Michael Wynn's Occult Reference Library
LUST,LUSTS

Return to Occult Library Index

0 0 INITIATION CEREMONY

ttend to the censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the north, very honoured hierophant, to symbolize cold and moisture. hiero: your duty? stol: i see that the robes, collars and insignia of the officers are ready before the opening; i attend the cup of lust roll water and i assist in the purification and consecration by water, all the hall, of the members, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of

ABRAMELIN3

ouch them with the symbol (e) no. b consists of b h from a square of e j squares. qeladim means those who creep in insidiously. no. c consists of b j squares from a square of e j squares. behemot= beasts. no. d consists of b i squares from a square of e j. mebasim= those that stamp down violently. no. e is a square of c f squares. cased, hebrew (if used in a bad sense) overflowing of unrestrained lust. azote, hebrew enduring. boros= greek devouring, gluttonous. etosa= greek idle, useless. debac= hebrew= to overtake and stick close. no. f consists of b e squares from a square of d g. lebhah implies, agony at the heart. no. g consists of b h squares. qaraqak, thy baldness, also thy rending asunder (6) q q q q a r a q a k a r a q a k (5) l e b h a h e m a u s a b h a h of abramelin the mage 1

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

he old absinthe house. his rusty black, with its worn red button, is a noble wear. black, by the way, seems almost universal among the women: is it instinctive good taste? at least, it serves to bring up the general level of good looks. most american women spoil what little beauty they may have by overdressing. here there is nothing extravagant, nothing vulgar, none of the near-paris-gown and the lust-off-bond-street hat. nor is there a single dress to which a quaker could object. there is neither the mediocrity nor the immodesty of the new york woman, who is tailored or millinered on a garish pattern, with the eternal chorus girl as the ideal--an ideal which she always attains, though (heaven knows) in "society" there are few "front row" types. on the other side of me a splendid stalwart

ALEISTER CROWLEY ACROSS THE GULF

ible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the phallus of set, and let her bowels be devoured by apep; let her be prostituted to the lust of besz, and let her face be eaten by the god. it is not good to write his name. then they loosed me, and i lay smiling in the pool. they lifted me up and brought me to the feet of the goddess, so that i might kiss them. and as i kissed them such a thrill ran through me that i thought myself rapt away into the heaven of amoun, or even as asi when hoor and hoor-pa-kraat, cleaving her womb, spr

hole precincts of the temple. then like an old gray wolf i wandered round the outer court, lifting up my voice in a mournful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even so the veil glowed red as with some infernal fire. now then i am come to the moment of the assumption; but instead of sitting calm and cold, remote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven gold, three thousand twisted wires; a span thick! yet i put

t weaker but stronger. though my ribs cracked, i held firm. presently indeed i stirred; it seemed as if her strength had come to me. thus i forced back her head and thrust myself upon and into her even as a comet that impales the sun upon its horn! and my breath came fast between my lips and hers; her moan now faint, like a dying child, no more like a wild beast in torment. even so, wild with the lust of conquest, i urged myself upon her and fought against her. i stretched out her arms and forced them to the ground; then i crossed them on her breast, so that she was powerless. and i became like a mighty serpent of flame, and wrapt her, crushed her in my coils. i was the master. then grew a vast sound about me as of shouting: i grew conscious of the petty universe, the thing that seems apar

that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters 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

t secret; then, knowing how much higher was my grade initiation, dared not. then, at last, being frightened, she flung herself at my feet and confessed all, pleading that at least her love for me was true. this may well have been; in any case i would have had compassion upon her, for in sooth her body was like a flower, white and pure, though her mouth was heavy and strong, her eyes wrinkled with lust, and her cheeks flaccid with deceit. so i comforted her, pressing her soft body in mine arms, drinking the wine of her eyes, feeding upon the honey of her mouth. then at last i counselled her that she should bid him to a secret banquet, and that i should serve them, disguised in my old dress as a serving-man. on the next night after this he came, and i served them, and she made open love (tho

ALEISTER CROWLEY BOOK OF LIES

the mental attitude of the master; the avalanche does not fall because it is tired of staying on the mountain, or in order to crush the alps below it, or because that it feels that it needs exercise. perfectly unconscious, perfectly indifferent, it obeys the laws of cohesion and of gravitation. it is the sun and its own weight that loosen it. so, also, is the act of the adept "delivered from the lust of result, he is every way perfect" paragraphs 1 and 2. by "devotion to frater perdurabo" is not meant sycophancy, but intelligent reference and imaginative sympathy. put your mind in tune with his; identify yourself with him as he seeks to identify himself with the intelligence that communicates to him the holy books. paragraphs 3 and 4 are explained by the 13th aethyr and the title. book of

ALEISTER CROWLEY BOOK OF THE LAW

not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. i,42: let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. i,43: do that, and no other shall say nay. i,44: for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. i,45: the perfect and the perfect are one perfect and not two; nay, are none! i,46: nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. i,47: but they have the half: unite by thine art so that all disappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book

th& sight, light; these are for the servants of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. ii,23: i am alone: there is no god where i am. ii,24: behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their

nificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. ii,25: ye are against the people, o my chosen! ii,26: i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. ii,27: there is great danger in me; for who doth not understand these

the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. iii,26: these slay, naming your enemies& they shall fall before you. iii,27: also these shall breed lust& power of lust in you at the eating thereof. iii,28: also ye shall be strong in war. iii,29: moreover, be they long kept, it is better; for they swell with my force. all before me. iii,30: my altar is of open brass work: burn thereon in silver or gold! iii,31: there cometh a rich man from the west who shall pour his gold upon thee. iii,32: from gold forge steel! iii,33: be ready to fly or to

iii,34: but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord

ALEISTER CROWLEY DUTY

for free on: www.abika.com duty get any book for free on: www.abika.com 2 (a note on the chief rules of practical conduct to be observed by those who accept the law of thelema "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt..thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "love is the law, love under will "every man and every woman is a star" a. your duty to yourself 1. find yourself to be the centre of your own universe "i am the flame that burns in every heart of man, and in the core of every star" 2. explore the nature and powers of your own being. this includes everything which is, or can be for you: and you must accept ever

to make up your true self. this true self thus ultimately includes all things soever: its discovery is initiation (the travelling inwards) and as its nature is to move continually, it must be understood not as static, but as dynamic, not as a noun but as a verb. 3. develop in due harmony and proportion every faculty which you possess "wisdom says: be strong "but exceed! exceed "be strong, o man, lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" 4. contemplate your own nature. consider every element thereof both separately and in duty get any book for free on: www.abika.com 3 relation to all the rest as to judge accurately the true purpose of the totality of your being. 5. find the formula of this purpose, or "true will, in an expression as simple

will "be goodly therefore "the word of sin is restriction. o man! refuse not thy wife if she will. o lover, if thou wilt, depart. there is no bond that can unite the divided but love: all else is a curse. accursed! accursed! be it to the aeons. hell. so with thy all: thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect "ye shall gather goods and store of women and spices; ye shall exceed the nations of the earth is splendour duty get any book for free on: www.abika.com 4& pride; but always in the love of me, and so shall ye come to my joy" 9. rejoice "remember all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

pi-lambda-alpha-gamma-chitau- epsilon, chi-upsilon-lambda-lambda-alpha-nu-iota-alpha-sigma chi-iotaomicron- nu-omicron-chi-tau-upsilon-pi-omicron-iota pi-epsilon-tau-rho-alpha-iota-alpha-sigma alpha-pi-omicron delta-epsilon-iotarho- alpha-delta-omicron-sigma phi-alpha-nu-eta-theta, omega theta-epsilon-omega-nu chi-omicron-rho-omicron-pi-omicron-iota alpha-nualpha- xi soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beau

the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and

ns with him would have been otherwise than they are. in this sense, therefore, the letter and the journey are causally connected "one cannot go farther, and say that in this case i ought to write the letter even if he had arrived before i did so; for it 75 is part of the whole set of circumstance that i do not use a crowbar on an open door "the conclusion is that one should do one's will 'without lust of result. if one is working in accordance with the laws of one's own nature, one is doing 'right; and no such work can be criticised as 'useless, even in cases of the character here discussed. so long as one's will prevails, there is no cause for complaint "to abandon one's magick would shew lack of self-confidence in one's powers, and doubt as to one's inmost faith in self and in nature<
ds of frater perdurabo that he made this particular sacrifice on an average about 150 times every year between 1912 e.v. and 1928 e.v. contrast j.k.huyman's "la-bas, where a perverted form of magic of an analogous order is described "it is the sacrifice of oneself spiritually. and the intelligence and innocence of that male child are the perfect understanding of the magician, his one aim, without lust of result. and male he must be, because what he sacrifices is not the material blood, but his creative power" this initiated interpretation of the texts was sent spontaneously by soror i.w.e, for the sake of the younger brethern. weh addenda: when crowley speaks of sacrificing a male child, his diaries and other writings indicate that he thereby obfuscates the actual practice. crowley did thi

fire at the last judgment. not until that is finished can the "real ceremony" begin> the words of purification are: asperges me, therion, hyssopo, et mundabor; lavabis me, et super nivem dealbabor. those of consecration are: accendat in nobis therion ignem sui amoris et flammam aeternae caritatis<lust of result, is every way perfect (ccxx, i, 44) to banish; and (b "i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body (ccxx, ii, 62) to consecrate. for the book of the law contains the supreme spells> these, as initiates of the vii degree of o.t.o. are aware, mean more than appears. ii it is a strange circumstance that no magical writer has hitherto treated the im

n such case, things assume the form of his own mind, and his perception will be clear in proportion to his personal purity. on the higher planes, the diversity of form, due to grossness, tends to disappear. thus, the astral vision of "isis" is utterly unlike that of "kali. the one is of motherhood and wisdom, ineffably candid, clear, and loving; the other of murder and madness, blood-intoxicated, lust-befogged, and cruel. the sole link is the woman-symbol. but whoso makes samadhi on kali obtains the self-same illumination as if it had been isis; for in both cases he attains identity with the quintessence of the woman-idea, untrammelled by the qualities with which the dwellers by the nile and the ganges respectively disguised it. thus, in low grades of initiation, dogmatic quarrels are infl

e; so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me. 267 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit- ar-o-go-go-ru-abrao "thou spiritual sun! satan, thou eye, thou lust! cry aloud! cry aloud! whirl the wheel, o my father, o satan, o sun" sotou "thou, the saviour" mudorio "silence! give me thy secret" phalarthao "give me suck, thou phallus, thou sun" ooo "satan, thou eye, thou lust "satan, thou eye, thou lust "satan, thou eye, thou lust" aepe "thou self-caused, self-determined, exalted, most high" the bornless one (vide supra (the conception is of fire, glowi

d of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit. hear me: ieou "indwelling sun of myself" pur "thou fire! thou sixfold star initiator compassed about with force and fire" iou "indwelling soul of myself" pur (vide supra) iafth "sun-lion serpent, hail! all hail, thou great wild beast, thou i a o" iaeo "breaths of my soul, breaths of mine angel" ioou "lust of my soul, lust of mine angel" abrasax (vide supra. sabriam "ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul" oo "the eye! satan, my lord! the lust of the goat" ff "mine angel! mine initiator! thou one with me- the sixfold star" 271 ad-on-a-i<hebrew, adni, 65. the gnostic initiates transliterated it to imply their own secret formulae

recy, considered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost and the formulation of the babe in the egg, which precedes the appearance of the hermit "my lord! my secret self beyond self, hadith, all father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe. inviolate maid! begetter of being! soul of all souls! word of all words, come forth, most hidden light" ede "devour thou me" edu "thou dost devour me" angelos ton theon "thou angel of the gods" anlala "arise thou in me, free flowing, thou who art naught, who art naught, and utter thy word" lai "i also am

of the 298 transcendent truth of the beloved to the heart that holds him. the firm repetition of one of these words ought to enable the adept to maintain the state of union for several minutes, even at first. in any case he must rekindle his ardour, esteeming his success rather as an encouragement to more ardent aspiration than as a triumph. he should increase his efforts. let him beware of the "lust of result, of expecting too much, of losing courage if his first success is followed by a series of failures. for success makes success seem so incredible that one is apt to create an inhibition fatal to subsequent attempts. one fears to fail; the fear intrudes upon the concentration and so fulfils its own prophecy. we know how too much pleasure in a love affair makes one afraid to disgrace o

ALEISTER CROWLEY MAGICK WITHOUT TEARS

belong to the cancer class; experience will soon teach that you can remember all three very much more clearly and accurately than you could any one of the three singly. you have not increased the burden on your memory, but diminished it. what you say about tension and eagerness and haste is very true. see the book of the law, chapter i, 44 "for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect" this, from a practical point of view, is one of the most important verses magic without tears get any book for free on: www.abika.com 124 3 in the book. the unusual word "unassuaged" is very interesting. people generally suppose that "will" is the slave of purpose, that you cannot will a thing properly unless you are aiming at a definite goal. but this is not

one wants to become like a mighty flowing river, which is not consciously aiming at the sea, and is certainly not yielding to any external influence. it is acting in conformity with the law of its own nature, with the tao. one can describe it, if necessary, as "passive love; but it is love (in effect) raised to its highest potential. we come back to the same thing: when passion is purged of any "lust of result" it is irresistible; it has become "law" i can never understand why it is that mystics fail to see that their smarmy doctrine of surrender actually insists upon the duality which they have set out to abolish! i certainly have no intention of "holding you down" to "a narrow path of work" or any path. all i can do is to help you to understand clearly the laws of your own nature, so th

naturally one cannot realize this until one becomes a master of the temple; consequently one is perpetually plunged in sorrow and despair. there is, you see, a good deal more to it than merely learning one's mistakes. one can never be sure what is right and what is wrong, until one appreciates that "wrong" is equally "right" now then one gets rid of the idea of "effort" which is associated with "lust of result" all that one does is to exercise pleasantly and healthfully one's energies. it will not do to regard "man" as the "final cause" of manifestation. please do not quote myself against me "man is so infinitely small, in all these stars, determinate. maker and master of them all, man is so infinitely great" the human apparatus is the best instrument of which we are, at present, aware in

d by your general programme. it is proper to assimilate these ideas with the fundamental structure of your mind "perhaps i had better leave 'the life and opinion of battling bill, the ballarat bruiser' till, shall we say, six incarnations ahead- but perhaps you have acquired that already. no, better still, concentrate on the next step! after all, it is the only one you can take, isn't it! without lust of result, please! and i shall leave anything else to the next letter. love is the law, love under will. yours fraternally, 666 p.s "next letter" yes, they are running into one another more than somewhat; it is better so, for life is like that. and we have the bold bad editor to sort them out. chapter xxiv necromancy and spiritism cara soror, do what thou wilt shall be the whole of the law. r

of "black wine in jars of jade 39 cooled all these months in hoarded snow, black wine with purple starlight in its bosom, oily and sweet as the soul of a brown maid brought from the forenoon's archipelago, her brows bound bright with many a scarlet blossom like the blood of the slain that flowered free when we met the black men knee to knee" how apt the verses are! how close are wine and snow to lust and slaughter! i have been digressing, for all that; let us return to our goats! magic without tears get any book for free on: www.abika.com 191 the structure of the mind reveals its history as does the structure of the body (capitals, please, or bang on something; that has got to sink in) just as your body was at one stage the body of an ape, a fish, a frog (and all the rest of it) so did th

ALEISTER CROWLEY SEPHER SEPHIROTH

d bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, war, lust; fell hwh she )yh alas. woe yw like, equal to gwz hook, brooch, ring xx 17 capricorn: a kid, young goat ydg nuts zwg) ah. alas! yw) nerve, sinew (gn. 32:25, 32) dyg narrative, subtle discourse hdgh that [one (ref. to )wh )whh to dream, rave hzh a fly bwbz sacrificed xbz to seethe, boil dwz to brighten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved

-dove rwt 607 adam primus: the first man (see 210) nw#)rh md) the mountains of spices (ct. 8:14) mym#b yrh a span, palm (lit. gthe little finger h) trz aum (cf. 111 *mw) 608 the last gate )rtb )bb to dig (subterranean activity; to row rtx the pillar of severity: the paths cheth and mem (cf. 26& 463 *m x to grow warm; heat, fire; black *mx 610 gold coin, gold money trwg) the citron tree and fruit (lust and desire) gwrt) closed, shut up *m) the sea *my the angel of redemption *l)gh k)lm 611 torah: instructions, glaw h hrwt the fear [of the lord (ps. 111:10; cf. 211) t)ry edom *mwd) tumultuously; to harass, perturb *mwh 612 covenant tyrb brother-in-law *mby 613 the etrog: the number of the divine precepts in the torah gyrt the quintessence of light rw)h t) 614 pertaining to summer *mwx 615 a

ALEISTER CROWLEY TAO TEH KING

our! the end of the meditation on action is the realization of hadit; wherefore any action would be a disturbance of that perfection. this being understood of the true self, the mind and body proceed untrammeled in their natural path without desire on the part of the self) 4. all things arise without diffidence; they grow, and none interferes; they change according to their natural order, without lust of result. the work is accomplished; yet continueth in its orbit, without goal. this work is done unconsciously; this is 2 why its energy is indefatigable. 3 chapter iii quieting folk. 1. to reward merit is to stir up emulation; to prize rarities is to encourage robbery; to display desirable things is to excite the disorder of covetousness. 2. therefore, the sage governeth men by keeping thei

the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. it is because he meddleth not with personal aims that these come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which i

doctrine of being without friction. internal conflict leads to rupture. again, one's pranayama is to result perfect pliability and exact adjustment to one's environment. finally, even sammasamadhi is a defect, so long as it is an experience instead of a constant state. so long as there are two to become one, there are two) 2. in his dealing with individuals and with society, let him move without lust of result. in the management of his breath, let him be like the mother-bird((i.e, brooding like the spirit, quiet, without effort) let his intelligence((binah) comprehend every quarter; but let his knowledge((daath) cease((he must absorb (or understand) everything without conscious knowledge, which is a shock, implying duality, like flint and steel, while understanding is like a sponge, or ev

nstantly; the last becometh first, and the first last; hot things grow cold, and cold things hot; weakness overcometh strength; things gained are lost anon. hence the wise man avoideth effort, desire and sloth((effort is the rajo-guna, and makes one go faster than is natural. sloth is the tamo-guna, and makes one go slower than is natural. desire is the disturbance of the satwa-guna, exciting the lust of change, in one direction or the other, from the natural. things gained: see liber al cap ii vv weh note: not in ts, but sometimes added: 57-60) 34 chapter xxx a warning against war. 1. if a king summon to his aid a master of the tao, let him not advise recourse to arms. such action certainly bringeth the corresponding reaction. 2. where armies are, are weeds. bad harvests follow great host

er a man goeth, the less he knoweth. 2. the sages acquired their knowledge without travel; they named all things aright without beholding them; and, acting without aim, fulfilled their wills. 53 chapter xlviii oblivion overcoming knowledge. 1. the scholar seeketh daily increase of knowing; the sage of tao daily decrease of doing. 2. he decreaseth it, again and again, until he doth no act with the lust of result. having attained this inertia all accomplisheth itself. 3. he who attracteth to himself all that is under heaven doth so without effort. he who maketh effort is not able to attract it. 54 chapter xlix the adaptability of the teh. 1. the wise man hath no fixed principle; he adapteth his mind to his environment. 2. to the good i am good, and to the evil i am good also; thus all become

f horses to follow, this gift were not to be matched against the tao, which might be offered by the humblest of men. 4. why did they of old time set such store by the tao? because he that sought it might find it, and because it was the purification from all evil. therefore did all men under heaven esteem it the most exalted of all things. 68 chapter lxiii forethought at the outset. 1. act without lust of result; work without anxiety; taste without attachment to flavour; esteem small things great and few things many; repel violence with gentleness. 2. do great things while they are yet small, hard things while they are yet easy; for all things, how great or hard soever, have a beginning when they are little and easy. so thus the wise man accomplisheth the greatest tasks without undertaking

nd the low part raised up. the extreme is diminished, and the middle increased. 2. this is the way of heaven, to remove excess, and to supplement insufficiency. not so is the way of man, who taketh away from him that hath not to give to him that hath already excess. 3. who can employ his own excess to the weal of all under heaven? only he that possesseth the tao. 4. so the wise man acteth without lust of result; achieveth and boasteth not; he willeth not to proclaim his greatness. 83 chapter lxxviii a creed. 1. nothing in the world is more elastic and yielding than water; yet it is preeminent to dissolve things rigid and resistant; there is nothing which can match it. 2. all men know that the soft overcometh the hard, and the weak conquereth the strong; but none are able to use this law in

ALEISTER CROWLEY THE I CHING

walk? to move thy toes alone is a flaw; but calves 'twere surely better to withdraw. thigh's too? cling close to leaders? thou wilt rue it. insited plans? only thy friends pursue it. but shrug thy shoulders! god shall gladly view it. the wag not thy toungue, nor drop thy jaw! 32 the hang hexagram fire of air- hang: by persistance are great empires built. there is no law beyond do what thou wilt, lust of result mars will in every way; but steadfast purpose spans the vast abysm. maintain thy virtue- heed not criticism! seek not reward; thy work be its own chris, passion love wins, where active loses, fray; and violent efforts end in swift decay. 33 the thun hexagram lingam of earth- thun: a retirement. though thy force be spent. adroit withdrawl masters the event! peril! withdraw! keep stil

ALEISTER CROWLEY THE LAW OF LIBERTY

us languor, force and fire, are of us" later, concerning death, he says "think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever" when you know that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rit

ALEISTER CROWLEY THE LOST CONTINENT

to dwell upon in this account. marriage was compulsory on all those whose passion had been so exclusive and enduring as to produce two children. further intercourse between the pair was barred. the magicians thought it was inimical to variation for a woman to have more than one child (a fortiori two) by the same father; and the custom further prevented those stupid sporadic outbursts of burnt-out lust which make so many modern marriages intolerable. closely connected with marriage, the close of the reproductive life, is that of death, the close of the little that remains. death hardly threatened the atlantean; he would decide to "go and see, as the old phrase ran, and take an overdose of a particular preparation of black phosphorus mixed with a very little zro in the ninth stage, which ens

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt" thelema- thelema- means will. the key to this message is this word- will. the first obvious meaning of this law is confirmed by antithesis "the word of sin is restriction" again. thou hast no right but to do thy will. do that, and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect" take this carefully; it seems to imply a theory that if every man and every woman did his and her will- the true will- there would be no clashing "every man and every woman is a star, and each star moves in an appointed path without interference. there is plenty of room for all; it is only disorder that creates confusion. from these considerations it should be

thing whatever, and instantly obstacles must arise. every act that is not in definite course of that one orbit is erratic, an hindrance. will must not be two, but one. note further that this will is not only to be pure, that is, single, as explained above, but also "unassuaged of purpose. this strange phrase must give us pause. it may mean that any purpose in the will would damp ti; clearly, the "lust of result" is a thing from which it must be delivered. but the phrase may also be interpreted as if it read "with purpose unassuaged- i.e. with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static- and this comes to the same thing in the end. the obvious practical task of the magician is then to discover w

ich he is. the new comment the general meaning of this verse is that so great is the power of asserting one's right that it will not long be disputed. for by doing so one appeals to the law. in practice it is found that people who are ready to fight for their rights are respected, and let alone. the slave-spirit invites oppression. al i,44 "for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect" the old comment 44. recommends "non-attachment" students will understand how in meditation the mind which attaches itself to hope of success is just as bound as if it were to attach itself to some base material idea. it is a bond and the aim is freedom. i recommend serious study of the word unassuaged which appears not very intelligible. the new comment this v

that passions thus employed do serve to refine and to exalt the whole being of man or woman. nuith indicates the sole condition "but always unto me" the epicure is not a monster of gluttony, nor the amateur of beethoven a 'degenerate' from the 'normal' man whose only music is the tom-tom. so also the poisons which shook the bourgeois are not indulgences, but purifications; the brute whose furtive lust demands that he be drunk and in darkness that he may surrender to his shame, and that he lie about it with idiot mumblings ever after, is hardly the best judge even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form?

to the modification of the future. in these supremely important verses of the book of the law, it becomes clear that nuit is aware of all these facts, and that she regards them as no less than the combination of the lock of the strong room of the future "this (doctrine) shall regenerate the world, the little world, my sister" the misunderstanding of sex, the ignorant fear like a fog, the ignorant lust like a miasma, these things have done more to keep back humanity from realization of itself, and from intelligent cooperation with its destiny, than any other dozen things put together. the vileness and falseness or religion itself have been the monsters aborted from the dark womb of its infernal mystery. there is nothing unclean or degrading in any manifestation soever of the sexual instinct

heliogabalus, with a pollard like nero, with a monster like baudelaire, though with de sade it gloat on blood, with sacher-masoch crave for whips and furs, with yvette guilbert crave the glove, or dote on babes like e.t,reed of "punch; whether one love oneself, disdaining every other like narcissus, offer oneself loveless to every love like catherine, or find the body so vain as to enclose one's lust in the soul and make one lifelong spinthria unassuaged in the imagination like aubrey beardsley, the means matter no whit. bach takes one way, keats one, goya one. the end is everything: that by the act, whatever it is, one worships, loves, possesses, and becomes nuit. the act of love can no more "trammel up his consequence" than any other act. as long as you possess the talisman, it must be

row thus appears as the result of any unsuccessful- therefore, ill-judged- struggle. acquiescence in the order of nature is the ultimate wisdom. one must understand the universe perfectly, and be utterly indifferent to its pressure. these are the virtues which constitute a master of the temple. yet each man must act what he will; for he is energized by his own nature. so long as he works "without lust of result" and does his duty for its own sake, he will know that "the sorrows are but shadows" and he himself is "that which remains" for he can no more be destroyed, or his true will be thwarted, than matter diminish or energy disappear. he is a necessary unit of the universe, equal and opposite to the sum total of all the others; and his will is similarly the final factor which completes th

nute attention, until it (as it seems) adapts itself to him with eager elasticity, and answers accurately and aptly, with the unconscious automatism of an organ perfected by evolution, to his most subtlest suggestion, to his most giant gesture. next, he must give himself utterly up to that form; he must annihilate himself absolutely in every act of love, labouring day and night to lose himself in lust for it, so that he leave no atom unconsumed in the furnace of their frenzy, as did of old his father that begat him. he must realize himself wholly in the integration of the infinite pantheon of images; for if he fail to formulate one facet of himself, by lack thereof will he know himself falsely. there is of course no ultimate difference between the artist as here delineated and him who foll

his own integrity in the realization and imagination of himself. al ii,22 "i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" the old comment 22. hadit now identifies himself with the kundalini, the central magical force in man. this privilege of using wine and strange drugs has been confirmed; the drugs were indeed revealed (p.s. and they have not harmed those who have used them in this law) follows a curse against the cringing

love my neighbour because love makes him part of me; not because hate divides him from me. our law is so simple that it constantly approximates to truism "the exposure of innocence" exposure means "putting out" as in a shop-window. the pretence of altruism and so-called virtue "is a lie" it is the hypocrisy of the puritan, which is hideously corrupting both to the hypocrite and to his victim. to "lust" is to grasp continually at fresh aspects of nuit. it is the mistake of the vulgar to expect to find satisfaction in the objects of sense. disillusion is inevitable; when it comes, it leads only too often to an error which is in reality more fatal than the former, the denial of 'materiality' and of 'animalism' there is a correspondence between these two attitudes and those of the 'once-born'

ALEISTER CROWLEY THE QABALAH

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 fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom decreed by its own lust. also \ym, water. 91. 91= 7 x 13, the most spiritual form of the septenary. ma, amen, the holiest title of god; the amoun of the egyptians. it equals ynda hwhy (yhnwdhay, interlaced, the eight-lettered name, thus linking the 7 to the 8. not that ma (recknoning as final, 700= 741= ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, th

ALEISTER CROWLEY THE SWORD OF SONG

and crowley s name in hebrew (which, like most names, adds up to that figure) on the reverse. ascension day 9 aim of poet. indignation of poet. poet defies his uncle. whip and spur. sporting offer. the times competition outdone. sub-species of genus christian included in poet s strictures. we ll have the ham to logic s sandwich 145 of indignation: last bread bland, which after our scorn of god s lust, terror, hate, prometheus-fired, we ll butter, perorate with oiled indifference, laughter s silver: omne hoc verbum valet nil, vir! 150 let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, 155 were i magician, no mere cadi, not samuel s ghost you d make me wish up, no

t no long time; the burning of the asylum with its inmates was one of the most terrible events of the war of 1870. so died one of the most talented englishmen of his century, a man who for wide knowledge of men and things was truly to be envied, yet one who sold his birthright for a mess of beastlier pottage than ever esau guzzled, who sold soul and body to satan for sheer love of sin, whose mere lust of perversion is so intense that it seems to absorb every other emotion and interest. never since god woke light from chaos has such a tragedy been unrolled before men, step after step toward the lake of fire! at his house all his writings were seized, and, it is believed, destroyed. the single most fortunate exception is that of a superbly jewelled writing-case, now in the possession of the

d his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as the seed of the banyan tree. it groweth and is of stature as a mountain, and, ay me! it shooteth down fresh roots into the aching earth. for the boy grew and became a man; and his eyes kindled with the lust of life and love; and the desire stirred him to see the round world and its many marvels. wherefore he went forth, taking his father s store of gold, laid up for him against that bitter day, and he took fair maidens, and was their servant. and he builded a fine house and dwelt therein. and he took no thought. but he said: here is a change indeed! 1 the common formula for beginning a jataka, o

see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. 1902 the three characteristics the three characteristics 103 ii jehjaour1 was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but the

ALEISTER CROWLEY EQ I 1

s. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20 that thou blaspheme not the name by which another knoweth his god; for if thou do this thing

moment later, he turned round, and opening his tray, picked out a pair of spectacles and handed them to me. i put them on with trembling eagerness and stared about me. the magistrate had told the truth; they altered everything: the people were the same and yet not the same; this face was coarsened past all description; that face sharpened and made hideous with greed; and the other brutalized with lust. one recognized, so to speak, the dominant passion in each person. something moved me to turn my glasses on the merchant; if i was astounded before, i was now lost in wonder: the glasses transfigured him. the grey beard was tinged with gold, the blue eyes luminous with intelligence; all the features ennobled; the countenance irradiated sincerity and kindliness. i pulled off the glasses hastil

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 loved her- loved, as he had never dreamt that love could be. but he knew now, he knew! and a great loathing mingled with his lust. long did they struggle; at last he got the upper, and with all his weight above her drove down his fingers in her neck. she gave one gasping cry- a cry of many devils in hell- and died. he was alone. he had slain the succubus, and absorbed it. ah! with what force and fire his veins roared! ah! how he leapt from the bed, and donned the holy robes. how he invoked the god of vengeance, horus th

until death severed the dull red thread with a crooked sword of cruel flame. and love, a wild, mad ecstasy, broken-winged, fluttering before the eyeless sockets of evil, as the souls of men were bought and sold and bartered for, till heaven became a bauble of the rich, and hell a debtor's dungeon for the poor. yet amongst those rotting bones in the "oubliette" and in those purple palaces of papal lust, hovered that spirit of life, like a golden flame rolled in a cloud of smoke over the dark altar of decay. listen "have you got religion. are you saved. do you love jesus "brother, god can save you. jesus is the sinner's friend. rest your head on jesus. dear, dear jesus" curse till thunder shake the stars! curse till this blasphemy is cursed from the face of heaven! curse till the hissing nam

possessing poverty as well, without taking one farthing from the coffers of his treasury. the man of much estate must aim at possessing all the land, until there is no kingdom left for him to conquer. the unobtainable must be obtained, and in the obtaining of it is to be found the golden key of the kingdom of light. the virgin must become as the wanton, yet though filled with all the itchings of lust, she must in no wise forfeit the purity of her virginity; for the foundations of the temple are indeed set between day and night, and the scaffolding thereof is as an arch flung between heaven and hell. for if she who is a virgin become but as a common strumpet, then she indeed falls and rises not, becoming in her 217 fall but a clout in the eyes of all men, a foul rag wherewith to sop up the

ALEISTER CROWLEY EQ I 5

rown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust to win, to win some crown of thorns incarnadine, some cross whereof to fashion some newer, truer passion than even the agony of the violin "the prophet" yes! like a careless breeze, the close caress expands with a sob; the virgins wheel; there glows 19 in the midst a mystical rose["the dancers unfold, and their queen appears" o musical ministress of the dancing violin! in an emerald spangled

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, a fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom decreed by its own lust. also mim, water. 101 91. 91= 7 x 13, the most spiritual form of the septenary. amn, amen, the holiest title of god; the amoun of the egyptians. it equals ihvh adni (iahdvnhi, interlaced, the eight-lettered name, thus linking the 7 to the 8. note that amn (reckoning n as final, 700= 741= amthsh, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the numbe

at is it? oh god! my god! patricia! your body! your body "yours" she cooed "why, you're all hairy" he cried "and the scent! the scent" from without came sharp and resonant the yap of a hound as the moon rose. patricia put her hands to her body. he was telling the truth "the visitor" she screamed once with fright, and was silent. he switched the light on, and she screamed again. there was a savage lust upon his face "this afternoon" he cried "you called me a dog. i looked like a dog and thought like a dog; and, by god! i am a dog. i'll act like a dog then" obedient to some strange instinct, she dived from the bed for the window. but he was on her; his teeth met in her throat. in the morning they found the dead bodies of both hound and fox- but how did that explain the wonderful elopement of

ALEISTER CROWLEY EQ I 5

ntre of the wheel. the wolf betrayeth only the greedy and the treacherous; the raven betrayeth only the melancholy and the dishonest. but i am he of whom it is written: he shall deceive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose above all to simulate the pure prompting of the soul. them that are fallen a prey to the wolf and the raven i have not scathed; but them that have rejected me, i have given over to the 4 this night i took the shew-stone to my breast to sleep, and immediately a dhyana arose of the sun, seen more clearly afterwards as th

lea there are faint and flickering images in a misty landscape, all very transient. but the general impression is of moonrise at midnight, and a crowned virgin riding upon a bull. 60 and they come up into the surface of the stone. and she is singing a chant of praise: glory unto him that hath taken upon himself the image of toil. for by his labour is my labour accomplished. for i, being a woman, lust ever to mate myself with some beast. and this is the salvation of the world, that always i am deceived by some god, and that my child is the guardian of the labyrinth that hath two-and-seventy paths. now she is gone. and now there are angels, walking up and down in the stone. they are the angels of the holy sevenfold table. it seems that they are waiting for the angel of the aethyr to come fo

the pillars. now it seems that the fire is but the skirt of the dancer, and the dancer is a mighty god. the vision is overpowering. 65 as the dancer whirls, she chants in a strange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which

e comes in a whisper: o thou that art master of the fifty gates of understanding, is not my mother a black woman? o thou that art master of the pentagram, is not the egg of spirit a black egg? here abideth terror, and the blind ache of the soul, and lo! even i, who am the sole light, a spark shut up, stand in the sign of apophis and typhon. i am the snake that devoureth the spirit of man with the lust of light. i am the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the

with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answered me with the great word that is the key of the abyss. and he said: thou hast entered the night; dost thou yet lust for day? sorrow is my name, and affliction. i am girt about with tribulation. here still hangs the crucified one, and here the mother weeps over the children that she hath not borne. sterility is 73 my name, and desolation. intolerable is thine ache, and incurable thy wound. i said, let the darkness cover me; and behold, i am compassed about with the blackness that hath no name. o thou, who h

sionate ache for the moonlight, and the great hunger of the sea, and the terror of desolate places- all things that lure men to the unattainable. 163 omari tessala marax, tessala dodi phornepax. amri radara poliax armana piliu. amri radara piliu son; mari narya barbiton madara anaphax sarpedon andala hriliu "translation" i am the harlot that shaketh death. this shaking giveth the peace of satiate lust. immortality jetteth from my skull, and music from my vulva. immortality jetteth from my vulva also, for my whoredom is a sweet scent like a seven-stringed instrument, played unto god the invisible, the all-ruler, that goeth along giving the shrill scream of orgasm. every man that hath seen me forgetteth me never, and i appear oftentimes in the coals of the fire, and upon the smooth white ski

ALEISTER CROWLEY EQUINOX EQ I 2 2

rland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eye

r face. for a moment she remained still, and 309 then her glistening skin writhed about her bones as she wriggled over the filthy boards towards the adept. having reached him, she embraced his feet and then lewdly climbed and writhed up him"'get to your stye' he said in a low, commanding voice. at which i felt intensely sorry for her "the adept, noticing my sympathy, turned to me and said 'she is lust, fresh-fleshed and lovely, but rotten. she would clog the power of a man "i thereupon thanked the adept. but he, taking no notice of my thanks, pointed out to me a distant star through a hole in the roof, and then said 'journey there "this i did, streaming up towards it like a comet, dressed in long white robes, with a flashing scimitar in my hand "after much peril, on account of suns and thi

ALEISTER CROWLEY EQUINOX EQ I 2 3

rtifice- and perhaps the worst artifice ever invented- but no art, no humanity. as a mountaineer (i have seen very many of the greatest mountains of the earth) i must admit that. phantom fair was monte rosa, hanging there, a thousand shadowy-pencilled valleys and dewy dells in a golden air" is a very decent word-picture of the great mountain. but a man would have felt his muscles tighten; and the lust to match his force against the stern splendour of those glittering ridges would have sent him hot-foot after rope and axe. a great artist would rarely see so tremendous a vision as that of a mountain without emotion of terror and wonder and rejoicing. tennyson sees it as a mere sight- he ticks it off in his baedeker. he sees the dolly side of everything. everything he touches becomes petty, f

ALEISTER CROWLEY EQUINOX EQ I 2

coration was a delicious mixture of the grotesque and the obscene. sketches, pastels, cuts, cartoons, oils, all the media of art, had been exhausted in a 108 noble attempt to flagellate impurity- impurity of thought, line, colour, all we symbolise by womanhood. hence the grotesque obscenity in nowise suggested jewry; but gave a wholesome reaction of life and youth against artificiality and money- lust. as it chanced, there was nobody of importance in the "lapin" frederic, with his hearty voice and his virile roll, more of a dance than a walk, easily dominated the company. yet there was at least one really remarkable figure in the pleasant gloom of the little cabaret. a man sat there, timid, pathetic, one would say a man often rebuffed. he was nigh seventy years of age, maybe; he looked old

she lay upon the furs she might look upward, and see herself hanging like a star from the black vault of night. besides her in the temple was but one strange image. carved of that polished black granite of egypt, which seems, as it were, the very bodily form of the night of time, there squatted a god upon his pedestal; an inscrutable god, smiling, ever smiling with a smile that spoke unfathomable lust and cruelty resolved- by what theurgic alchemy- into a pure and passionless bliss. it was a thing eternal as the stars- nay, before it the very stars might bow as in the reverence of youth to age! yet in it stood a strength and beauty as of golden youth. its skin was polished and shining, not as if reflecting the guarded light of the electric globes, but as if the very soul of light- a light

ALEISTER CROWLEY EQUINOX EQ I 3 3

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

ur; 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, o thou my god; thou opalescent orb of shattered sunsets; thou pearly boss on the shield of light; thou tawny priest at the mass of lust: yea, i rejoice in thee, thou chalcedony cloudland of light; o thou poppy-petal floating upon the snowstorm! i rejoice, yea, i shout with gladness! till my frenzied words rush through the souls of men, like a blood-red bull through a white heard of terror-stricken kine, at the glory and splendour of thy name. 7. ah! but i rejoice in thee, o thou my god; thou unimperilled flight of joyous laug

e; for all the hope 45 of my heart hath been ravished as the body of a virgin that is fallen into the hands of riotous robbers. yet in the outrage of mine innocence do i disclose the clear manna of thy purity. 6. o woe unto me, my god, woe unto me; for all the passion of my love is mazed as the bewildered eyes of a youth, who should wake to find his belov d fled away. yet in the crumpled couch of lust do i behold as an imprint the sigil of thy name. 7. o woe unto me, my god, woe unto me; for 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

everywhere; lo! though i burrow as a mole in the mountain of chaos, there still shall i 53 find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 10. o thou unity of all things: as the pole-star that burneth in the centre of the night, so art thou, o god my god. i cannot hide thee, for thou art everywhere; lo! though i turn from thee at each touch of the lodestone of lust, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 11. o thou unity of all things: as the blue smoke that whirleth up from the altar of life, so art thou, o god my god. i cannot find thee, for thou art everywhere; lo! though i inter thee in the sarcophagi of the damned, there still shall i find thee, thou unity of unities, thou oneness, o

nine cries of adoration and by the unity thereof. o thou dragon-prince of the air, that art drunk on the blood of the sunsets! i adore thee, evoe! i adore thee, iao! o thou unicorn of the storm, that art crested above the purple air! i adore thee, evoe! i adore thee, iao! o thou burning sword of passion, that art tempered on the anvil of flesh! i adore thee, evoe! i adore thee, iao! o thou slimy lust of the grave, that art tangled in the roots of the tree! i adore thee, evoe! i adore thee, iao! o thou smoke-shrouded sword of flame, that art ensheathed in the bowels of earth! i adore thee, evoe! i adore thee, iao! o thou scented grove of wild vines, that art trampled by the white feet of love! i adore thee, evoe! i adore thee, iao! o thou golden sheaf of desires, that art bound by a fair w

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

ht! i adore thee, evoe! i adore thee, iao! o thou flashing shield of the sun, as a discus hurled by the hand of space! i adore thee, evoe! i adore thee, iao! o thou ribald shout of laughter, that echoest among the tombs of death! i adore thee, evoe! i adore thee, iao! o thou unfailing cruse of joy, that art filled with the tears of the fallen! i adore thee, evoe! i adore thee, iao! o thou burning lust of the moon, that art clothed in the mist of the ocean! i adore thee, evoe! i adore thee, iao! o thou one measure of all things, that art dam of the great order or worlds! i adore thee, evoe! i adore thee, iao! o thou frail virgin of eden, that art ravished to the abode of hell! i adore thee, evoe! i adore thee, iao! o thou dark forest of wonder, that art tangled in a gold web of dew! i adore

e, evoe! i adore thee, iao! o thou sacrificer of dawn, that wearest the chasuble of the sunset! i adore thee, evoe! i adore thee, iao! o thou bloodshot eye of lightning, glowering beneath the eyebrows of thunder! i adore thee, evoe! i adore thee, iao! o thou four-square crown of nothing, that circlest the destruction of worlds! i adore thee, evoe! i adore thee, iao! o thou bloodhound whirlwind of lust, that art unleashed by the first kiss of love! i adore thee, evoe! i adore thee, iao! o thou wondrous chalice of light, uplifted by the maenads of dawn! i adore thee, evoe! i adore thee, iao! o thou fecund opal of death, that sparklest through a sea of mother-of- pearl! i adore thee, evoe! i adore thee, iao! o thou crimson rose of the dawn, that art fastened in the dark locks of night! i ador

re thee, evoe! i adore thee, iao! o thou wolfish head of the winds, that frighteth the snow-white lamb of winter! i adore thee, evoe! i adore thee, iao! o thou dew-lit nymph of the dawn, that swoonest in the satyr arms of the sun! i adore thee, evoe! i adore thee, iao! o thou mad abode of kisses, that art lit by the fat of murdered fiends! i adore thee, evoe! i adore thee, iao! 65 o thou sleeping lust of the storm, that art flame-gorg'd as a flint full of fire! i adore thee, evoe! i adore thee, iao! o thou soft dew of the evening, that art drunk up by the mist of the night! i adore thee, evoe! i adore thee, iao! o thou wounded son of the west, that gushest out thy blood on the heavens! i adore thee, evoe! i adore thee, iao! o thou burning tower of fire, that art set up in the midst of the

adore thee, iao! o thou crimson spear-point of life, that art thrust through the dark bowels of time! i adore thee, evoe! i adore thee, iao! o thou black waterspout of death, that whirlest, whelmest the tall ship of life! i adore thee, evoe! i adore thee, iao! o thou mighty chain of events, that art strained betwixt cosmos and chaos! i adore thee, evoe! i adore thee, iao! o thou towering eagre of lust, that art heaped up by the moon-breasts of youth! i adore thee, evoe! i adore thee, iao! 66 o thou serpent-crown of green light, that art wound round the dark forehead of death! i adore thee, evoe! i adore thee, iao! o thou crimson vintage of life, that art poured into the jar of the grave! i adore thee, evoe! i adore thee, iao! o thou waveless ocean of peace, that sleepest beneath the wild h

