, enemies of god, explains that "the rosicrucians, by making their secret sign with the first three fingers of the

entagram like this hovering over your community? 556 codex magica "the great experiment" was the title of this mural painted by russian artist llya glazunov. the mural claims to picture the history of 20th century russia. the bolsheviks' satanic star is the overall container and inside it is found the satanic pentacle star along with pictures of lenin, trotsky, gorbachev, and others. twenty-seven lightning fall from heaven and he said unto them, i beheld satan as lightning fall from heaven. behold, i give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you -jesus (luke 10:18-19) 558 codex magica in this classic oil painting we see mighty thor, the nordic god, with his hammer and lightning strikes. at bottom, the bl

odex magica in this classic oil painting we see mighty thor, the nordic god, with his hammer and lightning strikes. at bottom, the black color of the horned goats and the hand's grasping on the rock ledge have much occult significance. in masonry, the use of a gavel, or hammer, is said to be a sign of authority. the communists in the u.s.s.r. adopted the hammer and sickle as official state logos. lightning fall from heaven 559 sir oswald moslev, founder of britain's splinter new party, leading a march in london in 1939. the new party said it's lightning flash stood for action and the circle (wreath) around it for unity, or union. fascists rallied around this banner, and many of the goals of the party were socialist. over 30,000 people attended this rally in britain under mosley's new party

ven 559 sir oswald moslev, founder of britain's splinter new party, leading a march in london in 1939. the new party said it's lightning flash stood for action and the circle (wreath) around it for unity, or union. fascists rallied around this banner, and many of the goals of the party were socialist. over 30,000 people attended this rally in britain under mosley's new party and its banner of the lightning bolt and circle. the british flag also is interesting in its masonic design of the osiris x intersecting a horizontally elongated cross. 560 codex magica the lightning bolt has long been a satanic symbol. its use stems from jesus' statement in the holy scriptures "i beheld satan as lightning fall from heaven (luke 10:18. the harry potter books were cleverly packaged to introduce tens of

ed cross. 560 codex magica the lightning bolt has long been a satanic symbol. its use stems from jesus' statement in the holy scriptures "i beheld satan as lightning fall from heaven (luke 10:18. the harry potter books were cleverly packaged to introduce tens of millions of kids to satanic symbols, rituals, and concepts. here we see harry potter, on the cover of time (september 20, 1999) with the lightning bolt on his forehead. inside, in the feature article, is a picture of two tattooed young fans also with thunderbolts on foreheads. lightning fall from heaven 561 a harry potter bookstore display. again, note the satanic symbol, or mark, on harry's forehead. this full page color ad in time magazine (october 23, 2000) by ftd florist exemplifies how witchcraft has excited the public imagina

THE BOOK OF PLEASURE

ring us the disease and death they give! and also give us in compensation their powers of destruction! for the destruction of whom? things will be squared! is this the value of the will? this "will to power"-how life preserving! how furthering of discriminate selection! how pleasing! most noble explorers! o, you scientists-go on discovering the bottomless pit! when you are sodden with science-the lightning will thunder out the murder? new hope will be born? new creatures for the circus (the conception of) god-head must ever evolve its inertia for transmutation to its very opposite-because it contains it! the master must be the painful learner of his stupidity? the idea of god ever means the forgetfulness of supremacy and godliness. so must be supplanted by fear, eh? there is no atheist, no

alanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external.15 his vacuity causes double refraction "he" the self-effulgent lightens in the ego. beyond law and the guest at the "feast of the supersensualists" 16 he has power over life and death. 17 save by this, he is not beyond self-reproach, verily he has loosed all the trouble of the world, the murder from the lightning. self-love preventing the mind from concentration, is identity without form, is no thought as such; law and external influences contained, do not affect. when that giving up all belief, reflects only its meaning, then is there purity of vision, innocence of touch, ergo, self-love. verily, verily men are born, suffer and die through their belief. ejaculation is death. self-love is preserv

nd full of deep import and for a time extremely objectionable to your ideas of good and beauty. listen, attentively, o! aspirant, all agog for information, to my answer, for by living the meaning thou shalt truly be freed from the bondage of constitutional ignorance. thou must live it thyself; i cannot live it for thee. the chief cause of genius is realization or "i" by an emotion that allows the lightning assimilation of what is perceived. this emotion is immoral in that it allows free association of knowledge without the accessories of belief. its condition is, therefore, ignorance of "i am" and "i am not" with absent-mindedness as believing. its most excellent state is the "neither-neither" the free or atmospheric "i" you remember in your youth the thought "that this world is a curious

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

mself wrapped around as it were by a flame-colored cloud. for an instant, he thought of a great fire somewhere in the city, then he knew that the light was within himself. upon this realization, bucke experienced a great sense of exultation, of joyousness, immediately followed by an intellectual illumination quite impossible to describe. it seemed as if there streamed into his brain one momentary lightning-flash of the brahmic splendor which would henceforth forever lighten his life. he saw and knew that the cosmos is not dead matter but a living presence, that the soul of man is immortal, that the universe is so built and ordered that without peradventure all things work together for the good of each and all, that the foundation principle of this world is what we call love and that the ha

er or 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 295 not their wishes for elevation in the society of their day was granted, it would seem that the majority of these high-born satanists paid cursory homage to the horned god only as a means of indulging their baser passions. m delving deeper o keefe, daniel lawrence. stolen lightning: the social theory of magic. new york: vintage books, 1983. rhodes, h. t. f. the satanic mass. london: arrow books, 1965. taylor, g. rattray. sex in history. new york: vanguard press, 1952. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. williams, charles. witchcraft. new york: meridian books, 1960. catherine montvoisin at her trial in paris in 1680, catherine

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xploded and sank after leaving calcutta en route to bombay. sailors off ceylon still report seeing her pass them before disappearing into the fog. inhabitants along bay chaleur of new brunswick, canada, sight a fire ship that has been appearing for more than a century. some theorize the ship was an immigrant vessel that sailed mistakenly into the bay instead of the gulf of st. lawrence. struck by lightning, it burned and ran aground at the mouth of the restigouche river. many new englanders claim to have seen another burning vessel, the palatine, a ship from holland that met with foul play during christmas week, 1752, and sunk off block island near the coast of rhode island. in his poem the palatine, john greenleaf whittier (1807 1892) made the unfortunate tragedy of the ill-fated ship a p

rs seeking peace, the ghosts of murdered settlers, the restless spectre of the apache chief alsate, or the quests of lost lovers yearning to be reunited. some area residents have stories of being guided home to safety by the mysterious lights, while others tell of being terrified by close encounters with the glowing orbs. theorists have ascribed the marfa lights to natural phenomena, such as ball lightning, electrostatic charges, or gas emissions. certain scientists have blamed a combination of solar activity and seismic activity that creates a kind of underground lightning that on occasion rises above ground level to be seen as the eerie lights. there are many more ghost lights haunting the nooks and crannies, mountain peaks and valleys, of the planet earth. experts have tried to explain

y and seismic activity that creates a kind of underground lightning that on occasion rises above ground level to be seen as the eerie lights. there are many more ghost lights haunting the nooks and crannies, mountain peaks and valleys, of the planet earth. experts have tried to explain the mystery of spook lights by using the existing structure of physics and known natural phenomena, such as ball lightning, will o the wisps, and swamp gas, but so 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 ghosts and phantoms 23 far all attempts at scientific explanation have been unsuccessful. m delving deeper bord, janet, and colin bord. unexplained mysteries of the 20th century. chicago: contemporary books, 1989. clark, jerome. unexplained! detroit and londo