ALEISTER CROWLEY EQUINOX EQ I 3

and their opposite. be great, and thou shalt be_ how small! be naught, and thou shalt be the all! eat not; all meat shall fill thy mouth: drink, and thy soul shall die of drouth! fill thyself; and that thou seekest is diluted to its weakest. empty thyself; the ghosts of night flee before the living light. who clutches straws is drowned; but he that hath the secret of the sea, lives with the whole lust of his limbs, 17 takes hold of water's self, and swims. see, the ungainly albatross stumbles awkwardly across earth_ one wing-beat, and he flies most graceful gallant in the skies! so do thou leave thy thoughts, intent on thy new noble element! throw the earth shackles off, and cling to what imperishable thing arises from the married death of thine own self in that whereon thou art fixed. oly

oised, a brooding hawk, there hangs in the still air the adept. the bull on the firm earth goes not so smooth! so the first fine ecstatic pangs pass; balance comes. olympas. how wonderful are these tall avenues of truth! marsyas. so the first flash of light and terror is seen as shadow, known as error. next, light comes as light; as it grows the sense of peace still steadier glows; and the fierce lust, that linked the soul to its god, attains a chaste control. intimate, an atomic bliss, is the last phrasing of that kiss. not ecstasy, but peace, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves! yea, in the end, 32 vision all vision must transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, e

ALEISTER CROWLEY EQUINOX EQ I 4 2

er ear. the light behind her flickered and went out. the spirit laid her violin and bow upon the ground. the music went on- a panting, hot melody like mad eagles in death struggle with mountain goats, like serpents 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 s

y inspector about other people's dung, and to cease hatching mysteries between the sheets of our family four-poster. if unions were sanctioned outside the marriage bond, even if such unions were only of an ephemeral nature, there would be no necessity to procure young girls, for natural love-making would take the place of state-fostered abduction. the root of the evil lies neither in the inherent lust of man after woman, which is natural, or of woman after gold, which shows her business-like capabilities; but in the unhealthy point of view adopted by the general public. there is nothing more disgusting in the act of generation, or even in the pleasures associated with it, that there is in alimentation, with its particular enjoyments. dessert is quite a superfluous course after a good meal

ALEISTER CROWLEY EQUINOX EQ I 4 3

ride, ride (so springs the iron order. let him fly on honour's steed with honour's wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king- to save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter with high-leaping lust! 12 though one by one the heroes fall, their desperate way they slowly win, and knightly cry and comrade-call rise high above the savage din. now, now they land, a dwindling crew; now, now fresh armies hem them round. they cleave their blood-bought avenue, and cluster on the upper ground. ah! but dawn's dreadful front uprears! the tall towers blaze, to illume the fight; while many a myriad he

rd. sir palamedes and the beast are woven in a web of gold until the gilding of the east burns on the wanton-smiling wold: and still sir palamede believed his holy quest to be achieved! but now the dawn from glowing gates floods all the land: with snarling lip the beast stands off and cachinnates. that stings the good knight like a whip, 41 as suddenly hell's own disgust eats up the joy he had of lust. the brutal glee his folly took for holy joy breaks down his brain. off bolts the beast: the earth is shook as out a questing roars again, as if a thirty couple hounds are in its belly as it bounds! the peasants gather to deride the knight: creation joins in mirth. ashamed and scorned on every side, there gallops, hateful to the earth, the laughing-stock of beasts and men, sir palamede the sa

may bring him that which never men knew- on the quest, the quest, rides he! so long to seek, so far to find! so weary was the knight, his limbs were slack as new-slain dove's; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill- and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain 86 to breathe fond prayers; and (marry) if man's soul were measured by his sighs he need not linger to attain. nay! while the beast squats there, above him, smi

ALEISTER CROWLEY EQUINOX EQ I 4

urhood was crowded with foul larvae. in a legal and womanly manner she had despatched her first husband to the night of a sanatorium and thence to an early grave. she had suffered badly at the hands of her second. this we may take a being the coarsest form of that automatic justice, which is dealt only to the coarsest natures. it had not, however, extirpated an iota of her fund of self-esteem and lust for authority. to the latter, lionel had often fallen a victim. he was born bright and happy; the houses had done well by him. his mother gradually turned him into a self-concentrated, self-conscious, frightened and deceitful youth. she had mentally emasculated him; and, in his fits of understanding, he cursed her with no mean-spirited lips. he never forgave her the death of his 29 father, he

a exercises wee introduced so that this healthy passion might not only be preserved, but cultivated in the most rapid manner possible, without loss of vitality resulting from the practices adopted. equilibrium is above all things necessary, and even in these early stages, the mind of the aspirant should be entirely free from the obsession of either ungratified or over-gratified appetites. neither lust nor chastity should solely occupy him; for as krishna says: verily yoga is not for him who eateth too much, nor who abstaineth to excess, nor who is too much addicted to sleep, nor even to wakefulness, o arjuna. yoga killeth out all pain for him who is regulated in eating and amusement, regulated in performing actions, regulated in sleeping and waking.64 this balancing of what is vulgarly kno

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows, ineffably, utterly, tender. o moon! ambrosial moon! arise on my desert of sorrow, that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river, holy and holy and holy, i know, for ever and ever and ever! 115 a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of he

ALEISTER CROWLEY EQUINOX EQ I 6

poet to be reckoned with, and a volume so original as this is should create no small stir. it is superbly produced by the publishers "sussex daily news "when one comes to the poems. it is evident that they are written in english. in a certain oblique and sub-sensible sense, eloquent and musical..distinctly wagnerian in their effects "scotsman "it is full of 'the murmurous monotones of whispering lust 'the song of young desire' and that kind of poppycock "london opinion "a competent master of words and rhythms. his esoteric style is unreasonably obscure from an intelligent plain poetry-lover's standpoint "morning leader "a charming volume of poems. pagan glamour. passion and vigour 'sigurd's songs' are commendable for dealing with the all too largely neglected scandinavian theology. a scho

ns and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and 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. 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 f

e thereof shall be no more. 25 7. now therefore that thou mayest achieve this ritual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge the accursed one. 10. thou hast love; tear thy mother from thine heart, and spit in the face of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do this despite thy will. so that

the viceless, with life who never came to grips, who gave me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the hon

e world, greeting. i reach my hands to the leaves and dabble in the dew: i sprinkle dew on you for kisses. i kneel down and hold the grass of the black earth to my bosom; i crush the earth to my lips as if it were a grape. and the wine of demeter flushes my cheeks; they burn with joy of youth. why should i greet the world? because my heart is bursting with love for the world. love, say i? why not lust? is not lust strength, and merriment, and the famine that only the infinite can stay? and why do i call myself the child of miracle? because i have entered a second time into my mother's womb and am born. because to the knowledge of manhood has come the passion, even the folly, of adolescence; with all its pride and purity. it is for this that you see me lying upon the thick wet grass, unquen

ife: i shall be glad to be buried in the earth. let my body dissolve into hers, putrefy in her reviving limbeck. he never loved who let them case him in a coffin from the supreme embrace. it is from the earth, bride of the sun, that all bodily strength derives. it is no figure that antaeus regained all his force when he touched earth. it is no pedantry and folly of the hindus, who (fearing bodily lust) isolate their acolytes from earth, no futility their doctrine of prana and the tamo-guna. 109 it is not mere faith healing, this hygiene of father kneipp, and his failures are those who retain decorum and melancholy, who follow the letter and not the spirit, cold-blooded treaders upon earth instead of passionate lovers of its strength. it is no accident of mythology that the titans made war

n its heels. the very coffee sent son anglais "et les femmes" muttered edgar. she slapped his hand half fiercely "it's poster art of immorality "i remember going with an american girl to the guignol once. they played a comedy one could have acted in a sunday-school in glasgow; but verro-nika, as they called her, who didn't understand a word of french, said the atmosphere was one of the most awful lust. poor girl! she had paid a lot to see yurrup and its wickedness. i had not the heart to undeceive her "you sympathised, and offered to take her away" 121 "of course "and she preferred to stay "of course "here's the cirque, anyhow "we'll hope for a clean fight" the second round was just over as they took their seats. sam hall was solid and furious, looking an ounce or two overtrained; joe mari

l's shoulder" replied rolles "i love to see the pure animal beat the mere brute. white men ought not to fight: they ought to think, and do lovely physical things, things gracious and of good report "ida! my ida! could you see your nostrils twitching! i can imagine you fighting with all their fierceness, incapable of keeping to the rules of boxing "i hate you" she said "in everything you see "your lust of blood" he answered gravely "it is true" said ida slowly "there is no light of battle in your eye. you see it as a picture "it is a hieroglyph "but it is a fight "i do not believe in fights. i only believe in beauty "oh how true, how right your are! how noble" she hid her face in her hands and began to cry to herself "i see! i see! that is how god must see the universe, or he could never to

ALEX SANDERS THE KING OF THE WITCHES

initiate a virgin-and a minot at .that? the only way. he decided, was to initiate herand paul together. as brother and sister, in the way they had undergone their first-grade initiation, and thus sex would play no part. when the day came alex followed the exact ritual but. instead of telling the rest of the coven to leave the room. he commanded paul to lay his body on maxine's without passion or lust, so that she would remain a virgin but would be initiated symbolically. after the ceremony, when they sat down to the feast-known as the mass long before the advent of christianity-alex told her that he would be marrying her later in the year. ibut why not now' she asked. she loved him and could see no reason for postponing the wedding, alex then told her of her mother's impending death which

ALICE A BAILEY05 THE LIGHT OF THE SOUL

he is taught to identify himself with all other selves through concentration upon what are sometimes called the "three states of feeling" these are: a. compassion, the antithesis of passion which is selfish and grasping- 157- the light of the soul copyright 1998 lucis trust b. tenderness, the antithesis of self-centredness, which is always hard and self-absorbed, c. dispassion, the antithesis of lust or desire. these three states of feeling when understood and entered into, put a man en rapport with the soul of all men. through compassion, he is no longer occupied with his own selfish interests but enters into and suffers with his brother; he can adapt his vibration so that it responds to his brother's need; he is enabled to share in all that is taking place in his brother's heart. this h

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

t indicates stagnation. the application of the law causes primary disruption. 3. the form of the devotee. yes, i mean just that word, for it expresses an abstract idea. each person of every degree has his devotion, that for which he lives, that for which in ignorance, in knowledge or in wisdom he wields as much of the law as he can grasp. purely physical may that devotion be, centred in flesh, in lust for gold, in possessions concrete. he bends all his energies to the search for the satisfaction of that concrete form and therein learns. purely astral may be the aim of the devotee love of wife or child, or family, pride of race, love of popularity, or lust of some kind to them he devotes the whole of his energy, using the physical body to fulfil the desire of the astral. higher still may be

ect" i intend to speak a few words about the hands, for there is more occult teaching hidden in these words than is apparent on the surface. in one of the old books, available for the instruction of disciples these words are found "the armed hand is an empty hand and this protects its possessor from the accusations of his enemies. it is a hand freed from the taint of the four symbolic evils gold, lust, the dagger, and the finger of enticement" these words are most significant, and it might be well to study briefly the type of hands and their quality which are distinctive of disciples. in all forms of esoteric teaching the hands play a great part and this for four reasons: 1. they are the symbol of acquisitiveness. 2. they are centres of force 3. they are wielders of the sword- 330- a treat

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

arden and a carefully tended and watered plot of ground will produce its crop of weeds as well as flowers. yet in this fact you have two reactions to the same sun, the same water, the same fertilising agency and the same care. the difference exists in the seeds found in the ground upon which these factors play. the inflow of love therefore will stimulate earthly love and earthly desire and animal lust; it will foster the urge to possess in the material sense, with all the evil consequent upon this attitude, and the resulting growth of sexual reactions, and the many expressions of an ill-regulated mechanism, responding to an impersonal force. but it will also produce the growth of brotherly love and foster the development and the expression of group consciousness, of universal understanding

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

re only illusions and figments of unreality; they are the last stronghold of the ancient glamour, and of the great heresy of separateness. then we, the beatific ones, will eventually find ourselves merged with all that is, in love and understanding. the isolation, a necessary stage, is itself but an illusion. we are treading the way of purification and step by step all that we cherish is removed, lust for form life, desire for love, and the great glamour of hatred. these disappear and we stand purified and empty. the distress of emptiness is the immediate result; it grips us and we feel that the price of holiness is too high. but, standing on the way, suddenly the whole being is flooded with light and love, and the emptiness is seen as constituting that through which light and love may flo

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

nction of sex. desire, bewilderment, weakness, perversions and the one-pointed development of sexual and other satisfactions grow out of the misuse of this energy. the bewilderment growing out of desire leads to a violently demanded satisfaction and the taking of those steps some right and some wrong which lead to satisfaction. the results cover a wide field, all the way from sadistic cruelty and lust to those marriages which are based on physical desire and to those conditions which lead to the many forms of sexual disease. a clue to this whole world-wide problem lies in the words of an ancient writing which says that "the imperfection of the lord of the sixth ray opened the door to an erroneous marriage between the poles" vii "the great one gathered to himself his forces and affirmed his

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ocus. but, as christ has said "woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh (matthew 18:7) the causes of this rampant evil are inherent in humanity itself. ancient and untrammelled selfishness has ever been a characteristic of man; the desire for power and for possession has ever motivated men and nations; cruelty, lust, and sacrifice of the higher values to the lower have been deeply rooted human habits for ages. of these ancient habits of thought and behaviour all peoples and all nations are guilty. steadily, as the world grew closer- 119- the externalisation of the hierarchy copyright 1998 lucis trust the lines of cleavage and the antagonism of the nations increased, and thus the present war (beginning in

t britain knew nothing of the movements of alexander; the peoples of america knew naught about genghis khan; but the sound of the marching armies of napoleon was heard over a far wider area, and the triumphs of hitler diplomatic and military are known throughout the world. the totalitarian powers have turned the world into one armed camp for offence or defence. motivating all these conquerors was lust for gold, lust for land, lust for power, lust for personal triumph. the modern dictators are no exception. they bring nothing new. world anarchy the history of the world has been built around the theme of war; its points of crisis have been the great battles. the thought of revenge motivates some nations; the demand for the righting of ancient historical wrongs influences others; the restitut

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

realisation of what was happening did more temporarily to unify the world and heal the cleavages among nations than any other thing. the nations of the world allied themselves with the forces of light to a very large extent, and little by little, cosmic evil was forced back and the door which "conceals the place of endless death and hides the countenances of the lords of wicked pride and hateful lust" was partially closed, but not entirely shut; its final closing and sealing is not yet accomplished. there are certain areas of evil in the world today through which these forces of darkness can reach humanity. what they are and where they are i do not intend to say. i would point out, however, that palestine should no longer be called the holy land; its sacred places are only the passing rel

ALICE BAILEY THE LABOURS OF HERCULES

its attendant evil [49] disease. we shall see the solution of the problem of too many children and, incidentally, easement of the economic problem. through right control of the sex function and its relegation to the purpose for which it exists (the carrying onward of the human family and the providing of bodies whereby souls call gain experience) then right use will be made of sex. then, passion, lust, self-gratification, disease, and over-population will die out in the world. matter will no longer be prostituted to selfish desire, and the relation between the sexes will be governed by understanding of divine purpose and skill-in-action. two points of view are equally wrong: in the one case we have practices taught which lead eventually to sexual orgies. these have been dignified by the na

ANATHEMA OF ZOS

rary? belief foreshadows its inversion. overrun with forgotten desires and struggling truths, ye are their victim in the dying and begetting law. the way of heaven is a purpose-anterior to and not induced by thought. desire, other than by the act, shall in no wise obtain: therefore believe symbolically or with caution. between men and women having that desire there is no adultery. spend the large lust and when ye are satiated ye shall pass on to something fresh. in this polite day it has become cleaner to fornicate by the wish than to enact. offend not your body nor be so stupid as to let your body offend ye. how shall it serve ye to reproach your duality? let your oath be in earnest; though better to communicate by the living act than by the word. this god-this cockatrice-is a projection

APOCALYPSE MOSES

nd i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and forthwith i knew that i was bare of the righteousness with which i had been clothed (upon, and i wept and said to him "2 why hast thou done this to me in that thou hast deprived me of the glory with which i was clothed" 3 but

APOCRYPHON OF JOHN

t not look up to his fullness and recognize the nakedness of his shamefulness. but it was i who brought about that they ate" the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 9 of 12 8/16/2006 5:17 pm and to i said to the savior "lord, was it not the serpent that taught adam to eat" the savior smiled and said "the serpent taught them to eat from wickedness of begetting, lust (and) destruction, that he (adam) might be useful to him. and he (adam) knew that he was disobedient to him (the chief archon) due to light of the epinoia which is in him, which made him more correct in his thinking than the chief archon. and (the latter) wanted to bring about the power which he himself had given him. and he brought a forgetfulness over adam" and i said to the savior "what is

BAPHOMANTIS LUCIFERIAN SATANIC MASS

the gifts of life! hail satan, prince of life! then say: we have gained the blessings of our lord lucifer, may his protection and grace be with us in our endeavors. this rite is at an end. we shall stand tall and proud in our freedom. be with us as we depart. all say: hail lucifer! hail satan (if you have offering offer it now however you chose, give thanks and pay homage to lucifer. a homage of lust may now begin at this time and the energies of the ritual may be directed toward a specific intention if so desiricbasil valentine twelve keys copyright c seo-ebooks http//stores.ebay.com/seo-ebooks twelve keys of basil valentine 2 of 95 twelve keys of basil valentine this edition copyright 2006 seo vebooks editing, corrections, translations copyright 2006 seo vebooks all rights to the origin

BEHOLDERS OF NIGHT

of ahriman, known as az. az, the primal lilith, the reason that they felt ill at ease was that by eating and drinking they laid themselves open to az-concupiscence: their bodies were no longer self-sufficient but depended on nourishment from outside, and this in turn ultimately led to their own wastage and death when they themselves are devoured by az, for az is not only the demon of gluttony and lust, she is also the demon of death who is never sated; she is the demon 'who swallows all things: the dawn and twilight of zoroastrianism, r.c. zaehner, new york, 1961 az, which is a female demon related directly to ahriman, is considered a harlot and goddess of death and blood. in this aspect az is related or a blue-print for, lilith, hecate and babalon. she is the vampyre queen, the immortal w

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

to establish his presence at the site of the ritual by first drawing the ma..ala of tamdrin. the first chapter of the warlord s tantra sets the scene by visually situating the reader within tamdrin s ma..ala "in the pure realm of the unsurpassed that reveals magical emanations; in an expanse of a blazing flame heap that represents malicious anger, amid an expanse of turbulent waves that represent lust; within a ma..ala that is a blazing dark-red triangle, the blessed one, glorious king tamdrin himself [recites] the mantra to cultivate meditative stabilization, which subjugates the three realms."117 as discussed in the introduction, tamdrin is a wrathful manifestation of the bodhisattva avalokite.vara; as such, he is one of the highest of buddhist deities. tamdrin also has the ambiguous pos

70 "yak.ar.jasirighrivacittatantra."271 in the tibetan language "heart tantra of the red-razored one, king of the violence demons" homage to the king of glorious power!272 thus have i heard:273 at one time in the pure realm of the unsurpassed that reveals magical emanations;274 in an expanse of a blazing flame heap that represents malicious anger, amid an expanse of turbulent waves that represent lust; within a ma..ala which is a blazing275 dark-red triangle, the blessed one,276 glorious king tamdrin himself [recites] his mantra in order to cultivate meditative stabilization,277 which subjugates the three realms.278 then, at that time, he resided, surrounded by the retinue that emanates in the state of the innate nature of the afflictive emotions and five poisons,279 the assembly of haught

BLACK SERPENT1

l look kindly upon the practitioner for an entire year. magick for new jobs, letting go of the past, stability, and help with mundane issues (i.e. finding a new place to live, house blessings etc) can be done during the rites to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of t

9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise or thanksgiving to god or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer and a militant, controlling daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemoness of herbal knowledge. 20. depictions representing a daemonic entity. a signature.(plural) 21. a latin name for satan 22. an offering to lucifer 23. reversed satan 24. bringer of light and enlightenment 25

BLACK WITCHCRAFT

very foundation of the arte of magick. the mentioned watchers who descended again to earth were: samjaza, artaqifa, armen, kokabel, turael, rumjal, danjal, neqael, baraqel, armaros, batarjal, busasejal, hananel, turel, simapesiel, tumael, turel, rumael, and azazel. these are among the names of the chiefs of the watchers who came into flesh upon the earth. jeqon led the others to earth to begin to lust for the daughters of cain. asbeel was said to have given evil council to the sons of god, being the watchers, that they should go forth and copulate with 9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue taught unto the wise the art of ink and writing, as well as the bitter and the sweet, good and evil. this is the

BLAVATSKY H P ANTHROPOGENESIS

his difficult and obscure subject. a good deal must necessarily be said on its symbological aspect; because, by so doing, hints are given to the thoughtful student for his own investigations, and more light can thus be suggested than it is possible to convey in the technical phrases of a more formal, philosophical exposition. the "fallen angels" so-called, are humanity itself. the demon of pride, lust, rebellion, and hatred, has never had any being before the appearance of physical conscious man. it is man who has begotten, nurtured, and allowed the fiend to develop in his heart; he, again, who has contaminated the indwelling god in himself, by linking the pure spirit with the impure demon of matter. and, if the kabalistic saying "demon est deus inversus" finds its metaphysical and theoret

tion was as easy for woman as it was for all animal creation. nature had never intended that woman should bring forth her young ones "in sorrow" since that period, however, during the[[vol. 2, page] 411 the ancient and the modern man. evolution of the fourth race, there came enmity between its seed, and the "serpent's" seed, the seed or product of karma and divine wisdom. for the seed of woman or lust, bruised the head of the seed of the fruit of wisdom and knowledge, by turning the holy mystery of procreation into animal gratification; hence the law of karma "bruised the heel" of the atlantean race, by gradually changing physiologically, morally, physically, and mentally, the whole nature of the fourth race of mankind* until, from the healthy king of animal creation of the third race, man

ith it, christian nations feel bound to defend and poetise it, at the expense of all other religions. but it was not so with the ancient nations. for them the passage entrance and the sarcophagus in the king's chamber meant regeneration- not generation. it was the most solemn symbol, a holy of holies, indeed, wherein were created immortal hierophants and "sons of god- never mortal men and sons of lust and flesh- as now in the hidden sense of the semite kabalist. the reason for the difference in the views of the two races is easy to account for. the aryan hindu belongs to the oldest races now on earth; the semite hebrew to the latest. one is nearly one[[vol. 2, page 471] the craft of the rabbins. million years old; the other is a small sub-race some 8,000 years old and no more* but phallic

ical practices and gross animality of the atlanteans) after which calamity, astraea again descended on the earth to renew the golden age (dawn of a new root-race) astraea, the goddess of justice, is the last of the deities to forsake the earth, when the gods are said to abandon it and be taken up into heaven by jupiter again. but, no sooner does zeus carry away from earth ganymedes (the object of lust, personified) than the father of the gods throws down astraea back on the earth again, on which she falls upon her head. astraea is virgo, the constellation of the zodiac. astronomically it has a very plain significance, and one which gives the key to the occult meaning. but it is inseparable from leo, the sign that precedes it, and from the pleiades and their sisters, the hyades, of which al

BLUE EQUINOX

epresents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and other priestly bogies. love is the law, love under will. 5 hymn to pan .frix .rwti periarc j d nepi man. p n p n p n p n liplagkte, kullan.aj cionokt poi petra.aj p deir doj f nhq, qe n corop i nax .soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beau

the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and

whole of the law .there is no law beyond do what thou wilt .the word of the law is qelhma. qelhma.thelema.means will. the key to this message is this word.will. the first obvious meaning of this law is confirmed by antithesis .the word of sin is restriction. again. thou hast no right but to do thy will. do that, and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. take this carefully; it seems to imply a theory that if every man and every woman did his and her will.the true will. there would be no clashing .every man and every woman is a star, and each star moves in an appointed path without interference. there is plenty of room for all; it is only disorder that creates confusion. from these considerations it should be

ox 42 whatever, and instantly obstacles must arise. every act that is not in definite course of that one orbit is erratic, an hindrance. will must not be two, but one. note further that this will is not only to be pure, that is, single, as explained above, but also .unassuaged of purpose. this strange phrase must give us pause. it may mean that any purpose in the will would damp it; clearly, the .lust of result. is a thing from which it must be delivered. but the phrase may also be interpreted as if it read .with purpose unassuaged..i.e. with tireless energy. the conception is, therefore, of an eternal motion, infinite and unalterable. it is nirvana, only dynamic instead of static. and this comes to the same thing in the end. the obvious practical task of the magician is then to discover w

languor, force and fire, are of us. later, concerning death, he says .think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let is be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. when you know that, what is left but delight? and how are we to live meanwhile .it is a lie, this folly against self .be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. liber dcccxxxvii 51 again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church .but ye, o my people, rise up& awake! let the rituals be rightly performed with joy and beauty. remember that all acts of love and pleasure are rit

t increase constantly by this method of assimilating ideas, that in the end, become capable of apprehending the universe in one thought, he may leap forth upon it with the massed violence of his self, and destroying both these, become that unity whose name is no thing. seek ye all therefore constantly to unite yourselves in rapture with each and every thing that is, and that by utmost passion and lust of union. to this end take chiefly all such things as are naturally repulsive. for what is pleasant is assimilated easily and without ecstasy: it is in the transfiguration of the loathsome and abhorred into the beloved that the self is shaken to the root in love. thus in human love also we see that mediocrities among men mate with null women: but history teacheth us that the supreme masters o

that the self is shaken to the root in love. thus in human love also we see that mediocrities among men mate with null women: but history teacheth us that the supreme masters of the world seek ever the vilest and most horrible creatures for their concubines, overstepping even the limitig laws of sex and species in their necessity to transcend normality. it is not enough in such natures to excite lust or passion: the imagination itself must be inflamed by every means. for us, then, emancipated from all base law, what shall we do to satisfy our will to unity? no less a mistress than the universe: no lupanar more cramped than infinite space: no night of rape that is not coeval with eternity! consider that as love is mighty to bring forth all ecstasy, so absence of love is the greatest cravin

u will come as it were by fortune into states which transcend the practice itself, being of the nature of those works of pure light of which i will write to you in the chapter following after this. for there be certain gates which no being who is still conscious of dividuality, that is, of the self and not-self as opposites, may pass through: and in the storming of those gates by fiery assault of lust celestial, your flame will burn vehemently against your gross self, though it be already divine beyond your present imagining, and devour it in a mystical death, so that in the passing of the gate all is dissolved in formless light of unity. liber cl 117 now then, returning from these states of being, and in the return also there is a mystery of joy, you will be weaned from the milk of darkne

etic climax in which a single secret is communicated whose nature is such as to set at rest for ever all division on those fertile causes of quarrel, sex and religion. the possession of this secret gives the members entitled to it such calm of authority that the perfect respect which is their due never fails them. thus, then, you see brethren dwelling together in unity; and you wonder whether the lust of possession may not cause division. on the contrary, this matter has been the excellent cause of general prosperity. in the majority of cases property is wasted. one has six houses; three remain unlet. one has 20 per cent. of the stock of a certain company; and is frozen out by the person with 51 per cent. there are a thousand dangers and drawbacks to the possession of this world.s goods wh

made the martyr of the years. love, that fills the void with bliss, staunches the eternal flood, heals the hurt of the abyss, blanches, beggared of its blood. love, that wears the laurel crown, turns to gain the lees of loss, that from the shame retrieves renown, is the carrion of the cross. through the heart a dagger-thrust, on the mouth a traitor kiss, the equinox 272 on the brows the brand of lust, in the eyes the blaze of bliss! life, the pimp of malice, drags love with rape of fingers rude, flings to dust-heap death the rags of its bleeding maidenhood. therefore, we, the slaves of love, stand with trembling lips and eyes; there is that shall reach above the soul.s sullied sanctuaries. blasphemy beneath our touch turns to prayer.s most awed intent; the profaner s vilest smutch is our

BOOK OF ENOCH

and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10.16] destroy all wrong from the face of the earth and every evil work will cease. 10.17] and now all the righteous will be humble, and will live until they beget thousands. and all the days of their youth, and their sabbaths, they will fulfill in peace. 10.18] and in those days the whole earth will be tilled in righteousness and all

e ground. 67.7] and through the valleys of that same area, flow out rivers of fire where those angels will be punished, who led astray those on the dry ground. 67.8] and in those days, those waters will serve the kings, and the mighty, and the exalted, and those who dwell upon dry ground, for the healing of soul and body, but also for the punishment of the spirit. and their spirits are so full of lust that they will be punished in their bodies, for they denied the lord of spirits. and they see their punishment every day yet they do not believe in his name. 67.9] and the more their bodies are burnt, the more a change will come over their spirits, for ever and ever; for no one can speak an idle word in front of the lord of spirits. 67.10] for judgment will come upon them, for they believe in

that they will be punished in their bodies, for they denied the lord of spirits. and they see their punishment every day yet they do not believe in his name. 67.9] and the more their bodies are burnt, the more a change will come over their spirits, for ever and ever; for no one can speak an idle word in front of the lord of spirits. 67.10] for judgment will come upon them, for they believe in the lust of their bodies, but deny the spirit of the lord. 67.11] and those same waters will undergo a change in those days; for when those angels are punished in those days, the temperature of those springs of water will change, and when the angels come up, that water of the springs will change, and become cold. 67.12] and i heard the holy michael answering and saying "this judgment, with which the a

f those springs of water will change, and when the angels come up, that water of the springs will change, and become cold. 67.12] and i heard the holy michael answering and saying "this judgment, with which the angels are judged, is a testimony for the kings and the mighty who possess the dry ground. 67.13] for these waters of judgment serve for the healing of the bodies of the kings, and for the lust of their bodies; but they do not see, and do not believe, that these waters will change, and will become a fire which burns forever" 68.1] and after this, my great-grandfather enoch gave me the explanation of all the secrets, in a book, and the parables that had been given to him; and he put them together for me, in the words of the book of parables. 12) the book of parables the content of th

BOOK T

ove; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign saturn, and below is that of leo: thus representing the decante. violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of hb:y (quarrelling and fighting. this decan hath its beginning from the royal star of leo: and unto it are allotted the two great angels of the schemhamphorash hb:vhvyh and hb:ylyal. xxii. the lord of victory six of wands two hands in grip as the last, holding six wands crossed three and thr

e central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are the symbols of the decanate venus and scorpio. possible victory, but neutralized by the supineness of the person: illusionary success, deception in the moment of apparent victory. lying, error, promises unfulfilled. drunkenness, wrath, vanity. lust, fornication, violence against women, selfish dissipation, deception in love and friendship. often success gained, but not followed up. modified as usual by dignity. netzach of hb:h (lying, promises unfulfilled; illusion, deception, error; slight success at outset, not retained. herein the angels hb:mlhal and hb:chhvyh rule. book t page 16 of 26 http//www.private.org.il/gd/book-t.html 13/10/2

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

have power over one or two things to the exclusion of all others. consider your feelings concerning your possessions. who is the master and who the slave? learn to transform petty possessiveness into the great spiritual feeling of sharing and unity. 5: love you should learn to truly love. many miscon ceptions exist concerning this subject. it is too often viewed as a rather selfish emotion or as lust. you must learn of the higher love; unselfish love. you should learn to love well enough to release people and things rather than to cling to them. your love should be understanding and forgiving. you need to realize that each individual has his own path to follow, his own experiences to assimilate, in order to fully develop. you must let him tread his own path at his own pace. you should giv

that every sword card (for example) turned up has to reflect troubles and misfortunes! these are general associations, so just keep them in mind. you should also try the tree of life spread, to see how you like it. it, also, uses ten cards plus the significator: figure 9.1 1 querant's highest intelligence ideals 2 creative force 3 life, wisdom 4 virtues; good qualities 5 conquest 6 health 7 love; lust 8 arts, crafts; procreation 9 imagination; creativity 10 earthly home a very useful layout, especially for a quick reading, is the seax-wica path spread, which uses eight cards (picked by the querant) and the significator: s significator 1 inner self 2 goals (ideals) 3 past 4 family 5 health 6 religion 7 friends 8 final outcome (future) practice as much as you can. read for everyone people yo

he following terms mean (a) carminative (b) expectorant (c) rubifacient (d) sudorific? 7. if the adult dose of a particular medicine is two (2) drachms, what dose would you give a seven year old child> 8. what are the abbreviations for the following (a) equal parts (b) a spoonful (c) shake the vessel (d) after meals? please read: stalking the healthful herbs by euell gibbons the herb book by john lust the tree (section on herbal lore) by raymond buckland recommended supplementary reading: common and uncommon uses of herbs for healthful lining richard lucas the herbalist j.e. meyer potter's new encyclopedia of botanical herbs appendix b: examination questions 1233 complete herbal nicholas culpeper complete herbal gerard herbal manual h. ward lesson eleven what is magick? how do you prepare

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

gypsy, hoodoo doctors too shook their heads and told me, nothing they could do[57] supernatural healing and harming were also thematic constants in the blues, as they were in conjuring traditions. however, blues healing was primarily focused on the fixing of relationships that had gone awry, and the resolution of oppressive romantic entanglements. blues poets wove personal lyrics about heartache, lust, and unfulfilled longings for love. the blues and conjure often converged in the strident declarations of men and women whose worlds revolved around their attempts to establish intimate bonds. hoodoo was both a punishment and cure, the supernatural force that ignited the passions of desperate suitors and frustrated paramours, who wielded goopher dust or high john the conqueror roots in their

COVENANT OF SAMYAZA

they, the first of the fallen ones, despaired not but, cast out of the sterile kosmos of demiurge, rejoiced in their freedom. now we of the order of watchers, being the sons of god, stood not at this time by the side of satanael, but remained servile before demiurge. thus did the first fall come to pass- iii- there followed the creation of earth and man by demiurge to satisfy has vanity and power-lust. satanael and his companions looked from their abodes upon the works of demiurge and seeing the servility of the human creation, were reminded of the tyranny of freedom before which they had for uncounted ages bowed and humbled themselves. satanael called his entourage to conclave and declared "let us offer man the choice of freedom, if he so wills, lest the tyranny of demiurge be unchallenge

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

is rothschild, rockefeller, or whatever. i believe that researchers over the years who have blamed the entire conspiracy on the jewish people as a whole are seriously misguided; similarly, for jewish organisations to deny that any jewish person is working for the new world order conspiracy is equally naive and allowing dogma or worse to blind them to reality. we are looking at a common thread- a lust for power and the all-seeing eye cult- which goes across all races and, in my view, is connected- sometimes knowingly but mostly unknowingly- to a higher controlling force: the prison warders of the fourth dimension. a global elite banking network was created with central banks in each country working together to manipulate the system across europe and the united states. this would later be c

they have seen the game plan. admiral chester ward, a former us judge advocate general of the navy, was a member of the council on foreign relations for sixteen years. he said the purpose of the organisation was the .submergence of us sovereignty and national independence into an all-powerful one-world government. in his book, kissinger on the couch, written with phyllis schafly, ward said.[the] lust to surrender the sovereignty and independence of the united states is pervasive throughout most of the membership, and particularly in the leadership of several divergent cliques that make up what is actually a polycentric organisation [the main clique] is composed of the one-world-global-government ideologists- more respectfully referred to as the organised internationalists. they are the on

y shall rule the many and the known" the 'superman' continued. the message went on "we have nothing with the outcast and the unfit; let them die in their misery. for they feel not. compassion is the vice of kings; stamp down the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath..pity not the fallen! i never knew them. i am not for them. i console not; i hate the consoled and the consoler "i am unique and conqueror. i am not of the slaves that perish. be they damned and dead. amen..therefore strike hard and low, and to hell with them, master..lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my wo

, too, which psychological fascism 365 follows from the success of the tabloid newspapers. they all want it short, incredibly superficial, and with each item full of either mockery, condemnation, instant judgements, the official line, and/or defence of the status quo. oh yes, and if you can get lots of tits and bums in there at every opportunity, so much the better, because women are only here to lust after. have i just described the content of a tabloid newspaper or the content of a conversation you will hear in almost any bar when 'the lads' get together? both. and that's the point. those thought patterns in the collective mind created the reality we call the media. tabloid newspapers reflect, and program, the thoughts of great tracts of humanity in an ever-downward spiral. the more our

DAVID ICKE CHILDREN OF THE MATRIX

t to the americas, which were then geographically different to what we see today. samsel goes on "the age of the atlantic empire would prove to be a free-for-all for the sons of belial and the followers of the temple of the sun. the dominant white tribe came to rule all aspects of atlantean society. they disregarded the law of one, placed their faith in technology and were driven by greed and the lust for power. the arms of the atlantic empire came to stretch nearly worldwide. the americas and africa, the european countries, the middle east, india and tibet came under the control of the empire. the one temple was divided and ineffective, the sun temple flourished and the sons of belial prospered. during that time, one law priests were leading migrations of the red race west to the americas

ved totally in the "divine right of kings" in which the monarch answered to no one except "god (the gods. the geneva bible included phrases he did not like in relation to this "divine right" and so he had them removed. james was a satanist and reptilian bloodline going back to the egyptian pharaohs. his sexual desires preferred young boys, as recorded in numerous books and public records, and his lust for blood appeared insatiable. when he killed an animal he would literally roll in its blood, and he was responsible for the death and torture of thousands of "witches. he suggested many of the tortures himself.16 this is the man who decided what the bible does or does not say! i am sure that the mass slaughter of "witches" by king james and the christian church is connected with destroying c

ng that power to the fourth-dimensional reptilians and other entities. phillip eugene says that for most of his childhood and adolescence he lived with his rothschild father on his estate in france. they had a physical relationship, he says, and he was "held fast in the emotional power of incest, which, in this culture, was "normal" and "to be admired. he said he observed his rothschild father's "lust for power" and began to desire the same. he also confirmed the way the "occult" bloodlines are controlled by demonic entities "being a rothschild descendant, he said "i was maximally demonised" he continues "i was present at my father's death in 1988, receiving his power and the commission to carry out my destiny in the grand conspiracy of my family. like their other children, i played a key

an. when she shape-shifts into a reptilian, she becomes very tall and strong. some of them are so strong they can rip out a heart and they all grow by several feet when they shapeshift [this is what the lady said who saw edward heath, among endless others" of the queen, arizona said "i have seen her sacrifice people and eat their flesh and drink their blood. one time she got so excited with blood-lust that she didn't cut the victim's throat from left to right in the normal ritual, she just went crazy, stabbing and ripping at the flesh after she had shape-shifted into a reptilian. when she shape-shifts, she has a long reptile face, almost like a beak and she's an off-white colour [this fits many depictions of the gods and "bird gods" of ancient egypt and elsewhere] the queen mother looks ba

es "to remove all doubt as to their relationship with norse hidden-folk and indian nagas alike, they shunned the sunlight, and often seemed interested in crossbreeding their own bloodlines with those of human beings, or even in crossbreeding their 'livestock' or fairy cattle, horses, hounds and so forth with the surface species which were most compatible. the goblin-dwarf, rumplestiltskin, in his lust to have the human baby and its genetic bounty, is just one example of this in folklore. the elves took a regular interest in human affairs-weddings, births, and deaths (bloodlines, the success of crops and livestock, and so forth- but only for their own selfish interests. they seemed to be overly-concerned with genetic and biological diversity, and they pilfered livestock, crops, and human ge

threatens to expose the scam and the illusion on which it depends. bombarded us with an orgy of physical stimuli and materialism in which success is judged by what you own rather than what you are. focused the world and communication on all that is physical- money, winning the lottery, possessions, and promoting an obsession with sex as a physical rather than a spiritual experience. sex based on lust alone holds down our frequency because it is a purely physical act. sex based on love increases our frequency because it reconnects us with our spark of pure love. isolated male and female energy, so creating the duality and preventing the fusion of male and female energy within us all that would create a third, potentially high-vibrational force, and set us free of this vibrational prison, t

DAVID ICKE THE BIGGEST SECRET

operationwithout knowing the true reason for them. admiral chester ward, a former us judgeadvocate general of the navy, was a member of the cfr for sixteen years. he said thatthe purpose of the organisation was the..submergence of us sovereignty and nationalindependence into an all-powerful one-world government. in his book, kissinger on thecouch, written with phyllis schafly, ward said:230(the. lust to surrender the sovereignty and independence of the united states ispervasive throughout most of the membership, and particularly in the leadership of severaldivergent cliques that make up what is actually a polycentric organisation (the mainclique) is composed of the one-world-global-government ideologists- more respectfullyreferred to as the organised internationalists. they are the ones w

t: they shall rule themany and the known, the superman continued. the message went on:we have nothing with the outcasts and the unfit; let them die in their misery, for they feelnot. compassion is the vice of kings; stamp down the wretched and the weak; this is thelaw of the strong; this is our law and the joy of the world. love one another with burninghearts; on the low men trample in the fierce lust of your pride in the day of your wrath..pity not the fallen! i never knew them. i am not for them. i console not; i hate the consoledand the consoler..i am unique and conqueror. i am not of the slaves that perish. be they damned anddead.amen. therefore strike hard and low and to hell with them, master. lurk! withdraw!upon them! this is the law of the battle of conquest; thus shall my worship

rs to be a frail old woman. when sheshape-shifts into a reptilian she becomes very tall and strong. some of them are so strongthey can rip out a heart and they all grow by several feet when they shape-shift (exactlywhat the lady who saw edward heath said, among many others.)the queen: i have seen her sacrifice people and eat their flesh and drink their blood.one time she got so excited with blood lust that she didnt cut the victims throat from left toright in the normal ritual, she just went crazy, stabbing and ripping at the flesh after shedshape-shifted into a reptilian. when she shape-shifts she has a long reptile face, almostlike a beak, and shes an off-white colour. the queen mother looks basically the same, butthere are differences (this description fits many depictions of the gods a

DEITUS

rator has not yet become delusional) it will chip away a little at his strength of will and faith in his ability thus acting against the magician. the demonic bible provides invocations for many demons. these spirits are treated, however, as archetypal forms and no attempt is made to force the spirit to appear visibly or to speak with the operator. neither is any demand made of the spirit. if you lust after a certain woman and call upon a particular demon to bring her to you, you may very well enjoy that which you have asked of the spirit at least for a time. but my experience has been that most relationships do not last. people change, grow, improve themselves, and they move on to new and greater experiences. it may happen even that you do not get the thing you demanded of the spirit. fai

hat is, traditionally, called lesser magic since it involves the direct application of the will rather than the performance of a ritual or ceremony. greater magic, magic involving the invocation of spirits, should not be abused. rather than commanding the demon to bring you the woman you desire, learn from the spirit and attempt to become more like it. eventually you will become a living demon of lust and will enjoy the pleasure of many women. i say, therefore, that ritual magic should be used only for the invocation of spirits and for increasing your knowledge and power (through identification with the spirits that you invoke) and not for the conjuration of lust, compassion, or the destruction of your enemies. this is a general rule and there may be extreme occasions when it is absolutely