ianne foyster for a seance at the rectory. all at once, mayerling recalls, all the kitchen bells clanged as one and a brilliant silver-blue light seemed to implode around them from the walls and the ceilings. from his previous experience creating eerie sounds and noises in the rectory, mayerling knew that it was impossible to make all the bells sound at once and he had no idea what had caused the lightning-like flash around them. he was, in fact, blinded by the phenomenon and eventually recovered sight in only one eye. shaw and norman refused to stay the night after such a violent display of the paranormal, and mayerling confesses in his book that memory of the experience still set his spine to tingling. mayerling s confession of pranks during the occupancy of the bull and foyster families

ean picture library) that the only signs of fire in the house were the ashes left from walker s clothes, which had been burned from her body by the flames from her flesh. there were no burners lighted on the stove and not a single match was to be found in walker s house. friends and relatives said that the woman did not smoke and never carried matches on her person. the strange phenomenon of ball lightning has been used by many scientists in an attempt to explain the even stranger mystery of spontaneous human combustion, but it is as difficult to isolate in laboratories for study as shc. in 1960, louise matthews of south philadelphia survived an eerie experience that might substantiate the theory of ball lightning as a factor in at least some of the mysterious cremations that have taken pl

these materials is capable of bursting suddenly into violent flames, although they do possess properties that enable them to smolder for long periods of time. 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 54 ghosts and phantoms spontaneoushuman combustion seems to strike without warning and without leaving a clue. at first krogman theorized that a super lightning bolt might have struck reeser, her body serving as a conductor to ground the current through a wall-type heater behind the chair. he discarded this theory as soon as he learned that local weather bureau records showed no lightning in st. petersburg on the night reeser met her bizarre death. krogman remarked that he had never seen a skull so shrunken or a body so completely consumed by he

determined the critical set of circumstances that might bring body cells to the stage at which they might spontaneously burst into the flames that feed on the body s own fatty tissue, and shc remains a baffling mystery in the annals of the unexplained and the unknown. m delving deeper arnold, larry e. ablaze! the mysterious fires of spontaneous human combustion. new york: m. evans& co, 1996. ball lightning link to human combustion. ananova, december 12, 2001 [online] http/ www.ananova.com/news/story/sm_479064.html. bord, janet, and colin bord. unexplained mysteries of the 20th century. chicago: contemporary books, 1989. gaddis, vincent h. mysterious fires and lights. new york: david mckay, 1967. rickard, bob, and john michell. unexplained phenomena. london: rough guides, 2000. making the c

untainous regions of the world have been reported since the middle ages. in 840 c.e, agobard, the archbishop of lyons, told of three such demons, giant people of the forest and mountains, who were stoned to death after being displayed in chains for several days. in his chronicles, abbot ralph of coggeshall abbey, essex, england, wrote of a strange monster whose charred body had been found after a lightning storm on the night of st. john the baptist in june 1205. he stated that a terrible stench came from the beast with monstrous limbs. villagers of the caucasus mountains have legends of an apelike wildman going back for centuries. the same may be said of the tibetans living on the slopes of mt. everest and the native american tribes inhabiting the northwestern united states. the gilyaks, a

indicated that the model for victor frankenstein was dr. james lind (1736 1812, shelley s scientific mentor at eton in 1809 10. lind had become fascinated with the ability of electrical impulses to provoke muscle movement in the legs of dead frogs, and he was quite likely the first scientist in england to conduct experiments similar to those that enabled dr. frankenstein to focus electricity from lightning and bring his monster to life. percy shelley was interested in science, and goulding points out passages in mary shelley s unfinished biography of her husband wherein she commented that percy often spoke of the great intellectual debt that he owed to dr. lind. sources: hardy, phil. the encyclopedia of horror movies. new york: harper& row, 1986. internet movie database inc [online] http//

rs of the sea. new york: alfred a. knopf, 1994. heuvelmans, bernard. in the wake of the sea serpents. new york: hill and wang, 1968. thunderbirds the thunderbird figures prominently in the traditions of many native american tribes. for some, it is the flapping of the thunderbird s wings that one hears during rainstorms rumbling in the skies and it is the thunderbird s eyes and beak that flash the lightning. to the lakota of the prairie, the thunderbird is an embodiment of the great mystery, the supreme being, which created all things on earth. for the tribes of the iroquois confederacy of the northeast, hino, the thunderbird, guardian of the skies and the spirit of thunder, could assume the form of a human when it suited its purpose. the cosmology of many of the western tribes establish a

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perately crying out in the wilderness of the incredible sexual mania that provided the fuel for the witchcraft persecutions. the reign of terror conducted by the witchhunters in europe and great britain continued until the early part of the seventeenth century. m delving deeper lea, henry charles. the inquisition of the middle ages. new york: citadel press, 1963. o fkeefe, daniel lawrence. stolen lightning: the social theory of magic. new york: vintage books, 1983. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. seligmann, kurt. the history of magic. new york: pantheon books, 1948. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. williams, charles. witchcraft. new york: meridian books, 1960. t h e g a l e e n c

perienced. instructions of some of the methods of divination and prophecies are included to encourage understanding of the techniques, not belief in their powers. astrology the earliest humans soon learned that the fertility of the soil was dependent upon the favor of the sun, as well as that of the rains, both of which were bestowed from the heavens. on the other hand were the adverse effects of lightning, wind, and hail, as well as floods. these phenomena were quite mysterious, as well as wonderful or dreadful, as the case might be. then, as now, people felt themselves at the mercy of these powers; and, since these good and bad energies all seemed to originate in the skies above, it was most logical that they should come to regard the heavens as the seat of the great gods. from this conv

is the symbol of bad luck and of 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 prophecy and divination 131 female tarot card reader displaying a prediction (corbis corporation) destruction, the antithesis of good. fifteen signifies destiny and represents the immense force or power in the mind of humankind. the tower of destruction (arcanum sixteen, the lightning-struck tower, depicts pandemonium, bedlam, and disruption. the struck tower symbolizes the dark night of the soul when the spiritually untested and immature seekers are confronted by a dramatic test of their faith. in this respect, the tower of destruction has also been referred to as the gfall of the angels. h the number 16 symbolizes an ending, a move, or a change; therefore, this card

any centuries, people around the world have created many folklore beliefs about mistletoe. central australian aborigines believed that the ratapa, spirits of unborn children of their tribe, lived in trees, rocks, and sprigs of mistletoe. the japanese chopped mistletoe, leaves, and millet, and offered prayers for a good harvest. swedes hung a mistletoe besom (broom) in the house as a charm against lightning. swedes used mistletoe rods to locate treasure in the earth. the rod was supposed to quiver, like a divining rod, when it was over the treasure. austrians hung mistletoe over the doorstep to protect people in the house from nightmares. since ancient times, a kiss under the mistletoe was a pledge of love and a promise of marriage. the kiss of friendship was given under a mistletoe to sign

werment in black elk speaks (1932, john g. neihardt told of accompanying black elk, the aged holy man of the oglala sioux, to harney peak, the same place where the spirits had taken black elk in a vision when he was young. neihardt wrote that as those who stood by watched, thin clouds began to gather out of a clear sky. a scant chill rain began to fall, and there was low, rumbling thunder without lightning. with tears running down his cheeks, black elk chanted that the great spirit, the six powers of the world, heard his prayer to preserve his people. according to neihardt, black elk stood for a few minutes in silence, his face uplifted, weeping in the rain, and then the sky was once again cloudless. while those witnesses who observe such apparent control over the weather by a tribal shama