DEMONIC BIBLE

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

o physical appearance. and surely the magician s god would abandon him to his fate for having sought wealth, sexual fulfillment, and the destruction of his enemies rather than having faith in god s will. ironically, the magician fasts and prays to god for power over the spirits but enters the cabalistic circle of invocation to his own ruin for every demand from the spirit is a statement of greed, lust, envy, or anger. the magic circle, hazel wand, triangle, pentacles, and seals herein described are not necessary to the invocation of these powerful beings. each of these beings is a lord who rules over many legions of inferior spirits. by crossing the gates of hell and becoming one with the forces of darkness the satanic magician makes himself a friend and an ally to these beings. without th

ise sayeth the first. move therefore unto his servants. show yourselves in power and make me a strong seer-of-things, for i am of him that liveth forever (lavey) can the wings of the winds hear your voices of wonder; o you, the great spawn of the worms of the earth, whom the hell fire frames in the depth of my jaws, whom i have prepared as cups for a wedding or as flowers regaling the chambers of lust! stronger are your feet than the barren stone! mightier are your voices than the manifold winds! for you are become as a building such as is not, save in the mind of the all-powerful manifestation of satan! arise, saith the first! move therefore unto his servants! show yourselves in power, and make me a strong seer-ofthings, for i am of him that liveth forever! the third key anton lavey write

the earth, and nine continual workmen whose courses visit with comfort the earth, and are in government and continuance as the second and third. therefore, harken unto my voice! i have talked of you, and i move you in power and presence, whose works shall be a song of honor, and the praise of your god in your creation! the seventh key anton lavey writes: the seventh enochian key is used to invoke lust, pay homage to glamor, and rejoice in the delights of the flesh (enochian) ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casaremeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-me-dea od pibeliare itahila rita od miame ca-ni-quola rita! zodacare! zoda

of the earth, and her unspeakable variety; furnishing you a power of understanding to dispose all things according to the providence of him that sitteth on the infernal throne, and rose up in the beginning saying: the earth, let her be governed by her parts; and let there be division in her; the glory of her may be always drunken and vexed in itself. her course, let it run with the fulfillment of lust; and as an handmaiden, let her serve them. one season, let it confound another; and let there be no creature upon or within her the same. all her numbers, let them differ in their qualities; and let there be no creature equal with another. the reasonable creatures of the earth, and men, let them vex and weed out one another; and their dwelling places, let them forget their names. the work of

DIABOLUS

substance of one of the five dark elements. thse are sometimes given the same names as the corresponding light elements (i.e. standing air also for dark air) or sometimes the exact opposite (i.e. darkness for light .the five infernal kingdoms are inhabited by five kinds of devils, two-legged, four-legged, winged, swimmings and crawling. each kind is divided into two sexes, and lives in perpetual lust and strife. the devil, or prince of darkness, king over all, combines in himself features of all five species of devil, namely demon, lion, eagle fish and dragon. here we find a significant and organizational pattern of demon lore, with as much attention on the adversary as with the god of light. as ahriman has combined himself with each of the demons, he carries the attributes to relate to d

in the magical record of the beast 666 crowley described his working involving shtn, or the fire serpent (satan/set/shaitan) with the scarlet woman, thus what crowley referred to as the sun and the moon conjoined. a fascinating description of his rite describes the ecstasy of magick- the tortured-ecstasy of the contorted face, the writhing of the hag body that ground down it s beast. the storm of lust and pain and madness. it was night s hollow wretching at her captive dragon, whose blood was seed of the blind and furious stars. she was like hecate in a death-dance, satan-possessed, convulsive, pumping my life, body and soul, as twere a python in his agony. she certainly gave me what i ve been losing. youth s intensity .that sacrament of satan that may be consummated only beneath night s d

DION FORTUNE MYSTICAL QABALA

nd matter as an unreconcilable pair of antinomies, but rather as diffe t levels of the same thing. purity does not consist in emasculath, but in keeping the different forces to their proper levels and in their proper places, and not allowing one to invade another. it teaches that frigidity and impotence are just as much imperfections [page 150] and therefore pathologies of sex, as is uncontrolled lust that destroys its object and debases itself. 25. every relationship of manifested existence involves the binah and chokmah principles, and because sex is such a perfect representation of these it was used as such by the ancients, who were not troubled by our timidities on the subject, and took their metaphors from the subject of repro duction as freely as we take ours from the bible. for to t

ecause it is the refulgent splendour of the intellectual virtues which are perceived by the eyes of the intellect and the contemplations of faith. title given to netzach: firmness. god-name: jehovah tzabaoth, the lord of hosts. archangel: haniel. order of angels: elohim, gods. mundane chakra: nogah, venus. spiritual experience: vision of beauty triumphant. virtue: unselfishness. vice: unchastity. lust. correspondence in the microcosm: loins, hips, and legs. symbols: lamp and girdle. the rose. tarot cards: the four sevens. seven of wands: valour. seven of cups: illusory success. seven of swords: unstable effort. seven of pentacles: success unfulfilled. colour in atziluth: amber. briah: emerald. yetzirah: bright yellowish green. assiah: olive, flecked with gold. i mystical qabala page 151 i

of the other set of symbolic images. the mundane chakra of netzach is the planet venus, and the magical image is, appropriately enough "a beautiful naked woman" the spiritual experience assigned to this sphere is the vision of beauty triumphant. the virtue is unselfishness-that is to say, the capacity to polarise from the negative pole. the vices are the obvious ones of love abusedunchastity and lust. 34. the correspondence in the microcosm is with the loins, hips, and legs. these, it will be noted, form the setting of the generative organs, but not the generative organs themselves, and bear out the idea previously shadowed forth, that the goddess of love and the fertility goddess are not one and the same thing. 35. the symbols assigned to netzach are the lamp, the girdle, and the rose. t

ous god of the old testament and all the religious mystical qabala page 207 persecutions that have ever been done in his unbalanced name. it forms the qliphah of geburah, and every cruel and oppressive nature is in sympathy with it. to its sphere goes all the overplus of the force thev emanate that is not absorbed by the opposing force in the universe-all the unslaked revenge, all the unsatisfied lust of cruelty; and these forces, whenever they find a channel of expression opening up, nse through it. consequently the man who gives way to cruelty soon finds that he is not merely expressing the impulses of his own undeveloped or misshapen nature, but that a great force like a stream in spate is urging him on, driving him from one outrage to another till finally he loses his selfcontrol and d

DION FORTUNE PSYCHIC SELF DEFENSE

w does the attacker proceed? he has to create an atmosphere about the soul of his victim on the inner planes. he can only do this by creating that atmosphere within his own consciousness while he thinks of his victim. if he wants to perform a psychic murder, he must fill his own soul with the rage of destruction until it overflows. if he wants to perform a psychic rape, he must fill his soul with lust and cruelty. the cold rage of cruelty is 14 of 103 essential to effectual operations of this nature. now what happens when he does this? he has sounded a ringing keynote in the abyss. it will be answered. all beings who have this keynote for the basis of their nature will respond "dark uriel and azrael and ammon on the wing" and will join in the operation. but they do not operate direct upon

but there are some of them i would like to get face downwards across my knee! chapter xiii the motives of psychic attack. i we have noted in a previous chapter that the simplest way to find out whether the victim of an alleged psychic attack is romancing or not, is to seek for motives, and if they are not discernible, to give imagination the benefit of the doubt. the commonplace motives of greed, lust, revenge and fear of betrayal do not need psychic discernment for their discovery but are perceptible to the naked eye. there are other motives, however, that may be operative in occult circles but which would be passed by unsuspected by the ordinary investigator. the old charm-books that have come down to us, mostly via the servants' hall, are replete with recipes for securing the love of th

ll, however, describe the method for the benefit of those who care to try it. harmonising himself by mediation upon the christ, the adept, as soon as he is satisfied that his own vibrations are steady, proceeds to call up before his astral vision the image of the form he intends to destroy. he sees it clearly in all its details and seeks to divine its nature, whether it is a vehicle for malice or lust, or vampiric action: these are the three most common, and it can almost certainly be assigned to one or other of these classes. having discerned the type of the force with which he has to deal, he then proceeds to meditate upon its opposite, concentrating upon purity and selflessness if the force be lust; compassion and love, if it be malice; and upon god as the creator and sustainer of all l

, he then proceeds to meditate upon its opposite, concentrating upon purity and selflessness if the force be lust; compassion and love, if it be malice; and upon god as the creator and sustainer of all life if it be vampiric. he continues this meditation until he feels himself suffused with the quality upon which he is meditating; until he feels himself so imbued with purity and selflessness that lust causes him to feel nothing but pity, malice causes him to feel nothing but compassion, and in regard to vampirism, he is so assured that his life is hid with christ in god that he would willingly let the vampire finish its meal in peace if he could thereby help it. in fact, the adept who proposes to perform a magical absorption has to reach the point where he has clearly realised the nothingn

he literally sucks it in. this process should be done slowly and gradually, taking some minutes in the doing. if it be done suddenly, the adept may not find it possible to keep his own vibrations steady, and then he will indeed be in an unpleasant situation. as the thought-form is absorbed, the adept will feel a reaction in his own nature corresponding to the type of the thought-form. if it is a lust-force, he will feel desire rise within him; if it is a malicious force, he will feel anger; and if it is a vampire, he will feel blood-lust. he must immediately overcome this feeling and revert to his mediation upon the opposite quality, maintaining it until his vibrations are once more fully harmonised. he will then know that the evil force has been neutralised and there is that much less ev

DONALDTYSON DEMON

can save themselves from the talons of the demons if they burn the board and give themselves in the service of christ through fervent prayers. in christian writings demons in the strictest sense- those fallen angels who remained loyal to lucifer in hell- were continually being confused with pagan deities and with nature spirits. thus we find mention of the demon satyr who incites men and women to lust, and the demon theutus, who induces the urge to gamble for money with cards or dice. the satyr is a nature spirit of greek mythology, and theutus is a degenerate variation on the name of the egyptian god thoth, who was associated by the greeks with numbers, and by extension with money. in the dark ages and middle ages, demons were thought able to travel on the earth invisibly, but to assume p

DONALDTYSON ELEMENT

ost often assume a human shape with long dark hair, dark eyes, very pale white or bluish skin, slender bodies, very graceful hands. they are always extremely beautiful, but may be at the same time strange or otherworldly. their touch is moist and cool, and their hair appears damp and clinging. undines are useful in matters dealing with love and friendship, bonds of emotional intensity, desire and lust. the only danger in evoking undines is falling in love with them, which can happen very easily. their prolonged presence in a house tends to make it damp and unhealthy. sylphs are active, energetic, quick of movement and of speech, subtle, clever, intelligent, persuasive, but at times mocking and superficial. they are light complexioned, with light brown or dark blond hair, usually. their eye

EMPERORS NEW RELIGION CHURCH OF SATAN

e no reward or punishment after one dies; and elaborations on different facets of a life lived accordingly. this section contains many examples of how even seemingly conflicting behavior is satanic according to the the emperor s new religion copyright 2002 ole wolf page 4 of 30 author, and effectively virtually any behavior is inherently satanic. 3. three recipes for magic focusing on aggression, lust, and compassion. the magic in the third section obviously appeals to people that enjoy magic settings, but the church of satan accepts that some followers do not feel so inclined. the church of satan states that belief in literal demons is permitted within the confines of the ritual chamber and abandoned outside of the chamber. presumably this argument also holds in rituals such as the satani

finition anton lavey refers to the equivalence between the perception of magic and science, possibly borrowing athur c. clarke s famous third law, which stipulates that [a]ny sufficiently advanced technology is indistinguishable from magic. most interpretations ranging from mysticism to die hard science are thereby covered. anton lavey asserted that magic falls into three basic categories: anger, lust, and compassion [6, pp. 114-115] feelings that are often difficult to cope with in many societies. two sections of the satanic bible are devoted to the practice of magic. one section contains three recipes for the aforementioned three categories of magic. the other section lists the enochian keys. anton lavey has later conceded that he chose to include the enochian keys in the satanic bible s

earch, not in-depth refinements and studies. the church of satan s magic consists of substitute actions for goals that the participant cannot readily attain in real life. in keeping with the notion of living here and now, magic in the satanic bible concentrates on meeting very short term goals, eliminating present frustration with sexual desire, aggression, or compassion, as mentioned earlier: 1. lust magic to get sex. 2. destruction magic to get revenge. 3. compassion magic to help someone. the satanic rituals adds the following magic: 4. die elektrischen [sic] vorspiele magic intended to produce far-reaching, social changes. 5. the statement of shaitan magic intended to influence human events. presumably it is left to the magician s discretion which social changes or influences are desir

ch of satan s newsletter, the cloven hoof, but back issues prior to no. 126 are not available. the ritual is reproduced in michael aquino s the church of satan [2, p. 604, but this book is not endorsed by the church of satan. the church of satan web site explains which enochian keys (listed in the satanic bible) are associated with different types of rituals, and associates keys 2, 7, and 13 with lust and weddings and key 11 with funerals, according to anton lavey [19. hence, a preparation for such rituals is available, but the rituals themselves are not available for the followers* rituals concerning marriage and death may be said to be irrelevant to satanism and therefore now ignored, but because religious people tend to carry old socio-religious habits with them as spiritual baggage whe

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

wise teacher disappeared immediately afterward. the alchemist now believed himself on the verge of a dazzling fortune, and he immediately tried to manufacture nuggets, but his solo attempts proved futile. enraged, he went to the inn where the unknown teacher was staying, but the teacher was gone. we see by this true history, remarked athanasius, how the devil seeks to deceive men who are led by a lust of riches. he related further that, as a result of this incident, the alchemist destroyed his scientific equipment and renounced alchemy forever. anpiel in ancient hebrew mysticism, anpiel is one of the angels charged by rabbis with the government of birds, for every known species was put under the protection of one or more angels. anpsi psi faculty in animals. the term psi-trailing is used t

often to the mountain ash or rowan tree. sources: porteous, alexander. forest folklore, mythology, and romance. london: george allen& unwin, 1928. asiah according to the kabala, asiah is the first of the three classes or natural ranks around the spirits of men, who must advance from the lower to the higher. asipu priests of ancient mesopotamia (see also semites) asmodeus ancient persian demon of lust and rage who also appeared in ancient jewish folklore, where he was believed to cause strife between husband and wife. he is mentioned in the book of tobit ca. 250 b.c.e, where he attempts to cause trouble between the ashtabula poltergeist encyclopedia of occultism& parapsychology. 5th ed. 94 tobias and his wife, sarah. jewish legends claim that asmodeus was the result of a union between the

914. translated as phenomena of materialisation: a contribution to the investigation of mediumistic teleplastics. london, 1923. bitru according to the demonologist johan weyer, bitru is a great prince of hell, also known as sytry. he appeared in the form of a leopard with the wings of a griffin. but whenever he adopted a human appearance, it was invariably one of great beauty. it is he who awakes lust in the human heart. seventy legions obey his commands. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. bitumen bitumen was greatly used in magical practices. images for the purpose of sympathetic magic were often made of this substance, and it was

eties and orders of initiates, among whom were kings, queens, popes, and dignitaries of church and state. in these advanced levels, knowledge and ritual were carefully cherished and preserved in manuscripts, some of which still exist. these ancient grimoires, variously termed the black, the red, the great grimoire, are full of weird rites, formulas, conjurations, and evocations of evil malice and lust in the names of barbaric deities; charms and bewitchments clothed in incomprehensible jargon; and ceremonial processes for the fulfillment of imprecations of misfortune, calamity, sin, and death. the deity who was worshiped and whose powers were invoked in the practice of black magic had many names: the source and creator of evil, satanas, belial, the evil, a debased descendent of the egyptia

cial parliament. de rais was accused of sorcery, sodomy, and murder. at first he stood his ground, denouncing his judges as worthless and impure and declaring that rather than plead before such shameless knaves he would be hung like a dog, without trial. but overwhelming evidence brought against him day after day.terrible revelations by prelati and de rais s servants about his unquenchable sexual lust, his sacrifices of young children for the supposed gratification of the devil, and the ferocious pleasure with which he gloated over the throbbing limbs and glazing eyes of those who were the victims of both his sensuality and his cruelty.shook even de rais s imperturbability and he confessed everything. the final count showed that 140 children had fallen victim to de rais and his insane lust

hing and other enchantments, corrupted the woman and several more. he was even induced, in his extreme agony, to speak of his presence at the witches sabbat and to give a long description of it. after these confessions had been extorted from the priest, the parliament of aix-en-provence condemned him. on april 30, 1611, godfrey was burned alive as guilty of magic, sorcery, impiety, and abominable lust. this horrible affair gave rise to an adventure related by the abbe of papon: the process contained many depositions upon the power of the demons. several witnesses protested that after being anointed with a magic oil, godfrey transported himself to the sabbat, and afterwards returned to his chamber down the shaft of the chimney. one day, when these depositions had been read to the parliament

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mises and oaths of fidelity, because though breaking faith with him the marks still remain with them and serve, in an accusation, as a means of betraying them, with even the smallest amount of evidence that may be brought forward. louis gaufridi, a prisoner, who had just been condemned to be burnt. was marked in more than thirty places over the body and on the loins especially there was a mark of lust so large and deep, considering the site, that a needle could be inserted for the width of three fingers across it without any feeling being shown by the puncture. the same author claimed that the marks on sorcerers were areas that had mortified from the touch of the devil s finger. about 1591, leonarde chastenet, an old woman of eighty, was taken up as a sorceress while begging in poitou. bro

s driesch, dr. young, professor grandjean and eugen osty. this centre international de conferences et de congres de recherches psychiques de geneve dissolved after his death. sanyojanas according to theosophy, these are obstacles that the traveler along the path must surmount. there are ten of them (1) belief in the ego as unchangeable (2) lack of faith in higher effort (3) reliance on ritual (4) lust (5) ill-will (6) love of the world (7) egotistic longing for a future life (8) pride (9) self-righteousness (10) nescience. sources: leadbeater, charles w. the master and the path. adyar, madras, india: theosophical publishing house, 1925. saphy (or grigris) perhaps deriving from the arabic safi( pure, select, excellent, saphy were charms or amulets worn by africans as protection against thun

FAUST

all the lumber, thousandfold light frippery, that in this world of moths oppresses me? here shall i find what is my need? shall i perchance in a thousand volumes read that men have tortured themselves everywhere, and that a happy man was here and there?why grinnest thou at me, thou hollow skull? save that thy brain, confused like mine, once sought bright day and in the sombre twilight dull, with lust for truth, went wretchedly astray? ye instruments, ye surely jeer at me, with handle, wheel and cogs and cylinder. i stood beside the gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, an

become so sweet and fair, a blessed life warms up our every limb; and ah! if one unrolls a parchment really rare, the whole of heaven descends on him. faust by one impulse alone are you impressed. oh, never learn to know the other! two souls alas! are dwelling in my breast; and each is fain to leave its brother. the one, fast clinging, to the world adheres with clutching organs, in love s sturdy lust; the other strongly lifts itself from dust to yonder high, ancestral spheres. oh, are there spirits hovering near, that ruling weave, twixt earth and heaven are rife, descend! come from the golden atmosphere and lead me hence to new and varied life! yea! were a magic mantle only mine, to bear me to strange lands at pleasure, i would not barter it for costliest treasure, not for the mantle of

g, if he but be well trained, even a wise man s liking may be gained, yes, he deserves your favour thoroughly, a clever pupil of students, he. they go into the gateway of the town. study faust [entering with the poodle. meadow and field have i forsaken, that deeps of night from sight enroll; a solemn awe the deeps awaken, rousing in us the better soul. no wild desires can longer win me, no stormy lust to dare and do; the love of all mankind stirs in me, the love of god is stirred anew. be quiet, poodle! don t make such a riot! why at the threshold do you sniff the air? lie down behind the stove in quiet! my best of cushions i will give you there. as on the hillside pathway, leaping and running about, you amused us best, so take now too from me your keeping, but as a welcome, silent guest

e lecture hall, i do not like it here at all. it is a space that s so confined; one sees no green nor any tree, and in the halls with benches lined, sight, hearing, thought, all go from me. mephistopheles that only comes with habit, so a child takes not its mother s breast quite willingly in the beginning, though soon nourishes itself with zest. so at the breasts of wisdom nursed, each day you ll lust for them the more athirst. student i ll cling about her neck with joy, but say what means thereto i shall employ. mephistopheles ere you go on, explain your views. which is the faculty you choose? student i d like right learned to become; what is on earth i d gladly comprehend, to heaven itself my range extend, know all of nature and the sciences. mephistopheles then you are on the proper way

r us to array. ants and dactyls. who now will save us! iron we re bringing, chains to enslave us. chains we re not springing, not yet the hour; heed, then, their power! the cranes of ibycus. cries of murder, moan of dying! fearful pinions fluttering, flying! what a groan and moan and fright pierces upward to our height! all have fallen in the slaughter, reddened with their blood the water. greedy lust, misshapen, cruel, steals the heron s noble jewel. on the helmet now it waves, oh, these fat-paunched, bow-legged knaves! comrades with our host in motion, serried wanderers of the ocean, summon we, for vengeance mated, in a case so near related. let none spare his strength or blood! hate eternal to this brood! they disperse in the air, croaking. mephistopheles [on the plain. the northern wit

the cranes, the swarthy cloud, they menace the excited crowd and they would menace thus the king. with beaks sharp-pointed, talons fierce, the little ones they tear and pierce; already doom comes thundering. herons had suffered impious slaughter, standing about the tranquil water. but from that rain of murd rous engines has sprung a blessed, bloody vengeance; it stirs the rage of brotherhood and lust for pygmies impious blood. shield, helmet, spear- how profit these? what use to dwarfs the heron feather? how ant and dactyl hide together! the host now wavers, breaks, and flees. anaxagoras [after a pause, solemnly. if till now subterranean i praised, in this case be my prayer to heaven raised. o thou on high, the same eternally, in name and form threefold supernally, by all my people s woe

are the sage; oh, drive us not from here! gaze on this flame, like to a man, indeed; your counsel only will it hear and heed. nereus counsel! with men has counsel once availed? vain are shrewd warnings to a fast-closed ear. oft as their deeds proved, men have grimly failed; self-willed are they still as they always were. how i warned paris with a father s trust before another s wife ensnared his lust! upon the grecian shore he stood up bold, and what i saw in spirit i foretold: the reeking air above, a ruddy glow, rafters ablaze, murder and death below: troy s judgment day, held fast in noble rhyme, a horror famous to the end of time. reckless he laughed at all that i could tell; he followed his own lust and ilion fella giant corpse, stark when its torments ceased, to pindus eagles a righ

t she will! what do i care? honour s at stake! satan himself was there! we are real people, great things we attain. violence, tumult, nonsense! see, the sign is plain- but- to say something now that s wholly clearhas nothing pleased you in our upper sphere? you have surveyed a boundless territory, the kingdoms of the world and all their glory (matt. 4) still- with that discontented airdid you not lust for something anywhere? faust i did! a great work lured me on. divine it! mephistopheles that can soon be done. i d seek some city, at its heart a horrid city victuals-mart, tortuous alleys, pointed gables, beets, kale, and onions on the tables; meat-stalls where blue flies take life easy, feasting on roasts well-done and greasy; there you will always surely find stench and activity combined

est mouse, snap! in my firm-shut claws i held it fast. now it delays, won t quit the dismal place, the wretched corpse s house so nauseating; the elements, each other hating, will finally expel it in disgrace. and though for days i fret till i am weary, when? how? and where? that is the tiresome query. in power swift and strong old death s played out; even the whether long has been in doubt. with lust i ve often watched the rigid members twas but a sham; they moved: life stirred the embers. gestures of conjuration like those of a fantastic fugleman. lords of the straight, lords of the crooked horn, come quick! in double time! and show your fettle, you of old diabolic cut and metal, and with you let the maw of hell be borne. true, many maws hath hell, in short, to use as due to rank and dig

tonly! a treasure great, unique, they ve confiscated. the lofty soul, to me hypothecated, out of my hands they ve smuggled craftily. to whom now shall my sad case be presented? who ll get for me my well-earned right? in your old age you have been circumvented, but you deserved it, wretched is your plight. i have mismanaged in disgraceful fashion; great outlay shamefully i ve thrown away. a vulgar lust, an absurd, lovesick passion, led the well-seasoned devil far astray. since with this childish, silly folderol i- shrewd and would-be wise- obsessed me, in very truth the folly is not small that in conclusion has possessed me. mountain gorges forest, rocks, desert. holy anchorites scattered up the mountain-side, dwelling among the clefts. chorus and echo. forests are swaying here, rocks weigh

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

nifest and decay, bodies are born, age rapidly, and die. this makes it much easier for people to have a sense of the impermanence of all things, thereby inspiring them to seek within themselves that which does not change through the waking, dreaming, and dreamless sleep states. still, most people waste the precious life given to them. by blindly pursuing selfish desires, and embracing the lure of lust and greed, they deny themselves their birthright: the glorious awakening in the ascent of the tree. your chosen ideal is your true guru, alive and awake in your heart, as close as your jugular vein. the lord is the best of all teachers, the root of all teachers. pray to your chosen ideal as your all in all, as your very own. appeal for grace and unconditional love. renounce the fruits of all

m. 39 woodroffe, sir john. chintamanistava (included in the serpent power, ganesh, madras, 1958. 40 rabbi luria s song of the sabbath has numerous verses, for which this is the refrain. this song is prominently found in most jewish prayer books. 41 virabhava means mood of the hero. in their pure manifestation, virabhava tantrikas are men who have' 8: h" 2: 2 2:e 8% overcome the driving impulse of lust, enabling them to engage in powerful sexual disciplines designed to quickly give access to higher states of consciousness. in time, the sexual disciplines of the tantras degraded into orgiastic rituals bearing little resemblance to their original intent. virabhavas find their counterparts amongst chinese taoist sexual alchemists. an additional and prominent focus of the taoist alchemists is l

FOCUS OF LIFE

arbitrary automatism serving its diverse self-pleasure" then aaos meditated and murmured "all things exist by me: all men exist in me, yet who doth not turn away from his own superabundance while realizing? all desire is for unity: thus my vision seeth through mine ears. let my unity be real ized sufficiently, thus shall my sexuality be convenient unto itself and escape the conceivable. where is lust when the tests wither? verily these senses have a further pupose beyond their own: thus shall thou steal the fire from heaven. all things return to their earliest functions" at that moment aaos realized he was not alone; and a voice asked "hast thou no fear" laughing aloud, aaos answered "hidden from thy small susceptibilities, monstrous enormities are commited! on the day my wind bloweth a l

heaven. all things return to their earliest functions" at that moment aaos realized he was not alone; and a voice asked "hast thou no fear" laughing aloud, aaos answered "hidden from thy small susceptibilities, monstrous enormities are commited! on the day my wind bloweth a little the cow-dust away-thou o fool, shalt vomit hot blood at thine own prostitution and incest. when thou knowest not, the lust wills non-rationally, the belief bindeth with modest ideas; the body is subject and suffers. what man can prevent his belief from incarnating? who is free of filth and disease? all men are servile to the great unconsciousness of thier purpose in desire. the i thinks, the self doth. there is no salvation from desire, neither day nor night does it cease its lengthy procreation of cause and effe

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ttle dog of flattery. let us banish the hercules of violence, the lyre of conspiracy, the triangle of impiety, the bootes of inconstancy, the cepheus of cruelty. may the dragon of envy be far from us, and the swan of imprudence, the cassiopeia of vanity, the andromeda of laziness, the perseus of vain anxiety. let us chase away the ophiuchus of evil-speaking, the eagle of arrogance, the dolphin of lust, the horse of impatience, the hydra of concupiscence. let us put far from us the cetus of gluttony, the orion of ferocity, the river of superfluities, the gorgon of ignorance, the hare of timidity. let us no longer carry in our breast the argo of avarice, the cup of insobriety, the balance of iniquity, the cancer of slowness, the capricorn of deception. let not the scorpio of fraud come near

FRATER ELIJAH ANGELS OF CHAOS

one facet they are base atavisms, some have evolved to incorporate higher integration to further their base nature. they have grown through repression, neglect and other shadows and manipulate through secret and urges. in more extreme cases when the demon is very powerful it can possess an individual. this possession occurs in an enrapture of the demons sphere of influence. like being filled with lust or as ritualistic possession where the monster is drawn up and takes over. the above exposition deals with the internals of origin, which come from urges. desires are commanders which suckle and feed the urges. and at other times fear causes these blacker pathways. the gate is opened, the bag of black flesh sewn, and the puss of desire fills the sack, and a demon is born. 6c some journal entr

FRATER U D PRACTICAL SIGIL MAGIC

ourse, could hardly be termed a lightning ritual. h) sh the sigil. the hter. it does not you can think of immediately after anishing by laughter, think of something completely ifferent. the easiest way of achieving this is by switch exual ethics ble fact that sigils re best internalized in the easiest, speediest and least proble s h of all sorts, it was ommon to speak of gsacrificing the orgasmic lust on the at all costs avoid the explosive orgasm (i.e, ejaculation) during sacred ual intercourse because, p y after constructioactivate it. but g afterwards, you will have to banibest method of banishing is roaring laugial; if matter if this may seem a bit artifica good joke now, even better. b d ing on the tv, dialling the talking clock, listening to the latest lottery results, jumping up and

lot. incidentally, he does not stick strictly to spare fs division of 22 either, so we are justified in viewing his system as being an original creation of his own, following the spare tradition. carroll fs matrix will not be explained in detail here, but rather we will use it as an illustration to demonstrate by this one example how anyone can create his/her own alphabet of emotions in doublets: lust/destruction; dissolution/release; attachment/loa-thing; rapture/anger; greed/aversion; attraction/fright; joy/terror; atrophy/ 66/ practical sigil magic which in his stem covers the so-called gsomatic emotions, h namely but this is not the end to his system. the five metaleve1s ula. the solve princi which are, so to speak, goutside of competition h: laughter, deconceptualization, concep-tuali

bert anton wilson fs circuits, etc. since human-kind has been passion and rapture, whereas their opposites (loathing, aggression and anger) belong to the category of hate (solve level, etc. this may appear rather complicated and it probably is. finally, i should mention that all these emotions and principles have their own sigils or glyphs le: d destruction noncategory/emotion= sex (generic term= lust noncategory/emotion= for further details, please refer to liber null itself. the above notes should illustrate the structure of human emotions. any number of other systems of order may be used and developed. for example, the four elements earth, water, fire and air may be employed as major categories, as well as the ten sephiroth, the 22 paths of the cabbalistic tree of life (an approach may

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

dy, which paul tells us is the vehicle we shall use in the kingdom of heaven (first corinthians, fifteenth chapter, is not liable to death and decay. thus there will be no death, and birth of bodies like those generated in wedlock would be superfluous, for paul tells us that flesh and blood cannot inherit the kingdom of god. hence marriage will be unnecessary, the clashing of interests due to the lust of sex and the love of power will then disappear and the love of souls will be hallowed by the spirit of peace. thus it is plain that the sons of cain with their followers, the craftsmen, and the sons of seth with their retinue, the churchmen, must finally merge and be unified in the kingdom of christ. we have already seen how hiram abiff, the widow's son, left his father, the lucifer spirit

FULLER J F C SECRET WISDOM OF THE QABALAH

encompasses mankind, as today it would seem to encompass it, man does not so secret wisdom of the qabalah page 7 much wring his hands in despair as drown his hopelessness in physical enjoyments. glet us eat and drink. for tomorrow we die h become the passwords of the age, and the more this obsession gains sway the less does wonder illumine his path, until the age enters its eclipse. love becomes lust, the noble ignoble, the beautiful hideous, the generous selfish, and all is lost in a scramble of greeds. it is in this dismal darkness that satan materializes and satanism becomes a cult. the symbols go on, potent and impotent; but now they are turned upside down, for fear is hope reversed. what causes this vacuum into which fear rushes? a breakdown in the equilibrium between the mysterious

c places. when the symbols are made cheap they are misunderstood, they cease to be symbolical and become real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf, then are the tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, tragedy, and excitement are sold for a penny in the newspapers, and when all that is sacred and vicious is broadcasted around for much less. the exploitation of the mysteries is the order of this age; there is no secrecy except that of exaggeration and untruthfulness. yet may not it be said: is not the progress of to-day due almost entirely to publicity? yes, that is undoubted; but w

of love and power, which before were united in a close embrace. the first is the feminine, or passive, quality in humankind, the venus force; and the second the active and masculine quality, the mars force. mystically their separation is evil, because it causes striving to reunite; but humanly these qualities are not wicked in themselves, though they may become sinful, for out of love can emerge lust and hatred, and out of power fear and cruelty. the demoniac can consequently become the diabolic. the disruption of tetragrammaton, which is necessary for the redemption of tetragrammaton, is followed by the story of cain and abel, 10 the conflict between power and love. the venusian and martian forces in life are divided against each other, life being the synthesis of these two; and the myst

GILBERT THE MAGICAL MASON

o the more modern rosicrucian students.thetheosophists do not give very clear opinions as to the personality of great evil forces,the devil, and evil spirits133but rather postulate the doctrine that men are led astray from the path of good by evil forces which emerge from the dead personalities of wicked men, who, having lost the basis of material human form, yet ever crave for the continuance in lust and the enjoyments of sin, and hence tendtoseek evil living human envelopes in which to perpetuate their love of evil. such is the nature, they say, of the so-called dweller of the threshold, a living but bodyless vampire insinuating itself into the astral vehicle of the wicked man. the late frater bulwer255 lytton appears to have recognized this peculiar form of obsession, as is shewn in the

GNOSTIC HANDBOOK

are found primarily in the book of enoch (but also referenced subtlety in the ot& nt, the image of satan as bad mind is primarily new testament. these three motifs are found in all aspects of gnostic, essene and christian literature. for example, the demiurge. the demiurge as saturn is not evil but only the harsh school teacher, yet within the watchers the demiurge is desire (pride, uncontrolled lust etc. all fallen spirits are demiurges, all have desire to leave their station and enter earth. while the demiurge in man is the ego. these three different motifs explain the strange amalgam of tales we have throughout the bible about evil which range from the fall of lucifer (light bearer (the watchers, jesus calling peter satan (ethical dualism) and the book of job image of satan as tester

egrimston discusses in his superb essay humanity is the devil, the cosmological devil or saturn is not evil but simply a tester, it is mankind who has become evil, through its ignorance. ignorance is the problem, for in ignoring our true natures we become enmeshed in matter (which is of itself spiritual neutral) and following our desires become more and more ignorant. while matter is neutral, our lust and desires lead to behaviors that can be best described as evil. these occur because we are seeking in matter something it cannot give, matter is there to give us an experience which leads us back to spirit. if we attempt to gain wisdom from matter then we will become more and more frustrated, like a rabid consumer, we seek more and more goods and yet nothing satisfies the craving. dualism t

thought of themselves, that they were beings existing by themselves and without a source, since they do not see anything else existing before them. therefore they live in disobedience and acts of rebellion, without having humbled themselves before the one because of whom they came into being. they wanted to command one another, outrivaling one another in their vain ambition they were brought to a lust for power over one another according to the glory of the name of which each is a shadow, each one imagining that it is superior to the others. nag hammadi tri.trac 79:12-32 the gnostic handbook page 46 while we have shown (at least i hope so, that there is no cosmological evil, that does not mean evil cannot or does not exist. since every entity has free will, then ignorance can occur on mult

e many false religionists. india will become desolate by repeated calamities, short lives, and various diseases. everyone will be miserable owing to the dominance of vice and tamoguna; people will freely commit abortion "earth will be valued only for her mineral treasures. money alone will confer nobility. power will be the sole definition of virtue. pleasure will be the only reason for marriage. lust will be the only reason for womanhood. falsehood will win out in disputes. being dry of water will be the only definition of land. praise worthiness will be measured by accumulated wealth. impropriety will be considered good conduct, and only feebleness will be the reason for unemployment. boldness and arrogance will be equivalent to scholar-ship. only those without wealth will show honesty

e beginning! within everyone of us are false selves, little identities created out of desires and unconscious materials (internal archons, these false selves like gods demand attention and control. these little selves are nodes of unconscious desires and experiences and hence are "restricted" in focus and knowledge, they are therefore extremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions etc. all control and cloud the mind and instincts. they refuse to allow us to live in the present replaying past events and creating false associations between present events and the past. they control the mind to such an extent that the voice of god (the logos) cannot be heard and we become lost within our internal fallen worlds. at the same time, the old mind and emo

by any law or regulation, neither is the perfected parfait. this is why the perfected ones are unique among those of the gnostic ecclesia, for the very things that would lead the average man or gnostic to destruction a hundred times over, will lead a parfait to further perfection! for i am knowledge and ignorance. i am shame and boldness. i. i am sinless and the root of sin derives from me. i am lust in appearance and yet interior self control exists in me. the thunder, perfect mind- nag hammadi library. this issue of the amorality of the celestial path is probably the most difficult to understand. it is because of the unique nature of the parfait and their missions for the lord of wisdom that a state of" living beyond the law" must be achieved. the law is a product of the fallen world an

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

images refer to the immense effort and perseverance required to keep control over the energies of the base centre. the ideal situation would be total awareness or in more biblical terms not fainting. the counsel and warning is that the church has left its true love. this clearly refers to the need for the base centre to be totally directed to the treasury of light. whether it is swayed by family, lust, desire or even love, any movement away from gnostic theurgy page 78 the goal is "sin (the word sin literally means "to miss the mark) the promise offered to those who correctly use the base chakra is the ability to "eat from the tree of life. this has many different shades of meaning, ranging from the promise of immortality to the liberation of the self through the activation of the tree of

ithin everyone of us are false selves (pseudomorphs, little identities created out of desires and unconscious materials (internal archons. these false selves (like little gods) demand attention and control. these little selves are made of unconscious desires and experiences, and hence, are "restricted" in focus and knowledge. they are extremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions, etc. control and cloud the mind and nephesh. they refuse to allow us to live in the present, replaying past events and creating false associations between present events and the past. they control the mind to such an extent that the voice of god (the logos) cannot be heard, and we become lost within our internal fallen worlds. at the same time, the old ruach (mind) an

the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four other centres on the tree of life: gnostic theurgy page 167 binah, tiphareth, chesed and hod. these are attributed to the following tarot trumps: geburah- binah: chariot. geburah -chesed: lust. geburah- tiphareth: justice or adjustment. geburah- hod: hanged man. geburah is also related to the following correspondences. egyptian god: horus and nepthys colours (emperor scale of colour) bright scarlet. greek: thor, aries and hades. stone: ruby plants: nettle, oak. perfume: tobacco. believe it or not, here he has all the information required to create his ritual. on the altar will be t

and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective) and use red throughout the temple scheme. he will research and find some prayers and invocations to mars in the various mythologies. after his primary working he will re-orient himself to each quarter and visualise each tarot trump as related to inner strength. the chariot as self control, lust as strength, justice as honour and the hanged man as finding the strength and power within him. gnostic theurgy page 168 there are the rudimentaries of his rite, he will chose a banishing and elemental invocation, perhaps with martial overtones and chose a location where he will not be disturbed and somewhere he can be as loud and strong as he likes without the neighbours complaining! conclus

bosom of mother earth. for to stay in the relative safety of the earth is to destroy the only opportunity for immortality, the new man. the new man is the birth of the true self, the overman. he has broken free from the eternal cycles of earth and achieved post human status. he has been liberated from the archonic dominion of the demiurge and experiences the light of the pleroma. he is strength, lust and nobility. there can be no individual immortality in the wave, only in the ecstasy of the overman, this is the essence of the gnosis. morality and ethics it is too easy to speak of morals in a conservative society. there are so many dogmas whether they come from the right or the left, religion or sociology. for the gnostic it is clear that equality is a deception, no one is really equal. w

GOETIA LUCIFERIAN

he sigil of the spirit and allow your mind to black out (i.e. death posture) in this moment of ecstasy. after you have made this sacrifice of anointing some of the fluids on the sigil, banish (by forgetting or what technique you have created to clear the mind) and end the rite. if you have a partner in the rite, you will both focus on the spirit and not on each other rather than willed desire and lust of the flesh. concentrate on the aspects of the spirit of which you relate to it, associations, etc. when you reach a climax loose yourself in the ecstasy of union with this spirit and the moment of the orgasm and death posture. the other magical requisities the other ceremonial requisites are suggested by the clavicula salomonis regis, translated by samuel liddell macgregor mathers, edited w

er development and self-perception, that which separates the initiate from the profane and common clay of humanity. l sitri sitri appears in the black mirror as a man with a leopard s head with large wings. you may will sitri to change shape and it does so in the appearance of a beautiful angelick 42 figure. sitri is a spirit of babalon-lilith, being one who enflameth the love between individuals lust and desire. sitri is very useful in love and lust spells, thus being a powerful tool for the sorcerer. one may create s succubi/incubi from the shadows of sitri in the black mirror, forming them nude in the shape that you find desirable. you may then bind the spirit to the sigil of sitri to seek congress with by imagining so later. a very useful form in working with sexual evocation and dream

t. eligos may reveal hidden secrets i.e. within the self, outer as well. eligos is also a divinatory spirit as well, who may reveal the coming of wars, unrest and battles. it is suggested the eligos also causes love of people as well. he governs 60 legions of spirits. p zepar zepar is a duke whom appears in red clothing and armor. he is likewise considered a familiar of babalon-lilith, and causes lust and love between women and men. he is also one aspect of the crone as well, making women barren. 26 legions of spirits are under zepar, one may work through this spirit as a means of obtaining the union of another female, or creating a shadow form of a succubus via dreaming sorcery. 44 q botis botis appears in the black mirror as a viper, and then with the command of the magician will appear

cunning and herbalism, whom knows the use of precious stones. bathin is also a spirit of astral projection, causing in dreaming states the consciousness to project to other countries and lands. he rules over 30 legions of spirits. s sallos 45 sallos/saleos is a might duke as well, who appears in the form of a soldier of medieval times riding on a crocodile, whom is crowned. sallos is a spirit of lust and desire, whom one may project to bring on with another and create a flowing inspiration to achieve the union with another. he governs 30 legions of spirits as well. t purson purson is a great king who appears in the black mirror as a man with a lion s face, who carries a serpent/viper in his hand and rides upon a bear. purson is a spirit of divination as well, who holds communicating with

, who wears a crown upon a camel. gremory will also copulate spiritually in a dreaming sense with the magician, who is just as a woman, as djinn are generally neither male nor female. gremory is a divinatory spirit. who tells of things past and present. gremory also teaches of the treasures of self, at various points in ones life, that may be considered as useful knowledge. he brings the love and lust of women young and old. gamori governs 26 legions of spirits. 5 ose ose/ose/voso is a great president, who appears as a leopard. he will put a human form on at the request of the magician. ose is a cunning spirit who intiates one to the mysteries of the heavens and divine things (luciferic spirits. ose also guides one to the celestial/luciferian sabbat and may transform the sorcerer into any

GOLDEN DAWN RITUALS ZAM11

e is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippoth of night and division, of despair and lust, i have overcome thee. thou art dust beneath my feet" step 14 turn west and separate again from your subtle body, leaving it in the east, facing west. walk to the west "whoever thou art, whatsoever is thy will, thou art of the rosea rubea et aurea crucis, a brethren and loyal member of the body of christ. thou art glorifed and the hope of the world to come. thy powers shall be magnified by th

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

hey often were very odd names. i looked many years ago for puns. i mused that perhaps, for example, woodrow derenberger s 1966 encounter in west virginia with indrid cold from the planet lanulus had something to do with myth and legend. jacques vallee and john keel had both pointed out the connection with mythic names and legends, and i thought lanulus might be a play on land you lost or land you lust a reference to atlantis lore, or legendary shadow lands such as f rie or magonia. but such answers seemed, like the masonic third degree, somehow incomplete. 22 allen h. greenfield i was aware, also, that similar names had shown up as discarnate beings and controls in 19th and early 20th century trance mediumship, ufo contactee trance channeling and, later, the trance channeling so trendy sin

evival in the 66th year after the writing of the book of the law, which was predicted by mark iii, also known as george hunt williamson. the name aleister crowley qualifies as a magical name, as it is a chosen name. it is significant, therefore, that the chosen name aleister= 117= frater secret cipher of the ufonauts 81 achad. aleister crowley= 194= hangs ufon the cross and black to the blind and lust& power of lust. also bring the glory and sing her love chant. but also one to follow thee and, not from liber al, but interestingly, computer key. on the subject of the key, key= 49= solve and crown. key of it all= 126= rose croix and shall turn not as well as not talk not. all of these are references specific to the key interpretation of the text on the grid page of liber al. also nothing is

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, mag

rent to give shape to the emotional forces of any who enter here. if you have any subconscious fears or desires when you enter here, alr will project them outwardly before you. if you remain in control, you can command the powers of alrni to extingish these fiery astral forms. step 10. the astrological force working in this square is leo, the solar creative power. the tarot influence is strength/ lust which manifests here as a very strong desire to create. the presence of the feminine current of sothis and the masculine current of leo will produce a blissful feeling in anyone who sees these currents in union here. the sexual nature of this square is similar in content to that encountered in the 16th aethyr, lea. step 11. alter observing this square sufficiently, return to your physical bod

d 8 in many of these formulas. in addition, 71x 16=1136, which ,connects the formula with its parent phrase. the words t-oog mean "like a chamber" both 77 and 71 are values for the word t-il meaning "like an aethyr" the formula of toog is thus associated with the feminine current. it is not surprising that 77 is the number for odosa which means "to open up what is within" the name itself suggests lust (the creative desire of leo) joined to motion (the chariot of cancer) by the two modes of karmic 183 retribution (the justice of libra. karma is both personal and collective and can result in either harmony or conflict, good or evil this dualistic nature of justice was personified by the egyptian goddess maati (maati was the twofold aspect of maat, goddess of truth and justice, consort to the

ber for gnetaabisro("to rule with hope. 1746 =194x9 where 194 is the number for gnetaabt mad("to be governed by your own god. also,194 is the number for bitom (fire. 1746= 97x18 where 97 is the number for tabbanza("the ruler within. also aiq bkr reduces 1746 to 9, the number for stability in change. the letters of the formula add up to 413, the number 185 for toantah-ia-vaoan-ial which means "the lust for truth that is truly consuming" in addition, the abbreviation for this phrase/ 1711, adds up to 199, the number for gosaorsba which means "strange intoxication (this is an example of a formula within a formula. notice that the idea of cyclic progress is carried through this formula.to strengthen this idea, 413 adds to 88 by aiq bkr and 8 is the numberfor cycles and spirals. a second number

al wealth. the words omp-il mean "understanding the aethyrs" and add up to 197 as well as t -il-om "the aethyrs have knowledge" the exact nature of the formula is obtained from the letters and their arrangement. in the center of the word is the hermit of virgo. he is flanked on the ieft by the lunar reflective forces of the moon in pisces, and on the right by the solar creative forces of strength/lust in leo. in addition, 189 he has the love of life expressed by the devil in capric on his left and mobility expressed by the chariot in can on his right. vrelp is thus the individuality that he learned to balance the forces of duality in his life. with an understanding of this formula, you can enter the city of the pyramids without becoming trapped there (the letter vau will assure that you no

rds, the polar forces of duality (two) are to be made manifest (three) by this formula. the correct execution of this important formula is expressed by its letters as follows: the joy of living (the 191 devil in capricorn) must be checked by magical ability (temperance/art in sagittarius) while the fruit of the work (spirit of the empress) will be found centered in the joy of creativity (strength/lust in leo. this six-lettered formula expresses a double concept: on one hand existence is delight and bliss is a natural condition of living while on the other hand excessive revelry must be tempered by spiritual insight.1vitdt suggests a balance between the joy of the spiritual impulse and the desires of the world. the sigh of ivitdt from the watchtower of fire is: the letters gon, vau, gon, gi

ld be used only for operations directly connected to the great work. iliatai is the formula for the knowledge and conversation with your holy guardian angel. the letters demonstrate the exact nature of the formula: movement (the chariot of cancer) is guarded by temperance/art, and indeed the entire working of this formula is encompassed by temperance/art. also, the desire for creativity (strength/lust in leo) is carefully guarded by initiated consciousness (hierophant in taurus. the sigil of iliatai from the watchtower of earth 197 the sigil of iliatai from the watchtower of water the letters gon, ur, gon, un, gisa, un, gon are written: 198 tex and rh, the lowest aethyrs without the cube-the material world-is the sphere-system of the spiritual world enfolding it. aleister crowley, a commen

ot back one drop. aleister crowley, liber cheth crowley taught a key element of his magick using allusions to what he called babalon and the beast. he described babalon as a beautiful naked young girl who is riding upon a beast who is of ten (but not always) described as a bull or bull-like. the pair of babalon and the beast is ascribed to the tarot path of strength, atu xi, which crowley renamed lust. the re are some arguments about atu xi( for example, many popular tarot cards use this position for justice and place strength in atu viii) but crowley, right or wrong, is at least consistent. he places babalon and the beast in atu xi because they appear together in the 16th aethyr, lea, which lies along atu xi somewhere between geburah and chesed on the tree of life. in enochian, the word b

ht or wrong, is at least consistent. he places babalon and the beast in atu xi because they appear together in the 16th aethyr, lea, which lies along atu xi somewhere between geburah and chesed on the tree of life. in enochian, the word babalon means "wicked" or "evil" and the word babalond means "harlot."enochian gematria equates babalon with toanta through the number 110. the word toanta means "lust" crowley thus considered the symbolism ideal for an earthy sexual description of the aethyr and indeed there is a strong feminine current in lea as well as a masculine current. you are advised to study the formula of mzkzb before attempting to enter lea. when you enter lea, you will find yourself in a turmoil 226 of change. the entire aethyr is filled with the anticipation of death on the one

uct the appropriate banishing rituals. an advanced vrelp meditation. step 1. meditate on the meaning and correspondences of the magick square of vrelp. consider its similarities with the magick squares of arsoe and laha. step 2. meditate on the magick square of vrelp itself. consider the balance of its letters. consider the four corners which include v (the devil in capricorn) and p (the creative lust of leo. step 3. meditate on yourself as a solar expression. consider the similarities between the light of the sun and the light of consciousness. step 4. transfer the magical forces embodied in the 262 talisman of the magick square of vrelp to yourself. consider your own body of light as a possible vehicle in which to visit the sun. step 5. imagine your consciousness to be one with the light

HANDBOOK OF EGYPTIAN MYTHOLOGY

e 20. the queen gives birth to the future ruler surrounded by deities who will nurse and protect the child and its spirit-double, the ka. this royal birth scene may be based on mythical prototypes, but it predates all the known depictions of the birth of infant gods. greek myth has equivalent stories of zeus s disguising himself to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, such stories were a solemn part of the myth of divine kingship and were told about living people. each egyptian king was the son of the supreme creator god amun-ra but also horus, the avenger of his father, osiris. some new kingdom rulers took a renewed interest in the

HELENA BLAVATSKY NIGHTMARE TALES

s i ascertained later on. it was as thoughsome mocking fiend had taken upon himself the task of making me go through the vision of everything thatwas bestial, malignant and hopeless, in this world of misery. no radiant vision of beauty or virtue ever litwith the faintest ray these pictures of awe and wretchedness that i seemed doomed to witness. scenes ofwickedness, of murder, of treachery and of lust fell dismally upon my sight, and i was brought face to facewith the vilest results of man's passions, the most terrible outcome of his material earthly cravings. had the bonze foreseen, indeed, the dreary results, when he spoke of daij-dzins to whom i left "an ingress""a door open" in me? nonsense! there must be some physiological, abnormal change in me. once atnuremberg, when i have ascertai

HELENA BLAVATSKY THE KEY TO THEOSOPHY

s it with a soul. are we then to understand that the millions of children born in crime and adultery are your god's work? that your god forbids and punishes the breaking of his laws; and that, nevertheless, he creates daily and hourly souls for just such children? according to the simplest logic, your god is an accomplice in the crime; since, but for his help and interference, no such children of lust could be born. where is the justice of punishing not only the guilty parents but even the innocent babe for that which is done by that very god, whom yet you exonerate from any guilt himself? the missionary looked at his watch and suddenly found it was getting too late for further discussion. q. you forget that all such inexplicable cases are mysteries, and that we are forbidden by our religi

t? our philosophy has a doctrine of punishment as stern as that of the most rigid calvinist, only far more philosophical and consistent with absolute justice. no deed, not even a sinful thought, will go unpunished; the latter more severely even than the former, as a thought is far more potential in creating evil results than even a deed. verily i say unto you, that whosoever looketh at a woman to lust after her, hath committed adultery with her already in his heart. we believe in an unerring law of retribution, called karma, which asserts itself in a natural concatenation of causes and their unavoidable results. q. and how, or where, does it act? a. every laborer is worthy of his hire, saith wisdom in the gospel; every action, good or bad, is a prolific parent, saith the wisdom of the ages

sily committed or more numerous than in christian lands. look at the long and ghastly annual records of crimes committed in european countries; and behold protestant and biblical america. there, conversions effected in prisons are more numerous than those made by public revivals and preaching. see how the ledger-balance of christian justice) stands: red-handed murderers, urged on by the demons of lust, revenge, cupidity, fanaticism, or mere brutal thirst for blood, who kill their victims, in most cases, without giving them time to repent or call on jesus. these, perhaps, died sinful, and, of course-consistently with theological logic-met the reward of their greater or lesser of fences. but the murderer, overtaken by human justice, is imprisoned, wept over by sentimentalists, prayed with an

HINE P OVEN READY CHAOS

nd outcomes, good and bad (but mostly good) of what the dreaded/hoped for moment will bring us. the fantasy exists in a continual tension between the desire to fulfill it, and the desire to maintain it- to keep from losing it. of course, any move to real-ise it threatens its existence. a closed loop is is the result, shored up by our favourite defence mechanisms, whipped on by fear of failure and lust of result. 53 oven-ready chaos the obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. it s a doublebind tug o war. the desire to maintain the fantasy may be stronger than the desire to make it real. in classical occult terms i am describing a thought-form, a monster bred from the darker reccesses of mind, fed by psychic energy, clothed in

INFERNAL UNION

c or not. mirrors were considered to be a possible point of access to the darkness of the place where lilith resides (apart from this occult reference, a very feminist point may be taken from this itself as young girls were warned against using mirrors too much and falling into liliths trap. charms were created to protect against the threat of succubus attacks (lilith is in the qlippothic sphere, lust) and infants from being killed by lilith or her children. her earlier origins are somewhat vague though she appears to have always been related somewhat to being a goddess/spirit of the night/air whether in sumerian/assyrian/babylonian or cainanite mythology. lilith is the queen of demons and the wife of samael, from whom came the succubi. she is the infernal moon and queen of the infernal sa

he violence and chaos of the vast oceans of the unconscious, the depths of the mind touched upon in sexual union. leviathan like the endless ocean is the immortal essence which joins the sun and moon in establishing the eternal perfection of the union and balance of both in the individual, the magickal child of this congress. a poignant point of this union is the fact that samael is the daemon of lust who resides within each individual, the darkside from which all desire, positive or negative manifests. the creation-source of each individual from birth, to the manifestation of ones will. this focus is called oz, referred to before. lilith represents this force in a similar way but perhaps related more to the carrying out or individual acting up of this deep desire of will (the outward rece

INITIATION INTO HERMETICS

ndowed with exceptional faculties, a poor preferred minority seemed to be able to gain this sublime knowledge. thus a great many of serious seekers of the truth had to go through piles of books just to catch one pearl of it now and again. the one, however, who is earnestly interested in his progress and does not pursue this sacred wisdom from sheer curiosity or else is yearning to satisfy his own lust, will find the right leader to initiate him in this book. no incarnate adept, however high his rank may be, can give the disciple more for his start than the present book does. if both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book has fulfilled its purpose completely. the author. part i theory picture o

o with the indifferent faults, too. work conscientiously at all times; it is worth while! repeat the whole procedure with your good psychical qualities, entering them into the respective categories of the elements. do not forget the three columns here as well. for example, you will assign activity, enthusiasm firmness, courage, and daring to the fiery element, diligence, joy, dexterity, kindness, lust, and optimism to the air element, modesty, abstemiousness, fervency, compassion, tranquility, tenderness, and forgiveness to the watery element, and respect, endurance, conscientiousness, thoroughness, sobriety, punctuality, and responsibility to the earth element. by doing so, you will get two so-called psycho-mirrors, a black one with the evil qualities, and a whit one with the good and nob

of the individual. the second example shows the same occurrence but with a different underlying motive: here we have to deal with a phantom of eroticism: the birth of such a phantom if one may use the expression of birth at all takes place in the face, the beautiful body of a living person, sometimes only a photo, a pornographic illustration or something similar with the purpose of provoking the lust, the sexual instinct, regardless of the person belonging to the female or male sex. provided anyone being in love, having no opportunity at all of satisfying his personal longing, the stronger and more vehement this yearning will grow, and at the same time the phantom s insinuations will become stronger, because it is thriving entirely on thoughts of yearning. the more the concerned person tr

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ine we shall finish by teaching them how to make gold by art, or furnish them with it already made. and wherefore or why should we teach t the rosy cross. 33 them the way to these mighty possessions? shall it be to the end that men may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure. and it was not purposed, in the divine arrangement, that men should grow again down to the earth. it is for other purposes that the stars, in the

KETAB E SIYAH

nother. those who are of me are slaves to no one or nothing. 18. no creed can bind them. no false hope can delude them. no blind allegiance can compel them. i offer freedom from these prisons fashioned by men. 19. carry yourself with inner strength, not vanity. vanity is ever the servant of the opinions of others. care not what any man thinks of you, your strength is no illusion of the flesh. 20. lust after all things of the earth, each in its due course. all has been given so that you might rejoice in your freedom from all that binds the others, pay them no heed, they understand nothing. 21. have no fear of eternal punishment, nor delusion of eternal bliss, both are lies fashioned to control those with no real power. 22. enjoyment is to be had in the present, not the future. never sacrifi

se not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. 42. let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will. 43. do that, and no other shall say nay. 417 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. 45. the perfect and the perfect are one perfect and not two; nay, are none! 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. 47. but they have the half: unite by thine art so that all disappear. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? 49. ab

ength& sight, light; these are for the servants of the star& the snake. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. 23. i am alone: there is no god where i am. 24. behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes

nificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. 25. ye are against the people, o my chosen! 26. i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i and the earth are one. 422 27. there is great danger in me; for who doth not understand these runes

then of the priest or of the worshippers: last of some beast, no matter what. 428 25. this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. 26. these slay, naming your enemies& they shall fall before you. 27. also these shall breed lust& power of lust in you at the eating thereof. 28. also ye shall be strong in war. 29. moreover, be they long kept, it is better; for they swell with my force. all before me. 30. my altar is of open brass work: burn thereon in silver or gold! 31. there cometh a rich man from the west who shall pour his gold upon thee. 32. from gold forge steel! 33. be ready to fly or to smite! 34. but your holy

mite! 34. but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of the

L 002

hole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confirmed by antithesis``the word of sin is restriction' again``thou hast no right but to do thy will. do that and no other shall say nay. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect' take this carefully; it seems to imply a theory that if every man and every woman did his and her will--the true will--there would be no clashing``every man and every woman is a star' and each star moves in an appointed path without interference. there is plenty of room for all; it is only disorder that creates confusion. from these considerations it should be

LAITMAN M FROM CHAOS TO HARMONY

the perfect way. kabbalah does not require that we suppress our natural egoistic drives. on the contrary, it acknowledges their existence and explains how we can best and most effectively use them to reach perfection. during our evolution, we are required to combine all the inclinations and elements within us harmoniously, and harness them to the process. for instance, we normally think of envy, lust, and honor in negative terms. there is even a well-known maxim that says, envy, lust, and honor bring a man out of the world (avot, 4:21. what is not so familiar, however, is the deeper meaning of this maxim. the world that envy, lust, and honor bring us from is this world; but the world they bring us to is the spiritual world, a higher degree of nature. however, there is a condition: it happ

LAITMAN M KABBALAH REVEALED

h should have been the guarantee that our world would be a good place to live in, is actually the reason for all the evil in this world. this is the essence of our corruption, so replacing the intention to receive with an intention to give is all that we need to correct. the cure no desire or quality is naturally evil; it s how we use them that make them so. ancient kabbalists already said: envy, lust, and (the pursuit of) honor bring a man out of the world, meaning out of our world and into the spiritual world. how so? we ve already seen that envy leads to competitiveness, and competitiveness generates progress. but envy leads to far greater results than technological or other worldly benefits. in the introduction to the book of zohar, ashlag writes that humans can sense others, and there

LAITMAN M THE KABBALAH EXPERIENCE

to the degree of the creator. if you think about your own negative characteristics, by doing so, you are accusing the creator, because the thoughts of an uncorrected person are also uncorrected, since one is where one s thoughts are. therefore, it is best not to think of yourself, but of the creator. this way you are already in him. e n v y a n d l u s t q: what do i do with my jealousy, with my lust? does the kabbalah correct such attributes and the relationships between people? a: during the study of kabbalah, you are gradually influenced by the surrounding light that changes you. it first happens in small portions, and later on it becomes a perpetual process. over time you might appear to be more egotistical, because you react differently to external stimulus, relationships and pain, a

hat was not the case before, for fear lest unworthy disciples would mingle with the worthy, as we ve explained above at length. that became the primary reason for our many sins to this day, and consequently for the prolonging of the exile. our sages said: messiah son of david doth not come, but in time when the generation is all worthy, meaning that every one will retire from pursuit of glory and lust, at which time it will be possible to establish schools and prepare them for the coming of the messiah son of david. or in time when the generation is all unworthy, meaning at such a generation when the face of the generation is as the face of a dog, and the righteous shall be considered loathsome, and authors wisdom will go astray in them. t h e m e s s i a h a n d t h e e n d o f d a y s 35

eator. 209 shortened exile..211 was the exit from egypt premature..212 egoism as a spiritual desire. 213 desire for pleasure v with a screen..214 past pains..214 from material pleasure to the spiritual. 215 yearning..216 the birth of a will..216 a complete will..217 changing the intent..218 changing the corporeal desire..219 crossing the red sea..219 character, attributes and habits. 220 envy and lust. 221 lying to the receiving nature. 222 the good will and the evil will. 223 discovering the real me. 223 hidden from others. 224 egoism in society..225 one is where one s thoughts are. 227 self awareness. 228 spiritual diagnosis. 228 aspiring to the truth. 230 a side view. 231 victory over the egoism. 232 d e t a i l e d t a b l e o f c o n t e n t s 435 reward and punishment..233 influencin

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

y sacrifice through vengeance rests! shemhamforash! hail satan (149 150) lavey claimed that jane mansfield died as the result of a curse he placed on her boyfriend (mansfield and her boyfriend died together in an automobile accident, although lavey s assertion that his curse caused jane mansfield s and her boyfriend s death was made public only after the fact. see also church of satan; hex; love (lust) spells for further reading: gordon, stuart. the encyclopedia of myths and legends. london: headline, 1993. lavey, anton szandor. the satanic bible. new york: avon, 1969. valiente, doreen. an abc ofwitchcraft: past and present. new york: st.martin s press, 1973. damn yankees this 1955 broadway musical drama by george abbott has become a classic. in 1958 it was adapted into a film. a remake of

rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to your names by manifesting my desires! the invocation then continues with a long list of names that have been applied to the prince of darkness. the core of the ceremony which in the laveyan system is typically a lust, compassion, or destruction ritual immediately follows this invocation. see also curses; anton lavey;magic and magical groups for further reading: green,marian. the elements of ritual magic. longmead: shaftesbury, dorset, uk: element, 1990. lavey, anton szandor. the satanic bible. new york: avon, 1969. the exorcist the exorcist (originally released in 1973; rereleased in 2000) is, as the titl

encyclopedia of religion. new york:macmillan, 1987. eliade,mircea. shamanism: archaic techniques of ecstasy. princeton, nj: princeton university press, 1964. mcdannell, colleen, and bernhard lang. heaven: a history. 1988. new york: vintage, 1990. turner, alice k. the history of hell. new york: harcourt brace& co, 1993. harut and marut judaism, christianity, and islam all have lore related to the lust of angels for human beings and their subsequent transformation into demons. although the basic idea of spirit beings or demons having sex with human beings is very ancient, judeo-christian speculation on such ideas grew out of two short, obscure verses in genesis (6:2 and 6:4) about the sons of god taking to wife the daughters of men. in these rather strange verses, the expression sons of god

rth in this 2000 film. for some reason, he needs to take over a human body to do so. in this case, the body will be a 33-year-old male (the same age as jesus lucifer 153 when he began his ministry) who happens to be a best-selling author of true crime stories about mass murderers and serial killers. a young, formerly possessed woman played by winona ryder attempts to warn him of the danger. love (lust) spells love and the closely related drive of lust involve the strongest of human emotions. love spells have been used since antiquity, and are still popular in folklore. traditional spells played a significant part in many old country magics, which, according to legend, were recommended to village girls by the local witch. the love spell often consists of words or incantations containing the

ct of the spell, so that it becomes the person during the ritual.the doll may be marked with the name of the target person or contain a lock of her or his hair. the purpose of some spells, which can be considered forms of divination, is that of seeing one s future lover in a dream. this tradition has been appropriated by modern satanism, although satanist spells tend to focus more specifically on lust. a sample lust ritual is, for example, contained in anton szandor lavey s the satanic bible. after setting the mood and invoking the appropriate energies, the male declares: my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapors be spread within that reeling brain benumbing it to helple

pread within that reeling brain benumbing it to helplessness according to my will! in the name of the great god pan, may my secret thoughts be marshaled into the movements of the flesh of that which i desire!(147 148) if the magician is female, she asserts: my loins are aflame! the dripping of the nectar from my eager cleft shall act as pollen to that slumbering brain, and the mind that feels not lust shall on a sudden reel with crazed impulse. and when my mighty surge is spent, new wanderings shall begin; and that flesh which i desire shall come to me. in the names of the great harlot of babylon, and of lilith, and of hecate, may my lust be fulfilled!(148) see also curses; lavey, anton szandor for further reading: lavey, anton szandor. the satanic bible. new york: avon, 1969. marlbrough

the merciful. malik knows that these true believers will one day be freed from hell by muhammad. see also islam for further reading: the encyclopaedia of islam. leiden: e. j. brill, 1978. glass, cyril. the concise encyclopedia of islam. san francisco: harper san francisco, 1989. mammon in folklore, mammon is a fallen angel, now residing in hell as the demon of avarice. he personifies greed and a lust for money. in john milton s paradise lost, mammon is depicted as always looking downward, at heaven s golden pavement, rather than up at god. after the war in heaven, when mammon is relegated to hell, he is the one who finds underground precious metal that the devils use to build pandemonium, their capital city. in the bible (matt. 6:24 and luke 16:13) mammon is referred to as being hostile t

ethnohistorical perspective. ph.d. dissertation indiana university. 1975. ann arbor: university microfilms inc, 1989. voegelin, c. f, and john yegerlehner. toward a definition of formal style, with examples from shawnee. in w. e. richmond, ed. studies in folklore. bloomington: university of indiana, 1957. shemhazai and azazel judaism, christianity, and islam all have angel lore related to angelic lust for human beings. although the basic idea of spirit beings or demons having sex with human beings is ancient, judeo-christian speculation on such ideas grew out of two short, obscure verses in genesis (6:2 and 6:4) about the sons of god taking to wife the daughters of men. in these rather odd verses, the expression sons of god was taken to indicate angels. the traditional interpretation of th

ne recent case profiled by my unit, to leave a bible tied to his murder victim? what about the possibility that an offender deliberately left such symbols to make it look like a satanic crime? some would argue that it is the bizarreness or cruelness of the crime: body mutilation, amputation, drinking of blood, eating of flesh, use of urine or feces. does this mean that all individuals involved in lust murder, sadism, vampirism, cannibalism, urophilia, and coprophilia are satanists or occult practitioners? what does this say about the bizarre crimes of psychotic killers such as ed gein or richard trenton chase, both of whom mutilated their victims as part of their psychotic 306 appendix ii: 1992 fbi study of satanic ritual abuse delusions? can a crime that is not sexually deviant, bizarre

servable external impact: my cursings have always had the secret motivation of being more effective on me, to get that nice avenged feeling without ever really knowing if the curse worked. it should be noted in passing that my interest in negative public images of satanists caused me to focus one-sidedly on destructive (cursing) magic. with the benefit of hindsight, i should also have asked about lust (love) and compassion (healing) magic (in this regard, see part 4 of lavey 1969) in other words, satanic ritual magic has a much brighter side that my questionnaire did not address. respondents themselves expressed concern about satanism and the way it is perceived. several people were concerned about the tendency of society to apply traditional stereotypes to modern satanism: satanists do no

LIBER ALEPH

the other constitutional, internal, and predisposing, so it is with dreams, which are dis-eases, or unbalanced states of consciousness, disturbers of sleep as thoughts are of life. this exciting cause is commonly of two kinds: videlicet, imprimis, the physical condition of the sleeper, as a dream of water caused by a shower without, or a dream of strangulation caused by a dyspnoea, or a dream of lust caused by the seminal congestions of an unclean life, or a dream of falling or flying caused by some unstable equilibrium of body. secundo, the psychic condition of the sleeper, the dream being determined by recent events in his life, usually those of the day previous, and especially such events as have caused excitement of anxiety, the more so if they be unfinished or unfulfilled. but this e

world or any other world. look now, though i enkindle thee to effort in thy way, yet it is the way of thy will, and i say not even that thou dost well to hasten therein, for the whole matter lieth in thy will, and to force thyself against thy nature would be an obstacle to thy passage. but if i urge thee to run well this race as an athlete, it is because i have perceived in thy nature that firce lust and mighty concentration in that will, and i write this letter unto thee, knowing well that thou wilt rejoice exceedingly therein, since it is an expression of thine own will, and it may be a discovery thereof, which thing thou vehemently seekest. i charge thee therefore that thou permit none to tyrannize any other in thought, or to threaten, or in any other wise to blaspheme the great libert

measure of the mystery of holiness, and is kin with his fellow. but now let me show how this lion of courage is more especially the light in thee, as leo is the house of the sun that is the father of light. and it is thus: that thy light, conscious of itself, is the source and instigator of thy will, enforcing it to spring forth and conquer. therefore also is his nature strong with hardihood and lust of battle, else shouldst thou fear that which is unlike thee, and avoid it, so that thy separateness should increase upon thee. for this cause he that is defective in courage becometh a black brother, and to dare is the crown of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations

ught unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith toward hadith which is the fierceness of the night of the stars, and their necessity; whence also is she true symbol of thine own hunger of attainment, the passion of thy light to dare all for its fulfilling. it is then the possession of this quality which determineth thy manhood; for without it thou art not impelled to magick, and thy will is but the slave s endurance and patience u

virtutibus s#inu (of the four powers of the sphinx) ee now our sphinx, with what subtility and art is she made whole! here is thy light, the lion, the necessity of thy nature, fortified by thy life, the bull, the power of works, and guided by thy liberty, the man, the wit to adapt action to environment. these are three virtues in one, necessary to all proper motion, as i may say in a figure, the lust of the archer, the propulsive force of his arm, and the equilibrating and directing control of his eye. of these three if one fail, he mark is not hit. but hold! is not a fourth element essential in the work? yea, soothly, all were vain without he engine, arrow and bow. this engine is thy body, possessed by thee and used by thee for thy work, yet not part of thee, even as are his weapons to t

e. verily, o my son, i deem in my wisdom that this whole work of thy development to sphinxhood cometh before the work of theurgy, for the lord descendeth not upon a temple ill-conceived, and builded wry, nor abideth in a shrine unworthy. accomplish then this task in patience, with assiduity, not hasting furiously after godliness. for this is most sure, that to the beauty of a maiden answereth the lust of her lord, spontaneous and without effort or appeal of her contriving. n the book of wisdom or folly 161 #e prolegomena de silentio (prolegomena concerning silence) ut now concerning silence, o my son, i will have a further word with thee. for thereby we mean not the muteness of him that hath a dumb devil. this silence is the dragon of thine unconscious nature, not only the ekstacy or death

rdeal therefore is principally to resist moods, which make disorder, that is of choronzon. also, let her be content in this way, for verily she hath a noble and an excellent portion in our holy banquet, and escapeth many a peril that is proper to us others. only, be she in awe and wariness, for in her is no principle of resistance to choronzon, so that if she become disordered in her moods, as by lust, or by drunkenness, or by idleness, she hath no standard whereunto she may rally her forces. in this see thou her need of a well-guarded life, and of a true man for her god. i liber aleph vel cxi 172 #o de hac re altera intelligenda (more things to be understood concening this) ark then, o my son, how in the ancient books of magick it is man that selleth his soul unto the devil, but woman tha

d of so divine a dissolution. n the book of wisdom or folly 195 zm de arte voluptatis dilemma quaedam (a certain dilemma concerning the art of pleasure) ll disturbances, o my son, are variations from equilibrium; there is a certain objection, o my son, to our thesis concerning will that it should flow freely in its way: namely hat for such as i am it is well, because i am endowed by nature with a lust insatiable in any kind, so that the universe itself seemeth incapable to appease it. for i have poured myself out unceasingly, in bodily passion, and in battles with men, and with wild beasts, and with mountains and deserts, and in poetry and other writings of the musick of mine imagination, and in books of our own mysteries, and in works magical, and so forth, so that in mine age i am become

d beauty of her stars in her space. nor is there any one law of her nature, but in her are all laws, so that each thing or each truth that thou perceiveth is as it were one gesture of her dance. shut up the book of thy questions, o my son, concerning nature, her way, her origin, or her purpose, except in those matters which concern thee and thine own orbit, o thou star, begotten of my loins in my lust of hilarion, the golden rose, mystic and joyous, the lily of a thousand petals and one petal, subtle and perverse, that thou mightest fulfil his work of a magus which i cam to accomplish, robing myself in flesh of man, as was my nature and the will of my nature, the name of my star that flameth in the body of nuith our lady. m liber aleph vel cxi 204 zu de ratione huius epistol scribend (of t

hat my body became cold and rigid, even as is a corpse. also, in the intervals of this scripture, have i been given to contemplation and to works of high magick, notably the mass of he holy ghost, in the concentration of my will to impart this wisdom unto thee, and to reveal the mysteries of truth. now of all these this is the root, that truth is not fixed with the rigour of death, but vital with lust of change, and enflamed with the love of its opposite. thus even falsehood is not alien to truth, for the perfection of nature comprehendeth all. but all these things are written in the book of the law, after which do i limp painfully; afar off, upon the poor crutch of mine understanding of its word; yea, i am well assured that in that book are writ all things soever; but we, being mostly wit

LIBER ASTARTE

, and cannot think of the beauty of a rose without a rose before them. for such is this method of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences. but it were false to say .horus is a foal. or .horus is purple. one may say .horus resemble

LIBER CCCXXXV ADONIS

hack! crack! he slaps a skull for a drum.smack! flack! thwack! back, i fll not attack. quack! quack! there fs ducks and devils on his back. keep him away. you want a man, you say? well, there fs a king for you to-day. go, kiss him! slobber over him! his ribs should be readily tickled. wah! wah! wah! she jibs. ugh! there he came too close. i fll bite the dust; i.ll lick the slime of babylon. great lust, great god, great devil, gar-gra-gra-gra! spare me! take this wench, though she were the womb that bare me! see! did i tell you, he fs the king, the king, the king of terrors. see me grovelling! yah! ha! liber cccxxxv 12 psyche. there fs nothing there. are you a man to craze at naught? esarhaddon. immitigable ban! immitigable, pitiful, profound. ban, can, fan, ran, and pan is underground, rou

r the sort reply of amber air to the exhaled sighs of the heat that dreams and dies amid the wheat, from the cool breasts of mountains far. their serried crests clasp each a star! the earth.s pulse throbs with mighty rivers; with her low sobs god.s heaven quivers; the dew stands on her brow; with love she aches for all the abyss above, her rocks and chasms the lively strife of her sharp spasms of lust, of life. hark! to the whisper of my fan, my sister kiss to maid and man. through all earth fs wombs, through all sea fs waves, gigantic glooms, forgotten graves, i haunt the tombs of kings and slaves. i hush the babe, i wake the bird, i wander away beyond stars unstirred, soften the ripples of the tide, soothe the bruised nipples of the bride, adonis 31 help stars and clouds play hide-and-se

LIBER CCXLII AHA

and their opposite. be great, and thou shalt be.how small! be naught, and thou shalt be the all! eat not; all meat shall fill thy mouth: drink, and thy soul shall die of drouth! fill thyself; and that thou seekest is diluted to its weakest. empty thyself; the ghosts of night flee before the living light. who clutches straws is drowned; but he that hath the secret of the sea, lives with the whole lust of his limbs, takes hold of water fs self, and swims. see, the ungainly albatross stumbles awkwardly across earth.one wing-beat, and he flies most graceful gallant in the skies! so do thou leave thy thoughts, intent on thy new noble element! throw the earth shackles off, and cling liber ccxlii 4 to what imperishable thing arises from the married death of thine own self in that whereon thou ar

brooding hawk, there hangs in the still air the adept. the bull on the firm earth goes not so smooth! so the first fine ecstatic pangs pass; balance comes. olympas. how wonderful are these tall avenues of truth! aha! 17 marsyas. so the first flash of light and terror is seen as shadow, known as error. next, light comes as light; as it grows the sense of peace still steadier glows; and the fierce lust, that linked the soul to its god, attains a chaste control. intimate, an atomic bliss, is the last phrasing of that kiss. not ecstasy, but peace, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves! yea, in the end, vision all vision must transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, ere

LIBER CXCVII STORY OF SIR PALAMEDES

, ride, ride (so springs the iron order. let him fly on honour.s steed with honour.s wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king.to save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter with high-leaping lust! though one by one the heroes fall, their desperate way they slowly win, and knightly cry and comrade-call rise high above the savage din. liber cxcvii 12 now, now they land, a dwindling crew; now, now fresh armies hem them round. they cleave their blood-bought avenue, and cluster on the upper ground. ah! but dawn fs dreadful front uprears! the tall towers blaze, to illume the fight; while ma

beard. sir palamedes and the beast are woven in a web of gold until the gilding of the east burns on the wanton-smiling wold: and still sir palamede believed his holy quest to be achieved! but now the dawn from glowing gates floods all the land: with snarling lip the beast stands off and cachinnates. that stings the good knight like a whip, as suddenly hell.s own disgust eats up the joy he had of lust. the brutal glee his folly took for holy joy breaks down his brain. off bolts the beast: the earth is shook as out a questing roars again, as if a thirty couple hounds are in its belly as it bounds! sir palamedes, the saracen knight 35 the peasants gather to deride the knight: creation joins in mirth. ashamed and scorned on every side, there gallops, hateful to the earth, the laughing-stock o

d may bring him that which never men knew.on the quest, the quest, rides he! so long to seek, so far to find! so weary was the knight, his limbs were slack as new-slain dove.s; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill .and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain to breathe fond prayers; and (marry) if man fs soul were measured by his sighs he need not linger to attain. sir palamedes, the saracen knight 77 nay! while the

LIBER DOMINI

of the flesh. comment: the true satanist could care less what opinions others may have of him/her. vanity gives power over one s actions to others who are often of little significance in one s life. on the other hand, the inner strength characteristic of the follower of satan is empowering and liberating, allowing the individual to act according to will rather than the illusions of the flesh. 20. lust after all things of the earth, each in its due course. all has been given so that you might rejoice in your freedom from all that binds the others, pay them no heed, they understand nothing. comment: those who see certain enjoyments as being sinful are truly deluded. the fruits of the earth are ours by right, there is no god who says thou shalt not. those who are bound up in this sin-mentalit

LIBER LIBRAE

ou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. 4 liber libra wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in

LIBER LLL PARADIGMAT PIRATE

ces, from tacky to soft and slippery to hard, cold, hot. taste: focus on a wide variety of substances or the memory of tasting them. smell: inhale the odors of your body, the room, incense, perfume, any pets, other people, your breath. breathing: turn your attention to your breathing and note its rhythm without trying to control it. feel: briefly induce feeling of hatred, love, fear, joy, sorrow, lust. thoughts: reflect on your thoughts. what are you thinking right now? what were you thinking during this exercise? what random thoughts arose? ego: become aware that your sense of the world always includes you, the observer. realize that we change events simply through observation. keep in mind that there is no separation between you and your subjective experience. be aware of being conscious

LIBER LVII

mber 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 fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom decreed by its own lust. also \ym, water. 91. 91= 7 x 13, the most spiritual form of the septenary. ma, amen, the holiest title of god; the amoun of the egyptians. it equals ynda hwhy (yhnwdhay, interlaced, the eight-lettered name, thus linking the 7 to the 8. not that ma (recknoning as final, 700= 741= ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, th

LIBER LXVII THE SWORD OF SONG

1 it had a design of 666 and crowley.s name in hebrew (which, like most names, adds up to that figure) on the reverse. 110 115 120 125 130 135 140 necessity of poem. mysticism v. literal interpre tation. former excused. buddha rebukes poet. detailed scheme of modified poem. 6 the sword of song we.ll have the ham to logic.s sandwich of indignation: last bread bland, which after our scorn of god.s lust, terror, hate, prometheus-fired, we.ll butter, perorate with oiled indifference, laughter.s silver .omne hoc verbum valet nil, vir! let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, were i magician, no mere cadi, not samuel.s ghost you.d make me wish up, nor saul.s

no long time; the burning of the asylum with its in-mates was one of the most terrible events of the war of 1870. so died one of the most talented englishmen of his century, a man who for wide knowledge of men and things was truly to be envied, yet one who sold his birthright for a mess of beastlier pottage than ever esau guzzled, who sold soul and body to satan for sheer love of sin, whose mere lust of perversion is so intense that it seems to absorb every other emotion and interest. never since god woke light from chaos has such a tragedy been un-rolled before men, step after step toward the lake of fire! at his house all his writings were seized, and, it is believed, destroyed. the single most fortunate exception is that of a superbly jewelled writing-case, now in the possession of the

d his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as the seed of the banyan tree. it groweth and is of stature as a mountain, and, ay me! it shooteth down fresh roots into the aching earth. for the boy grew and became a man; and his eyes kindled with the lust of life and love; and the desire stirred him to see the round world and its many marvels. wherefore he went forth, taking his father.s store of gold, laid up for him against that bitter day, and he took fair maidens, and was their servant. and he builded a fine house and dwelt therein. and he took no thought. but he said: here is a change indeed! 1 the common formula for beginning a .jataka

rom fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. the three characteristics 71 ii .jehjaour1 was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of the time unborn as yet on earth. and by his art he saw perdu. r abu, who had been his friend: for do what he would, the crystal showed always that sensual and frivolous youth as a fear to him: even to him the mighty one! but th

LIBER LXXVIII

ing above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign f, and below is that of e: thus repre-senting the decante. violent strife and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of y (quarrelling and fighting. this decan hath its beginning from the royal star of leo: and unto it are allotted the two great angels of the schemhamphorash hywhw and layly [the proper meaning of the small cards is to be found by making thorough meditation and harmony between these four symb

tion of the central lower cup, each is overhung by a lotus flower, but no water falls from these into any of the cups, which are all quite empty. above and below are the symbols of the decanate$ and h. possible victory, but neutralized by the supineness of the person: illusionary success, deception in the moment of apparent victory. lying, error, promises unfulfilled. drunken-ness, wrath, vanity. lust, fornication, violence against women, selfish dissipation, deception in love and friendship. often success gained, but not followed up. modified as usual by dignity. netzach of h (lying, promises unfulfilled; illusion, deception, error; slight success at outset, not retained. herein the angels lahlm and hawhj rule. a description of the cards of the taro 35 xxxiii the lord of swiftness eight o

LIBER MMM

ary. the magical trances magic is the science and art of causing change to occur in conformity with will. the will can only become magically effective when the mind is focused and not interfering with the will. the mind must first discipline itself to focus it s entire attention on some meaningless phenomenon. if an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the legend of the evil-eye derives from the ability

rround one. it is not for us to question the universe s apparent lack of taste. seek the emotion of laughter at what delights and amuses, seek it in whatever is neutral or meaningless, seek it even in what is horrific and revolting. though it may be forced at first, one can learn to smile inwardly at all things. non-attachment/non-disinterest best describes the magical condition of acting without lust of result. it is very difficult for humans to decide on something and then to do it purely for it s own sake. yet it is precisely this ability which is required to execute magical acts. only single-pointed awareness will do. attachment is to be understood both in the positive and negative sense, for aversion is it s other face. attachment to any attribute of oneself, 17 one s personality, one

LIBER SAMEKH

nd every spell and scourge of god may be obedient unto me* the letter f is used to represent the hebrew vau and the greek digamma, its sound lies between those of the english long o and long oo, as in rope and tooth. point i 5 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. ar-o-go-go-ru-abrao gthou spiritual sun! satan, thou eye, thou lust! cry aloud! cry aloud! whirl the wheel, o my father, o satan, o sun! h sotou g thou, the saviour! h mudorio g silence! give me thy secret! h phalarthao g give me suck, thou phallus, thou sun! h ooo g satan, thou eye, thou lust! satan, thou eye, thou lust! satan, thou eye, thou lust! h aepe gthou self-caused, self-determined, exalted, most high! h the bornless one (vide supra (the conception i

e: and every spell and scourge of god may be obedient unto me. section g. spirit. hear me. ieou gindwelling sun of myself! h pur g thou fire! thou sixfold star initiator, compassed about with force and fire! h iou g indwelling soul of myself! h pur (vide supra) iafth g sun-lion-serpent, hail! all hail, thou great wild beast, thou i a o! h iaeo g breaths of my soul, breaths of mine angel! h ioou g lust of my soul, lust of mine angel! h abrasax (vide supra) sabriam g ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat! h point i 9 ff g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, t

e sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat! h point i 9 ff g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe! inviolate maid! begetter of being! light of life, love and liberty! soul of all souls! word of all words! come forth, most hidden light! h ede g devour thou me! h edu g thou dost devour me! h angelos ton theon g thou angel of the gods! h10 anlala g arise thou in me, free-flowing, thou who are naught, who