THE GOLDEN ESSENCE

minine to act as his firm basis, his ultimate source, as well as the perfect objects of his love, and finally, as his healer and redeemer, as we shall se. of course, the masculine mysteries have their origin in the primal figure of the horned god, the father; and fatherhood, in its most deep and basic sense, is an important theme. fertility mysteries, linked to the sign of the phallus and even to lightning, rain, and thunder. but these mysteries, that of organic survival and propagation, are only the first layer; the emergence, evolution and entry of fire and light, and therefore cunning and crafting, into mankind and the human world, is the central focus. blacksmithing, a traditionally masculine task and art, was the best overall metaphor and representation for masculine craft, for using

THE KEY TO THE MYSTERIES

s carmes< victims of the reign of terror, butchered royalists, revolutionaries sacrificed in your turn, soldiers of our great armies who have sown the world with your bones, all you who have suffered the penalty of death, workers, strivers, darers of every kind, brave children of prometheus, who have feared neither the lightning nor the vulture, all honour to your scattered ashes! peace and veneration to your memories! you are the heroes of progress, martyrs of humanity! xii the number twelve twelve is the cyclic number; it is that of the universal creed. 45 here is a translation in alexandrines of the unrestricted magical and catholic creed- i do believe in god, almighty sire of man. one god, who did create the

ely. a warm and prolonged insufflation upon the spinal column at the base of the cerebellum may occasion erotic phenomena. if one puts the right hand upon the head and the left hand under the feet of a person completely enveloped with wool or silk, one causes the magnetic spark to pass completely through the body, and one may thus occasion a nervous revolution in his organism with the rapidity of lightning. magnetic passes only serve to direct the will of the magnetizer in confirming it by acts. they are signs and nothing more. the act of the will is expressed and not operated by these signs. 116 powdered charcoal absorbs and retains the astral light. this explains the magic mirror of dupotet. figures traced in charcoal appear luminous to a magnetized person, and take, for him, following t

produce these strange phenomena. that the dead may return, it is above all necessary that they should have existed, and demons would not so easily be the dupes of our mystifications. like all catholics, we believe in the existence of spirits of darkness, but we know also that the divine power has given them the darkness for an eternal prison, and that the redeemer saw satan fall from heaven like lightning. if the demons tempt us, it is by the voluntary complicity of our passions, and it is not permitted to them to make head against the empire of god, and by stupid and useless manifestations to disturb the eternal order of nature. the diabolical signatures and characters, which are produced without the knowledge of the medium, are evidently not proofs of a tacit or formal pact between thes

THE MAGICIAN S KABBALAH

fiction books, notably "the muller-fokker effect" by john sladek "the stochastic man" by robert silverberg, and the "illuminati" trilogy by robert anton wilson and robert shea. the magician can tremble such a web of recursion to great effect, as marlowe says in "dr faustus "the iterating of these lines brings gold; the framing of this circle on the ground brings whirlwinds, tempests, thunder and lightning" chapter two; the sephiroth and the four worlds as discussed within chapter one, each sephirah "descends into itself" in an infinite regression, creating a recursive fractal pattern. however, each sephirah within itself contains a complex of aspects. that is (a) a concealed aspect that exists even before its manifestation or emanation as a sephirah. if we see the sephiroth as prisms refl

of the light. the first details how light is reflected from each sephirah back to the preceding sephirah, as well as the light "flowing" downwards, as an object reflects light back to a torch, for example. the second uses the premise of "channels (zinnor) that form between each sephirah, apart from the emanative process, in that they model reciprocal influence between the sephiroth, and not the "lightning flash" itself. this doctrine is obviously more in accord with the standard occult map of the "paths" of the tree of life. one of the other fundamental concepts of kabbalah is that of the existence of a number of worlds. this can range from the millions of worlds depicted as the strands of the beard of the "long face" of god, to the "aborted" worlds which preceded our own and referred to

erse (and 418 is the value of kbvd zyv h-nchsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or kabbalistically as "m

tower, each of which can be seen as a process of evolution. on the one hand, progressive and cyclic, on the other hand, sudden and decisive. in terms of kether we see in these cards the doctrine of unity in diversity (the spindle and spokes of the wheel) implicit in kether, and the doctrine of the breaking of the shells in lurianic kabbalah (the tower or "blasted house" being matter struck by the lightning flash of creation. tau in chockmah tau is attributed to the universe card, and we can see that the universal creation implicit in kether as potential is first given expansion in the sephirah chockmah. as symbolic of manifestation, the universe card depicts chockmah as the first manifestation of unity, the first visibility of kether in the "first swirlings" of the primum mobile, the zodia

crown of wild olives of the olympian games, sacred to zeus. the wreath. crown of flowers, or ears of corn or wheat. shamanic headdress composed of earth attributes. figure 4 shows the attributions of the egyptian crowns to the sephiroth and would be suitable for appropriate ritual utilisation. chapter five; chockmah, the quarry of devotion chockmah, meaning "wisdom, is the second sephirah in the "lightning flash" descent of the tree of life, and takes its place at the top of the positive pillar. it is "negative" only in respect of kether, from whom it receives its influence (mezla, and positive in respect of binah("understanding, the third sephirah. it connects to kether, binah, tiphareth and chesed, and the linking paths have the following tarot cards attributed to them; fool, empress, em

: attributed to geburah, force and power, the numeration being pachad (peh-cheth- daleth, fear and judgement. the divine name of chockmah (or embodiment of chockmah in the world of atziluth, emanation) is yah, spelt yod-heh, relating to sapentia, or wisdom. this name formulates the first duality of divinity into active (yod) force and passive (heh) form. the extension is completed by binah as the lightning flash of the creative process continues its expansion. through the auphanim (chockmah in the world of yetzirah, formation, chockmah influences the forms of all circular movements, and lays the "astral" template of swirling movements, evident in everything from the shape of shells, the physical structure of the brain and to the grand dance of planets in orbit, and the vast sprawls of spir

at of malkuth, or manifestation! the process of gematria may be applied in a number of ways to this sephiroth, as follows: geburah is spelt gbvrh, numerating to 216, which is also the value of dbir (holy of holies, inner sanctuary, and chvbr (sorcerer, snake-charmer. this latter equation reminds us that geburah functions as the restrictive influence on the process of the tree, whether that of the lightning flash of creation down the tree, or the snake of evolution up the tree. that the god pan, player of pipes and inspirer of panic, can be attributed here, and that the pipes are used to charm snakes, is an interesting link. it could also be said that the snake uses "fear, geburah, to freeze its victims, or that the vibrations caused by the pipe act as chesed on the "fearful serpent" of geb

criminatory processes of geburah, the sephirah of hod crystallises these energies into definitions and shapes. the internal model of yesod then recognises these definitions and presents them to the perceptions, as best it can to its own limits. it is thus important that the initiate refines both his definitions and his internal model, to reflect the higher sephiroth more accordingly, and become a lightning rod or watercourse for the divine energies to run through without obstruction. in terms of the golden dawn system of initiation, much of the work done at the practicus level of hod is hermetic experimentation in order to define the limits of ones own nature, the possibilities of the environment, and the ranges of actions potential between the two, but the work of the philosophus in netza

rmostat in a central heating system governs the activities of the whole system. path 27, the third and final path running horizontally across the tree is that called the "active intelligence. it is the "spirit of every creature, the motion to which they are subject, and has the "blasted tower" card attributed to it. in the earlier versions of the card, it was entitled "the house of god, struck by lightning" and perhaps we can see a reference to the first lightning flash of creation striking the primordial soup from which life emerged. in a psychological rather than cosmological context, the path represents the interaction of the thought process (hod) and our emotions (netzach, which together generate, or at least act as symptoms of the "motion" to which we are "subject (v) we have just exa