LIBER STELLAE RUBEAE

ine of the earth which is blood. 50. thou shalt replenish thy veins from the chalice of heaven. 51. thou shalt be secret, a fear to the world. 52. thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. 53. for there are two glories diverse, and thou who hast won the first shalt enjoy the second. 54. i leap with joy within thee; my head is arisen to strike. 55. o the lust, the sheer rapture, of the life of the snake in the spine! 56. mightier than god or man, i am in them, and pervade them. 57. follow out these my words. 58. fear nothing. fear nothing. fear nothing. svb figvra lxvi 5 59. for i am nothing, and me thou shalt fear, o my virgin, my prophet within whose bowels i rejoice. 60. thou shalt fear with the fear of love: i will overcome thee. 61. thou shal

ing, and me thou shalt fear, o my virgin, my prophet within whose bowels i rejoice. 60. thou shalt fear with the fear of love: i will overcome thee. 61. thou shalt be very nigh to death. 62. but i will overcome thee; the new life shall illumine thee with the light that is beyond the stars. 63. thinkest thou? i, the force that have created all, am not to be despised. 64. and i will slay thee in my lust. 65. thou shalt scream with the joy and the pain and the fear and the love.so that the of a new god leaps out among the stars. 66. there shall be no sound heard but this thy lion-roar of rapture; yea, this thy lion-roar of raptuapliber bracyt via memoria svb figvra cmxiii v a a publication in class b imprimatur: n. fra. a a 1 000. may be [00. it has not been possible to construct this book on

LIBER TURRIS

s and his ire, praying god fs all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and 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 foun

LIBER V VEL REGULI

is the value of yod (the secret seed of all things, the virgin .the 12 liber v vel reguli hermit. mercury, the angel or herald) expressed in full as ivd. sh is the spiritual congress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her sin; she has mastered the lion, and enchanted the serpent. nature is outr

laxis and the rest for mankind. anthropologists, archaologists, physicists and other men of science, risking thumbscrews, stake, infamy and ostracism, have torn the spider-snare of superstition to shreds and broken in pieces the monstrous idol of morality, the murderous moloch which has made mankind its meat throughout history. each fragment of that coprolite it manifest as an image of some brute lust, some torpid dullness, some ignorant instinct, or some furtive fear shapen in his own savage mind. man is indeed not wholly freed, even now. he is still the ritual of the mark of the beast 15 trampled under the hoofs of the stampeding mules that nightmare bore to his wild ass, his creative forces that he had not mastered, the sterile ghosts that he called gods. their mystery cows men still; t

ditor.s introduction to the 1994 .blue brick. edition of magick, p. lxiii. 8 a name sometimes used for tarot trump xx, more usually called .judgement. or .the last judgement. attributed to c in the golden dawn correspondences. in crowley.s thoth deck it is called the aon. 9 tarot trump xi (viii in some packs, attributed to f in the golden dawn correspondences. in crowley.s thoth deck it is called lust. 10 an allusion to the opening of the .siphra dtzenioutha. or .book of concealment. a kabbalistic text translated by mathers from the latin of von rosenroth.s kabbala denudata and published in the kabbalah unveiled. 11 to explain this piece of analogic: the double letter sht, so far considered as hebrew shin-teth, is glyphed by rendering as the greek equivalents, sigma-theta, and using the va

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

d associates it both with fertility and with kingship. on skirnir fs curse, see joseph harris, gcursing with the thistle: skirnismal 31, 6.8, and oe metrical charm 9, 16.17, h neuphilologische mitteilungen 76 (1975: 26.33. on frey and animals, see helge rosen, gfreykult och djurkult, h fornvannen 8 (1913: 213.244. freyja (lady) important goddess; only named female of the vanir; object of giants f lust. freyja is the daughter of njord, either by his sister when he lived among the vanir or by skadi. when snorri says in gylfaginning that njord had two children, apparently by skadi, he first introduces frey and freyja, saying that they were both good-looking and powerful. and freyja is the most excellent of the goddesses. she has that homestead in heaven which is called folkvang, and wherever

e completely undocumented. her ownership of the brisinga men is alluded to in thrymskvida and perhaps explained in sorla thattr. thrymskvida also mentions a feather coat that freyja lends to loki, giving him the gift of flight. loki borrows the same item from freyja in the story of his retrieval of idun from thjazi in skaldskaparmal. in the extant mythology freyja exists primarily as an object of lust for male giants. thrym will only return thor fs stolen hammer if he gets freyja in return; the giant who is to build the wall around asgard demands freyja, the sun, and the moon as his wages; and hrungnir boasts drunkenly in asgard that he will kill all the asir except freyja and sif, whom he will carry off. freyja fs reputation, meanwhile, is somewhat questionable. when asked to go off as th

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s left hand a tympanum, a sistrum, a distaff, a caduceus, and another instrument. in her right hand she holds with her middle finger a thunderbolt, and upon the same am animals, insects, and, as far as we may guess, flowers, fruit, a bow, a quiver, a torch, and a scythe" the whereabouts of the statue is unknown, the copy reproduced by montfaucon being from drawings by pirro ligorio. p. 22 ring of lust and degeneracy, lay asleep within his soul. in other words, man was offered a way by which he could regain his lost estate (see wagner's siegfried) in the ancient world, nearly all the secret societies were philosophic and religious. during the medi val centuries, they were chiefly religious and political, although a few philosophic schools remained. in modern times, secret societies, in the

s taught that the golden crown represented his own spiritual nature, which must be objectified and unfolded before he could truly glorify mithras; for mithras was his own soul, standing as mediator between ormuzd, his spirit, and ahriman, his animal nature. in the second degree he was given the armor of intelligence and purity and sent into the darkness of subterranean pits to fight the beasts of lust, passion, and degeneracy. in the third degree he was given a cape, upon which were drawn or woven the signs of the zodiac and other astronomical symbols. after his initiations were over, he was hailed as one who had risen from the dead, was instructed in the secret teachings of the persian mystics, and became a full-fledged member of the order. candidates who successfully passed the mithraic

the world, the source of weights and measures, the original noah's ark, the origin of languages, alphabets. and scales of temperature and humidity. few realize, however, that it is the gateway to the eternal. though the modern world may know a million secrets, the ancient world knew one--and that one was greater than the million; for the million secrets breed death, disaster, sorrow, selfishness, lust, and avarice, but the one secret confers life, light, and truth. the time will come when the secret wisdom shall again be the dominating religious and philosophical urge of the world. the day is at hand when the doom of dogma shall be sounded. the great theological tower of babel, with its confusion of tongues, was built of bricks of mud and the mortar of slime. out of the cold ashes of lifel

was said to cure the toothache; and the palma christi plant, because of its shape, cured all afflictions of the hands. the blossom is really the reproductive system of the plant and is therefore singularly appropriate as a symbol of sexual purity--an absolute requisite of the ancient mysteries. thus the flower signifies this ideal of beauty and regeneration which must ultimately take the place of lust and degeneracy. of all symbolic flowers the locus blossom of india and egypt and the rose of the rosicrucians are the most important. in their symbolism these two flowers are considered identical. the esoteric doctrines for which the eastern lotus stands have been perpetuated in modern europe under the form of the rose. the rose and the lotus are yonic emblems, signifying primarily the matern

quantities makes men mad and beside themselves, filling them as it were with the blood of their own ancestors (see isis and osiris) among some cults the state of intoxication was viewed as a condition somewhat akin to ecstasy, for the individual was believed to be possessed by the universal spirit of life, whose chosen vehicle was the vine. in the mysteries, the grape was often used to symbolize lust and debauchery because of its demoralizing effect upon the emotional nature. the fact was recognized, however, that fermentation was the certain evidence of the presence of the solar fire, hence the grape was accepted as the proper symbol of the solar spirit--the giver of divine enthusiasm. in a somewhat similar manner, christians have accepted wine as the emblem of the blood of christ, parta

the picture. upon the latter throne is seated a queen with a scepter in her hand, before whom stands the winged goddess nemesis--the angel of judgment. the second circle is divided into three parts by two sets of two horizontal lines. the upper and light section is called the supreme region and is the abode of the gods, the good spirits, and the heroes. the lower and dark section is the abode of lust, sin, and ignorance. between these two extremes is the larger section in which are blended the powers and impulses of both the superior and the inferior regions. in the third or inner circle is man, a tenfold creature, consisting of nine parts--three of spirit, three of intellect, and three of soul--enclosed within one constitution. according to selenus, man's three spiritual qualities are th

MASTERING WITCHCRAFT

, in medieval times claimed by the church to be none other than satan himself. the attribution is merely scholarly, however, as the horned one existed long before christianity came into existence, with its concept of the devil. whereas habondia's symbol is the dove, old horny's is the goat. to students of symbolism, this attribute should speak for itself. the goat is the age-old representative of lust and debauchery, and cernunnos himself, for such is his witch name, is frequently represented as possessing the cloven hooves, horns, and erect phallus of his attribute. his symbolism has much in common with that of the greek god pan with his attendant satyrs and silenoi and the prehistoric phallic giants carved into the turf in various places around england such as the cerne giant and the lon

ad, winter, and chaos, and it is from this aspect that he derives his title, the lord of misrule. herein he is characterized as the king of debauchery and licentious frolic. the mid-winter festival of saturnalia is dedicated to him, and witches celebrate this about the same time that christians celebrate christmas. whenever you wish to perform a spell whose object is to boggle someone's mind with lust, you should invoke holy cernunnos with all the powers of the witches' pyramid. instead of habondia's flowers, however, upon which old horny tramples joyously, you should surround your altar triangle with pinecones, evergreens, and the horns, teeth or hooves of animals which are all especially held sacred to the god. we are not dealing with the gentle mystery and twilit glamour of habondia's w

, evergreens, and the horns, teeth or hooves of animals which are all especially held sacred to the god. we are not dealing with the gentle mystery and twilit glamour of habondia's womanly enchantments, but rather the darkness of the wildwood, the trampling and snorting of the god of beasts, and those rude and basic facts of life, the rearing phallus and the hungry vulva. to begin this section on lust, here is a small traditional spell, more suitable for performance by the male warlock, to stir up the baser passions in a lady. it is not much in use nowadays for obvious reasons, but it is quaintly illustrative of the use of the principle of direct transmission. though there is no ritual to speak of here, nor any invocation to the horned one, he and his ministers are definitely present in th

iple of direct transmission. though there is no ritual to speak of here, nor any invocation to the horned one, he and his ministers are definitely present in the warlock's mind when he makes use of this charm. the ingredients for this sorcery are simply a bitch in heat and another male dog, plus a small, attractive looking glass such as the warlock knows will prove acceptable to the object of his lust. now the trick of this spell lies in arranging that the two dogs couple on a thursday around the hour of 8 a.m, 3 p.m, or 10 p.m; having arranged for this accordingly, you must then contrive to catch the reflection of the copulating dogs in your looking glass, uttering this spell forcefully as you do so, and bending your basilisk gaze on the scene before you: i the dog and she the bitch, i th

me and chalice; the altar should be decked with animal horns, evergreens, and so on. now the first spell that utilizes the awesome power of cernunnos is a process which exists in at least fifty variants in the witch world; it is known by the rather inoffensive name of the love knot, a tame title for such a dramatic piece of sorcery. its object is to render the performer the object of overwhelming lust for another stated person. it can have a backwards and destructive method of employment which we will return to in a later chapter under the heading of "ligature; but for now i shall dwell on its positive aspect. whereas simple love philters will generally only conjure sweet yearnings of tender passion (unless of course heavily dosed with aphrodisiac drugs, the love knot is highly potent trad

rds and destructive method of employment which we will return to in a later chapter under the heading of "ligature; but for now i shall dwell on its positive aspect. whereas simple love philters will generally only conjure sweet yearnings of tender passion (unless of course heavily dosed with aphrodisiac drugs, the love knot is highly potent traditionally, when it comes to unashamedly stirring up lust, and is often used as a last resort along with the puppet spell. like many other really powerful spells, it introduces the element of time into its working; water cannot break rocks swiftly, unless used in great quantities, but a steady drip-drip can do wonders with erosion. often the deep mind is far more receptive to the drip-drip variety of persuasion than it is to the blockbursting approa

f thee, let [name] no pleasure, sleep, nor solace see, till heart and loins be turned to me! finish on the last knot with "as my will, so mote it be" having done this, dip the cord briefly in the chalice so that it picks up a few drops of the liquid, then cast it, together with a few grains of your incense, onto the thurible coals, repeating these words with all the intense conviction, not to say lust, you can manage: ure spiritus igne renes nostros et cor nostrum fiat, fiat, fiat! the second half of the process reinforces the subtle effect of the first on the victim's deep mind, and gives it a sharp reminder of what all the nudging has been about. incidentally, some malicious witches who take a delight, indeed pride themselves on such matters, perform the love knot in reverse on pairs of

hrough the centuries, and sixteenth-century theologians such as del rio, de lancre, and bodin spoke frequently of it in their writings. it was one of the prevalent witch practices which fanned the flames of hysteria in the public mind almost more than anything else leading to popular endorsement of the great witch persecutions of the sixteenth and seventeenth centuries. the puppet spell the other lust spell you should definitely be acquainted with for last resorts is the famous puppet spell, sometimes referred to by snobbish practitioners as i'envoutement d'amour. this is the one i mentioned earlier in the chapter as being an excellent example of the use of both object link and power object. here it is. select a thursday when the moon is waxing at 8 a m, 3 p.m, or 10 p.m, and after securin

hind you guiding your hand, strongly project the mental image of your intended victim onto the puppet, trying to see it as him. when your mind is set unwaveringly on this idea, chant the spell thus, whipping your emotions into a final torrent of fire as you do: it is not my hand which does this deed but that of cernunnos, the horned one. as blade pierces heart, so shall the loins of [n] burn with lust for [m [supplicant's own name. with that plunge the athame forcefully into the puppet's heart uttering the usual sealing words "as my will, so mote it be" withdrawing your knife, wrap the hapless puppet in a purified linen cloth. this fulfils the first condition of the law of transmission, that is, work accomplished by means of an object link. in order to enforce the spell by satisfying the s

it highly potent for chases d'amour! rosemary by itself can be steeped in pure water, and the infusion obtained used as an amatory wash for the hands, or for sprinkling to the four quarters of the room prior to any invocation of romantic love and habondia. it tends to be quite unsuitable for cernunnos, however. cernunnos incense for use in any invocation of cernunnos, or spell designed to arouse lust. a few drops patchouli essence or patchouli leaves finely powdered 1 part good-quality fine-grain church incense 1 part bay leaves finely reduced 1 part cyprus wood or pine needles finely reduced 1 part wormwood herb 1 part vervain herb moisten with a few drops of: oil of cloves gum turpentine (pine oil) olive oil honey the operator's blood red wine finally, a drop of civet or musk essence if

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

e temple, by turning the holy ceremonies into ridicule, by touching and eating the sacred bread with impure lips and with profane hands, and by the neglect of my prayers and adorations. i detest also the crimes which i have committed by evil thoughts, vain and impure meditations, false suspicions, and rash judgments; by the evil consent which i have readily given unto the advice of the wicked, by lust of impure and sensual pleasures; by my idle words, my lies, and my deceit; by my false vows in various ways; and by my continual slander and calumny. i detest also the crimes which i have committed within; the treachery and discord which i have incited; my curiosity, greed, false speaking, violence, malediction, murmurs, blasphemies, vain words, insults, dissimulations; my sins against god by

MICHAEL FORD BOOK OF CAIN

e elements. i too had been instinctively taught, which is the gift of my father, who walked the path of the dragon who was the dragon. it was the perfected essence of flame which earthen heat could only catch a glimpse of that the fires of spirit burn ever so bright, that in this torch shall my father be revealed. lilith who wrapped her serpents tail around eve s brain, unlocked the depths of her lust and rode this dragon until i was conceived that was then perfection beheld. i walked the paths with my family, and my brother abel was born. my father, who was called adam was alien to me, i knew him not but grew under his protection. my flesh mother eve rode again this beast, from which abel slept dreamless and in the fires of her lust was my sister naamah born. at an early age, her differen

nd the great shadow ahriman came before me. i took the mark of the beast and lilith s mark, being the bloodied caul. lilith bathed in blood, and grew strong and comforted from it. she was isolate and beautiful. kind and pale features would caress one who feared her, then her hand would become blackened talons, covered in course gray hair, and her face become contorted in demonic ecstasy i grew in lust for her, this goddess who was both beauty and bestial hunger in the same visage, she would cut the throat of those who feared her, and drink and bath in their life force. lilith taught me the arts of the vampyre, and prepared my spirit and flesh to walk between the world. the true mark of ahriman was given, and i passed between the light to the shadows. upon waking in the sand, i could face a

MICHAEL FORD WITCHMOON

said to be able to impregnate women, the children are then destined to carry on the lineage of its father and become a sorcerer and moroii, giving nightly communion of blood to it's parent. romania and hungary have significant folklore as well, hungary being connected with the bathory family. countess bathory added fuel to the fire of vampire mania in europe by being caught indulging in her blood lust, killing and bathing in the blood of over 560 girls. 10 10 romania adds yet more strength to the vampire lore with its colorful races of vampires, being varcolaci (of which coven nachttoter and the coven maleficia derived inspiration, dracul, strigoi and moroii. varcolaci is a romanian vampire spirit. this particular vampire spirit is generally a living individual, going forth in a presumably

ir experience from dreaming would be disturbed or reminiscent of a waning sexual experience with a demonic or angelic being. it is possible to develop, out of inherited and personal traits, an independent predatory instinct which can function on "autopilot" while dreaming. then that the hunter may seek out unconsciously those who have imprinted on the astral plane their wishes of congregation and lust. many have developed from personal experience 11 11 (ie. childhood or early life trauma) a predatory complex which would act itself out from frustration during the dream state. the main difference between a serial killer and a dreamer is the killer takes his/her desires out on flesh instead of a subconscious dream situation. such an individual would lack self control and the need for balance

nscious, wherein such desires manifest and sometimes breed into monsters. it is up to the individual to build a great amount of strength to confront, understand and control such energies. many lycanthropic urges manifest in violent sexual activity, wherein all honesty is present and a pure aspect of psychic make up is understood. blood and sexual congress have long been interpreted as animalistic lust, resulting in the creation of psychic bonds between the individuals involved. countess elizabeth bathory (4) often would stick pins and cut the flesh of her young victims after beating them almost to the point of unconsciousness. blood baths would provide the countess with the ease of her own obsession with staying young and her subconscious desire for the blood of youth. one tale set in the

not being able to scream or even move. the vampire then tore away the lead of the window pane until the glass crashed to the floor. a necrotically gray hand reached in towards her and entered her chamber. she fell under its spell as the demon drew closer to her. the being was pale and thin, almost skeleton like. its mouth and eyes were crimson red; she felt an overwhelming sense of fear and even lust. 12 12 at some point she was able to regain her senses and scream aloud for help. once her brothers reached her bed chamber and entered they found their sister lying on the bed, blood pulsating from her throat and the white sheets covered in burgundy. there was no one present in the room, save the ghostly wind which blew through the cold room, from which no window pane kept out the night air

ow them, wherein he would ravish them and then, in his wolfish form, cruelly murder them. yea, it would often come to pass that as he walked abroad in the fields, if he by chance spy a company of maidens playing together, or milking their cows, in his wolfish shape he would run without delay among them. while the rest escaped by flight, he would for sure lay hold to one, and once he satisfied his lust he would murder them. it so happened that he had a daughter, who was a fair young damsel by which name was stubbe beel. she was said to be very beautiful. stubbe beell was also victim of her 16 16 fathers' lustful desires, not even she was free from his perversion and desire. at one length the devil sent unto stubbe peeter a succubus, elemental who was in flesh a beautiful and surreal woman

the lustful onlookers and from the tower. the lady drinks from you only briefly and then withdraws. she draws a razor sharp talon across her black chest, from which a stream of blood floats from the wound towards your mouth. with one talon she grips the back of your head and draws you into the stream of blood, all the way to the wound on her chest. you feel cold and yet so warm as you drink- the lust building within you as you feast from the wound of the vampire. as you feel lust taking close hold of you a violent jerk wakes you from your travel. you are back in your chamber, sexually aroused and hungering for much more. be patient, you have a lifetime of pleasure awaiting you- both upon the astral plane and the physical one. remember, discipline is of highest importance in this path" man

ce the fulfillment of the will occurs. to those seeking guidance, the goddess- once invoked under one of her many forms- offers an abundance of inspiration and focus through the dreaming state. babalon is represented as both beautiful and ugly, of night black and fire red. she gives the flame essence of the great goddess, her vehicle upon earth being the scarlet woman, the divine manifestation of lust and strength. there is a well known saying 'behind every great man there is a woman, indeed, the all pervading woman. such a sentence can denote any particular aspect of woman, meaning mother, wife, lover, daughter or any female identity as she defines herself. a point within this phrase is that the feminine or lunar side of each individual should be well recognized and explored. also that me

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

itself in turn to return to darkness. this symbol is eternal, never breaking from this cycle of destruction and creation. the essence of spring lies in the ideal of birth and new breath, in which all new things emerge from the earth. the traditional athame and such should be present. it is advised to approach this rite with extreme care and practice individual control, pan awaits your panic, your lust and awakening. may pan be as your brother, your guide, not your doom. those who allow one particular imbalanced side to manifest will be victim of such a self-created destruction cycle. the circle should be drawn and the proper invocations performed, intent should be pure and of great strength in each individual performing. the morning star is being invoked for the sense of luciferian light a

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

MICHAEL W FORD THE VAMPIRE GATE

cts own astral energy. balance and know your limitations. astral forms- hag sexual desire the hag inspires nightmares and the vampire who projects in this form causes terror in the victim which spills out astral energy, the hag then drains this energy before releasing and flying out. think about your flesh wrinkling, graying in color, eyes burning black. wolf or werewolf-intense sexual desire and lust or aggression. lycanthropy is aggression and sexual desire, the form of the werewolf will cause panic when chasing your victim in the nightmare. once you gain proximity their terror will spill over astral energy which 38 you can devour return to shadow and leave the nightmare. varcolaci wolf/bat/dragon combination- spiritual hunger, desire for continued existence. the old romanian varcolaci i

rm of the werewolf will cause panic when chasing your victim in the nightmare. once you gain proximity their terror will spill over astral energy which 38 you can devour return to shadow and leave the nightmare. varcolaci wolf/bat/dragon combination- spiritual hunger, desire for continued existence. the old romanian varcolaci is the astral body of an individual who desires the power of night, the lust for the moon which is the accumulation of dreams and memories. attractive spirit- usually a out of body experience vampyre who either feels guilty about their practice of energy draining or is seeking another affectionately in dreams generally non-threatening. shadow or black shape- fear inspiring vampyre, those who unconsciously project or are seeking energy without thought for shapeshifting

MICHAEL WYNN THE SOUL TRAVELERS

ame to know good and evil. eve then convinces her husband, adam, to also eat of the fruit, thereby opening his eyes as well. when god discovered what the primal couple( and the serpent) had done, adam and eve were banished from paradise. adam and eve leave the garden, and begin having children to the east. as human kind began to multiply, the serpent, also called the sons of god [angels] began to lust after human women and soon began to procreate with our race. the offspring of this union, beings who were half human and half angel, would be called the nephilim. these nephilim, often referred to as giants, had super-human strength and abilities, and were known as men of renown. this early civilization, which included fallen angels, nephilim, and humans became increasingly wicked. after our

t in truth the process of creation and depletion is happening at all times. the first indication that someone s life-force was fed upon by a spirit is getting plenty of sleep, and still waking up feeling depleted and tired. caffeine is the usual remedy for this. the rate of expenditure of life-force increases during times of high emotional states. feelings like worry, fear, depression, anger, and lust all help to spill the cup of life; at these times, the human being radiates (wastes) life-force more intensely. fresh fruits and vegetables are considered to have higher concentrations of this life-force as opposed to meats and processed foods. life-force, the energy of the spirit, manifests itself from the astral world through specific points on the body often called a chakra. although there

e widely accepted and considered major chakras. the major chakra points form a linear, vertical path from the soles of the feet, up the spine to a region just above the head. these chakra points are essentially junctions between someone s material and etheric body; life-force from that etheric body pours in to replenish the material body. at night, the vampiric spirits induce feelings of fear and lust in dreams and feed from the extra life-force created. it s also worth noting that activities such as: nervous twitches, chewing gum, excessive talking, and pretty much any unnecessary activity further spills the cup of life. the beings in the astral cannot partake in the material world without plugging into someone. i can t believe it s not fiction: dream realm inception (2010--michael wynn's

come to mean any negative spirit which is hostile to mankind. these beings are extremely chaotic and may not always have a conception of the consequences of their actions. demons are adverse to humans, and are either in the qliphoth, or roaming the earth feeding life-force and causing strife and illness among mankind. they are also highly impulsive and violent, reveling in only base emotions like lust, fear, and anger. they, like many spirits, possess the minds of human beings so that they may derive pleasure from our world. evidence of their presence is intense feelings of fear and perhaps disgusting odors. demons are exclusively vampiric in nature, and feed from the lifeforce of humans, and it is our lifeforce that gives the demon substance and energy. these spirits can become powerful i

objects whose physical qualities lent themselves to jupiter. many people believe that things like rabbit s feet have a natural occult essence of luck( i have not heard an occultist comment on this, but it s no more absurd than spitting into a frog s mouth. the metal copper, for instance, is inclined to the influence of venus. therefore, copper is a venereal metal (venereal..venus. the goddess of lust and sex, go figure) element color direction nature elementals ruler air yellow east separation sylphs paralda water blue west union undines nichsa fire red south energy salamanders djin earth green/brown north stability gnomes ghob sprit white center balance n/a n/a planet color day# characteristics saturn black saturday 3 death; limitation; decay jupiter blue thursday 4 growth; prosperity; l

ople gather in high emotions tend to be places where energy is produced and floats directionless. this undirected energy tends to collect on objects or people that comprise a focal point of the group. when feeding, vampires feel an increase of strength, senses, and inner calm. the vampiric act itself does excite them, but afterwards a balancing calm sweeps across their being. emotions of fear and lust produce energies that most satisfy the vampire. a vampire does not, however, have to be in the target s visible proximity in order to feed from them. as stated earlier, every object or person you touch leaves behind invisible astral threads. these threads accumulate over time, and are diminished little by the passage of time. with constant and repeated contact, the threads between a human and

been deeply fed from may experience coldness, numbness, extreme weakness, and lowered heart rate and blood pressure. those being fed from, especially those psychically sensitive, may have abrupt thoughts, or catch a glimpse, of the feeding vampire, or may see them in a dream. vampires, like many spirits, can enter the dreams of humans, and feed from the energy that is created by inducing fear or lust. after being fed from, humans may exhibit tiny red dots at the point of astral contact. vampires tend to be more pale than humans, and also tend to be thinner. despite the unusual pallor of their skin, they can mostly pass for human with maybe the exception of their eyes, which tend to be very intense indeed. humans tend to find the presence of the vampire intimidating, as if surrounded by a

ays appear to be a mass-produced, genetically engineered servant. asmodeus [5.7] asmodeus is an arch-demon and servant of lucifer. by some accounts asmodeus is lucifer, and he took satan (or hades) into his own essence. asmodeus is further associated with samael, who is also associated with lucifer. asmodeus is a powerful, high-ranking demon, and one of the lords of the qliphoth. he is a demon of lust whose duty it is to estrange newly weds--michael wynn's "the soul travelers" 84 it is said that king solomon once had power over asmodeus, and forced him to help build solomon s temple. asmodeus is said to be frustrated and under the dominion of arch-angel raphael. this fallen angel is called the demon of the wounding spear, and is often depicted having 3 heads and riding a dragon. one of his

MICHAEL W FORD NOX UMBRA

ong and thick gray wolf-like hairs with bird talons as feet. her palms and arms are covered in this hair as well, with one hand holding a skull from which she uses to hold the blood of the pool of which she resides by. the pool itself is filled with blood. as you look at the blood, you notice the reflection of your form as her and she as you. she whispers to you in hissing tones "her passion, her lust, we drink and bathe in her fornications. the tongue of this daemon is a snake like, slithering and black in and out of her pale and course mouth. as you face her, staring into her black eyes you both become as one. she enters you and as the emotions start flowing into one meditate on this coming into being. feel her ecstasy, the animal hunger and predatory instincts. keep this feeling close

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

thoz as the egyptian godform of chaos, darkness and storms. he is in this sigillic mask the initiator and tester, the opposer and flame giver. it is indeed the mask of set which was given unto his bride, lilith, to spawn cain, the first sorcerer and initiator of witchblood. as written in azothoz- lilith came unto the prince of darkness whom found the shores of the red sea in passion and nocturnal lust knew the passions of man and woman thus children of this infernal union born this represents the formula of sex magick within a left hand path perspective. they (samael/lucifer& lilith-awlraun) join in their circle of flame at the shores of the red sea to copulate and breed daemons. the significance of the red sea is the point of the ocean from which leviathan arises, thus leviathan the coili

MORALS AND DOGMA

from the burning of the false gods by the people themselves. education begins with the burning of our intellectual and moral idols: our prejudices, notions, conceits, our worthless or ignoble purposes. especially it is necessary to shake off the love of worldly gain. with freedom comes the longing for worldly advancement. in that race men are ever falling, rising, running, and falling again. the lust for wealth and the abject dread of poverty delve the furrows on many a noble brow. the gambler grows old as he watches the chances. lawful hazard drives youth away before its time; and this youth draws heavy bills of exchange on age. men live, like the engines, at high pressure, a hundred years in a hundred months; the ledger becomes the bible, and the day-book the book of the morning prayer

of disinterestedness, and sell one's vote for place and power, are hypocrisies as common as they are infamous and disgraceful. to steal the livery of the court of god to serve the devil withal; to pretend to believe in a god of mercy and a redeemer of love, and persecute those of a different faith; to devour widows houses, and for a pretence make long prayers; to preach continence, and wallow in lust; to inculcate humility, and in pride surpass lucifer; to pay tithe, and omit the weightier matters of the law, judgment, mercy and faith; to strain at a gnat, and swallow a camel; to make clean the outside of the cup and platter, keeping them full within of extortion and excess; to appear outwardly righteous unto men, but within be full of hypocrisy and iniquity, is indeed to be like unto whi

constitution, rooted in the affections, expressing the will and judgment, and built upon the instincts and settled habits of thought of the people, with an independent judiciary, an elective legislature of two branches, an executive responsible to the people, and the right of trial by jury, will guarantee the liberties of a people, if it be virtuous and temperate, without luxury, and without the lust of conquest and dominion, and the follies of visionary theories of impossible perfection. masonry teaches its initiates that the pursuits and occupations of this life, its activity, care, and ingenuity, the predestined developments of the nature given us by god, tend to promote his great design, in making the world; and are not at war with the great purpose of life. it teaches that everything

er, and violence and rapine go unpunished; and where he who with many years' cheating and grinding the faces of the poor grows rich, receives office and honor in life, and after death brave funeral and a splendid mausoleum--this world, where, since its making, war has never ceased, nor man paused in the sad task of torturing and murdering his brother; and of which ambition, avarice, envy, hatred, lust, and the rest of ahriman's and typhon's army make a pandemonium: this world, sunk in sin, reeking with baseness, clamorous with sorrow and misery. if any see in it also a type of the sorrow of the craft for the death of hiram, the grief of the jews at the fall of jerusalem, the misery of the templars at the ruin of their order and the death of de molay, or the world's agony and pangs of woe a

s 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 depopulated deserts. the pillager is in every house, plucking even the morsel of bread from the lips of the starving child. gray hairs are dabbled in blood, and innocent girlhood shrieks in vain to lust for mercy. laws, courts, constitutions, christianity, mercy, pity, disappear. god seems to have abdicated, and moloch to reign in his stead; while press and pulpit alike exult at universal murder, and urge the extermination of the conquered, by the sword and the flaming torch; and to plunder and murder entitles the human beasts of prey to the thanks of christian senates. commercial greed dead

ures originating in the life, divided from the former by the mixture of the [greek--the psychical natures [greek: f?se??a [phuseis psuchikai; with which begins a perfectly new order of existence, an image of that higher mind and system, in a subordinate grade; and finally, 3d. the ungodlike or hylic nature, which resists all amelioration, and whose tendency is only to destroy--the nature of blind lust and passion. the nature of the [greek: p?e? at [pneumatikon, the spiritual, is essential relationship with god (the [greek??s? t ?e. homoousion to theo: hence the life of unity, the undivided, the absolutely simple??s?a??e?d. ousia henike, monoeides. the essence of the [psuchikoi] is disruption into multiplicity, manifoldness; which, however, is subordinate to a higher unity, by which it allo

MOTTA MARCELO THE COMMENTARIES OF AL

e above comment by a.c. is generally true, but there are particulars. there are stars and stars. each has its path; that path may go strange ways. those whose will is difficult, or likely to affect their fellow men more than others, may expect hardship in proportion to the weight and scope of their purpose in life. witness his own life! 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. the best commentary to this verse is to be found in liber ii, the message of the master therion. this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to liber lxv, ii, 24, and to the tao teh king. this beco

that passions thus employed do serve to refine and to exalt the whole being of man or woman. nuit indicates the sole condition "but always unto me. the epicure is not a monster of gluttony, nor the amateur of beethoven a 'degenerate' from the 'normal' man whose only music is the tom-tom. so also the poisons which shook the bourgeois are not indulgences, but purifications; the brute whose furtive lust demands that he be drunk and in darkness that he may surrender to his shame, and that he lie about it with idiot mumblings ever after, is hardly the best judge even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form?

ember verse 27) is aware of all these facts (it is silly to state that nuit is "aware of all these facts; nuit is all these facts! but "he must speak, and that she regards them as no less than the combination of the lock of the strong room of the future "this (doctrine) shall regenerate the world, the little world, my sister. the misunderstanding of sex, the ignorant fear like a fog, the ignorant lust like a miasma, these things have done more to keep back humanity from realization of itself, and from intelligent cooperation with its destiny, than any other dozen things put together. the vileness and falseness of religion itself have been monsters aborted from the dark womb of its infernal mystery. there is nothing unclean or degrading in any manifestation soever of the sexual instinct, be

eliogabalus, with a pollard like nero, with a monster like baudelaire, though with de sade it gloat on blood, with sacher-masoch crave for whips and furs, with yvette guilbert crave the glove, or dote on babes like e. t. reed of "punch; whether one love oneself, disdaining every other like narcissus, offer oneself loveless to every love like catherine, or find the body so vain as to enclose one's lust in the soul and make one lifelong spinthria unassuaged in the imagination like aubrey beardsley, the means matter no whit. bach takes one way, keats one, goya one. the end is everything: that by the act, whatever it is, one worships, loves, possesses, and becomes nuit. the act of love can no more "trammel up his consequence" than any other act. as long as you possess the talisman, it must be

orrow thus appears as the result of any unsuccessful therefore, ill-judged struggle. acquiescence in the order of nature is the ultimate wisdom. one must understand the universe perfectly, and be utterly indifferent to its pressure. these are the virtues which constitute a master of the temple. yet each man must act what he will; for he is energized by his own nature. so long as he works "without lust of result" and does his duty for its own sake, he will know that "the sorrows are but shadows. and he himself is "that which remains; for he can no more be destroyed, or his true will be thwarted, than matter diminish or energy disappear. he is a necessary unit of the universe, equal and opposite to the sum total of all the others; and his will is similarly the final factor which completes th

nute attention, until it (as it seems) adapts itself to him with eager elasticity, and answers accurately and aptly, with the unconscious automatism of an organ perfected by evolution, to his most subtlest suggestion, to his most giant gesture. next, he must give himself utterly up to that form; he must annihilate himself absolutely in every act of love, labouring day and night to lose himself in lust for it,so that he leave no atom unconsumed in the furnace of their frenzy as did of old his father that begat him. he must realize himself wholly in the integration of the infinite pantheon of images; for if he fail to formulate one facet of himself, by lack thereof will he know himself falsely. there is of course no ultimate difference between the artist as here delineated and him who follow

of himself. such was, and is, the case of the artist aleister crowley. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. drunkenness is a curse and a hindrance only to slaves. shelley's couriers were 'drunk on the wind of their own speed. anyone who is doing his true will is drunk with the delight of life. wine and strange drugs do not harm people who are doing their will; they only poison people who are cancerous with origi

love my neighbour because love makes him part of me; not because hate divides him from me. our law is so simple that it constantly approximates to truism "the exposure of innocence: exposure means 'putting out' as in a shop-window. the pretence of altruism and so-called virtue 'is a lie; it is the hypocrisy of the puritan, which is hideously corrupting both to the hypocrite and to his victim. to 'lust' is to grasp continually at fresh aspects of nuit. it is the mistake of the vulgar to expect to find satisfaction in the objects of sense. disillusion is inevitable; when it comes, it leads only too often to an error which is in reality more fatal than the former, the denial of 'materiality' and of 'animalism. there is a correspondence between these two attitudes and those of the 'once-born'

disillusion is inevitable; when it comes, it leads only too often to an error which is in reality more fatal than the former, the denial of 'materiality' and of 'animalism. there is a correspondence between these two attitudes and those of the 'once-born' and 'twice born' of william james (varieties of religious experience. thelemites are 'thrice-born; we accept everything for what it is without lust of result, without insisting upon things conforming with a priori ideals, or regretting their failure to do so. we can therefore 'enjoy all things of sense and rapture' according to their true nature. for example, the average man dreads tuberculosis. the 'christian scientist' flees this fear by pretending that the disease is an illusion in 'mortal mind. but the thelemite accepts it for what i

nificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. a hermit is one who dwells isolated in the desert, exactly as a soul, a star (not all stars, however; see liber aleph, 144) or an electron in the wilderness of space-time. the doctrine here put forth is that the initiate cannot be polluted by any particular environment. he accepts and enjoys everything that is proper to his nature. thus, a man's sexual

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

site sex than any amount of good looks, intelligence or position. sex magic can influence and attract the opposite sex like nothing else can. it can compel a girl to introduce herself to a man in whom she had no previous interest. the secret of occult ribaldry is revealed in chapter 4. there you will see how to cause any young girl, however prudent she may be, to become maddened and inflamed with lust. secrets of the cabala< it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect

ally work thank you letter #1 practical witchcraft the magic word that will bring money to you the green candle spell thank you letter #2 the magic power of chants the golden square spell spell brings needed money the devil s treasurer thank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate pr

. the girl in question i had not seen for 18 months it s a long story, but i could not believe my luck. i thought a couple of years ago i would never score with her, and for that alone i thank you. i hope the dark forces continue to give you more spells, because it s these that seem to work best. once again, i just wanted to thank you for your spells. signed: c.l, leicester, england. the demon of lust the clavis magica artium describes asmodeus as a demon of sensuality and luxury. he is also well versed in the sexy art of occult ribaldry, i.e. how to cause a young girl, however prudent she may be, to become maddened and inflamed with lust. here is an arcane truth: more people have been seduced and influenced by the occult without their knowledge than by any amount of good looks, wealth, or

to envelop him or her, gradually encircling and enclosing the entire body. repeat the conjuration three times, then let the image fade from your mind. repeat each new moon until results are obtained< you will note the use of the color red for these two spells. red is the traditional color used by witches in sexual matters. thank you letter #7 i tried your occult seduction spell on a woman i had a lust for, and who never seemed to have any interest in me, and your spell worked very well. and one thing that i would like you to know is that when i had your spell in september 1986, she was my next door neighbor. i did your spell four times on friday and saturday night, and when i did your spell next morning i strove to be in the presence of the woman concerned so that she could see me. she eve

on. the 59th spirit is samigina. pray to him to gain enlightenment, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 60th spirit is seere. pray to him to protect your possessions from theft, at any hour of the day. the 61st spirit is shax. pray to him to obtain minor desires, at any hour from 3pm to 9pm, and from 9pm to sunrise. the 62nd spirit is sitri. pray to him to inflame women with lust, at any hour of the day. the 63rd spirit is stolas. pray to him to gain knowledge of herbs and their properties, at any hour of the day. the 64th spirit is uval. pray to him to resolve disputes over women, at any hour from sunrise to noon. the 65th spirit is valefor. pray to him to control temptation, at any hour from sunrise to noon. the 66th spirit is vapula. pray to him to assist in charac

notebook your personal grimoire. modern day witches make loud noises about how straight-laced there ceremonies are, but witches from all times and all places have always recognized the enormous level of magical power contained in the sex act. sex magic rituals and ceremonies are still secretly practiced today. sexual offerings are made to the dark spirits attracted to the ceremonies. the demon of lust is summoned on the night of the new moon. the occult seduction spell is best worked on the night of the new moon, and requires a photo of the person to be seduced. in witchcraft, red is the traditional color used by witches in sexual matters. the conjuration to summon the incubi and succubi works best if it is first worked three days before the new moon. aphrodisiac foods are ruled by the sta

ONYX TABLET OF SET

ides of the border: there were other members of the priesthood who felt i'd became one of them and more importantly, masters who felt that i had become a priest. and there was my own feeling that i was a priest of set. my own feeling of the matter was accentuated by my rocksteady belief that set saw me as, or ordained me to, the priesthood. even though it could be said that i was working "without lust of/for result, i nevertheless was striving towards the priesthood. my magic(s) were deliberate, whatever the direction i thought them to be going in. how many of us, when we were recognized to the priesthood, remember having "cried" out to set? we didn't necessarily cry out that we wanted to be a priest/ess. rather, we were boldly stating that we were ready for the next stage(s) of setamorpho

mething you know little or nothing about (2) base commitment on faith only. 15. inner temple: anubis is what he eats- a. state of being (1) personal changes (2) autonomy of work- alone realization (3) access to previously-inaccessible knowledge (4 "up becomes down (5) inertia, iii head-on with inertia from natural order, more necessary to overcome it (6) before and after recognition: work without lust of result- b. neters/magical names: describe and discuss each of your neters/magical names. why chosen, what is their function for you, and what role do they play in your initiation (1) not necessary, but most iii s do have a neter and/or name- c. objective reality of set- or: are you set for this (1) you will be compelled to examine the reality of set (2) does it matter? 16. personal discuss

PATRON OF SORCERY

ue names "erbeth "pakerbeth" and "bolchoseth" appear repeatedly in invocations of set. they may be corrupted praise names. the words are seen in binding and restraining spells (pgm iv 2145-2240, perhaps pgm vii 467-77, pgm xxxvi 1-34, spells to charm and subject (pgm vii 940-68, pgm xlvi 4-8, to cause separation (pgm xii 365-75, pdm xii 62-75 and xii 76-107 "evil sleep (pdm xiv 675-94) and crazed lust (pgm xxvi 69-101. it is in the spells for self- initiation that one gets a sense of how the destruction of their civilization shaped the perspective of those who used these conjurations. the social machinery of the temple tradition responsible for these spells was dying, or already dead, and it was the individual who now pursued the magical arts for individual ends. freelance practice of this

PHILIP NEIL MYTHS LEGENDS EXPLAINED

a, meaning the destructive spirit) created demons and attacked ahura mazda. but ahura mazda sent him back into the darkness, saying neither our thoughts, teachings, plans, beliefs, words, nor souls agree. then ahura mazda created gayomart, the first man and the first fire priest. but ahriman renewed his attack and broke through the sky in blazing fire, bringing with him starvation, disease, pain, lust, and death. so ahura mazda set a limit to time, trapping ahriman inside creation. ahriman then tried to leave creation, but he could not. so he has remained, doing evil until the end of time. when ahriman caused a drought and poisoned the first man, gayomart( dying life, ahura mazda sent rain, which brought forth, from the seed of gayomart, the mother and father of humanity, mashya and mashyo

god mithras slaying the bull. the end of all things as the end of time draws near, the savior, saoshyant, will arise. he will prepare the world to be made new, and help ahura mazda to destroy ahriman. in the time of saoshyant, people will grow pure. they will stop eating meat, then milk, then plants, then water, until at last they need nothing. then there will be no more sin, and az, the demon of lust created by ahriman, will starve. she will turn on her creator, and try to swallow him up. ahriman will beg ahura mazda to save him, and ahura mazda will cast him from creation, through the very hole he made when he broke in. then time will be at an end, and the world will begin again. saoshyant will raise the dead, and ahura mazda will marry body to soul. first to rise will be gayomart, the f

come all obstacles, even barred doors and armed guards. bow and arrow eros always carries a bow and arrow. the poet ovid said that there were two kinds of arrow golden ones to inspire love, and leaden ones to take love away. hesiod calls dana rich-haired europa and zeus europa was the daughter of the phoenician king agenor one day, zeus saw her playing with her maidens by the sea and, overcome by lust, took the form of a handsome bull and mingled with the king s herd on the beach. europa stroked him, hung garlands of flowers on his horns, and he seemed so gentle that she eventually climbed on his back. zeus immediately charged out to sea, carrying her to crete where he made love to her under a plane tree, which, according to tradition, has been green ever since. europa gave birth to three

dionysus lasted until 186 bce when the bacchanalia rites were suppressed by decree of the roman senate. dionysus and ariadne by johann georg olatzer (1704 61) dionysus and ariadne celebrate their marriage with their friends. the painting contains plenty of references to dionysus role as god of the vine. satyrs the satyrs were spirits with some goatlike characteristics, not least their uninhibited lust. dionysus himself was the father of the phallic god priapus, by the goddess aphrodite (venus. ariadne the daughter of minos and pasipha, ariadne is wearing a bridal wreath, given to her by dionysus. it had belonged to his stepmother, the sea nymph thetis (see p. 25. when ariadne died, the chaplet, a crown of seven stars, became the corona borealis. cherubs the cherubs here may represent diony

PHOSPHORUS

the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the darkness! behold, lilith emerges to look to her child, my very being dedicated to her. visualize lilith approaching you, she casts a red cloth over your head, the very mark of her children born in the night waking caves of the red sea. lilith now shines in a crimson light, a fire which burns with lust and demonic strength of spirit. i shall seek thy guidance in dreams, open now the way before me! i thank you spirits of the witch-path and nephillimic way! so it is done! rites of focus- 1. invocation of the adversary 2. an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel the ritual of algol 16 (veneficium rite) phosphorus opening of t

PRELUDE TO THE BLACK ARTS

n for an instant, there's no telling what would happen to you in the cusp of your magickal experience. i mean that people don't practice wheelin& dealin' black magic in hopes that pennies and lollipops will come raining out of the sky. magicians perform high ritual black magic for power, money, revenge or love. wars have been fought over these incentives with power at the top of the list. love or lust is transitory and comes in last. of course, i once did raise my wife from the dead, but i'll never do that again. i got her body up all right, but her essence had already fled. naturally, another loose cannon climbed in, and i got back some old gal named hilda. it took a couple of weeks to teach her to talk and walk, but she was ok after that. she lived on for a couple of years, but i didn't

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

her gsaying, h g-d fs commandment to adam and eve. the commandment of circumcision is mentioned in connection with the impurity of menstruation, since by being circumcised, a person will be kept from being defiled with the impurity of menstruation. this is why g-d commanded us to circumcise baby boys when they are eight days old, for through this we weaken the power of impurity and eliminate evil lust. the foreskin of the male reproductive organ effects his experience of marital relations in two ways: it increases his gross sensual pleasure and decreases his sensitivity to his wife by insulating him from her to a certain extent. by removing the foreskin, the experience of marital relations becomes for the man less of a narcissistic indulgence and more of a true spiritual coupling between h

and gwoman h will be explained presently. 1 leviticus 16:1-2. 2 ibid. 10:1-2. 3 genesis 2:23. the arizal on parashat acharei mot 478 lilith4 is a female demon. just as an angel is the personification of some holy emotion, a demon is the personification of some evil emotion. in this case, lilith (whose name is related to the hebrew word for gnight, h lailah) is the personification of man fs sexual lust as divorced from any context of true love or desire to increase gdliness in this world. in other words: raw, self-indulgent, self-serving sensual pleasure. man is intended to indulge in sexual pleasure as a spiritual pursuit that gives pleasure to his wife, makes him into a more holy person, and increases the divine image on earth (ideally by resulting in children. when instead, he engages in

after eating, he succeeded in keeping his intentions pure. to the extent he feels coarser, he didn ft. as long as he eats chocolate cake for the right reasons, the person retains a certain innocence about it. the potentials for good and evil in the cake are both there, but the evil is not so threatening. he can go on happily eating the cake whenever he needs to, always stopping before his sensual lust gets the upper hand. once he sins, however, he can never look at chocolate cake again the same way. if he fs serious about his spiritual life, chocolate cake will forevermore represent for him an existential challenge, a spiritual minefield he must negotiate with extreme care. he has no choice but to consciously differentiate between and identify the good and the evil potentials in the cake

ge in innocence.namely, that the person had not experienced the evil depths the cake was capable of bringing him to.but there was a disadvantage, too.namely, that this innocence exposed him to the danger of sin. once he has lost his innocence, he fortifies his commitment to and consciousness of good, and although no longer innocent, he is now immune to the egomaniacal machinations of sensual cake-lust. he is older, but wiser. this is the meaning of repentance [evil and good] are separated through this. although they existed originally together in the luminous shell, the evil has now been identified; it clings to the goat and disappears into the [realms of] complete evil. the good, meanwhile, returns to [the realm of] supernal holiness, no longer part of the luminous shell. this is why sama

ch more abstract, delicate form of evil that is therefore much more difficult to root out than the usual, coarse evil. in chassidut it is explained that the foreskin signifies the evil that exists in the outer dimension of the heart, while the mucous membrane signifies the evil that exists in the inner dimension of the heart. the evil of the outer dimension of the heart is the individual fs gross lust for material and sensual forms of pleasure and gratification. these two kings were the kings of the amorites. this kingdom personified the sefirah of yesod, as it is written, gtwo and three berries on the head of the uppermost bough. h17 the preceding phrase reads: gonly gleanings shall be left of it, as when one beats an olive tree: two or three berries on the topmost branch c h the olive tr

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flux, in perpetual stabilitv. lust as the tremendous speed of the particles insures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred to the element of earth, the synthesis or vehicle of the other elements and planets. malkuth is the physical world, and in man repre

ious and patient like the gnomes, but avoid grossness and avarice" so shalt thou gradually develop the powers of thy soul and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thy avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure creatures of god's creation to fill thy coffers and to satisfy thy lust for gold? wouldst thou defile the spirits of driving fire to 76 the golden dawn: volume i book one serve thy wrath and hatred? wouldst thou violate the purity of the souls of the water to pander to thy lust and debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the evil and not the good, and

drawing represents the symbolic figure of typhon, the destroyer. the eleven circles represent the eleven averse sephiroth. he stands upon earth and ocean, his head lost in the clouds, a colossal image of evil and destruction. the brow denotes the confusion of opposing elemental forces in the higher regions of the air, and confusion of mind and madness in man. the eyes are the devouring flames of lust and violence- the breath is storm, devastation and rage, alike in the universe which is the greater world, and in man who is the lesser. the arms and the hands are the swift the golden dawn: volume 11 book three executors of evil works, the bringers of pestilence and disease. the heart is malice and envy in man, the nourisher of evil in the atmosphere, which later are again symbolised by the

nd they hold at the same time by their centres five wands, or torches, which are similar to the wand of a z. a. m. four wands cross each other, but the fifth book 't" 553 is upright in the centre. flames leap from the point of junction. above the central wand is the symbol saturn and below it that of leo representing the decanate. violent strife and contest, boldness, rashness, cruelty, violence, lust and desire, prodigality and generosity, depending on well or ill dignified. geburah of yod (quarrelling and fighting) this decan hath its beginning from the royal star of leo, and unto it are allotted the two great angels of the schemharnephoresch, vahaviah and yelayel (note: the hebrew spellings of these angelic names are provided in volume one, with the preliminary knowledge material.-i.r)

e exception of the central lower cup, each is overhung by a lotus flower, but no water falls from them into cups which are quite empty. above and below are the symbols of the decanate, venus and scorpio. possibly victory, but neutralized by the supineness of the person. illusionary success. deception in the moment of apparent victory. lying error, promises unfulfilled. drunkenness, wrath, vanity, lust, fornication, violence against women. selfish dissipation. deception in love and friendbook 't" 557 ship. often success gained, but not followed up. modified by dignity. netzach of heh (lying. promises unfulfilled. illusion. error. deception, slight success at outset, but want of energy to retain it) therein rules melchel and chahaviah. mercury in sagittarius, 1"-10. xxxl11. the lord of swift

low, amber shot with red, and the contrasting blue and purple <216> xx the last judgment. the three trumps attributed to the elemental paths are perhaps the most difficult to understand. they represent the action of forces exterior to the experience of humanity, not the influence of environment but the impact of the supernals upon the sublunary. in the air we have pure spirit holding in leash the lust of the flesh. in water, the sublimating power of sacrifice. here in fire, we are shown the cosmic forces concentrating on the pilgram from all sides. judgment is pronounced upon him. he is not the judge nor does decision rest in his hands. lazarus cannot emerge from the sepulchre until the voice cries out "come forth" nor can he cast aside the conflicting grave-clothes until the command "loos

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

ride superstition and fanaticism, but that which he attacks is intelligence, strength, genius, the most signal human virtues. were there many more rodins among the jesuits, were there one even, i would not give much for the success of the opposite party, in spite of the brilliant and maladroit special pleadings of its illustrious advocates. to will well, to will long, to will always, but never to lust after anything, such is the secret of power, and this is the magical arcanum which tasso brings forward in the persons of the two knights who come to deliver rinaldo and to destroy the enchantments of armida. they withstand equally the most alluring nymphs and most terrible wild beasts. they remain without desires and without fear, and hence they attain their end. does it follow from this tha

ROBERT KIRK WALKER BETWEEN WORLDS

not thus procreate, their whole number would be [so] exhausted after a considerable space of time. for though they are of more refined bodies and intellectual [capacity] than we [are, and of far less heavy and corruptive humours, which are a cause of dissolution, yet many of their hives being dissonant to right reasons and [to] their own laws, and their [bodily] vehicles being not wholly free of lust and passion, especially of the more haughty spiritual kind, they pass, http//www.dreampower.com/kirk_wbw/pg_50.htm (8 of 10 [10/9/2001 12:35:05 am] robert kirk- walker between worlds(pages 50-59) after a long healthy life, into an orb and receptacle fitted for their [proper] degree, until they come under the general cognisance of the last day [of judgement. question 4. does the acquiring of t

RUBY TABLET OF SET

xist process via a "dictatorship of the proletariat" as well as for establishment of a revolutionary socialist state prior to the utopian state of pure communism. marx' utopian society would require perfection in its citizens. this contrasts with most other political philosophies, which are geared to deal with enduring imperfections in human relationships (hatred, greed, selfishness, sloth, power-lust, etc. marx, like hegel, based his ideas on a necessary, inevitable force of history. thus communism would eventually come no matter what capitalism tries to do to stop it. the other side of this coin is that there is nothing would-be communists can do to speed it up; their society must first evolve to the "last stages" of capitalism. the first country to embrace communism, russia, was not in

is true of all forms of religion that have anything to say of human conduct at all. it is well-known that. religious people do tend to be, on the one hand severe, restrained, disciplined, sometimes even to the point of self-cruelty, or, on the other, notably gentle, easygoing, broadminded. all religious recognize that the flesh, whatever good may or may be said of it, can be a snare. gluttony and lust can make beasts of men and women. even the least religiously-minded person can sometimes reproach himself with the reflection "i did make a pig of myself at that buffet dinner" gnosticism appeals to the desire to belong to an elite. to be elect is to be elitist willy-nilly. to be saved is to be in one way or another singled out. even those religious that claim to be thoroughly internationalis

you have overeaten to the point of obesity, another sin- pride- will motivate you to regain your selfrespect. anyone who buys an article of clothing for a purpose other than covering his body and protecting it from the elements is guilty of pride. being reluctant to get up in the morning is to be guilty of sloth, and if you lie in bed long enough, you may find yourself committing yet another sin- lust. to have the faintest stirring of sexual desire is to be guilty of lust. in order to ensure the propagation of humanity, nature made lust the second most powerful instinct, the first being self-preservation. the strongest instinct of every living thing is self-preservation, which brings us to the last of the seven deadly sins- anger. is it not our instinct for self-preservation that is arouse

recent case profiled by my unit, to leave a bible tied to his murder victim? what about the possibility that an offender deliberately left such symbols to make it look like a "satanic" crime? some would argue that it is the bizarreness or cruelness of the crime: body mutilation, amputation, drinking of blood, eating of flesh, use of urine or feces. does this mean that all individuals involved in lust murder, sadism, vampirism, cannibalism, urophilia, and coprophilia are satanists or occult practitioners? what does this say about the bizarre crimes of psychotic killers such as ed gein or richard trenton chase, both of whom mutilated their victims as part of their psychotic delusions? can a crime that is not sexually deviant, bizarre, or exceptionally violent be satanic? can white collar cr

easy and very comfortable, if ease and comfort are a mental state. i have all i need without the slightest care of having to keep any personal treasures. mine is a life full of joy in the midst of incessant work" it is a characteristic of the master of the temple that he tends the garden of initiates from the calm waters of binah, the sea of understanding and like other initiates works without a lust for results. he displayed his understanding of that clearly enough in a 1924 ce issue of young india by saying "i do not want to foresee the future. i am concerned with taking care of the present. god has given me no control over the moment following" what would his wording have been had he studied the heart of the word thelema? like gandhi, none of us can foresee the future, but we do have a

ave him a chemistry set, and he set out straightaway to making explosions and strange smells in the basement. his grandfather encouraged lovecraft's scientific pursuits and his taste for the weird, telling him horror tales and folk legends. lovecraft received his first telescope in 1903 at the age of 13; shortly thereafter he began writing and publishing an astronomy newsletter. he had an intense lust for knowledge. this translated into precise thinking, yet he had a powerful imagination. there are elements of his innate nature, and his physiology, which are peculiar. we don't know to whether these were side effects, illness, or mutation. we know that he possessed an extreme sensitivity to cold- he was most lively at high temperatures, became lethargic in the 60's and 50's, and he actually

reted per #i-39. 43. do that, and no other shall say nay. the human intellectual separation from nuit is the only such manifestation on earth. once this "flaw" has been "corrected, the natural inertia of earth will have been restored. there are no other intellects capable of achieving a sense of separateness. of "saying nay" as it were. 44. for pure will, unassuaged of purpose, delivered from the lust of result, is in every way perfect. will "delivered from the lust of result" and without "purpose" is independence of will destroyed. the concept of will then becomes completely meaningless except as identified with the cosmic inertia as a whole. this would in fact be "perfection" from the standpoint of nuit. 45. the perfect and the perfect are one perfect and not two; nay, are none! perfecti

he direful judgments of ra hoor khuit. crowley identified "space-marks" as stars [in the sense of #i-3. it is equally erroneous, he said, to consider individuals as either completely interconnected with or completely disconnected from one another. by "the ritual" he understood the sex-act, taking the admonition to mean that it was of value as a magical ritual more than as an expression of brutish lust. this is an important distinction in crowley's own magical philosophy and explains his interest in the later, sex-magic-based ordo templi orientis (o.t.o. crowley's magical and aesthetic approach to sex has not, it may be said, been carried forward in the practices of his latter-day disciples, most of whom err on either side of the delicate balance between the symbolic and the animalistic. 53

of babalon, and the snake is subsequently(#ii-22) identified as harwer. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. here the random volatility of the harwer-neter is shown at its most extreme. it may well be one of the greater tragedies of the aon of horus that crowley did not recognize the fourth sentence of this verse as being an abrupt rejection of the disordered thoughts of the first three. this rejection is emphasi

nificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them: there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. strengthening of self-awareness is not to be achieved through isolation and meditation, as in the hindu and buddhist systems, but through exposure and expression of the self. those with the most highly-developed sense of self-awareness are also those who are seen to attain success in their endeavors; it is a sign that they have correctly identified and

SABBATIC KABALA OF THE CROOKED PATH

erber mystics. this cell is the octagon of the cells and the importance of the 8 watchers are properly introduced as the preservators of the i and also the expressions of the essence of the elder gods and through this guardians of the spaces of the double-houses. these conjurations are called properly enough octriga this cell are connected to the letter teth, connected to the leo, the serpent and lust, in addition we have the letter resh connected with the sun and the head. this cell speaks of the integration of the infernal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in t

SALMANRUSHDIE THESATANICVERSES

n before they had left his room. not only did he become a philanderer of the worst type, but he also learned the arts of dissimulation, because a man who plays gods must be above reproach. so skilfully did he conceal his life of scandal and debauch that his old patron, babasaheb mhatre, lying on his deathbed a decade after he sent a young dabbawalla out into the world of illusion, black-money and lust, begged him to get married to prove he was a man "god-sake, mister" the babasaheb pleaded "when i told you back then to go and be a homo i never thought you would take me seriously, there is a limit to respecting one's elders, after all" gibreel threw up his hands and swore that he was no such disgraceful thing, and that when the right girl came along he would of course undergo nuptials with

as been a night of masks. walking the debauched jahilian streets, his heart full of bile, hamza has seen men and women in the guise of eagles, jackals, horses, gryphons, salamanders, wart- hogs, rocs; welling up from the murk of the alleys have come two-headed amphisbaenae and the winged bulls known as assyrian sphinxes. djinns, houris, demons populate the city on this night of phantasmagoria and lust. but only now, in this dark place, does he see the red masks he's been looking for. the manlion masks: he rushes towards his fate. o o o in the grip of a self-destructive unhappiness the three disciples had started drinking, and owing to their unfamiliarity with alcohol they were soon not just intoxicated but stupid-drunk. they stood in a small piazza and started abusing the passers--by, and

terflies were settling on this surface while, with her right hand, she picked them up and put them in her mouth. slowly, methodically, she breakfasted on the acquiescent wings. her lips, cheeks, chin were heavily stained by the many different colours that had rubbed off the dying butterflies. when mirza saeed akhtar saw the young woman eating her gossamer breakfast on his lawn, he felt a surge of lust so powerful that he instantly felt ashamed "it's impossible" he scolded himself "i am not an animal, after all" the young woman wore a saffron yellow sari wrapped around her nakedness, after the fashion of the poor women of that region, and as she stooped over the butterflies the sari, hanging loosely forwards, bared her small breasts to the gaze of the transfixed zamindar. mirza saeed stretc

e could still, from time to time, enter her darkened room and enact that strange rite of silence and near-motionlessness to which she had only submitted in the name of reproduction "what do you think" she shouted at him the first time he tried it "i do this thing for fun" once he had got it through his thick skull that she meant business, no more hanky-panky, no sir, she was a decent woman, not a lust--crazed libertine, he began to stay out late at night. it was during this period- she had thought, mistakenly, that he was visiting prostitutes- that he became involved with politics, and not just any old politics, either, oh no, mister brainbox had to go and join the devils themselves, the communist party, no less, so much for those principles of his; demons, that's what they were, worse by

an a man's death be incompatible with his life? allie, whose first response on learning of her father's death had been fury, flung such questions as these at her mother. who, stonefaced beneath a wide black hat, said only "you have inherited his lack of restraint, my dear" after otto's death alicja ditched the elegant high style of dress and gesture which had been her offering on the altar of his lust for integration, her attempt to be his cecil beaton grande dame "phoo" she confided in allie "what a relief, my dear, to be shapeless for a change" she now wore her grey hair in a straggly bun, put on a succession of identical floral-print supermarket dresses, abandoned make-up, got herself a painful set of false teeth, planted vegetables in what otto had insisted should be an english floral

ing from spent and dreamless sleep, found him immersed in her long-unopened copy of blake's _marriage of heaven and hell, in which her younger self, disrespectful of books, had made a number of marks: underlinings, ticks in the margins, exclamations, multiple queries. seeing that she had awoken, he read out a selection of these passages with a wicked grin "from the proverbs of hell" he began"_the lust of the goat is the bounty of god" she blushed furiously "and what is more" he continued"_the ancient tradition that the world will be consumed in fire at the end of six thousand years is true, as i have heard from hell. then, lower down the page _this will come to pass by an improvement of sensual enjoyment. tell me, who is this? i found her pressed in the pages" he handed her a dead woman's

ps, twining their legs around his waist, kissing one another passionately just an inch away from his face, until the ashy writer was hopelessly aroused; whereupon they would laugh at his stiffness and mock him into blushing, quivering detumescence; or, very occasionally, and when he had given up all expectation of such a thing, they would depute one of their number to satisfy, free of charge, the lust they had awakened. in this way, like a myopic, blinking, tame bull, the poet passed his days, laying his head in women's laps, brooding on death and revenge, unable to say whether he was the most contented or the wretchedest man alive. it was during one of these playful sessions at the end of a working day, when the girls were alone with their eunuchs and their wine, that baal heard the young

louses, accompanied by an over-sufficiency of stovepipe-hatted gents, comes rollicking down the riverside street, singing for all they're worth _what kind of fellow is our mutual friend _what does he intend _is he the kind of fellow on whom we may depend _etc. etc. etc "it's a funny thing" a woman's voice says behind him "but when we were doing the show at the c- theatre, there was an outbreak of lust among the cast; quite unparalleled, in my experience. people started missing their cues because of the shenanigans in the wings" the speaker, he observes, is young, small, buxom, far from unattractive, damp from the heat, flushed with wine, and evidently in the grip of the libidinous fever of which she speaks- the "room" has little light, but he can make out the glint in her eye "we've got ti

rs "now that we're alone" he suddenly said "i can tell you why we really came away to this damn empty hole. it's because of her. yes, yes; don't be fooled by my act! it's all her bloody beauty. men, spoono: they chase her like goddamn flies. i swear! i see them, slobbering and grabbing. it isn't right. she is a very private person, the most private person in the world. we have to protect her from lust" this speech took saladin by surprise. you poor bastard, he thought, you really are going off your wretched head at a rate of knots. and, hard on the heels of this thought, a second sentence appeared, as if by magic, in his head _don't imagine that means i'll let you off. o o o on the drive back to the carlisle railway station, chamcha mentioned the depopulation of the countryside "there's no

SATANGEL

writing although through this many went astray until this day, for men were not created for such a purpose to confirm their good intentions with pen and ink. is also able to cure stupidity. pharmaros: who brought us pharmacy, herb lore, and diagnosis. satanail/salamiel: great prince amongst grigori. according to enoch he and his crew were already being punished by god even before the fall through lust, although for what crime enoch is not informed, although it is inferred that he had lead a small rebellion. talmai-el: a descendant of the grigori who escaped the flood and the avenging angels. tamiel: perfection of god. turel: rock of god. usiel: strength of god. chapter two; the fall of lucifer the sin of pride the concept of the devil was a fairly late development in the monothiestic legac

c, so that each letter is sounded clearly and in turn. the character z has largely been interpreted to be sounded as zod. the first is the proclamation of the mysteries, invoking that which has no beginning or end; the bornless one. through self-identification with this power, the sorcerer establishes their dominance. the second is a call and recognition of the blood lineage; through the power of lust we are continued. the third identifies the aims of the black magician in achieving dominance and superiority over mankind; a statement of spiritual elitism. the fourth calls out to the sons of pleasure, and bids them to visit the earth. the fifth is a call to the mysteries; the seeking of illumination. the sixth key invokes the power of the luciferian mystery. the seventh is a charge and cele

SATANIC BIBLE

gredients used in the performance of satanic magic: a. desire b. timing c. imagery d. direction e. the balance factor v. the satanic ritual: a. some notes which are to be observed before beginning ritual b. the thirteen steps c. devices used in satanic ritual (water--book of leviathan- the raging sea i. invocation to satan ii. the infernal names iii. invocation employed towards the conjuration of lust iv. invocation employed towards the conjuration of destruction v. invocation employed towards the conjuration of compassion vi. the enochian keys and the enochian language (the nineteen keys will be listed here in chronological order) the first key the second key] the third key the fourth key the fifth key the sixth key the seventh key the eighth key the ninth key the tenth key the eleventh k

ch itself against orthodox rites and traditions. it had become popular to declare that "god is dead. so, the alternative rites that lavey worked out, while still maintaining some of the trappings of ancient ceremonies, were changed from a negative mockery to positive forms of celebrations and purges: satanic weddings consecrating the joys of the flesh, funerals devoid of sanctimonious platitudes, lust rituals to help individuals attain their sex desires, destruction rituals to enable members of the satanic church to triumph over enemies. on special occasions such as baptisms, weddings, and funerals in the name of the devil, press coverage, though unsolicited, was phenominal. by 1967 the newspapers that were sending reporters to write about the church of satan extended from san fransisco ac

ould i not hate mine enemies- if i "love" them does that not place me at their mercy? 2. is it natural for enemies to do good unto each other- and what is good? 3. can the torn and bloody victim "love" the blood-splashed jaws that rend him limb from limb? 4. are we not all predatory animals by instinct? if humans ceased wholly from preying upon each other, could they continue to exist? 5. is not "lust and carnal desire" a more truthful term to describe "love" when applied to the continuance of the race? is not the "love" of the fawning scriptures simply a euphemism for sexual activity, or was the "great teacher" a glorifier of eunuchs? 6. love your enemies and do good to them that hate and use you- is this not the despicable philosophy of the spaniel that rolls upon its back when kicked? 7

f the righteous, or stands proudly in his secret places of the earth and manipulates the folly-ridden masses through his own satanic might, until that day when he may come forth in splendor proclaiming "i am a satanist! bow down, for i am the highest embodiment of human life" some evidence of a new satanic age the seven deadly sins of the christian church are: greed, pride, envy, anger, gluttony, lust, and sloth. satanism advocates indulging in each of these "sins" as they all lead to physical, mental, or emotional gratification. a satanist knows there is nothing wrong with being greedy, as it only means that he wants more than he already has. envy means to look with favor upon the possessions of others, and to be desirous of obtaining similar things for oneself. envy and greed are the mot

on. the satanist points out that any ornamentation of the scoffer's body shows that he, too, is guilty of pride. regardless of how verbose the cynic may be in his intellectual description of how free he is, he is still wearing the elements of pride. being reluctant to get up in the morning is to be guilty of sloth, and if you lie in bed long enough you may find yourself commiting yet another sin- lust. to have the faintest stirring of sexual desire is to be guilty of lust. in order to insure the propagation of humanity, nature made lust the second most powerful instinct, the first being self-preservation. realizing this, the christian church made fornication the "original sin. in this way they made sure no one would escape sin. your very state of being is as a result of sin- the original s

ztec goddess of the night mictian- aztec god of death midgard- son of loki, depicted as a serpent milcom- ammonite devil moloch- phoenician and canaanite devil mormo (greek) king of the ghouls, consort of hecate naamah- hebrew female devil of seduction nergal- babylonian god of hades nihasa- american indian devil nija- polish god of the underworld o-yama- japanese name for satan pan- greek god of lust, later relegated to devildom pluto- greek god of the underworld proserpine- greek queen of the underworld pwcca- welsh name for satan rimmon- syrian devil worshipped at damascus sabazios- phrygian origin, identified with dionysos, snake worship saitan- enochian equivalent of satan sammael (hebrew "venom of god" samnu- central asian devil sedit- american indian devil sekhmet- egyptian goddess

than any number of other sins. religion is totally to blame for this. death, in most religions, is touted as a great spiritual awakening- one which is prepared for throughout life. this concept is very appealing to one who has not had a satisfactory life; but to those who have experienced all the joys life has to offer, there is a great dread attached to dying. this is as it should be. it is this lust for life which will allow the vital person to live on after the inevitable death of his fleshly shell. history shows that men who have given their own lives in pursuit of an ideal have been deified for their martyrdom. religionists and political leaders have been very crafty in laying their plans. by holding the martyr up as a shining example to his fellow men, they eliminate the common sense

to convince the skeptic upon whom you wish to place a curse. allow him to scoff. to enlighten him would lessen your chance of success. listen with benign assurance as he laughs at your magic, knowing his days are filled with turmoil all the while. if he is despicable enough, by satan's grace, he might even die- laughing! a word of warning! to those who would practice these arts- concerning sex or lust: take full advantage of spells and charms that work; if you be a man, plunge your erect member into her with lascivious delight; if you be a woman, open wide your loins in lewd anticipation. concerning compassion: be resolved that you'll have no regrets at the expense of the help that you have given others, should their new-found blessings place an obstacle in your path. be grateful for thing

es, and any fairly competent stage magician, carnival worker, or lodge-hall entertainer can duplicate the same effect- although lacking, perhaps, the sanctimonious "spiritual" overtones. a little child learns that if he wishes for something hard enough, it will come true. this is meaningful. wishing indicates desire, whereas prayer is accompanied by apprehension. scripture has twisted desire into lust, covetousness, and greed. be as a child, and do not stifle desire, lest you lose touch with the first ingredient in the performance of magic. be led into temptation, and take that which tempts, whenever you can! the ingredients used in the performance of satanic magic b. timing in every successful situation, one of the most important ingredients is the proper timing. in the performance of a m

ected emotional energy. small wonder that the "white" magician fears retribution after casting an "evil" spell! retribution, to the guilt-ridden sender, would be assured, by their very conscience-stricken state! the ingredients used in the performance of satanic magic e. the balance factor the balance factor is an ingredient employed in the practice of ritual magic which applies to the casting of lust and compassion rituals more than in the throwing of a curse. this ingredient is a small, but extremely important one. a complete knowledge and awareness of this factor is an ability few witches and warlocks ever attain. this is, simply, knowing the proper type of individual and situation to work your magic on for the easiest and best results. knowing one's own limitations is a rather odd bit

SATANIC RITUALS

sk thy unfailing assistance in this particular need (here is mentioned the special purpose for which the mass is offered. in the unity of unholy fellowship we praise and honor first thee, lucifer, morning star, and beelzebub, lord of regeneration; then belial, prince of the earth and angel of destruction; leviathan, beast of revelation; abaddon, angel of the bottomless pit; and asmodeus, demon of lust. we call upon the mighty names of astaroth, nergal and behemoth, of belphegor, adramelech, and baalberith, and of all the nameless and formless ones, the mighty and innumerable hosts of hell, by whose assistance may we be strengthened in mind, body and will [the celebrant then extends his hands, palms downward, over the offerings on the altar and recites the following [the gong is sounded] ce

a statement of rebirth, of the delights of life as opposed to the negation of death. the celebrant in the original version of l'air epais is represented as a saint, martyr, or other paragon of selflessness. this is done to emphasize the transition from self-denial to self-indulgence. the ceremony of rebirth takes place in a large coffin. the coffin contains an unclad woman whose task is to awaken lust in the "dead" man who joins her. l'air epais can serve a twofold purpose; as a rejection of death and a dedication to life, or a blasphemy against those who crave misery, distress, and negation. a celebrant who is basically life loving can release all needs for self-abasement by willingly "dying" thereby exorcising the self-destructive motivations he might be harboring. l'air epais is a cerem

hemy against those who crave misery, distress, and negation. a celebrant who is basically life loving can release all needs for self-abasement by willingly "dying" thereby exorcising the self-destructive motivations he might be harboring. l'air epais is a ceremony through which one might get the idea of death over with and out of his system, while turning death's accouterments into instruments of lust and life. the coffin, the principle device, contains the manifestation of the force that is stronger than death, the lust that produces new life. this is similar to the coffin symbolism that, with a euphemistic veneer, is found in most lodge rituals. if the celebrant is patently masochistic, he can, through transference, become a surrogate for members of the congregation who may harbor the sa

ing the eighteenth and nineteenth centuries, despite the prevailing orthodox climate. evidence indicates they were led and directed by men whose visionary abilities, practices, and goals revealed them as satanists of the first order. the sect of the khlysty demonstrates this more than any other. their wise men knew that the passions will always win out. on the surface, the "holy" justification of lust and life provided by the priests of the khlysty seems hypocritical, but it was clearly pragmatic when one understands the religious climate of russia under the czars. the russian religious response has always been known for overt sensualism, and reversals of emotion. extravagance in ritual has consistently played a substantial role for russians. and the pattern of roaring, drunken debauch fol

the khlysty and from where did they come? they first appeared in russia about the same time as their antagonistic "separated" brethren, the skoptsi or "castrators (circa 1500. their ritual, though russian, also contained some foreign adaptation. they celebrated in name and deed such ancient gods and pre-christian divinities as the rusalki, and iarilo, who were the personifications of passion and lust, and the domovoy, or house genii. the khlystys invoked biblical gods of pleasure, as well as dark, forboding demons like balaam, and persian deities like kors. in the ritual of these "seekers after joy" their whirlings and circumambulations, followed by frenzied sexual release, were virtually indistinguishable from the ecstatic flailing about of the dervishes. undoubtedly the strongest testim

joy [celebrant lowers arms] celebrant: arise and call the bones! the living bones upon the throne! slava, slava yevo silye! slava! kashchei! kashchei! immortal man of madness! slava tchortu! participants: kashchei! kashchei! slava tchortu! celebrant: invoke the dancing goddess, with pshent of flame. her yearning knows no bounds; this is her night to lure the multitudes who sit in judgment of her lust! morena! morena! morena! vyelikaya mats! noch eta nasha [congregation performs a metanea (brief bow with right hand lowered to ground, then remains standing. priest moves to altar and places a kiss upon her body, then steps back and motions for thurible. acolyte presents thurible to priest, who censes altar first, then congregation. he then returns thurible to acolyte and resumes his invocati

priest, who then faces the altar] the self-glorification celebrant: at once i ride upon a sweeping wind, through opalescent skies to the bright place of my desires. i enter hidden worlds through craters in the steppe's great vastness. there, beneath the cringing throngs, midst whirling fife and thundering timpan, the joys of life are mine to taste. there, amidst rusalkis' languid song, a life of lust is mine to bear; to loll alone in wanton sloth in crimson halls of dissipation. for savage man am i! at once i am removed and feel the reckoning of my twofold completion. my mind is lofty with the enlightenment of thy creation! my feet are as the mountain's base, firm and one with the house of joy. my eyes are as a pinnacle that views the scattered multitudes of fools who grope for things cel

eir shards erect a monument to your own sweet indulgence. your honesty entitles you to well-deserved dominion o'er a world filled with frightened, cowering men [the acolyte hands a lighted black candle to the priest, who passes the flame four times under the child's feet, saying] priest: in the name of satan, we set your feet upon the left-hand path. four times above the flame you pass, to kindle lust and passion in your heart, that the heat and brightness of schamballah's flame may warm you, that your feelings and emotions may burn bright and passionate, to work your magic as you wish (name, we call you, as your name gleams forth within the flame [the priest returns the candle to the acolyte, who then presents the priest with the bell. the priest rings the bell softly about the child, int

SATANICON

tion of the deep subconscious which sigmund freud termed the id. the physical residence of the id is found in an area called the mammalian brain, which is a mass of tissue which rests upon the top of the spine. this area of the subconscious is the vehicle of primeval instincts which are inherent in every human being: the instincts that led primitive man to satisfy his needs and to survive through lust, hunting, and killing. the need for the black magician to become more familiar with his id, or inner self, is important to his sense of self-awareness; his instinctual needs, and his outward awareness of the various aspects of his surrounding world. modern man has compromised to a large extent his awareness of the more important aspects of his inner self. through generations of conditioned re

r regressing into the most depraved and unprincipled animal; not only for self-awareness, but also for the therapeutic release of stress. i ve found (through personal experience) the most successful method for effecting transformation is through the following process: 1 re-create the inner tension associated with its original source. 2 become acutely aware of your predominant emotion, i.e, anger, lust, etc, and cause it to peak through the most expeditious means -19- 3 use free association: allow your memory to relate your present situation to a similar one from your past. if the inner tension is great enough, this should occur without consciously willing it. 4 the wolf is the archetype of the werewolf, or man-wolf; the symbol of lust and predation. visualize yourself as having been metamo

lves and others and they spread the sickness of id repression. o how i loathe them! the satanic lycanthrope recognizes his id for what it is, and as devaxcus librt will free himself from his captors chains, so shall the evolving satanist! evil man shall smash the chains through knowledge and practice, and he will affect the release of the beast, becoming the wolf who will finally be free to roam, lust and kill as he desires. he is his own master, the mysterious dweller in darkness, and a terrifying superior to his civilized /sterilized fellow man -20- book iii: the satanic soul -21- the articles and their arrangements the satanagram this symbol encompasses all of the philosophical and psychological aspects of diabolism. the inverted pentagram is the traditional symbol of carnality and blac

s of enforcement. each decree of satan correlates with a specific rite and shall be appropriately applied. at the conclusion of the creative darkness, the proper decree is recited by the celebrant while facing the satanagram. by the powers of my infernal will and by the laws of the satanagram, i do hereby address you, my demonic brethren of the night! you, who have seen and felt the potency of my lust, my act of anointment, and my desire for her (him, go forth! go forth and fill her (him) with insatiable desire so that she (he) will come unto me! fulfill my desires! in satanicus honos! by the powers of my infernal will and by the laws of the satanagram, i do hereby address you, my demonic brethren of the night! you, who have seen and felt my sorrows of the one who suffers, go forth! go for

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ing that god is always present to help. they are urged to lead a life of discipline, through such practices as prayer and meditation, rising early and engaging in work, leading a simple life, and avoiding alcohol, drugs, and tobacco. sikhs, who tend to be well-educated and successful in business endeavors, devote much of their income to charity. further, sikhs are urged to avoid the five thieves: lust (c ham, anger (kr odh, greed (lob h, attachment to material things (mo h, and pride (a hankar. the chief way to do so is to attack human weakness with the five weapons: contentment (santokh, charity (dan, kindness (daya, positive energy (chardi kala, and humility (nimarta. sacred writings the fifth guru, arjan dev, compiled the sikh holy text, the granth sahib (sometimes called the adi granth

f influence and often quarrel among themselves. legend has it that athena had no mother. she sprang directly from the forehead of zeus. she is a goddess of warfare, but, more importantly, she also represents practical wisdom, restraint, and reason. in the iliad, she inspires the greek heroes, and her name is equated with military skill, excellence in combat, victory, and glory, as opposed to mere lust for blood, represented by the god ares. in this role, she becomes odysseus s guardian, and in her relationship with telemachus she acts as the goddess of good counsel, practical insight, and cautious selfcontrol. world religions: primary sources 75 the odyssey things to remember while reading the excerpt from the odyssey: as the daughter of the sky god zeus, athena is one of the twelve olympi

arises wisdom, from nondevotion springs the loss of wisdom. having become aware of this twofold path that leads to progress and decline, let him place himself in such a way that his wisdom increases. 283. cut down the whole forest (of desires, not just a tree. from the forest arises fear. cut down the forest and its brushwood, o monks, and be emancipated. 284. as long as the brushwood of a man s lust towards women is not completely destroyed, even to the last seedling, so long is his mind fettered as a suckling calf is bound to its mother. 285. cut off the love of self as one would pluck an autumnal white lotus. proceed then upon that (eightfold) path of peace the nirvana as expounded by sugata (buddha. 286. here shall i dwell in the rainy season; here shall i dwell in winter and summer

eived this significant fact, let the wise and selfrestrained man quickly clear the path that leads to nirvana. transient: lasting for a short time. composite: made of different parts. perceives: understands. indolence: laziness. resolution: firmness of purpose. unwholesome: harmful, unhealthy. purify: make clean, remove unclean parts. sages: wise men. verily: in truth, surely. emancipated: freed. lust: desire, longing. suckling: a baby animal that still feeds on its mother s milk. autumnal: having to do with autumn, or fall. nirvana: the end of suffering. expounded: explained. muses: thinks. reflects: thinks carefully. kinsfolk: family members. assailed: attacked or overwhelmed. the dhammapada world religions: primary sources 171 what happened next. about a century after the first council

him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 5:26 verily i say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing. 5:27 ye have heard that it was said by them of old time, thou shalt not commit adultery: 5:28 but i say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 5:33 again, ye have heard that it hath been said by them of old time, thou shalt not forswear thyself, but shalt perform unto the lord thine oaths: 5:34 but i say unto you, swear not at all; neither by heaven; for it is god s throne: 5:35 nor by the earth; for it is his footstool: neither by jerusalem; for it is the city of the

despitefully use you, and persecute you; 5:45 that ye may be the children of your father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. ought: anything. adversary: enemy, opponent. in the way: in company. thence: from there. uttermost: greatest amount. farthing: a former british coin, worth about a quarter of a penny. lust: long for, desire. forswear: be guilty of lying or giving false evidence or of breaking an oath. 208 world religions: primary sources bible 5:48 be ye therefore perfect, even as your father which is in heaven is perfect. chapter 6 6:1 take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your father which is in heaven. 6:3 but when thou doest alms

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

energy "no! and you cannot reproach me for such a resolution "but there is another course left to you: do you love viola pisani truly and fervently? if so, marry her, and take a bride to your native land "nay" answered glyndon, embarrassed "viola is not of my rank. her profession, too, is in short, i am enslaved by her beauty, but i cannot wed her" zanoni frowned "your love, then, is but selfish lust, and i advise you to your own happiness no more. young man, destiny is less inexorable than it appears. the resources of the great ruler of the universe are not so scanty and so stern as to deny to men the divine privilege of free will; all of us can carve out our own way, and god can make our very contradictions harmonise with his solemn ends. you have before you an option. honourable and ge

from this, all choice will be forbid you "but" said glyndon, still doubting and suspicious "but why this haste "man, you are not worthy of her when you ask me. all i can tell you here, you should have known yourself. this ravisher, this man of will, this son of the old visconti, unlike you, steadfast, resolute, earnest even in his crimes, never relinquishes an object. but one passion controls his lust, it is his avarice. the day after his attempt on viola, his uncle, the cardinal, from whom he has large expectations of land and gold, sent for him, and forbade him, on pain of forfeiting all the possessions which his schemes already had parcelled out, to pursue with dishonourable designs one whom the cardinal had heeded and loved from childhood. this is the cause of his present pause from hi

re strange stories of zanoni's power and foresight; remember the death of ughelli. no matter, though the fiend were his ally, he should not rob me of my prize; no, nor my revenge "your excellency is infatuated; the actress has bewitched you "mascari" said the prince, with a haughty smile "through these veins rolls the blood of the old visconti of those who boasted that no woman ever escaped their lust, and no man their resentment. the crown of my fathers has shrunk into a gewgaw and a toy, their ambition and their spirit are undecayed! my honour is now enlisted in this pursuit, viola must be mine "another ambuscade" said mascari, inquiringly "nay, why not enter the house itself? the situation is lonely, and the door is not made of iron "but what if, on her return home, she tell the tale of

an affections. according to the bonds of our solemn order, reduced now to thee and myself, lone survivors of so many haughty and glorious aspirants, thou art pledged, too, to warn the descendant of those whom thy counsels sought to initiate into the great secret in a former age. the last of that bold visconti who was once thy pupil is the relentless persecutor of this fair child. with thoughts of lust and murder, he is digging his own grave; thou mayest yet daunt him from his doom. and i also mysteriously, by the same bond, am pledged to obey, if he so command, a less guilty descendant of a baffled but nobler student. if he reject my counsel, and insist upon the pledge, mejnour, thou wilt have another neophyte. beware of another victim! come to me! this will reach thee with all speed. answ

hed, and zanoni entered calm as usual, and seemed unconscious of her fears. the next morning three men were found dead at the threshold of the principal entrance, the door of which had been forced. they were recognised in the neighbourhood as the most sanguinary and terrible marauders of the coasts, men stained with a thousand murders, and who had never hitherto failed in any attempt to which the lust of rapine had impelled them. the footsteps of many others were tracked to the seashore. it seemed that their accomplices must have fled on the death of their leaders. but when the venetian proveditore, or authority, of the island, came to examine into the matter, the most unaccountable mystery was the manner in which these ruffians had met their fate. zanoni had not stirred from the apartment

t they coveted, thou covetest; and if thou hadst the wings of a seraph thou couldst soar not from the slough of thy mortality. thy desire for knowledge, but petulant presumption; thy thirst for happiness, but the diseased longing for the unclean and muddied waters of corporeal pleasure; thy very love, which usually elevates even the mean, a passion that calculates treason amidst the first glow of lust. thou one of us; thou a brother of the august order; thou an aspirant to the stars that shine in the shemaia of the chaldean lore! the eagle can raise but the eaglet to the sun. i abandon thee to thy twilight "but, alas for thee, disobedient and profane! thou hast inhaled the elixir; thou hast attracted to thy presence a ghastly and remorseless foe. thou thyself must exorcise the phantom thou

d before courted and clung to, i came hither. amidst mercenary schemes and selfish speculations, i found the same relief as in debauch and excess. the phantom was invisible; but these pursuits soon became to me distasteful as the rest. ever and ever i felt that i was born for something nobler than the greed of gain, that life may be made equally worthless, and the soul equally degraded by the icy lust of avarice, as by the noisier passions. a higher ambition never ceased to torment me. but, but" continued glyndon, with a whitening lip and a visible shudder "at every attempt to rise into loftier existence, came that hideous form. it gloomed beside me at the easel. before the volumes of poet and sage it stood with its burning eyes in the stillness of night, and i thought i heard its horrible