THE MARTINIST OPERATIVE GENERAL RITUAL

descend upon the apostles and disciples under the form of fire of pentecost, o lord of mercy, we beseech thy immense goodness and thy inexhaustible mercy, to spare by the power of thy angels and the merits of thy saints the places where thy creatures live or take shelter as well as the creatures themselves, from the flames of the 23 subterranean fire, terrestrial conflagration and those caused by lightning. by ieshouah, our lord, amen. operator meditates for awhile and then prays that epidemics, pestilence, cholera, small pox and all germs attacking the vegetable, animal and human realms be controlled and eventually disappear from the surface of the earth: o god almighty and eternal, thou who deigned to heal the people of israel wandering in the desert and a prey to the bites of eager serp

THE MOTHMAN PROPHECIES

vine hebrew name of netzach, meaning "lord of armies" yin: in chinese taoism the negative, passive, female principle. yoga: sanskrit word meaning "union" the eastern science of physical, mental, and spiritual integration. bibliography agrippa. three books of occult philosophy. edited and annotated by donald tyson. st. paul, mn: llewellyn publicationwh- 1- beelzebub visits west virginia fingers of lightning tore holes in the black skies as an angry cloudburst drenched the surrealistic landscape. it was 3 a.m. on a cold, wet morning in late november 1967. and the little houses scattered along the dirt road winding through the hills of west virginia were all dark. some seemed unoccupied and in the final stages of decay. others were unpainted, neglected, forlorn. the whole setting was like the

. she opened the door a crack and her sleep-swollen face winced with fear as she stared at the apparition on her doorstep. he was over six feet tall and dressed entirely in black. he wore a black suit, black tie, black hat, and black overcoat, with impractical black dress shoes covered with mud. his face, barely visible in the darkness, sported a neatly trimmed mustache and goatee. the flashes of lightning behind him added an eerie effect "may i use your phone" he asked in a deep baritone, his voice lacking the familiar west virginia accent. the girl gulped silently and backed away "my husband" she mumbled "talk to my husband" she closed the door quickly and backed away into the darkness. minutes passed. then she returned accompanied by a rugged young man hastily buckling his trousers in p

arted to burn. what followed was straight out of the keystone kops. the police and fire department rushed to the snow-covered hill and bogged down on the mushy dirt road. there was much frantic scurrying and cursing as the men battled the blaze. part of the hillside was badly scorched. the transmitter inside the shack was not affected by the fire but it was burned out, as if it had been struck by lightning. so in the critical days that followed, the sheriffs department was without its main transmitter. i was disenchanted with the tnt area because of the crowds that were now streaming back there nightly to watch for the newest sensation flying saucers. i started searching for a private place where i could carry out my observations quietly. don, dan, mary, and myself had interviewed a number

THE NECRONOMICON SIMON VERSION

rong. and if thou performest these operations often, thou shalt see things becoming dark; and the wanderers in their spheres shall no more be seen by thee; and the stars in their places will lose their light, and the moon, nanna, by whom thou also workest, shall become black and extinguished, and aratagar shall be no more, and the earth shall abide not and around thee shall appear the flame, like lightning flashing in all directions, and all things will appear amid thunders, and from the cavities of the earth will leap forth the annunnaki, dog-faced, and thou shalt bring them down. and the sign of your race is this: which thou shalt wear at all times, as the sign of the covenant between thee and the elder gods. and the sign of the elder ones is this: which thou shalt wear at all times, as

the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of the night. his word is kakodammu and his sea

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

earth. its sporting ground. further poe states: that an epic was of itself a nullity, and that a poem of great length, commencing as it might in exaltation, ended in nine cases out of ten in somnolence. poetry must stimulate, it must irritate the soul in some definite manner, or else it ceases to be poetry. for when once poetry exerts a soporific power its whole object is lost, and, as a flash of lightning, it must he vivid, bright, flaming for a moment, awful, eloquent, rushing from the darkness of night through the flashing elements of day into the silence of eternity. and this is exactly the poetry we here find. no poems are of any great length, no poems here contain a labour on the part of the reader to attain the end* though in some places the labours of hercules seem insignificant co

an we find; the nearest is the song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indrawn breath: glet there be life, and death! h *tannhauser, vol. i, p. 252. worthy of the author of gthe marriage of heaven and hell! h glet there be life and death, h and the link between these two is love

i, p. 94. true love, the love of self in the soul of another, the poet paints very beautifully in the following charming lines: do you recall? could i forget? how once the full moon shone above, over the houses, and we let loose rein upon the steeds of love? how kisses fled to kisses, rain of fiery dew upon the soul kindled, till ecstasy was pain; desire, delight: and swift control leapt from the lightning, as the cloud disparted, rended, from us twain, and we were one *star and garter, vol. iii, p. 13. this melting of the i in you, is the only true possible form of marriage, and the only form that can exalt it over the prostitution of the monde and demimonde; for it matters little if a woman sell her body for a five pound note, or for a five million pound dot. the man who in his turn marr

oresees the end; such love as theirs is too supernal to be platonic; she flies in vain; for she has to console her sad lover with the truth. the storm-clouds gather on the twenty-fifth day: mouth unto mouth! o fairest! mutely lying, fire lambent laid on water. o! the pain! kiss me, o heart, as if we both were dying! kiss, as we could not ever kiss again! kiss me, between the music of our sighing, lightning and rain *alice, an adultery, vol. ii, p. 76. a curious conflict this etwixt love and fear, ghonour and lust, and truth and trust beguiled h; they wandered in the scented garden of man fs heart, and all their restraint was as ephemeral as the fleeting hour. gand when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one

ene. the outer materiality of body is all but sated, the starved soul within cries for sustenance; he murmurs gelizabeth, h and then wakes strong through her perfection. venus still entices, but her power has vanished, and at the name of gave maria! h the exorcism entangled round the souls of the victims of the venusberg vanishes in a vast roll of thunder and amidst the fierce flashes of dazzling lightning which rush through the leaden sky rending the depths of despair. tannhauser is released from his bondage, and the shackles of lust fall from his soul; he is free, and kneeling by a calvary. act iv again brings our knight before the gaze of the world. he has eaten of the tree of the knowledge of good and of evil, and has become as a god. he wends his way to the court of the landgrave and

me sweet words she had formerly murmured to her lover in the effusions of adultery. so it often happens that the most spiritual are at heart the most passionate. passion and religion are the divine dioscuri, children of nemesis. man, when god became too intangible, too magnificent to approach, conceived a mediator. jahveh, surrounded by howling beasts and moulting angels, fenced in by thunder and lightning, was quite cut off from the simple minds of the suburra, so christ in those purlieus was manufactured; but he in his turn grew exaltedly dim, magnified as the mist of ages crept around him, and when romantic love was born, man being no longer able to worship man, enthroned the spotless virgin in his stead; for in his heart still lingered the sea-born form of aphrodite, and on his lips th