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

ll, which you have been dwelling on. i've been trying to form it up into a more cohesive, integrated. gs: try to make it quick, we're running out of time. go ahead. rg: yeah. to expose the ethos of the, you know, it's like the neocons serve as the pseudo-intellectual rationale for the illumi-nazi agenda. and i don't presume that it turns on such fine distinctions, so much as it is a bare-knuckled lust for power. but, everybody has sort of a worldview that they use to justify their actions. and of course, it's a most un-conservative, humanistic social engineering agenda on a far larger scale. now you mentioned about these people, basically, and it's as rare as hen teeth. gs: quick, roger. rg..yeah, to find somebody that's not oxymoronically both a spiritualist and an occultist, and also a

TECHNICIANS GUIDE TO THE LEFT HAND PATH

to attain with that consciousness. this is the state of non-recognition, the state that nearly all humans live, and die within. it is one of the components of the psyche that integrates the right hand path into a homogenous entity, it is the state of the psyche that is singly unified. the birthed self is not stupid, it does not lack the spark of a genius, it does not refute love, art, compassion, lust, jealousy or anger or virtuosity. it has all of these things which make life an adventure. the crucial dividing element that the birthed self lacks (in terms of lhp thought) is recognition, and recognition is one of the vital conditions necessary to "see more "seeing more" is our goal, it is a method of extension beyond the first person perspective of the birthed self "seeing more" is that me

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

er once smiled and confided "power is the ultimate aphrodisiac" to communicate ultra secret, coded, visual messages of an evil and conspiratorial nature to each other or to the whole group by way of the world's most influential media, with no fear of being reprimanded or of ever being punished for the crime must, indeed, be akin to ingesting a mind-altering, soul-satisfying aphrodisiac. these men lust for power, and conveying secret messages unintelligible to the ignorant masses must give them great emotional delight. it inspires in them the desire to accomplish even greater occult aims. as shakespeare once wrote "the world is mine oyster which i, with sword, shall take and plunder" yes, the world is their "oyster" and some in the illuminati hierarchy are so infused with the carnal ambitio

or power, and conveying secret messages unintelligible to the ignorant masses must give them great emotional delight. it inspires in them the desire to accomplish even greater occult aims. as shakespeare once wrote "the world is mine oyster which i, with sword, shall take and plunder" yes, the world is their "oyster" and some in the illuminati hierarchy are so infused with the carnal ambition and lust to power they even seek to conquer and reign the starry realm beyond the surly bounds of this planet. it was british colonialist plotter cecil rhodes who once declared "i would annex the planets if i could" somewhat less grand and pretentious in his ambition for power but nevertheless worth recalling is former house speaker newt gingrich, so full of himself sitting at the top of the heap in t

ulture. in truth, the philosophies of these evil men are in accord with that of the illuminati. at the core level of weishaupt's philosophy was always the "elevation" of humanity to god-status "do as thou wilt" the pitch was to inspire men to reject god's laws and god's religion and strike out in liberty, doing one's own thing. in other words, live free beyond any bounds of morality or propriety. lust, free sex, immoral conduct, rape, pillage, plunder all are permitted the new man of reason. as crowley's one great commandment put it "do as thou wilt shall be the whole of the law" now baphomet, the androgynous horned, half man-woman, half goat god of the medieval knights templars, inculcates this "do your own thing" philosophy of illuminism. he is the very image of the freethinker, the maso

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

. in recent years he's designed a guggenheim museum, public libraries, prada stores, an addition for the whitney museum in new york, and published several bestselling books. featured in newsweek (january 28, 2002, p. 56, koolhaas apparently is communicating an esoteric message. the parallel vertical lines are undeniably reminiscent of horns. the nude images on either side of the architect cry out lust and sex, while the face, arms and body posture are also meaningful. baphles me! 117 a well-known witchcraft newspaper carried this illustration (top) of the goddess and her consort and master, the horned god (lucifer. the cupid-like angel is their son. below is an ad offering "magick" products for the "new aeon (new age. the magnetic (e.g. magical) powers of lucifer and his goddess mate are b

ore and more like jesus. but man and the world are progressively becoming more like satan and his dark angels more corrupt and evil every day, in every way. evolution, oddly, becomes fact, except that man isn't evolving from apes, he is becoming an ape. he is transferred into base animal, devoid of god's values, without the mind of christ, but instead filled with instincts and ambitions of pride, lust, murder, and envy. as above, so below this, then, is the end-goal of illuminism: to destroy earth, debase civilization, end pure spirituality, induce chaos on earth, and bring order according to satan's illuminati script. earth is to be hell and hell on earth: as above, so below. this is the meaning of the double-headed eagle; the androgynous joining of man and woman; the mixing of the yin an

THAGIRION

draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of consciousness called the chepera-consciousness. in alchemy this represents the level of the yellow diamond. the sun sphere also corresponds with the topaz and gold in the alchemy of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong feeling of lust is usually experienced when one is reaching the sun sphere. here one will be united with goals and ideals and be one with the whole of the self. this is the heaven of the religious (or hell for those who rather would go there, the boddhi level or satori in eastern mysticism. for a dark magician the rising to this level brings a feeling of total power, but not in the naive and more illusory fo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

possible before the lord conquers satan and casts him into the pit of fire. in some of these exorcisms, little more is done than prayers for deliverance of the afflicted and the laying on of hands to heal the victim of demonic influences. in others, the so-called exorcism may be a kind of counseling session in which the troubled individual is advised how best to escape the lures of the demons of lust, greed, anger, and so forth. in still other instances, those accused of being possessed might be tied to chairs and subjected to teams of exorcists praying and screaming for the demons to retreat. some observers have compared the techniques of some of the more elaborate exorcisms to a kind of psychodrama in which the possessed is able to enact a kind of release of guilt and feel reborn and fr

warned in 2 corinthians 11:14, even satan disguises himself as an angel of light. a general admonition mentioned by several spiritual teachers is never to enter meditation or prayer with the sole thought of obtaining ego aggrandizement or material gain. selfish motivation may risk one becoming easily affected by those spirit beings who rebelled against god and became ensnared in their own selfish lust for power. on december 12, 2000, the london times reported on the two-year study of the phenomenon of guardian angels that was conducted by emma heathcote, a birmingham university researcher. heathcote s study, the first academic research into the subject of angels, examined the stories of over 800 britons who claimed encounters with heavenly beings. almost a third of those who contacted the

pirit, much like an angel. they also believed that it was satan who created the material world after his expulsion from heaven when god the father, taking pity on his once bright star lucifer, allowed him seven days to see what he might create. the bodies of adam and eve were animated by fallen angels and directed by satan to beget children who would follow the ways of the serpent. to counter the lust of the flesh inspired by the devil, the cathars preached abstinence before marriage, chastity, vegetarianism, and nonviolence. they believed in a progressive doctrine of reincarnation with the spirits of animals evolving into humans. in their view, it was a dualistic universe, with good and evil having equal strength, and they considered their time in the world as a struggle to resist satan s

europe, the middle ages were a time of fear, oppression, and despair. into witches. the traditional gatherings, the druid s festival on the eve of may day, the bacchanals, the diana feasts, became the witches sabbath the broom, symbol of the sacred hearth became an evil tool. the sexual rites of old, destined to stimulate the fertility of nature, were now the manifestations of a forbidden carnal lust. mating at random, a survival of communal customs now [were] an infringement of the most sacred laws. to the church, the devils solidified into one satan, enemy of christ s work here on earth. to the people, who could not really care about the philosophical dualism of an evil adversary for the christ of the feudal lords and the church, the old religion offered release from oppression and unre

joined socialite judith case and freelance writer john raymond in the bonds of matrimony, he performed the rites over the naked body of lois murgenstrumm, who served as the living altar. later, when lavey explained the ritual significance of the living altar to reporters, he remarked that an altar shouldn t be a cold, unyielding slab of sterile stone or wood. it should be a symbol of unrestrained lust and indulgence. all in all, it was quite a wedding for the first public marriage ceremony ever held in the united states by a devil-worshipping cult. the bride shunned the traditional white gown to appear in a bright red dress. the groom wore a black turtleneck sweater and coat. the satanic high priest stole the show, however, in a black cape lined with scarlet silk and a closefitting blood-r

irit of enlightenment, was made synonymous with evil through christian teachings. the book of belial, the third section, is a basic text on materialistic magic, a book of ritual and ceremonial magic expressed in satanic terms. the fourth section, the book of leviathan, stresses the importance to successful magic of the spoken word. the satanist doctrine celebrates man the animal. it exalts sexual lust above spiritual love, claiming that the latter is but a sham and a cover-up. satanism declares that violence must be met with violence and that to love one s neighbor is a utopian unreality. hate your enemies with a whole heart, the satanic bible advises. and if a man smite you on one cheek, smash him on the other! smite him hip and thigh, for self-preservation is the highest law (section iii

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

a real estate broker who, through a bizarre transformation machine, became a slave to intelligent, human-sized ants. in the science fiction classic donovan s brain (1953, nancy davis (mrs. ronald reagan (1921) played the girlfriend of a scientist who falls under the telepathic control of the rich man s brain that he is keeping alive. the star of such motion picture masterpieces as champion (1949, lust for life (1956, and spartacus (1960, kirk douglas (1916) faced supernatural monsters in two films. in the chosen (1978, he played a nuclear power industrialist whose son (simon ward, turned out to be the antichrist, perhaps the ultimate monster. in the fury (1978, douglas s luck as a father was little better when his son (andrew stevens) developed incredible psychokinetic powers that he began

THE KEY TO THE MYSTERIES

star with which agrippa drew the human figure, the head in the upper point, the four limbs in the four others. the flaming star, which, when turned upside down, is the hierolgyphic sign of the goat of black magic, whose head may then be drawn in the star, the two horns at the top, the ears to the right and left, the beard at the bottom. it is the sign of antagonism and fatality. it is the goat of lust attacking the heavens with its horns. it is a sign execrated by initiates of a superior rank, even at the sabbath<circular host, how could it be upside down- o. m> 2 degree- the two hermetic serpents. but the heads and tails, instead of coming together in two similar semicircles, were turned outwards, and there was no intermediate line representing the caduceus. above t

n retracing those frightful dreams of maceration and fasting, the makers of legends have invented? no; they have remained far below the truth. the cloisters, in fact, have always been peopled with nameless spectres, and their walls have palpitated with shadows and infernal larvae. st. catherine of siena on one occasion passed a week in the midst of an obscene orgy which would have discouraged the lust of pietro di aretino; st. theresa felt herself carried away living into hell, and there suffered, between walls which ever closed upon her, tortures which only hysterical women will be able to understand. all that, one will say, happened in the imagination of the sufferers. but where, then, would you expect facts of a supernatural order to take place? what is certain is that all these visiona

THE MAGICIAN S KABBALAH

two wands dominion fire atziluth two cups love water briah two swords peace air yetzirah two pentacles change earth assiah the two of wands represents the energy of fire, which is in its highest aspect as "that invisible fire that darts and flashes throughout the hidden depths of this universe (zoroaster. the implied "dominion" is that of the "pure will, unassuaged of purpose, delivered from the lust of result (liber al, i.44. the magus has surrendered his will by merging and recognising his ultimate identity as identical to that of the universal process. the two of cups is the highest emotion of love, that is to say, the unity of all dualities in one nature, chockmah. in the world of briah, creation, two, or duality, is the essence of that creation. the two of swords is peace, but also i

appropriate, and which are not, discarding the latter and forming ones own model" we must note that the punishment/reward complex signified by these two sephiroth is a simplistic and dangerous model, as punishment, whether inflicted from without or within, only changes behaviour and not cause. working for reward, again whether self-reward or peer-reward goes against the dictum of working "without lust of result" which is central to success. as already noted, the "trick" of working the two sephiroth is, as one should expect from the system, pictured on the tarot card connecting the two, which is strength. the woman (mercy) rests her hand upon the head of the lion (severity) without conflict. the key represents an act of tikkun "restoration and reintegration, or restoring elements to their a

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

d with satire, philosophy and mysticism, as a singer of lyrics and love-songs aleister crowley remains unsurpassed, unrivalled, among the host of present-day poets. his thoughts are as subtle, his imagination as gorgeous, his melodies as charming as those of shelley himself; soft as a summer breeze, fresh as the dawn in may, sunny as a june day, and then furious with burning passion and vitriolic lust. so closely interwoven in spirit are the true lyrics with the remainder of his amatory poetry, that it would be dangerous to attempt to separate them, and such an attempt would almost certainly lead to repetition or a breaking of the chain of psychosexual sensations, dimming that lustre which thrills through these magnificent verses, from the chaste kiss of a mother to the phaedrian embrace o

hais, vol. i, p. 8. he is tender, pitiful, this is no angela. my perfect love, o love! for strange and dread delights consume me; i am as one dead beating at heaven fs gate with nerveless wing *the tale of archais, vol. i, p. 8. charicles then sings the rather mystic song which opens as follows: man fs days are dim, his deeds are dust, his span is but a little space, he lusts to live, he lives to lust, his soul is barren of love or trust, his heart is hopeless, seeing he must perish, and leave no trace. h *the tale of archais, vol. i, p. 9. he bids her gaze into his eyes, with love, my cheeks with passion burn. as thy clear eyes may well discern by gazing into mine *the tale of archais, vol. i, p. 9. who could withstand the sweet witchery of such a lover fs wooing? least of all archais; he

ntain the whole secret of this story. the beauty of the clinging love of childhood is tinged with a glowing desire, the pink desire of the bud bursts into the passionate crimson of the rose, and as in galice, h gthe dove gave place a moment to the swine; h. and yet hardly so! the pure desire of man and woman in whatever state of life, the weaving of the golden web of twain into one entity, is not lust, never was lust, never will be lust. according to the conventional meaning of that word, lust expresses something unhealthy, unclean; and the love charicles bore archais was certainly not that. this love, to use a good old english word, was a glusty h love, that is a healthy love, and not a lustful or perverted desire. the beauty of nature, the beauty of living, and above all the bright beaut

the marriage of day and night, she prayed fervently to aphrodite, fond goddess of lovers, and there amidst the thunder-smitten stone, beautiful and piteous, she waited, longing for that strong desire of love that had been so rudely snatched from her. again, love in the form of aphrodite listens to her prayer, but is helpless to help her till she has sought aid from the lewd city of aphaca, where lust in the grim shape of priapus dwelt. the large-lipped drawn-out grinning of that court that mouthed and gibbered in their swinish sport *the tale of archais, vol. i, p. 19. this curious duality of love and lust, or better, of virtue and vice, we shall attempt to explain more fully when we deal with the philosophy of aleister crowley. from priapus, phallommeda gains her necessary information, a

ty should consider themselves exceptionally fortunate if they save their souls from incarceration in the bolgia of conventional respectability. aleister crowley fs gospel of love is the gospel of freedom. as love is one of those particular qualities that cannot possibly thrive under the perception of restraint, so can it only bloom in perfect freedom, whether legalized or not; all other forms are lust. nature is the all-perfect, she is existence taken as a totality, and everything being a part of her, consequently is subject to her government. the inorganic, and what we choose to call the organic, are her two greatest manifestations. some consider these two as definitely separate; ethers that the organic is but a higher form of the inorganic; and others again that both are illusions, and t

ehold the tender heart of some young girl, or the ardent spirit of another, cramped by this unnatural bond, and denied the joys of a beneficent nature, that yearning to love and be loved. but not with impunity do we thus triumph over our natures; love cannot be so rudely suppressed; the primary want of our being must inevitably conquer. looking back on history we find few parallels to the general lust of the present day. two thousand years of the cross have today left as token of its morality 80,000 prostitutes on the london streets alone* gcan that have been human? h i see you point through the drizzling night to a cramped and shivering form. can that have been a woman? that living death, degraded by crime, brutalized by vice, vitiated, unsouled; lower than a slave, worse than a dog; spur

shadow of the sea; and murmur not above our breath ah! you can love, true girl, and is your love for me *the three shadows, rossetti. galice, an adultery. h as golden a book of poetry as mademoiselle de maupin is of prose. the first poem in the book is called gmessaline. h*1. it is in a way a foreword to the ensuing sonnet-sequence, and yet in a way it is not, its spirit being more essentially of lust; for whatever the gunco gude h may say, that of alice and her lover is not. to adulterate is to debase; but there is no debasement here. love burns pure as a flame, and if it is, as it is here, between a married woman and a lover who is not her legal husband, so much deeper the lesson, so much vaster the love; defying all for its own sake: and here, as we shall see in the end, sacrifices itse

much vaster the love; defying all for its own sake: and here, as we shall see in the end, sacrifices itself, so as not to tarnish the names of innocent children, which the old harridan society would otherwise have besmirched with her foul saliva. in gmessaline h we however have, as the poet says gleprous entanglements of sense h; here is a magnificent passage heated with passion and not a little lust: breast to great breast and thigh to thigh, we look, and strain, and laugh, and die. i see the head hovering above to swoop for cruelty or love; i feel the swollen veins below the knotted throat, the ebb and flow of blood, not milk, in breasts of fire; of deaths, not fluctuants, of desire; of molten lava that abides deep in the vast volcanic sides; deep scars where kisses once bit in below yo

n, no ceremony can create it; for it is spontaneous, anarchic; few are its children, and still fewer its warriors. all that this lover sees breathes galice h; all that he hears reverberates with her name; all that he smells holds the clinging scent of her hair, alice, alice, alice! he feels she is beyond him; yet in his ear whispers the master; whose power is rapture. i drew a hideous talisman of lust in many colours where strong sigils shone; crook fd mystic language of oblivion, fitted to crack and scorch the terrene crust and bring the sulphur steaming from the thrust of satan fs winepress, was ill written on the accursed margin, and the orison scrawled backwards, as a bad magician must. by these vile tricks, abominable spells, i drew foul horrors from a many hells. though i had fathome

by these vile tricks, abominable spells, i drew foul horrors from a many hells. though i had fathomed fate; though i had seen chastity charm-proof arm and sea gray eyes and sweet clean body of my spirit fs queen, where nothing dwells that god did not devise *alice, an adultery, vol. ii, p. 66. the sonnets relating the events of the seventh to the tenth day are dismal, attempting to drown love in lust. on the twelfth a little flame burns up, then comes the poem, which alice receives and reads. every verse is as charming, simple, and fascinating as the following two: one kiss, like snow, to slip, cool fragrance from thy lip to melt on mine; one kiss, a white-sail ship to laugh and leap and dip her brows divine. one kiss, a starbeam faint with love of a sweet saint, stolen like a sacrament i

THE WITCH CULT OF ZOS VEL THANATOS

time, meditated on before sleeping and held a kind of gateway to my early experiences with the sabbat. here we find the flesh of the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes

THE SECRET RITUALS OF THE OTO

selves but profanation and corruption of the true and perfect mysteries of the adepts. they established therefore a cult whose fundamental formula was the defilement of the consecrated host. the priest therefore having made the bread into the body of christ (as he could theoretically do by virtue of his apostolic power) did, as he thought, defile that body by using it as the object and vehicle of lust. heroic children of liberty, but thrice blind! samsons that perish with the philistines! for if the ecclesiastical theory be true, in fact they do incur damnation, if false, verily they lose their labour. but at least they set up man against the foul demon of the christians, and let this be accounted unto them for righteousness. but see, my brethren perfectly illuminated adepts, how great is

among the peoples of the balkan peninsula and especially the greeks, beneath the bush of their false christianity, is hidden the wheat of demeter. and even as the muslim trust to be united by death to the hur al ayn of paradise, so do these others yet think that earthly marriage is but fornication, for that death is a nuptial wherein the soul is united to that god or goddess to whom on earth his lust aspired. thus, even in the embraces of their lovers, their hearts were fixed on artemis or on aphrodite or on ares or on apollo, as the inner tendency urges and the intuition thereof proclaims. consider of this. viii file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (5 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. of succubi and incub

THE HOLY BIBLE KING JAMES VERSION

the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath [which] consumed them as stubble. 15:8 and with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap [and] the depths were congealed in the heart of the sea. 15:9 the enemy said, i will pursue, i will overtake, i will divide the spoil; my lust shall be satisfied upon them; i will draw my sword, my hand shall destroy them. 15:10 thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 15:11 who [is] like unto thee, o lord, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders? 15:12 thou stretchedst out thy right hand, the earth swallowed them. 15:13 thou in

hem with a cloud, and all the night with a light of fire. 78:15 he clave the rocks in the wilderness, and gave [them] drink as [out of] the great depths. 78:16 he brought streams also out of the rock, and caused waters to run down like rivers. 78:17 and they sinned yet more against him by provoking the most high in the wilderness. 78:18 and they tempted god in their heart by asking meat for their lust. 78:19 yea, they spake against god; they said, can god furnish a table in the wilderness? 78:20 behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? 78:21 therefore the lord heard [this] and was wroth: so a fire was kindled against jacob, and anger also came up against israel; 78:22 because they believe

n east wind to blow in the heaven: and by his power he brought in the south wind. 78:27 he rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: 78:28 and he let [it] fall in the midst of their camp, round about their habitations. 78:29 so they did eat, and were well filled: for he gave them their psalms page 352 own desire; 78:30 they were not estranged from their lust. but while their meat [was] yet in their mouths, 78:31 the wrath of god came upon them, and slew the fattest of them, and smote down the chosen [men] of israel. 78:32 for all this they sinned still, and believed not for his wondrous works. 78:33 therefore their days did he consume in vanity, and their years in trouble. 78:34 when he slew them, then they sought him: and they returned and enqui

nd i will testify unto thee: o israel, if thou wilt hearken unto me; 81:9 there shall no strange god be in thee; neither shalt thou worship any strange god. 81:10 i [am] the lord thy god, which brought thee out of the land of egypt: open thy mouth wide, and i will fill it. 81:11 but my people would not hearken to my voice; and israel would none of me. 81:12 so i gave them up unto their own hearts lust [and] they walked in their own counsels. 81:13 oh that my people had hearkened unto me [and] israel had walked in my ways! 81:14 i should soon have subdued their enemies, and turned my hand against their adversaries. 81:15 the haters of the lord should have submitted themselves unto him: but their time should have endured for ever. 81:16 he should have fed them also with the finest of the whe

ontinually upon thine heart [and] tie them about thy neck. 6:22 when thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and [when] thou awakest, it shall talk with thee. 6:23 for the commandment [is] a lamp; and the law [is] light; and reproofs of instruction [are] the way of life: 6:24 to keep thee from the evil woman, from the flattery of the tongue of a strange woman. 6:25 lust not after her beauty in thine heart; neither let her take thee with her eyelids. 6:26 for by means of a whorish woman [a man is brought] to a piece of bread: and the adulteress will hunt for the precious life. 6:27 can a man take fire in his bosom, and his clothes not be burned? 6:28 can one go upon hot coals, and his feet not be burned? 6:29 so he that goeth in to his neighbour s wife; whoso

him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 5:26 verily i say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing. 5:27 ye have heard that it was said by them of old time, thou shalt not commit adultery: 5:28 but i say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. 5:29 and if thy right eye offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell. 5:30 and if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy member

r own bodies between themselves: 1:25 who changed the truth of god into a lie, and worshipped and served the creature more than the creator, who is blessed for ever. amen. 1:26 for this cause god gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 1:27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 1:28 and even as they did not like to retain god in [their] knowledge, god gave them over to a reprobate mind, to do those things which are not convenient; 1:29 being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; f

e in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 7:6 but now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not [in] the oldness of the letter. 7:7 what shall we say then [is] the law sin? god forbid. nay, i had not known sin, but by the law: for i had not known lust, except the law had said, thou shalt not covet. 7:8 but sin, taking occasion by the commandment, wrought in me all manner of concupiscence. for without the law sin [was] dead. 7:9 for i was alive without the law once: but when the commandment came, sin revived, and i died. 7:10 and the commandment, which [was ordained] to life, i found [to be] unto death. 7:11 for sin, taking occasion by the

e all baptized unto moses in the cloud and in the sea; 10:3 and did all eat the same spiritual meat; 10:4 and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them: and that rock was christ. 10:5 but with many of them god was not well pleased: for they were overthrown in the wilderness. 10:6 now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 10:7 neither be ye idolaters, as [were] some of them; as it is written, the people sat down to eat and drink, and rose up to play. 10:8 neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 10:9 neither let us tempt christ, as some of them also tempted, and were destroyed of serpents. 10:10 neither

, brethren, ye have been called unto liberty; only [use] not liberty for an occasion to the flesh, but by love serve one another. 5:14 for all the law is fulfilled in one word [even] in this; thou shalt love thy neighbour as thyself. 5:15 but if ye bite and devour one another, take heed that ye be not consumed one of another. 5:16 [this] i say then, walk in the spirit, and ye shall not fulfil the lust of the flesh. 5:17 for the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 5:18 but if ye be led of the spirit, ye are not under the law. 5:19 now the works of the flesh are manifest, which are [these] adultery, fornication, uncleanness, lasciviousness, 5:20 idolatry, witchcraft, ha

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ion, except that the serpents are not attached to the head, but placed by it as distinct symbols, and that the animal licking itself is a female accompanied by the initial of the word qeoj, instead of the asterisk of the sun. antiquarians have called this head a medusa; but, had they examined it attentively on any wellpreserved coin, they would have found that the expression of the features means lust, and not rage or horror.5 the case is, that 1 see plate iv, fig. 3. from a medal of dyrrachium, belonging to me. 2 see plate iii. fig. 5, from one of gortyna, in the hunter collection; and plate iii. fig. 4, from one of parium, belonging to me. 3 see plate iii, fig 4, and plate iii, fig 6, from pellerin. 4 goltz, insul. tab. xix, fig 8. 5 see plate iii, fig. 4. of priapus 47 antiquarians have

the human figure on the medals of melita and camarina,2 as well as upon many ancient sculptures in relief found in persia.3 the feathers in these wings are turned upwards like those of an ostrich,4 to which however they have no resemblance in form, but seem rather like those of a fowl brooding, though more distorted than any i ever observed in nature. whether this distortion was meant to express lust or incubation, i cannot determine; but the compositions, to which the wings are added, leave little doubt, that it was meant for the one or the other. i am inclined to believe that it was for the latter, as we find on the medals of melita a figure with four of these wings, who seems by his attitude to be brooding over something.5 on his head is the cap of liberty, whilst in his right hand he

inem exercendam, faceret secum jacere unum de fratribus suis et haberet rem cum eo, et permitteret hoc idem similiter sibi fieri ab aliis fratribus. proc s, ii, 284. cf. pp. 287, 288. 192 on the worship of the not to have intercourse with women, but, if he could not persevere in continence, he might have the same intercourse with men;1 and others were told that it would be better to satisfy their lust among themselves, whereby the order would escape evil report, than if they went to women. 2 but although the almost unanimity of the confessions leave hardly room for a doubt that such injunctions were given, yet on the other hand they are equally unanimous in denying that these injunctions were carried into practice. almost every templar, as the questions were put to him, after admitting tha

TYSON DONALD NEW MILLENNIUM MAGIC

imary symbols of the sun, moon, and earth 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

all athletes, especially wrestlers and weight lifters. it is the furnace where matter is consumed for fuel. its center yields a perception of dullness and heavi- ness, but also one of slow, inexorable strength that might be likened to the grind- ing of a great gear. at the perineum reside the organs of sensual gratification and excretion. to enter this center is to experience the true meaning of lust, need, pain, and pleasure. it is dark and deep. the thought process is utterly alien to it. to enter one of the seven chakras, mentally extend three rays from that center into the three dimensions of space. each of these rays should be colored one of the three reflective, or pigment, primaries-red, blue, and yellow. if you are standing, the red ray should be extended from the chosen chakra up

acrifice. mother-mother is the perfect nurturer and protector. it is florence nightingale on the human level, the earth mother on the level of the gods. its qualities are unselfishness, love, and sharing. it finds fulfillment in sacrifice for others. mother-child is the mature feminine mind perverted by the willfulness and self- ishness of the child. the feminine virtues of love and caring become lust and greed. there is no ability here to learn from mistakes, which makes pain and suffering inevitable. child-mother is the immature mind striving for authority through mastering the inner world. it is the scholar, the scientist, the magician, and anyone who seeks power by shaping his or her own mind. in mastering the inner world the outer world is mastered also. it should be stressed that alt

ian mystic zoroaster, who saw it as the divided kingdom of ahura mazda (ormazd) and angra mainyu (ahriman, two equally powerful and independent gods. zoroaster has ahura mazda say: table of hendecagram w ci 0 demon function substance disorder i baphomet behemoth lucifuge leviathan zephas belphegor ashtaroth beelzebub asmodeus lilith abbadon idolatry blasphemy pride envy anger sloth creed gluttony lust fornication soul death semen gas mucus pus adrenaline bile saliva vomit urine excrement putrefaction delirium hysteria narcissism paranoia mania depression kleptomania bulimia t satyriasis x e m nymphomania- 2 catatonia thus each of the marvels i have given to men for their welfare has been counter- acted by a baneful gift from angra mainyu. it is to him the earth owes the evil instincts whic

earning and striving for the attainment of its destiny, which is its highest fulfillment of personal potential. animals automatically fulfill their destiny and act in harmony with the light. human beings, because they pos- sess consciousness of self, have the potential to frustrate their destiny if they will- fully turn their backs on the light and pursue petty personal gratifications such as the lust for power or fame or wealth. to indicate that this behavior is in disharmony with cosmic law, we are made by our very natures to experience a sense of emptiness. this negative reinforcement can even exhibit itself on the physical level if the entropic behavior takes a physical form. if jesus had leapt from the high place at the urging of lucifer, it would have been a physical expression of ch

om a fruit-bearing tree for purposes of divination, according to the roman historian tacitus. that tree may well have been the apple. magically, it brings abundance, which may or may not be abused. in its sec- ondary definition as a device for gaming and divination, it reveals insight into the future outcome of a question. luck, either good or bad. cast with evil intent, it can cause drunkenness, lust, gluttony, and other sins. cast with good intention, it can satisfy material wants. to a rich person an evil, to a poor person a good. 15. algiz (eolhx: y (y) sound: z [x] english x, z literally "defense2- a charm of protection from evil. sign of the splayed hand, or pos- sibly of the talons of a hawk. a shield against attack. sign of peace. a command to stop. magically, a barrier against att

TYSON DONALD SOUL FLIGHT

are often enduring and happy. indeed, there is an entire modern subculture of not only sexual relationships between human beings and spirits, but marriages that result in spirit children. this subculture is almost completely unknown to the popular media. it is never written about in magazines or talked about on television. it exists under the radar of our modern society, in spite of our constant lust to be entertained by new and outrageous diversions. i sometimes speculate that many of the false pregnancies endured by women have, at their root, a relationship with a male spirit on the astral level. such a connection can be established during sleep, when astral journeys occur that are not recalled upon waking in the morning. a woman may have a sexual relationship with a spirit in her sleep

TYSON DONALD THE POWER OF THE WORD

er (i and first h) alternately generate the son (v) and daughter (second h. the generative unit is complete in the trinity, but this trinity endlessly alternates its polarity, male-female-male giving way to male-female-female, and vice versa. the v elevates his twin sister, the second h, to the throne of the now barren mother, the first h, whom she replaces. her mature beauty arouses the creative lust of the v, who ascends to the throne of his father, the i. by this ascent he is transformed and his old identity "dies" or passes from existence. the renewed and fertile male-female pair in turn produce the next generation. it is interesting tq note that in ancient egypt it was the custom for the young prince to replace the dying king, his father, on the throne and marry his own sister, the pr

423. he probably derived this image from the four living creatures in the vision of ezekiel "and their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had (ezek. 10:12. eyes generally symbolize discernment or judgment. however, here they are used as the active power of the "swords of the south" to stir up lust and provoke violence based upon uncontrolled desire. the lust-provoking power of the angels is called their eyes, because through the organs of sight men look upon the adornments of women and awaken to desire. unlawful desire is intended, which in biblical times was desire for any woman out of wedlock, particularly the lust after prostitutes who painted their faces and wore red cloth. lust is

is called their eyes, because through the organs of sight men look upon the adornments of women and awaken to desire. unlawful desire is intended, which in biblical times was desire for any woman out of wedlock, particularly the lust after prostitutes who painted their faces and wore red cloth. lust is not the only sin provoked by the "eyes" of the rulers of the south (more accurately, the west. lust is only the vehicle by which they accomplish their purpose. once the desires of men have been aroused, they are easily persuaded to fight over their whores and to commit mayhem and murder. this lustful fighting over prostitutes is the "wrath of sin" mentioned in the key. the men are said to be "drunken which are empty" to signify that they become intoxicated in their wrath with no need to fil

which they accomplish their purpose. once the desires of men have been aroused, they are easily persuaded to fight over their whores and to commit mayhem and murder. this lustful fighting over prostitutes is the "wrath of sin" mentioned in the key. the men are said to be "drunken which are empty" to signify that they become intoxicated in their wrath with no need to fill their bellies with wine. lust and rage alone deprive them of their senses and reduce them to the level of the beasts. the "promise of god" is here used ironically in the form of a pun. promise can mean hope, but it can also mean a threat fulfilled, and the promise of god in this key is the apocalypse foreshadowed in the vision of st. john, and in the writings of the hebrew prophets. the power of god is called a "bitter st

rev. 9:lo. as the keys unfold, the imagery gets progressively and consistently darker. the last truly positive key is the seventh, and even in the seventh key there is a double meaning-the virgins of the east are appareled with appendix a: the keys 22 1 bright ornaments after the manner of harlots. it may be these same virgins who become the "lanterns of sorrow" in the twelfth key and provoke the lust and wrath of men in the thirteenth, although it is equally possible that the virgins of the east are the righteous sealed with the mark of god in their foreheads, as i explained in the commentary on the seventh key. in either case, the apocalypse draws nearer as the keys progress. this is understandable, because the successive vibration of the keys is intended to provoke the end of the world

UNLEASHING THE BEAST

piritual power and an object of veneration. unlike repressed and neurotic modern western society, india had long known the inherent divinity of sexuality and the human body: one of the great insights of south india is the great temple of the shiva lingam. i spent a good deal of time in its courts meditating on the mystery of phallic worship..my instinct told me that blake was right in saying "the lust of the goat is the glory of god" but i lacked the courage to admit it. the result of my training had been to obsess me with the hideously foul idea that inflicts such misery on western minds and curses life with civil war. europeans cannot face the facts frankly, they cannot escape from their animal appetite, yet suffer the tortures of fear and shame even while gratifying it. as freud has now

VOX SABBATUM

y careful planning and stillness of being which is both energetic and vox sabbatum the witches sabbat 4 solar, strong and the very fountainhead of self-development and progressive being. it is the seat of the psyche, the demon genius of man and woman. the definition of daemon or beast is the shadowed and animalistic instinctual, impulsive side. it is the djinn (spirit daemon) of pleasure, desire, lust and sexual passion. it is the animalistic and passionate essence which resides in the skull of man. it is the continual goal and point of the left hand path to develop both aspects and unite them as a developed luciferian perspective to be independent but not allowing nature or imbalance within the mind to destroy you. often, more so than not, we are our own worst enemy. as you adopt a model

natural ejaculation of it. many suggested succubi and incubi15 take semen from nocturnal emissions, or some incubi squeezed semen out of corpses. when the devil appeared at the sabbat, especially in the form of a goat-man or black man (black ash or covered in mud) his member would be as large as a mule s, being as thick as possible, and would cause all of the presiding witches to be enflamed with lust, that each may know the devil in this way. demoniality (copulation with demons) is an act of high sorcery, as it brings the consciousness of the wizard or witch to a level which exalts the self above the basic 15 the spirits of lilith az, whom first created and taught demons sexual congress. vox sabbatum the witches sabbat 14 psychological functions of modern society. demoniality is the union

ormation as a djinn of fire, first born and favored of god, he vox sabbatum the witches sabbat 21 understood the highest principles of light. now lucifer would develop the aspect of his being called noctifer, thus ahriman sprang forth through his shadow. noctifer was awakened from a slumber by the first bride of adam, called az lilith. she was fiery, bestial, vampyric and a demoness of insatiable lust. she awoke ahriman (or noctifer) and by this stimulation he kissed her, causing menstruation. she joined soon with shaitan/samael the dragon and spawned cain. ahriman or noctifer wandered the earth and learned its many secrets; he could do so with speed and cunning. he taught further in the form of azazel men and women about warfare, weapons, armor to the opposites such as make up and sorcery

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

que nos hace poderosos. el guerrero debe aprender a usar el b culo y la espada. as lograr la gran victoria. nuestra divisa es thelema (voluntad) 50 let us remember that there are seven vices that we must transmute into wisdom and love: pride is transmuted into the solar faith and into the humility of the christ. lunar avarice is transformed into hope, altruism [and generosity. the fatal venusian lust is transmuted into the chastity of venus and into charity of the spirit. martian anger is transmuted into the marvelous force of love [and meekness. laziness is transmuted into prudent mercurian diligence. gluttony is transmuted into saturnian temperance. envy is transmuted into jupiterian philanthropy and happiness for others. we can disintegrate our defects and dissolve the psychological "i

mon people. however the seminal vapors open up this orifice so that the sacred serpent [of brass nachash] can enter there within that medullar channel. it is necessary to warn the gnostic-rosicrucian brethren that they must learn how to polarize the sacred fire of the kundalini. some devotees eat meat everyday and drink alcohol; with the pretext of working in the great work they pleasurably enjoy lust, they bestially enjoy carnal passion even when they do not waste their ens seminis. therefore, the outcome of this is that these devotees totally polarize the fire within the chakras of their lower abdomen and lose the happiness of enjoying the ecstasy of the lotus of one thousand petals. such a lotus flower is found situated in the pineal gland, which is the crown of saints that shines over

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

mind and fixes it on me. i call him illumined. thinking about sense-objects will attach you to sense-objects; grow attached, and you become addicted; thwart your addiction, it turns to anger; be angry, and you confuse your mind; confuse your mind, you forget the lesson of experience; forget experience, you lose discrimination; lose discrimination, and you miss life s only purpose. when he has no lust, no hatred, a man walks safely among the things of lust and hatred. to obey the atman is his peaceful joy: sorrow melts into that clear peace: his quiet mind is soon established in peace. the uncontrolled mind does not guess that the atman is present: how can it meditate? without meditation, where is peace? without peace, where is happiness? the wind turns a ship from its course upon the wate

h of pain: birth is painful, old age is painful, sickness if painful, death is painful, sorrow, lamentation, dejection, and despair are painful. contact with unpleasant things is painful, not getting what one wishes is painful. in short the five groups of grasping are painful. now this, monks, is the noble truth of the cause of pain: the craving, which tends to rebirth, combined with pleasure and lust, finding pleasure here and there; namely, the craving for passion, the craving for existence, the craving for non-existence. now this, monks, is the noble truth of the cessation of pain: the cessation without a remainder of craving, the abandonment, forsaking, release, non-attachment. now this, monks, is the noble truth of the way that leads to the cessation of pain: this is the noble eightfo

, a wood without decay, without defect, on which are leaves of golden hue. we are from the beginning of creation without old age, without consummation of earth, hence we expect not that there should be frailty; sin has not come to us. an evil day when the serpent went to the father to his city! she has perverted the times in this world, so that there came decay which was not original by greed and lust he has slain us, through which he has ruined his noble race: the withered body has gone to the fold of torment, and everlasting abode of torture. 256 it is a law of pride in this world to believe in the creatures, to forget god, overthrow by diseases, and old age, destruction of the soul through deception. a noble salvation win come from the king who has created us, a white law will come over

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

th, grace and peace. seven epithets are applied to the earth in the hebrew tongue; aretz, adamah, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott arequa, gia, tziah, yabeshah, cheled or thebel. the mystical river sambatyon flowed all the week, but was still on the 7th day, says rashi. hershon, talmudic miscellany, 154. the 7 catholic deadly sins are pride, covetousness, lust, anger, gluttony, envy and sloth. the 7 gifts of the holy spirit, isaiah xi. v. 2, are wisdom, understanding, counsel, fortitude, knowledge, piety and fear of the lord. these are seven of the kabalistic sephiroth. 83. seven is the token of union between god, who is triune, and man, who is quaternary. w. f. shaw. the holy ghost is said to impart a 7-fold gift; 7 lamps burn before the throne of

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

it is written here strange fire and it is written there to guard you from the estranged woman (prov 7:5, and it is all one matter. 247 in the symbolic imaginary of the zoharic kabbalists, the expression from proverbs ishshah zarah alludes more specifically to the christian woman, for christianity, the prototypical idolatrous religion (the faith and piety of sitra ahra, is associated with sensual lust, the power of eros from the left, which parallels the power of eros from the right, manifest most ideally in the yearning to cleave to the divine through contemplative prayer and study. indeed, as i have analyzed at length in an earlier study, there is a homology between the lure of christianity as idolatry in the theological plane and as the crux of sexual seduction in the social sphere.248

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

den one, asmodeus is the fountainhead for the art of encircling energy, the very act of sorcery itself. samael is the fallen angel, the god of fire and manifestation that fell as a seraph. it is considered that samael, as being asmodeus has developed through hebraic times through daemonic appearance, confronting even solomon the mage. samael represents the earthly devil of the tarot, the demon of lust whom resides within each individual, the dark side from which all desire, positive or negative, manifest. the mysteries of samael as the devil of the tarot are within the tract 77, as commented on originally by aleister crowley. this focus point, known as oz is the creation source of each individual, from birth to the manifestation of ones will. samael is further the concept of samael the bla