, than all religions have ever revealed. gand they were both naked, the man and his wife, and were not ashamed h: this is virtue. gand the eyes of them both were opened, and they knew that they were naked h: this is vice. know thyself, be thyself, honour thyself, are the three greatest commandments we can follow. this truth, universal and in its totality, crowley thunders forth midst sunshine and lightning. if, it is good to kiss, then is it also good to know where kisses may lead to. we have already seen them rising upward from youth through the passion of maturity, concrete and abstract, earthly and spiritual; now let us turn about and descend the slippery road of lust, so essential to the basic knowledge of the good. among the extraordinary antipathies and sympathies of the human mind

t is related: how it once contained the dregs of many casks, and how they have all long since gone dry; and its uselessness, and how it stinketh when it be uncorked, and its unprofitableness, also the unfitness thereof to hold the gnew wine, h of which hereafter. the old bottle what is religion? in its primitive form, metatarsals; in its ultimate, metaphysics. our ancestors would walk through the lightning and thunder of the uncivilized day, with a string of charmed knuckle-bones slung round their throats; whilst we in our turn walk through the drizzle and fog of the present decivilized night, with a rosary of ideals twined round our minds: one worshipped a bogey, the other a bogus. o! sancta simplicitas: homo indeed is sapiens! have we progressed? not one whit. worship is at all times and

of the universe; and in thy left hand shalt thou hold the balances of being, in which thou shalt weigh the suns, and moons, and all the hosts of heaven; and thy foot-stool shall be the abyss, and thy sceptre a sword of flaming fire, thy crown the zodiac set with the flashing stone of the wise. robed in glory, and wisdom, and understanding, a light of loveliness, thou, god-voiced with thunder and lightning, shalt breathe forth words of fire to flame forever through the empyrean of heaven and to resound without ceasing beyond the nadir of hell. thou shalt plunge into the mystery of all things and become as a sun unto thyself, and with thine own beams shalt thou paint the hueless ocean of thy godhead. thou shalt see things as they are; and all shall dissolve around thee, and thou around all

apen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. h *the argonauts, iv, vol. ii, p. 110. this is but the chant of the brahmin and the buddhist as it has risen and fallen over the east for hundreds and thousands of years. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched, from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining .kathaka upanishad, v, 15. the veil of maya shrouds the true aspect of things; it cuts off the outer from the inner world, rendering the former esoteric, and the latter exoteric. this idea of the all as the one, is magnificently described in gt

THE TAROT OF C C ZAIN

world. all such evil entities, of this plane and the next, survive by preying on the ignorance and credulity of others, as shown by the sign of sorcery they make with their hands. they are racketeers and gangsters of both planes; and the ensemble, taken as a whole, indicates both the bondage and the fate of those who follow the inversive path and become dominated by the spirit of selfishness. the lightning--arcanum xvi. in divination, arcanum xvi may be read as accident or catastrophe. arcanum xvi is figured by a pyramid decapitated by a thunderbolt. a crowned and uncrowned man are precipitated from a platform built of seven stages, falling down with the rest of the debris. a pyramid is the most stable of solids, is the symbol of the earth, and also represents the climax of earthly securit

hysical life. from mineral up to man there are seven degrees of mundane life, the seventh, or last stage of incarnation, being that of man. after one incarnation of man, and thus gaining self-consciousness, the soul continues its progress in higher-than-physical spheres. thus the platform on which the men were standing represents the last incarnation in matter. that the pyramid has been struck by lightning to the disaster of both a crowned and an uncrowned man, symbolizes that nature is no respecter of persons, and that she strikes down both the high and the low, kings as well as subjects, who transgress her law. it is also the symbol of those rivalries which are so common among men, which divert energies into channels that result in ruin for all. it signifies sterile projects, ill-conside

THE WITCH CULT OF ZOS VEL THANATOS

, the next step in the advancement of the soul. chaos magick is perhaps the most beneficial system of sorcery which has been labeled as something erratic as chaos magic. the system known as chaos magick allows the individual who dives the depths of his or her mind and assemble, through various means, a system unique to the person creating it. chaos is a beautiful friend, which often throws random lightning bolts, is nonetheless always beside you when you go to sleep at night. it should be considered fair game to dash through the darkness of the night, to understand and explore the very foundations of the demonic and the angelic, as above, so below while the luciferian gnosis is highly approachable through the systems of what is considered chaos magick, the form of the astral body allows a

THE HOLY BIBLE KING JAMES VERSION

] under his feet. 22:11 and he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. 22:12 and he made darkness pavilions round about him, dark waters [and] thick clouds of the skies. 22:13 through the brightness before him were coals of fire kindled. 22:14 the lord thundered from heaven, and the most high uttered his voice. 22:15 and he sent out arrows, and scattered them; lightning, and discomfited them. 22:16 and the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the lord, at the blast of the breath of his nostrils. 22:17 he sent from above, he took me; he drew me out of many waters; 22:18 he delivered me from my strong enemy [and] from them that hated me: for they were too strong for me. 22:19 they prevented me in t

om the fowls of the air. 28:22 destruction and death say, we have heard the fame thereof with our ears. 28:23 god understandeth the way thereof, and he knoweth the place thereof. 28:24 for he looketh to the ends of the earth [and] seeth under the whole heaven; 28:25 to make the weight for the winds; and he weigheth the waters by measure. 28:26 when he made a decree for the rain, and a way for the lightning of the thunder: 28:27 then did he see it, and declare it; he prepared it, yea, and searched it out. 28:28 and unto man he said, behold, the fear of the lord, that [is] wisdom; and to depart from evil [is] understanding. 29:1 moreover job continued his parable, and said, 29:2 oh that i were as [in] months past, as [in] the days [when] god preserved me; 29:3 when his candle shined upon my

h clouds he covereth the light; and commandeth it [not to shine] by [the cloud] that cometh betwixt. 36:33 the noise thereof sheweth concerning it, the cattle also concerning the vapour. 37:1 at this also my heart trembleth, and is moved out of his place. 37:2 hear attentively the noise of his voice, and the sound [that] goeth out of his mouth. 37:3 he directeth it under the whole heaven, and his lightning unto the ends of the earth. 37:4 after it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard. 37:5 god thundereth marvellously with his voice; great things doeth he, which we cannot comprehend. 37:6 for he saith to the snow, be thou [on] the earth; likewise to the small rain, and to the great rain of his strength. 37:7 he se

the number of thy days [is] great? 38:22 hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail, 38:23 which i have reserved against the time of trouble, against the day of battle and war? 38:24 by what way is the light parted [which] scattereth the east wind upon the earth? 38:25 who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder; 38:26 to cause it to rain on the earth [where] no man [is; on] the wilderness, wherein [there is] no man; 38:27 to satisfy the desolate and waste [ground] and to cause the page 307 job bud of the tender herb to spring forth? 38:28 hath the rain a father? or who hath begotten the drops of dew? 38:29 out of whose womb came the ice? and the hoary frost of heaven, who hath gender

my high tower, and my deliverer; my shield, and [he] in whom i trust; who subdueth my people under me. 144:3 lord, what [is] man, that thou takest knowledge of him [or] the son of man, that thou makest account of him! 144:4 man is like to vanity: his days [are] as a shadow that passeth away. 144:5 bow thy heavens, o lord, and come down: touch the mountains, and they shall smoke. 144:6 cast forth lightning, and scatter them: shoot out thine arrows, and destroy them. 144:7 send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children; 144:8 whose mouth speaketh vanity, and their right hand [is] a right hand of falsehood. 144:9 i will sing a new song unto thee, o god: upon a psaltery [and] an instrument of ten strings will i sing praises unto thee

her, and two covered their bodies. 1:12 and they went every one straight forward: whither the spirit was to go, they went [and] they turned not when they went. 1:13 as for the likeness of the living creatures, their appearance [was] like burning coals of fire [and] like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. 1:14 and the living creatures ran and returned as the appearance of a flash of lightning. 1:15 now as i beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. 1:16 the appearance of the wheels and their work [was] like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel

d i anoint myself at all, till three whole weeks were fulfilled. 10:4 and in the four and twentieth day of the first month, as i was by the side of the great river, which [is] hiddekel; 10:5 then i lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins [were] girded with fine gold of uphaz: 10:6 his body also [was] like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. 10:7 and i daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 10:8 therefore i was left alone, and saw this great vision, and there remain

the pit wherein [is] no water. 9:12 turn you to the strong hold, ye prisoners of hope: even to day do i declare [that] i will render double unto thee; 9:13 when i have bent judah for me, filled the bow with ephraim, and raised up thy sons, o zion, against thy sons, o greece, and made thee as the sword of a mighty man. 9:14 and the lord shall be seen over them, and his arrow shall go forth as the lightning: and the lord god shall blow the trumpet, and shall go with whirlwinds of the south. 9:15 the lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink [and] make a noise as through wine; and they shall be filled like bowls [and] as the corners of the altar. 9:16 and the lord their god shall save them in that day as the flock of his people

there; believe [it] not. 24:24 for there shall arise false christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect. 24:25 behold, i have told you before. 24:26 wherefore if they shall say unto you, behold [he is] in the desert; go not forth: behold, he is in the secret chambers; believe [it] not. 24:27 for as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the son of man be. 24:28 for wheresoever the carcase is, there will the eagles be gathered together. 24:29 immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

sealing the stone, and setting a watch. 28:1 in the end of the sabbath, as it began to dawn toward the first [day] of the week, came mary magdalene page 577 matthew and the other mary to see the sepulchre. 28:2 and, behold, there was a great earthquake: for the angel of the lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 28:3 his countenance was like lightning, and his raiment white as snow: 28:4 and for fear of him the keepers did shake, and became as dead [men] 28:5 and the angel answered and said unto the women, fear not ye: for i know that ye seek jesus, which was crucified. 28:6 he is not here: for he is risen, as he said. come, see the place where the lord lay. 28:7 and go quickly, and tell his disciples that he is risen from the dead; a

TYSON DONALD NEW MILLENNIUM MAGIC

c. the ray implies cause and effect. desire, the urge to attain a specific purpose, residing at the point of self, is extended by the will to unite with its object, the focus of that purpose. using the ray like a psychic knife to pierce through the hole opened in the point by the vortex, the magus bridges the veil between the unman- ifest and creation. when the first word of god, in the form of a lightning stroke, split the primordial abyss with rolling peals of thunder, it was the ray in action. all magic involves the ray projected either inwardly or outwardly; though in truth this distinction is without meaning. to project magical intent over a distance, the magus must transmit desire through the point of self. magical force never trav- els through space: it enters the unmanifest and at

and unbreakable. the germanic rune nauthiz (nyd, which means roughly "the will to endure' takes its form from an irregular cross: q. the christian cross is not regular, but has a vertical arm that is considerably longer than the horizontal. this signifies symbolically that the masculine, active principle is exalted in christ over the passive, feminine side. the vertical ray is akin to the primal lightning and is always the male principle. the horizontal ray sug- gests the surface of the primal sea and is always female. also, the intersection point of the christian cross is near the top, indicating a movement toward the light. for these reasons it emphasizes triumph and victory. not surprisingly, the history of christianity has been one of male rule and military conquest. the pagan and chr

own to be composed of the same stuff acting in reverse polarity. if the equilateral triangle is rotated rapidly, its three points trace the line of a circle, which has no top or bottom, illustrating that from table of triangle babylonian egyptian hindu creek roman teutonic christian motions colors elements heavens earth speech space anu osiris brahma chaos jupiter woden father linear red fire sun lightning subject up-down ea lsis siva gaea juno frija holy ghost rotary blue water moon rain verb left-right enlil horus vishnu eros minerva donar son vibratory yellow air star wind object front-back a change of perspective any point of the triangle can be made to replace any other. all spring from the unity of the first point, kether, the white head. the child is formed from the equal participat

ters are the same: it is the nature of religions, with their inherent mystical bent, to overlook the fourth emanation of the unmanifest. considered as three, god is an ideal without concrete existence in the mundane world. but considered as four god becomes a practical reality. little wonder that the fourfold division of the all is the single most important magical tool. the yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis is not a fairy

can be assigned to the human body, result- ing in this figure: the circle of the head stands for the warmth and activity of the rational pow- ers, which are volatile by nature. the crescent symbolizes the excretion of wastes, mainly a liquid process, and also the sensual and unthinking passions. the cross makes up the trunk of the figure, where reason and lust are joined. the vertical arm is the lightning stroke; the horizontal arm is the surface of the sea. the remaining five wandering bodies of the heavens visible to the ancients are uniformly dimensionless points of light and so form a distinct group. they are defined by combinations of two or all of the three primary symbols. all meanings later assigned to them derive from this base. this is a vital insight into the nature of astrolog

m start to finish in a way similar to the pentagram: when the unicursal hexagram is analyzed, it is seen to be made up of two sowelu (sigel) runes overlapped and joined at the top and bottom. runes were the magical alphabet of the teutonic peoples before the coming of christianity. the sowelu- which means "sun"-was the rune used by the nazi ss as their emblem: 11 4. the sowelu is in the form of a lightning stroke and is a powerful symbol of creative force. it could be written right to left( 1\1) as in the old norse alphabet, or left to right( m) as in the old english. if the two sides of the unicursal hexagram are separated, they will reveal themselves to be a sowelu rune and its mirror reflection: with this in mind the unicursal hexagram becomes understandable as a syrn- bol of descending

be written right to left( 1\1) as in the old norse alphabet, or left to right( m) as in the old english. if the two sides of the unicursal hexagram are separated, they will reveal themselves to be a sowelu rune and its mirror reflection: with this in mind the unicursal hexagram becomes understandable as a syrn- bol of descending and reascending force--or in pictorial terms, the down strike of the lightning bolt and its reflection from the mirror surface of the water. the figure of a square and two triangles given earlier is the two-dimensional version of the four-sided egyptian pyramid reflected from its base. this may be called the three-dimensional hexagram. if the runes are thought of in three dimen- sions as well and rotated ninety degrees to each other, they trace with remarkable clar

d egyptian pyramid reflected from its base. this may be called the three-dimensional hexagram. if the runes are thought of in three dimen- sions as well and rotated ninety degrees to each other, they trace with remarkable clarity the framework of the double four-sided pyramid: at last it becomes possible to rationally assign the four elemental planets to the points of the hexagram. the descending lightning bolt streaks from the sun to the moon and along its path are found the planets that contain the symbol of the sun, the circle. the reflected ascending bolt flies from the moon back to the sun, and on it are ordered the planets containing the lunar symbol of the crescent. mars, a masculine and fiery planet, will be located on the descending sigel on the right side of the hexagram because

ee represent the three levels of stir- ring, or the three stages of motion, before the awareness of god coalesced into the first point, which is represented by kether-variously called the crown, the white head, and the smooth point. the zigzag arrow is the course followed by the descending light to manifestation on the outermost circle of being, which is repre- sented by malkuth. it is called the lightning stroke. the curving line represents the reascent of the light from the material world to the innermost point of god. it is called the path of the serpent. the overall structure of the tree is based on the body of adam kadmon, heav- enly or cosmic man who is the macrocosm. the left side of the tree is the left side of this all-encompassing being, the right side of the tree is his right si

xts and only hinted at in the ancient writings on the kabbalah. it may be that no occultists at the present time are aware of it. however, once perceived by the magus, it is obvious. regard the back of your right hand. notice that the fingers alternate in length around the middle, which is the longest. if you follow the alternation with your eyes, you will see that it parallels the descent of the lightning down the tree from the first to the fifth sephirah: index ring right hand, back as the lightning stroke passes through the sixth sephirah, tiphareth, the numbering reverses itself from left to right: that is to say, whereas on the upper half of the tree the even numbers are on the right side, on the lower half the even num- bers are on the left, having been polarized by their passage thr

TYSON DONALD SOUL FLIGHT

hair were slowly moving apart and stretching him between them. fox found that he could put himself into a light trance by staring at the flame of the lamp in his bedroom, although he had no awareness that he was in a trance state. he only knew that the room around him would suddenly "go wrong" first, the gas flame dimmed, and the room filled with a pale-golden brightness. miniature bursts of blue lightning crackled and snapped from the corners of the room. this was followed by an apparition of a grotesque or frightening appearance. on one occasion, he saw a man with a horrifyingly distorted face. at other times, it was a wolf with burning eyes, a lion, a giant serpent, or a bear that reared up on its hind legs. these visions caused the boy to scream at the top of his lungs, but the moment

physical encounters with the secret chiefs as much greater than the mere physical exhaustion that follows the depletion of nervous energy that is so familiar to trance mediums. he wrote in his manifesto "the sensation was that of being in contact with so terrible a force that i can only compare it to the continued effect of that usually experienced momentarily by a person close to whom a flash of lightning passes during a violent storm; coupled with a difficulty in respiration similar to the half-strangled effect produced by ether; and if such was the result produced in one, as tested as i have been in practical occult work, i cannot conceive a much less advanced initiate being able to support such a strain even for five minutes, without death ensuing."120 leaving aside the question of whe

difficulty in respiration similar to the half-strangled effect produced by ether; and if such was the result produced in one, as tested as i have been in practical occult work, i cannot conceive a much less advanced initiate being able to support such a strain even for five minutes, without death ensuing."120 leaving aside the question of whether mathers had ever experienced the effect of a close lightning strike, his description effectively conveys the strain on his body of direct face-to-face communications with the secret chiefs. his reference to "difficulty in respiration" is accurate; i have often experienced it when communicating with spirits. the very air around the body seems to thicken or become viscous, resulting in great difficulty inhaling. elsewhere in the manifesto to the mem

n the form of a goat that is led along after the statue. for the price of a coin, the masked revelers will let you ask your questions of the goat, who will bleat to indicate an affirmative response. xvi the blasted tower hebrew letter: pe (mouth) correspondence: mars path: twenty-seventh a tall tower of stone built upon a peak and accessible only by a steep and winding road is struck by a bolt of lightning during a storm. the crown of the tower catches fire and the blaze, driven by strong wings, begins to work its way down to the lower levels, its progress indicated by the flames that issue from successively lower windows. the inhabitants of the tower leap to their deaths from its windows to avoid the heat of the flames. there is no way for you to go to their aid because the entrance at th

er the gate. those who attempt to force their way through when the gate is opened meet a rain of fiery arrows and naked sword blades that are hurled down upon their heads. the god of the place is the chief gatekeeper, who does not reveal himself directly, but stays in the shadows of the building above the gate while speaking in a deep, threatening voice to those below. 16. sowelu literal meaning: lightning or solar ray general sense: fire from the heavens, divine intervention, an omen, portent, righteous wrath, retribution, judgment, justice, fulfillment of karma sowelu is a land of desert sands that so shimmers and blazes with the reflected brightness from the noontime sun that no details can be distinguished through the rising waves of heat. even the sky itself is bleached by the sunligh

e leaps upon its back and rides it through the trees, laughing with excitement. chapter fourteen: runes 255 19. ehwaz literal meaning: horse general sense: swiftness, strength, grace, beauty, conveyance, vehicle, means to an end, instrument, the body a rolling grassy plain stretches to the horizon in all directions in the land of ehwaz. thunder clouds can be seen in the distance, and occasionally lightning flashes from them, but they are so far away that the rumble of the thunder is slow to reach the ears of the traveler. the land is crossed by the moving shadows of clouds, and the wind bends the tall grasses in waves. herds of grazing animals are visible on the plain, so far away that they are no more than a gathering of dark specks. some move swiftly, and when they happen to wheel closer

oring the astral planes than that you will be possessed while you dream. you never actually leave your body during soul flight, so no vacant shell exists for the spirit to rush into. possession is real; it does occur, but it is rare. in my opinion, the average person is in no greater danger of being possessed during soul flight than during the hours of normal waking consciousness. being struck by lightning is also a real threat, but it would be foolish to avoid playing golf merely because this chance exists with a statistical probability above zero. loss of sanity as for the general danger of losing sanity through the practice of astral projection, it has been stressed by many authorities on western esotericism that no one with an unstable mind should play with the occult in any of its asp

TYSON DONALD THE POWER OF THE WORD

er is related to the element of that letter. for example, the banners ihvh, ihhv, and ivhh are all banners of elemental fire. the three banners in each elemental group have very distinct forms that are based upon their cardinal, mutable, and fixed energies. the tracing of a cardinal sigil creates a circular, or spiraling, energy flow. the tracing of a mutable sigil creates a linear zig-zag like a lightning bolt. the tracing of a fixed sigil creates a crossing pattern, as shown in the illustration on page 34. invoking banishing invoking banishing tetragrammaton cardinal mutable fixed the three sigil forms it is useful to remember that the initial turning motion in all invoking sigils for the overt banners is clockwise. even in the case of the mutable sigils, the first diagonal line is trace

ubim. the throne was made of pure gold studded with pearls and precious stones. inside its seat was hidden "a tablet engraved with a serpent on a pole" a great sapphire stone served solomon for a footstool. in the mouths of the animals that composed the throne were golden bells that rang when the wind blew, and above the throne hung a canopy of colored cloths that fluttered with the appearance of lightning and flaming torches and a shimmering rainbow. around the throne were seventy chairs for seventy elders, and two more chairs opposite the throne for the seer gad and the prophet nathan, making a total of seventy-two, the same as the "divine name of seventy-two words" extracted kabbalistically from exodus 14:19-21 (see ginsburg, the kabbalah, pp. 132-6. the mother of solomon, bathsheba, sa

they are whose number is 31. come away, for i have prepared for you! move, therefore, and show yourselves. open the mysteries of your creation. be friendly unto me, for i am the servant of the same your god, the true worshiper of the highest. analysis of the eleventh key the "mighty seat" as should be clear from previous observations, is the throne of the heavenly christ, which emits thunder and lightning. these thunders are the verbal expression of the will of god, which immediately become realized in the world because the words of god are the things of men. why they are said to be five in number is unclear, unless it is a reference to the five princes that support the train of the king of each watchtower in kelley's vision. the "eagle" would seem to be a reference to the mother of heave

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

rcury of secret philosophy; the eagle that corresponds to the air; the bull that symbolizes the earth. egypt s sphinx (as well as ezekiel s sphinx) has the sacred symbolism of the four creatures of alchemy. the water contained in the lakes, rivers and oceans when heated by the fire of the sun are transformed into clouds that ascend up to the sky, and after a period of digestion are converted into lightning and thunder. this same process is repeated in the sexual laboratory of the alchemist. our motto is thelema: that is willpower. the entrance into the old, archaic temples was commonly a hidden hole in some mysterious spot in the dense jungle. we departed from eden through the door of sex, and only through that door can we return to eden. eden is sex. it is the narrow, straight and difficu

rsal de acuerdo con los conceptos de tiempo, espacio y movimiento. dentro de la naturaleza evolucionante est n contenidas todas las posibilidades. unos se vuelven muy buenos y otros se vuelven muy malos. empero el s per hombre no es el resultado de ninguna evoluci n, sino el producto de una tremenda revoluci n de la conciencia. 62 adam christ is so much different from the terrestrial adam, as the lightning is from a black cloud. lightning is born from a cloud, yet it is not a cloud. lightning is the super man while the cloud is the man. to be born is a sexual problem, the path is sexual transmutation. a rectangle appears in the ninth key, this represents the four elements of alchemy. by carefully studying this rectangle, we discover a double circle that wisely symbolizes the mercurial matt

WICCA WITCHCRAFT TODAY

t all sorts of diseases in animals. 3. vertebrae of snakes. pulverised snake-skin and snake joints are still used as medicine for sick animals. 4. horses' teeth, torn out and broken in pieces. these are used today, hung round children's necks to make their teeth grow strong. 5. twig of rowan. rowan twigs are used today as charms, etc. 6. charcoal of aspen. charcoal of an aspen tree set on fire by lightning is still a medicine of special force. 7. an iron knife blade and a bronze thread. steel has a great force, especially if it has an edge. 8. two pieces of iron pyrites. every sort of ill-willing is cured by striking fire with pyrites over the patient. 9. a number of pieces of small bone, pebbles and clay. thus it would seem that old ideas continued for a long time. this bronze age witch w

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

tural faculties, supreme wisdom, and nirvana; therefore i have not elucidated it. selections from: henry clarke warren. buddhism, in translation. new york, atheneum (19, 1963. p. 117. sayings from the buddhist sutras (the rain cloud) it is as if a cloud rising above the horizon shrouds all space (in darkness) and covers the earth. that great rain-cloud, big with water, is wreathed with flashes of lightning and rouses with its thundering call all creatures. by warding off the sunbeams, it cools the region; and gradually lowering so as to come in reach of hands, it begins pouring down its water all around. and so, flashing on every side, it ours out an abundant mass of water equally, and refreshes this earth. and all herbs which have sprung up on the face of the earth, all grasses, shrubs, f

days and the star glistening sphere and the milky way? who, apart from thee, established the law by which the moon waxes and wanes? these and other things would i like to know! o ahura mazda, this i ask of thee: speak to me truly! who was from beneath sustaining the earth and the clouds so that they would not fall down? who made the waters and the plants? who yoked the two swift ones, thunder and lightning, to the wind and to the clouds? who is the creator of good disposition? o ahura mazda, this i ask of thee: speak to me truly! who produced well-made lights and darkness? who produced sleep, well-induced through laborious waking? who produced the dawns and the noon through the contrast with the night whose daily changes act for the enlightened believers as monitors of their interests? o a

evements nor fall lower than your failures. and take with you all men: for in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair. and if you would know god be not therefore a solver of riddles. rather look about you and you shall see him playing with your children. and look into space; you shall see him walking in the cloud, outstretching his arms in the lightning and descending in rain. you shall see him smiling in flowers, then rising and waving his hands in trees. selections from: kahlil gibran. the prophet. new york, alfred a. knofp, 1963. p.77. 245 sayings of (good grief) the psychologists in the traditional psychologies, one group may find that a certain technique works well in a given situation. its members may tend to apply it in situation

s and animals that shared, alike with us, the storms and blessings of earth. we learned to do what only the student of nature ever learns, and that was to feel beauty. we never railed at the storms, the furious winds, and the biting frosts and snows. to do so intensified human futility, so whatever came we adjusted ourselves, by more effort and energy if necessary, but without complaint. even the lightning did us no harm, whenever it came too close, mothers and grandmothers in every tipi put cedar leaves n the coals and their magic kept danger away. bright days and dark days were both expressions of the great mystery, and the indian reveled in being close to the great holiness. observation was certain to have its rewards. interest, wonder, admiration grew, and the fact was appreciated that

know you told me to go home, but who are you to give me orders? i don t know you. i m going to stay until my uncles come to fetch me, whether you like it or not! all at once there was a rumble from a larger mountain that shook the hill. it became a mighty roar, and the whole hill trembled. the wind started to blow. the young man looked up and saw a boulder poised on the mountain s summit. he saw lightning hit it, saw it sway. slowly the boulder moved. slowly at first, then faster and faster, it came tumbling down the mountain side, churning up the earth, snapping huge trees as if the were little twigs. and the boulder was coming right down on him! he barely made it back to the village and talked to his uncles. i have made the spirits angry. it was all for nothing. well you did find out on

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ong all peoples. the kabalists contrasted it with the perfection of the decad, and just as the sephirotic number is the form of all good things, so eleven is the essence of all that is sinful, harmful and imperfect. with the ten sephiroth they contrasted the eleven averse sephiroth, symbols of destruction, violence, defeat and death. on the oldest tarot cards, the trump called the tower struck by lightning, number xvi, shows the ten divine sephiroth on one side and the eleven averse sephiroth on the other side; modern tarot designs are very much debased. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott john heydon says that by it we know the bodies of devils and their nature; the jews understand by it lilith, adam s first wife, a she-devil, dangerous to women in c

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

stellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours, an evidence of their psychic susceptibility. the use of bright colours engenders the recognition of subsisting variety and stimulates that perception of the mind which energizes through imagination, or the operation of images

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

er, lilith, who speaks with me through dreams! i carry the serpent's skin of azal'ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is done_ an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light- azal'ucel by michael w. ford i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal'ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha'n-din- thy stave and fork unto the flame that i

WORKING CEPHALOEDIUM VERSION 1

t woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-k huit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four- fold form. the scarlet woman bears cup& sword, riding the beast& iacc

WORKING CEPHALOEDIUM VERSION 2

let woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-khuit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four-fold form. the scarlet woman bears cup& sword, riding the beast& iaccha

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e the names of god not known to the angels; neither can be spoken or read by man? placing these names in the square sequence we have: 13 in the dee manuscripts, referring to the above letters, numbers were given instead of letters with 21= e and both 8 and 30 relating to l. i have taken the liberty of placing these letters, along with the original numbers, in the appropriate squares. by tracing a lightning flash type of sign through the above square the following names of planetary angels are generated: at this point, the angel for sol ends in an s and not an l. although this may appear incorrect, we must remember that throughout the dee manuscript there are a number of instances where one letter can be transposed for another. this would also apply to the angel of mercury, who could possib

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

it we invoke thy blessing. look down we implore thee upon this postulant, who now kneeleth before thee and knocketh at the gateway of the grave. grant him thine aid, 0 god of israel, who givest power unto thy people, pour forth thy benediction we beseech thee. 0 thou fire-hearted one who dolt send death that we may attain unto life everlasting; thou at whose word the thunders roll and the darting lightning flashes forth, grant that in the midst of the storm we may find peace. master of the diadems of fire, crown him with light, that emerging from the darkness of the tomb he may enter upon the dawn of endless day. amen" a pause; all rise and ch.ad. points to the tat pillar from which 3rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the

lectively they are the higher levels of the soul, synthesized together in a working format in archetypal terms. opening the opening vibration that activates the link to the second order is its divine name "rose rubea et aurea crucie which is then transmitted to the individual by touching the rose cross. this also equates to establishing the link to the second order through the vault by way of the lightning flash. with the word "elohim gibor" is the second vibration, which summons the archangel khamael and the angelic choir of the seraphim to assist with the ceremony. the secret number 20, refers to the gematria of the second vibration "elohim gibor" and also stands for the 20 princes of the enochian tablet of union, a complete synthesis of spirit on the enochian level. these are linked to

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