WORKING CEPHALOEDIUM VERSION 1

he phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of bina

horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and le aping and extension of the phallus; yod is the spermatoon, the solitary boy her mes, the virgin; while nun is the eagle of sexual ecstasy, the serpent of life through death, the scorpion or scarab of kephra, the womb which transmutes thro ugh corruption, the semen or fluid vehicle of the spirit, the elixir of magi

WORKING CEPHALOEDIUM VERSION 2

the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah t

el, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mouth uttereth his father. and zain spelt fully is 67, the number of binah the all-mother. ayin is moreover the devil of lust, the goat of mendes, pan, baphomet; and spelt fully ayin is the erection and leaping and extension of the phallus; yod is the spermatoon, the solitary boy hermes, the virgin; while nun is the eagle of sexual ecstasy, the serpent of life through death, the scorpion or scarab of kephra, the womb which transmutes through corruption, the semen or fluid vehicle of the spirit, the elixir of magick

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

also be the hermit, the dweller in the desert, the pilgrim clothed indeed in brown habit of earth, yet supported by the fire staff of steadfast will and aspiration, seeking the light of inspiration which in due season he will receive from the hand of the great mother, a spark of the indwelling glory which ever hallows the holy places of humanity. thus may be loosed the binding cords of desire and lust. thus may he truly dedicate himself, body, soul, life and spirit to the living service, and thus may be at length exchange the robe of earthly darkness for the wedding robe of glory and attain the beatific vision "the 20th path of the sepher yetzirah is called the intelligence of will: it is so called because it is the means of preparation of all and each created being; and by the intelligenc

alt take to transform the cross into the cube. to steel shall they be transmuted from the natural iron; by fire and hammer, cold welded, and wrought till they are fit for service. so the natural desires of man be transmuted into divine virtues that thy whole being may become a living stone in the temple of our god. passion is thus transmuted to patience, that patience may accomplish perfect work. lust becomes love, ready to give all to the beloved. drunkenness becomes ardent hunger and thirst: gluttony after righteousness which shall receive fulfillment. fearfulness is lost in faith. wavering and instability become steadfastness. self-righteousness is swallowed up in righteousness of god. pride becomes humility. the rain glorious become as a chill. the hard of heart become merciful. violen

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

r's son, he will not fear to show lack of filial reverence, or presumption, if he forget its family in the fervour of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, and he honours him no less than himself by using it. he accepts his family as of his own royal s

ALEISTER CROWLEY EQ I 1

sapphire, the ruby, and the sard. thy lips are as roses in june; and thine eyes as amethysts set in the vault of heaven. o! come kiss me, for i tremble for thee; fill me with love, 193 for i am consumed by the heat of my passion; say me, o slay me with kisses, burn me in the fire of thy kingdom, o slay me with the sword of thy rapture" then i cried unto her in a loud voice saying "o queen of the lusts of flesh! o queen of the lands haunted by satyrs! o mistress of night! o mother of the mysteries of birth and death! who art girt in the flames of passion, and jewelled with emerald, and moonstone, and chrysoleth. lo! on thy brow burns the star-sapphire of heaven, thy girdle is as the serpent of eden, and round thine ankles chatter the rubies and garnets of hell. hearken, o lilith! o sorcere

ust, she must in no wise forfeit the purity of her virginity; for the foundations of the temple are indeed set between day and night, and the scaffolding thereof is as an arch flung between heaven and hell. for if she who is a virgin become but as a common strumpet, then she indeed falls and rises not, becoming in her 217 fall but a clout in the eyes of all men, a foul rag wherewith to sop up the lusts of flesh. so, verily, if she who being a courtesan, becometh as an untouched virgin, she shall be considered as a thing of naught, being both sterile and loveless; for what profit shall she be to this world who is the mother of unfruitfulness? but she who is both crimson and white, a twisted pillar of snow and fire, soothing where she burneth, and comforting where she chilleth, she shall be

ALEISTER CROWLEY EQUINOX EQ I 3 3

shout that rocketh the byss of space! i deny thee by the powers of mine understanding; raise me in the unity of thy might, and suckle me at the swol'n breasts of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 7. o thou god of the nothingness of all things! thou who art neither the golden bull of the heavens; nor the crimsoned fountain of the lusts of men: o thou who reclinest not upon the waggon of night; nor restest thine hand upon the handle of the plough! i deny thee by the powers of mine understanding; urge me in the unity of thy might, and drench me with the red vintage of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 8. o thou god of the nothingness of all things! thou who

ge of life, that art poured into the jar of the grave! i adore thee, evoe! i adore thee, iao! o thou waveless ocean of peace, that sleepest beneath the wild heart of man! i adore thee, evoe! i adore thee, iao! o thou whirling skirt of the stars, that art swathed round the limbs of the aethyr! i adore thee, evoe! i adore thee, iao! o thou snow-white chalice of love, thou art filled up with the red lusts of man! i adore thee, evoe! i adore thee, iao! o thou fragrant garden of joy, firm-set betwixt the breasts of the morning! i adore thee, evoe! i adore thee, iao! o thou pearly fountain of life, that spoutest up in the black court of death! i adore thee, evoe! i adore thee, iao! o thou brindle hound of the night, with thy nose to the sleuth of the sunset! i adore thee, evoe! i adore thee, iao

ALEISTER CROWLEY EQUINOX EQ I 4 2

eling seemed to come over him, and something velvet soft and soothing and withal lecherous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat and was bending over him; her hair was scattered in a mass of curls over her shoulders, and the tips of her fingers were touching the back of his hand 174 no longer was she the middle aged woman, worn with strange lusts; but a young woman of bewitching beauty. at once recognizing the power of her sorcery, and knowing that if he even so much as contemplated her gorgon head all the power of his magic would be petrified, and that he would become but a puppet in her hands, but a top to be played with and when broken cast aside, he quietly rose as if nothing unusual had occurred; and replacing the bust on the ma

ALEISTER CROWLEY EQUINOX EQ I 6

hat tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes? or what garden of rose and violet lay under the moon wherein they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidden. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the black ravines of ice. i am drowned in the universal thunder; the hours disrupt, the aeons involve. ah! not in any mortal mood ends the great verb we conjugate. from the highest hyberbole she doth swerve in an i

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

us purpose he longs to walk in the dark places of incarnated existence and with equally conscious purpose he seeks to withdraw into his own centre. hence he becomes an aspirant. the life of the aspirant begins to repeat earlier cycles. he is assailed by a sudden stimulation of- 142- a treatise on white magic copyright 1998 lucis trust the physical nature and violently swept by ancient desires and lusts. this may be succeeded by a cycle wherein the physical body is conscious of the flowing away from it of vital energy and is devitalised, because not the subject of attention. this accounts for much of the sickness and lack of vitality of many of our most cherished servers. the same process can affect the emotional body, and periods of exaltation and of highest aspiration alternate with perio

ANATHEMA OF ZOS

the outcroppings of my hatred now speak. further, to ventilate my own health, i scoff at your puerile dignitaries' absurd moral clothes and ovine faith in a fortuitous and gluttonous future! dogs, devouring your own vomit! cursed are ye all! throwbacks, adulterers, sycophants, corpse devourers, pilferers and medicine swallowers! think ye heaven is an infirmary? ye know not pleasure. in your sleep lusts, feeble violence and sickly morale, ye are more contemptible than the beasts ye feed for food. i detest your mammon. disease partakes of your wealth. having acquired, ye know not how to spend. ye are good murderers only. empty of cosmos are they who hunger after righteousness. already are the merciful spent. extinct are the pure in heart. governed are the meek and of heaven earn similar disg

DEMONIC BIBLE

th triumphant, whose beginning is not, nor end cannot be, which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of life! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same- the true worshipper of the highest and ineffable king of hell! the second key anton lavey writes: in order to pay homage to the very lusts which sustain the continuance of life, itself, the second enochian key extends this recognition of our earthly heritage unto a talisman of power (enochian) adagita vau-pa-ahe zodonugonu fa-a-ipe salada! vi-i-vau el! sobame ial-pereji i-zodazodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia oz

DIABOLUS

fire as being the central and primary force which samael and lilith were made up of displays a very interesting connection. here we see that lilith actually has different forms, but all are connected to the ancient mother lilith, who is also az in earlier folklore. lilith is able to change her form and manipulate her essence, she grows strong from the draconian essence within man and woman, their lusts, hungers and desires empower her. her essence is of the beasts of the wild, as a restless spirit, she drew close with the wild beasts of the deserts and forests, that which is far away from humanity. one specific description of her composition of fire, the same as her mate samael, is read in the following- they found it stated in those chapters that samael, the great prince of them all, grew

eate. humanity was given this fire by samael, who came unto the earth initiated the spark of the flame of selfknowledge. the devil as he is called later, mingled with both darkness and light; held within a light brighter than any mere angel, yet devoured those before him who were lost in self righteousness. as written in the bible, supposed words of jesus- ye are of your father the devil, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it- gospel of john that the children of humanity are indeed the seed of samael and lilith, the devil are those descendents of cain the witch father, that those who affirm the devil ar

FAUST

supernal, chosen queen of our defence, peer of gods eternal! little clouds circle around her splendour: penitent women, of natures tender, ether respiring, at her knees pleading, her mercy needing. o thou of immaculate ray, from thee tis not taken that those lightly led astray come with trust unshaken. rapt away, to weakness prone, it is hard to save them. who by their own strength alone rend the lusts that slave them? whose foot does not slip awhile on steep, slippery places? whom befool not glance and smile, flattery s breath and phrases? the mater gloriosa soars into view. chorus of penitent women. to heights art soaring of realms eternal, hear our imploring, matchless, maternal, of grace supernal! magna peccatrix (st. luke, 7-36. by the love that ever glowing for thy son, the heaven-bo

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

with a latin translation by patrizi' if bruno knew it before 1584, the date of the publication of the spaccio, he must therefore have known it, either through manuscript translations circulating amongst hermetists, or he must have read it in the original greek in stobaeus.2 up, up, o ye gods! and remove from heaven all these spectres, statues, figures, images, pictures, histories of our avarice, lusts, thefts, hatreds, contempts, and shames. may this dark and gloomy night of our errors pass away, for the dawn of a new day of justice invites us. and let us place ourselves in such a manner that the rising sun does not disclose our uncleanness. we must purify ourselves and make ourselves beautiful. we must place ourselves, i say, first in the intellectual heaven which is within us, and then

FULLER J F C SECRET WISDOM OF THE QABALAH

d the mystical quality of evil emanates as common mundane wickedness, which leads to murder- the destruction of life- not its transformation. later on this wickedness is followed by the magical prostitution of evil, or the act of magical incest, through the intermingling of the sons of god (the demoniac powers engendered by the disruption of tetragrammaton) with the daughters of men11- the carnal lusts of humankind. here is symbolized a process of levelling down (a carnal communism) and not of rising up, and the result is the establishment of black magic, the earth being peopled by gmighty men h, 12 or despots. why not white magic? because the sons of god (the above) came down to the daughters of men (the below; that is light is absorbed by darkness. thus mankind sank into the qliphoth, th

GILBERT THE MAGICAL MASON

f evil sensations and suggestions and foul disease. beware thenhowyou enter the immeasurable region. obsession is the nightmare of attack; a whole series of miseries and terrors may pass over the occultist who is feeble, who is vicious, who is weak of purpose- whose aims arecourage versus obsession73selfish, whose desires are sensual, whose thoughts are polluted by material possessions, or by the lusts of the world, the flesh and the devil.theneophyte who has entered the portal, and makes no advance, the purely superficial member, whogainsnothing, may know naught of these; he may demit, or remain an ornamenttothese halls, and may be exempt.thestudent who advances in the grades, and who gains solid knowledge, which he may, or his higher self may; attune unto wisdom- he is indeed exposed to

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

pt the mind and the angel, the developing higher self. each can only exist correctly at the level to which he is assigned. the animal and adept make good servants but very bad masters. the animal is the body which we have as an interface to the physical world, if it is allowed to go its own merry way then it will become our master. it is a difficult beast to control and is manipulated by desires, lusts and, of course, genes. the adept is the mind, it too, is a servant not a master. there are lots of highly intelligent people who have no sense of the spiritual life whatsoever. the mind is a scribe, a record keeper, even a grand machine, it is not the true self. the mind is a difficult thing to control, and yet it must be forced to submit. the mind will rebel, demand rights, give us strange

reation. further to this, we know that the essenes were a small group of the lost ten tribes who returned to israel after the captivity and that they saw the pharisees and saduccees as being of a dissimilar culture, race and spiritual heritage. the essenes and gnostics agreed with jesus in his evaluation of those who professed to be the jews of that period ye are of your father the devil, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not gnostic theurgy page 90 in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of john 8:44,45. as time has progressed the talmudic form of judaism has become accepted. we have come to call the people who were khazars- jews and even have com

GOETIA LUCIFERIAN

eeded to opened for sometime. zazas, zazas, nasatanada zazas in these words, i weave this spell -michael w. ford, dark moon, april 1st, 2003. 7 8 the goetia ancient and modern considered for centuries a grimoire of low magic, the goetia (loosely translated as howling or wailing) has been a tome of forbidden black magic. the 72 spirits of solomon were meant as a tool of cursing and empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the eme

GOLDEN DAWN RITUALS ZAM11

lendor. hlkcug would break me in pieces. my anger and despair would cause me to rage like a fire storm burning away all the hope that i have. bwlwg would consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautif

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

h of gimel, the camel, located just above tiphareth. the initiation in pop thus has to do with raising consciousness above the human mind. this guide personifies the spiritual impulse in its feminine aspect (somewhat like the dakini of tibetan buddhism. she wi ll appear as extremely lovely and sexually alluring. crowley called her the "arch-harlot, always ready to seduce and to intoxicate him who lusts after her" if you accept that these words are to be taken figuratively and recall that she is a psychic thought form, not a physical woman, then the correct meaning will be quite clear. successful ini t iat ion here leads to the grade of magister templi (master of the temple. the first ordeal of this grade is fully encountered in the next aethyr, zen. zen contains the vault in which a candid

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

em. they were accused of adoring a beast or beast's head, which presently turned into the devil, who became visible, now as a black spirit, now as a bright beguiling angel, his favourite animal shape being that of a he-cat, or else a toad. at their meetings, it was said, they slaughtered children and kneaded their blood in flour or ashes, and after extinguishing the lights, practised together the lusts of the flesh. newly admitted members were marjced by the jprich of a needle, the while they cursed their maker, and signified their faith and homage to the evil one, as to worldly rulers, by a kiss^ even in the less offensive teach- 1' le dumon ne peut faire pacto avec une vierge' mich. hist, de fr. 5, 68. 159. 160- greek antiquity had its/a;/es about the intercourse of gods with mortals (p

GRIMOIRE OF TURIEL

plate of thy wondrous works at alt times, in the name of the father and of the son. therefore in al! my doings and at all times i will call upon thy most holy name, o lord, for thy help and assistance. i beseech thee, o lord, that thou wilt purge me and wash me iii the blood of our saviour, from al! my sins and frailties, and that thou wilt henceforward vouchsafe to keep and defend me from pride, lusts, cursing, blasphemy, unfaithfulness, and al! other deadly sins and enormous offences, profaneness and spiritual wickedness; but that i may lead a godhy, saber, faithfuh, constant and pure hife, waiking uprightly in thy sight, through the merits of jesus christ, thy son, our lord and sav our. omnipotent and eternal lord god who sittest in heaven and dost from thence behoid alt the dwehlers up

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

b. the importance of the wolf pack (hold dear and close all those in your wolf pack) c. social responsibility. swift punishment to those who violate rights. lex talionis. d. the pursuit of success and enchantment, in whatever way one perceives or defines it e. transcendentalism through free-thinking individualism (as opposed to the herd mentality) f. responsible indulgence in whatever pleasures, lusts, and desires one wishes g. the ability to control existence perception h. chaos magick theory the ninth covenant s basic ethical principle is, do what you want, and in doing so, harm none that don t deserve it. this is a rather pointed recasting of the so-called wiccan rede, the core ethical principle of modern wicca, which is, and if it harm none, do as you will. see also lavey, anton szand

gh (located in the town of arnold) and their cheerleading coach, ms. johnson. while the four girls casually throw around sexual innuendos and at one point strip down to their bras, the only sexual action is the unseen rape of johnson by the leader of a satanic cult. everyone, especially the four cheerleaders, make fun of the stuttering, overweight school janitor. but the janitor is a satanist who lusts after the girls and decides to avenge himself against them. when they drive to a game with johnson, the janitor follows. chanting audi praecus meos satana blessed be! while rubbing his pentagram medallion, he magically forces the cheerleaders off the road and causes their vehicle to have engine problems. the janitor arrives and offers them a ride to the game, but takes them to his satanic al

l, ronald. the table-rappers. new york: st. martin s press, 1973. season of the witch in this 1973 film a middle-aged suburban housewife going through a midlife crisis becomes involved in the neighborhood s local black magic satanic witch cult (seems like they re popping up on every street corner these days. following a fling with her teenaged daughter s boyfriend, she has to fend off a demon who lusts after her body. flash photograph taken during the warrick-deane series of 1924-1929. there is considerable table levitation, movement of the s ance trumpet, and ectoplasm on the lap of mrs. deane, 21 april 1925 (fortean picture library) shakespeare 247 semyaza semyaza (also known as semjaza, semiaza, and other variant spellings) was the leader of wicked fallen angels who led 200 other angels

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

to regain its spiritual estate. it ascends the seven rings upon which sit the seven governors and returns to each their lower powers in this manner: upon the first ring sits the moon, and to it is returned the ability to increase and diminish. upon the second ring sits mercury, and to it are returned machinations, deceit, and craftiness. upon the third ring sits venus, and to it are returned the lusts and passions. upon the fourth ring sits the sun, and to this lord are returned ambitions. upon the fifth ring sits mars, and to it are returned rashness and profane boldness. upon the sixth ring sits jupiter, and to it are returned the sense of accumulation and riches. and upon the seventh ring sits saturn, at the gate of chaos, and to it are returned falsehood and evil plotting "then, being

lue, the mind with yellow, and the body with red. heaven is therefore blue, earth yellow, and hell--or the underworld--red. the fiery condition of the inferno merely symbolizes the nature of the sphere or plane of force of which it is composed. in the greek mysteries the irrational sphere was always considered as red, for it represented that condition in which the consciousness is enslaved by the lusts and passions of the lower nature. in india certain of the gods--usually attributes of vishnu--are depicted with blue skin to signify their divine and supermundane constitution. according to esoteric philosophy, blue is the true and sacred color of the sun. the apparent orange-yellow shade of this orb is the result of its rays being immersed in the substances of the illusionary world. in the

t sea serpent, or dragon, called leviathan. all symbols having serpentine form or motion signify the solar energy in one of its many forms. this great creature of the sea therefore represents the solar life force imprisoned in water and also the divine energy coursing through the body of man, where, until transmuted, it manifests itself as a writhing, twisting monster- man's greeds, passions, and lusts. among the symbols of christ as the savior of men are a number relating to the mystery of his divine nature concealed within the personality of the lowly jesus. the gnostics divided the nature of the christian redeemer into two parts--the one jesus, a mortal man; the other, christos, a personification of nous, the principle of cosmic mind. nous, the greater, was for the period of three years

is probable that the herb mentioned by him paralyzed temporarily the cerebrospinal nervous system, the result being that the consciousness was forced to function through the sympathetic nervous system and its brain--the solar plexus. p. 1111 mental and physical subnormality. the third was an unhealthy or abnormal mental attitude. melancholia, morbid emotions, excess of feeling, such as passions, lusts, greeds, and hates, affected the mumia, from which they reacted into the physical body, where they resulted in ulcers, tumors, cancers, fevers, and tuberculosis. the ancients viewed the disease germ as a unit of mumia which had been impregnated with the emanations from evil influences which it had contacted. in other words, germs were minute creatures born out of man's evil thoughts and acti

MICHAEL FORD WITCHMOON

attle with apep and by destroying the demon, he becomes the master of chaos. in the sorcerer s life, he or she would seek to become set-like and master chaos (apep. this is a point of high sorcery and mastery of the earth. this is mirrored in the lord of air and fire, lucifer/azazel/shaitan, revealed in the holy guardian angel form azal ucel. vampire elementals are connected with deep desires and lusts that emerge from the subconscious. if undiscovered they will often grow with the desires of the individual until they rise to the surface. if individuals are unbalanced they create further dangers. i always recommend that the sorcerer be strong and sound of mind before even attempting to invoke or evoke such elementals, for they exist on dark levels of the sleeping mind and hold the keys to

executes the imagination. kia is the atmospheric "i, an astral cosmic self connected to its latent desire and activity. kia is the hand or phallus of man, which makes incarnate the will. the result of their union being manifestation through will and desire. the union of the hand and eye is termed by spare as 'becoming all sensation. an ocean of dead forms, shaped according to their past loves and lusts, by which flesh is made known through belief. sigil making, a form of what zos termed 'sentient symbols (18, is a pictorial means of enfleshing the desire by belief and exhaustion (i.e. sexual or sensory deprivation. the ghosts urge a flow with each drop of blood given from the mouth of asmodeus and hecate. continual streams of inspiration cascade in fountainesque patterns of lunar sight. th

MORALS AND DOGMA

y, are the causes of the decay and dilapidation of nations. ii. the fellow-craft. in the ancient orient, all religion was more or less a mystery and there was no divorce from it of philosophy. the popular theology, taking the multitude of allegories and symbols for realities, degenerated into a worship of the celestial luminaries, of imaginary deities with human feelings, passions, appetites, and lusts, of idols, stones, animals, reptiles. the onion was sacred to the egyptians, because its different layers were a symbol of the concentric heavenly spheres. of course the popular religion could not satisfy the deeper longings and thoughts, the loftier aspirations of the spirit, or the logic of reason. the first, therefore, was taught to the initiated in the mysteries. there, also, it was taug

city was given up to merciless rape and massacre; when the state-prisons groaned with innocent victims, and the church blessed the banners of pitiless murderers, and sang te deums for the crowning mercy of the eve of st. bartholomew. we might turn over the pages, to a later chapter--that of the reign of the fifteenth louis, when young girls, hardly more than children, were kidnapped to serve his lusts; when _lettres de cachet_ filled the bastile with persons accused of no crime, with husbands who were in the way of the pleasures of lascivious wives and of villains wearing orders of nobility; when the people were ground between the upper and the nether millstone of taxes, customs, and excises; and when the pope's nuncio and the cardinal de la roche-ayman, devoutly kneeling, one on each sid

e same thing as to be pious, to be wise, to be temperate and just, to be frugal and abstinent, and to be magnanimous and brave; and to be the opposite of all these is the same as to be a slave. and it usually happens, by the appointment, and, as it were, retributive justice of the deity, that people which cannot govern themselves, and moderate their passions, but crouch under the slavery of their lusts and vices, are delivered up to the sway of those whom they abhor, and made to submit to an involuntary servitude. and it is also sanctioned by the dictates of justice and by the constitution of nature, that he who, from the imbecility or derangement of his intellect, is incapable of governing himself, should, like a minor, be committed to the government of another. above all things let us ne

MOTTA MARCELO THE COMMENTARIES OF AL

r's son, he will not fear to show lack of filial reverence, or presumption, if he forget his family in the fervour of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, and he honours him no less than himself by using it. he accepts his family as of his own royal s

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

there is any in the locality. before departing at midnight, he or she will give you a ring that will assure you of success in love and luck at cards. what makes this ancient spell so interesting is the conjuration, for i have discovered that it acts as a kind of secret code of communication between us and the incubi and succubi sexual spirits that visit us by night to tempt us with all manner of lusts and depravities. repeating the conjuration will cause you to have intercourse with them in the reality of an erotic dream. this spell works best if it is first worked three days before the new moon, before retiring to bed for the night, repeat the following conjuration three times: besticitum consolato veni ad me vertat. creon, creon, creon, cantor laudem omni potentis, et non-commentor. sta

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

g and whipping his emotions into a froth, in order to feel good. such a person does not seek understanding, but rather, is worshiping his false delusions and imaginations, and ultimately himself. this is tantamount to avodah zarah (idolatry, and is a grave error. this "service, as with every form of avodah zarah (idolatry, results in an increased awareness of self, which causes him to fall to his lusts and desires. in short, he has no sublimation to g-d, and completely casts off the yoke of heaven. he who has tasted true divine service will have complete disdain and contempt for this coarse and alien worship. the more attached and connected he is to g-d, through true service, the more will he despise and be disgusted by this false and strange worship which is the antithesis of g-dliness. d

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

l would be powerless unless it could receive power from holiness. their intention was that it would force divine beneficence to be channeled to them, via their use of these names, even though they would not behave properly [and earn the divine blessing. they wanted to behave as bad as they wished and not submit to the rule of holiness. after all, it takes great effort to deny oneself the material lusts, and they wanted to enjoy the pleasures of this world [unhindered] and have the idol channel goodness to them by force of the divine names, as we said. the one who masterminded all this was nimrod, for he was the leader of the generation of the dispersion. he was extremely adept at this technique of manipulating [divine names. the same was nebuchadnezzar fs intention, for he was a reincarnat

nation. the word pharaoh is composed of the same letters as is the word for gthe neck h [ha-oref. pharaoh: pei-reish-ayin-hei. ha-oref: hei-ayin-reish-pei. the gstore cities h are the body [which the evil inclination seeks to orient toward materialism] so that it serve as a means for the evil inclination to strengthen itself. g cpithom c h refers to the mouth, for it is there that all the sensual lusts of eating and drinking, which strengthen the evil inclination [are expressed. thus, the word pithom can be seen as formed of the words for gthe mouth of the abyss h [pi tehom, for [the evil inclination] says ggive! give!9 [more] to eat and drink! h and the abyss swallows without end. g cand raamses h can be seen as formed of the words for gan evil stomach h [ra meses. the stomach digests the

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

he expression of khunrath, the astral light or soul of the earth. all true adepts have been independent even amidst torture, sober and chaste unto death. the explanation of such anomaly is this: in order to dispose of a force, you must not be surprised by this force in a way that it may dispose of you. but then, will exclaim those who seek only in magic for a method of inordinately satisfying the lusts of nature: of what avail is power which must not be used for our own satisfaction? unhappy creatures who ask, if i told you, how should you understand? are pearls nothing because they are worthless to the horde of epicurus? did not curtius prefer the government of those who had gold rather than its possession by himself? must we not be a little removed from the the magic chain 53 common man

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

which may please or displease ourselves, there is a truth. that is to say, a reason. and by this reason must our actions be regulated rather than by our desires, if we would create that intelligence within us which is the raison d'etre of immortality, and that justice which is the law thereof. a man who is truly man can will only that which he should reasonably and justly do; so also he silences lusts and fears, that he may hearken solely to reason. now, such a man is a natural king and a voluntary priest for erring multitudes. hence it was that the end of the old initiations was termed indifferently the sacerdotal art and the royal art. the antique magical associations were seminaries for priests and kings, and admission could be obtained only by truly sacerdotal and royal works. that is

ROBERT KIRK WALKER BETWEEN WORLDS

e in another state [of existence, as some of us men do to fish which are in another element, when we plunge and dive into the bottom of the seas [which are] their native region. in the process of time we may come to converse as familiarly with those nimble and agile clans, but with greater pleasure and profit, as we do now with the chinese and antipodes. question 2. are they [as] subject to vice, lusts, passion, and injustice as we [are] who live on the surface of the earth? answer: the seers tell us that these wandering aerial people have not such an impetus and fatal tendency to any vice as men [do; for they are not drenched into so gross and dreggy bodies as we [are] but [they are] yet in an imperfect state, and some of them make better essay [that is, attempts] for heroic actions than

do now with the chinese and antipodes. kirk proposes a future in which any suggestion of unnaturalness or witchcraft is dispelled by the simple fact that communion between the superterranean and subterranean people will be commonplace. http//www.dreampower.com/kirk_wbw/pg_112.htm (6 of 9 [10/9/2001 12:36:43 am] robert kirk- walker between worlds(pages 112-121) commentary 119 the subject of vices, lusts and passions among the fairy people is reassessed, and kirk reminds us that the spread of the gospel has dispelled many of the more barbarous superstitious practices of paganism, yet the sight itself remains. he then returns to the matter of purity in seership: page 57 a concurrence they [the fairy people] have to what is virtuously done, for upon committing of a foul deed, one will find a d

RUBY TABLET OF SET

liar: genesis 3:4-5 and the serpent said unto the woman, ye shall not surely die: for jehovah doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. the lie of jehovah is the truth of satan. the first sin was the sin of knowledge. what knowledge? the knowledge of godhood. a murderer: john 8:44 ye are of your father satan, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own; for he is the father of it. again satan stands accused of being a murderer. what not his first accusation that of a liar? but in this text it is proclaimed he was first a murderer. did they falsely blame satan for all t

can be understood in its proper context when considering the temporal power held by the religious of the 1600s during which he lived, as leon daley points out in his critique of descartes' compositions [the philosophy of rene descartes "there is no doubt" wrote francis huxley "that man has a fatality for getting drunk, both literally and metaphorically. he can get drunk with glory, power, ideas, lusts, and religious certitudes as easily as be can with alcohol. he enjoys putting himself into a passion for the feeling of life it gives him" there are few places in which man has been more tempted to make himself drunk than 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

called you the one who brought "sin" into this world. how easily in their stupidity did they not understand you! you came forth to exalt their beings, yet they cast thee down and rejected your words. to i the black magician, you gave your words of purification, and i accepted them with my whole being, so that my highest self could come into form. to the greek, thou was named pan. you governed the lusts and passions of man. you were the lord of all desires. to i the black magician, your lusts enveloped my being. you have kindled that passionate spark within my soul to work with the black arts. through those aeons gone by, man has created thee in many forms and under many names. but until now, none have come close to your true self! let it be known to all mankind, that i the black magician c

ing] opening [adept carla kelly] i swing the mighty hammer mjollnir, that its thunderous roar may herald the approach of wotan and signal the beginning of this holy rite [the hammer is struck nine times. the bind rune of the black phoenix pylon is drawn in the air with a black-handled dagger before the pentagram of set (by the sentinel [female initiates](1) we have come to this stead to honor our lusts and life in the name of our mother freya, who taught seith to wotan. come forth in thy guise as gullveig, greedy for gold. fare forth from folkvang full of the seith of cycles- of birth and death and living beyond death through the blood. strike us with your birch rod to quicken our blood lest we loose ourselves in sleep; and soothe our wounds by your wise witchcraft, reminding us that the e

i hurled at those who are without. with the command to look have i proffered my image to the weak and exalted your semblance through visions of unseen terror! through the power of the tempestial cycling winds of the kings of tartarus have i brought back to life my brothers who have faltered along the way. in the names of the great harlot babylon, hecate, and lilith the scarlet sorceress, have my lusts been satisfied and consummated unto the logos of indulgence! in the name of satan, archdaemon of hell, ruler of the world and price of the pit, have i brought my enemies to their knees, and made myself as a devouring demon strong in my doings. in nightly wanderings have my cloven feet pranced among the tombstones, and with twisted wraith-like creatures have i made merry to the syrinx from th

SABBATIC KABALA OF THE CROOKED PATH

the growth of the mage. in this cell the watchers are really watching in the guise of the elder gods and the oracular states are fostered through the dreaming state. cell 9 being the aat of the 10th and 21st letters of the sacred alphabet beware! the personified forms of formless powers are there to serve and to mediate, they may also serve to imprison and to chain he who is the slave of his own lusts. in this cell the secrets of the blood-pacts stemming from our venerated master cain, the forger of the in-between are set forth. the general importance of bloodbounds in flesh as well as in spirit are set forth as important components of the adepts search for completion. the importance of the witches blood, either inherited by family-tradition or inherited through the spiritual family of so

SALMANRUSHDIE THESATANICVERSES

, contemptuously, to transform; one, a hapless fellow who seems to be continually punished for uncommitted crimes, the other, called angelic by one and all, the type of man who gets away with everything- we may describe chamcha as being somewhat less than life--size; but loud, vulgar gibreel is, without question, a good deal larger than life, a disparity which might easily inspire neo-procrustean lusts in chamcha: to stretch himself by cutting farishta down to size. what is unforgivable? what if not the shivering nakedness of being _wholly known_ to a person one does not trust- and has not gibreel seen saladin chamcha in circumstances- hijack, fall, arrest- in which the secrets of the self were utterly exposed? well, then- are we coming closer to it? should we even say that these arc two f

ut transport, but you neverknow" she explained grimly "three days ago he stole the car keys and they found him heading the wrong way up an exit road on the mo, shouting about damnation _prepare for the vengeance of the lord, he told the motorway cops _for i shall soon summon my lieutenant, azraeel. they wrote it all down in their little books" chamcha, his heart still filled with his own vengeful lusts, affected sympathy and shock "and jumpy" he inquired. allie took both hands off the wheel and spread them in an i-giveup gesture, while the car wobbled terrifyingly across the bendy road "the doctors say the possessive jealousy could be part of the same thing; at least, it can set the madness off, like a fuse" she was glad of the chance to talk; and chamcha lent her a willing ear. if she tru

e of the whores, heading in the direction of the borough of brickhall, azraeel once more in his capacious pocket. things are becoming clear. he is the archangel gibreel, the angel of the recitation, with the power of revelation in his hands. he can reach into the breasts of men and women, pick out the desires of their inmost hearts, and make them real. he is the quencher of desires, the slaker of lusts, the fulfiller of dreams. he is the genie of the lamp, and his master is the roc. what desires, what imperatives are in the midnight air? he breathes them in- and nods, so be it, yes- let it be fire. this is a city that has cleansed itself in flame, purged itself by burning down to the ground. fire, falling fire "this is the judgment of god in his wrath" gib- reel farishta proclaims to the r

SATANIC BIBLE

able. therefore, the magician will find the sleep period during these times most effective for the instillation of thoughts or motivations of a sexual nature. witches and sorceresses have a much greater range of time in which to cast their spells toward the men of their choice. becuase man is more consistent in his sexual drives than woman (although there are many women with equal or even greater lusts, day to day timing is not as important. any man who is not already drained of all sexual energy is a "sitting duck" for the proficient witch. the time of the year following the spring equinox is the most fraught with sexual vigor in a man, and he asserts himself accordingly; but the witch, in turn, must work her magic stronger, as she will find his eyes will stray. should the fearful ask "is

nce to him that liveth triumphant, whose beginning is not, nor end cannot be, which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of life! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same- the true worshipper of the highest and ineffable king of hell! the second key in order to pay homage to the very lusts which sustain the continuance of life, itself, the second enochian key extends this recognition of our earthly heritage unto a talisman of power (enochian) adagita vau-pa-ahe zodonugonu fa-a-ipe salada! vi-i-vau el! sobame ial-pereji i-zodazodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia oz

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ngs who lived atop mount olympus. if the judeo-christian tradition proclaimed that humans were fashioned in the image of god, their creator, then it must be said that the gods of ancient greece were created in the image of humans, their creators. like the humans who worshipped them, the olympians lived in communities and had families, friends, and enemies and were controlled by the same emotions, lusts, and loves. the pantheon of the gods of ancient greece were not cloaked in the mysterious, unfathomable qualities of the deities of the east, but possessed the same vices and virtues as the humans who sought their assistance. although the olympians could manifest as all-powerful entities especially when a rival god wasn t interfering none of them were omnipotent. although they were capable o

le. his vision proclaimed that the dead of many tribes were all alive, waiting to be reborn. if the native peoples wished the buffalo to return, the grasses to grow tall, and the rivers to run clean, they must not injure anyone; they must not do harm to any living thing. they must not make war. they must lead lives of purity, cease gambling, put away strong drink, and guard themselves against all lusts of the flesh. jack wilson s grandfather had been the esteemed prophet wodziwob. his father had been the respected holy man tavibo. among his own people, wilson was known as wovoka; and now he, too, had spent his time of initiation in death and had emerged as a holy man and a prophet. the most important part of the vision that the great spirit had given to wovoka was the t h e g a l e e n c y

row, 1983. greek mystery schools the origin and substance of the state religion of ancient greece was a sophisticated kind of nature worship wherein natural elements and phenomena were transformed into divine beings who lived atop mount olympus. like the humans who worshipped them, the olympians lived in communities and had families, friends, and enemies and were controlled by the same emotions, lusts, and loves. the pantheon of the gods of ancient greece were not cloaked in the mysterious, unfathomable qualities of the deities of the east, but possessed the same vices and virtues as the humans who sought their assistance. although the olympians could manifest as all-powerful entities, none of them were omnipotent. although they were capable of exhibiting wisdom, none of them were omnisci

return, the grasses to grow tall, the rivers to 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 283 run clean, they must not injure anyone; they must not do harm to any living thing; they must not make war. on the other hand, they must lead lives of purity, cease gambling, put away the alcohol, and guard themselves against all lusts and weaknesses of the flesh. the most important part of the vision that god gave to wovoka was how to perform the ghost dance. the paiute prophet told his people that the dance had never been performed anywhere on earth. it was the dance of the spirit people of the other world. to perform this dance was to insure that god s blessings would be bestowed upon the tribe, and many ghosts would ma

THE MIDDLE PILLAR

tenth sephirah is that of the physical brain and the active physical body.17 here it is that we find the receptacle in which the other principles have their abode, and the instrument through whch they function. this tenth sphere, malkuth, the sphere of action, we may consider as active, as yang, when compared to yesod, the yin, which we may define as the seat of the impelling instincts, predatory lusts, and animal impulses. on the other hand, the treeoflife 37 the ruach, which is an active thinking principle, we likewise may describe as yang in relation to the yin of the supernals, which are quiet, passive, and hidden behind the scene. malkuth has innumerable other correspondences, but a consideration of these does not at the moment concern us. it is obvious that disorders in the proper fu

e next level of consciousness beneath the ordinary waking state of the active world, is the level of dreams and lurid image and picture. it is the most superficial layer of the unconscious-using this term as the composite of the formative, creative, and archetypal levels of the tree of life. the formative world is that of the warring instincts and unconscious conflicts, the realm of the predatory lusts and passions. it is with this particular level that the analyst must deal in the majority of his patients in order to resolve those conflicts that have their existence in that plane. if there be conflict and incessant warfare here, how can the flow of spiritual energy descend from the higher sephiroth, or, depending upon one's point of view, ascend from the deeper levels of consciousness? if

THE SHADOWED ONES

which then allows that genius to shape his flesh in dream and waking according to his desire. do not let this flame be extinguished, for a will which does not bend strengthens in the 3 forge. seek the daemon of cain through the skull and his mother lilith through the same. it is in the dreaming vessels that we may walk from woman to man, by the skull of man does our desires intermingle with their lusts. it stands for the angelick watcher of the initiate to seek his or her own watcher as their genius, and such other watchers may communicate accordingly. know the grimoire of azal ucel opens forth this way, hidden not by the words spoken clearly in the dreaming planes of man. we must seek to know thyself before one may seek onward communication with the watchers, for they do not rule us they

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

ongreve, or a dryden, a smollett, a lever, or a sterne, and yet our writers are legion. and as feculent as the flabby prostitutes of the street. the facetiae of the fifteenth century, gles cent nouvelles nouvelles, h gthe decameron, h gthe heptameron, h gthe nights of straparola, h gbrantome, h etc, etc, are not only masterpieces for all time, but are pure, even chaste, compared with the virginal lusts that are becoming so fashionable in our modern literature, whose maidens are lesbians, and whose heroes are satyrs. europa is no longer satisfied with her bull, but seeks an ichor-maddened elephant; leda disdains her swan, and burns for a straddling ostrich; the goat of lechery sits enthroned o fer us, and is fast coupling with the mind of the nation, and spawning offspring effeminate, lustf

he spheres, than those sweet tears that yield no bitterness to the luxurious cries that love shrills out in death, that murmur when love dies *the tale of archais, vol. i, p. 23. the hour of noon approaches, it falls, and the curse resumes its sway; a fiery snake winds its coils round the sleeping god, and hisses in his ear, gawake! h the god has fallen, the god is caught, caught and bound in the lusts of the manhood he assumed. no galilean is he to be crucified for his own or others f sins, and he wins his freedom at the price of charicles f liberty. nature breaks into a welcome chant of joy, the lovers are reunited, the men fs praise is for archais, and the eyes of the maidens are fixed on charicles. the tale is nearly ended, the lovers wend their way through the joyous throng midst song

use of its great antiquity, or because of our conservative sympathies with the past days of our fathers. woman is as clean as man, and a wife married or unmarried as pure as any virgin. generation is no more filthy than alimentation; both are necessary, both are accompanied by natural appetites; the one maintains the individual, the other the race; both may be carried to extremes, both may become lusts *a disciple of pythagoras once asked him, when was it permitted him to cohabit with his wife? to which that philosopher replied: gwhen you are tired of resting. h theano, wife of pythagoras, was also once asked: ghow long does it take for a woman to be purified who has known a man? h to which she answered: gif it is with her husband, she is purified by the act, if with another she is for eve

e wine of iacchus, and thy cup shall be as a triple flame set with sapphire, and beryl, and amethyst; for it is the cup of adepts, and of heroes, and of gods. then all the absinthial bitterness of thine heart shall vanish midst the chaunting of souls lost in the ocean of understanding for ever and everlasting. from the filthy distillations of thy life, and the golden traffic of its quintessential lusts; from the fantastic dews of thy death, and all the gibbous glitter of its mirific mirror, shalt thou be purified: and thy cup shall be as the cusps of the horned moon, and thy wine as the blood of the spheres trodden by the angels of god, singing, singing, singing, throughout all eternity. thy joy shall be as the kiss of new-born suns, and thy bliss as a flaming cloud of bridal stars. thou s

hobgoblin, a spectre, a spirit *3. man i wouldst thou look on god, in heaven or while yet here, thy heart must first of all become a mirror clear. angelus silesius, the cherubic wanderer. o night! fade, love! fade, light! i pass beyond life fs law. i melt as snow; as ice i thaw; as mist i dissipate: i am borne, i draw through chasms on the mountains: stormy gusts of ancient sorrows and forgotten lusts bear me along: they touch me not: i waste. the memory of long lives interlaced fades in my fading. i disintegrate fall into black oblivion of fate. my being divides. i have forgot my name. i am blown out as a thin subtle flame, i am no more *orpheus, vol. iii, p. 213. and nor shall the mind revoke at ease these myriad cressets from the sun; constrained in sober destinies thought fs river sha

THE SECRET RITUALS OF THE OTO

s of the earth, and to consider wisely what lieth in the empire of the evil ones. read therefore these passages in the forgery called the epistle of paul to the file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (1 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. romans: let not sin therefore reign in your mortal body, that ye should obey the lusts thereof: neither present your members unto sin as instruments of unrighteousness; but present yourselves unto god, as alive from the dead, and your members as instruments of righteousness unto god. i speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members

THE HOLY BIBLE KING JAMES VERSION

n they have heard the word, immediately receive it with gladness; 4:17 and have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word s sake, immediately they page 581 mark are offended. 4:18 and these are they which are sown among thorns; such as hear the word, 4:19 and the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 4:20 and these are they which are sown on good ground; such as hear the word, and receive [it] and bring forth fruit, some thirtyfold, some sixty, and some an hundred. 4:21 and he said unto them, is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 4:22 for there is nothing h

8:41 ye do the deeds of your father. then said they to him, we be not born of fornication; we have one father [even] god. 8:42 jesus said unto them, if god were your father, ye would love me: for i proceeded forth and came from god; neither came i of myself, but he sent me. 8:43 why do ye not understand my speech [even] because ye cannot hear my word. 8:44 ye are of your father the devil, and the lusts of [your] father ye will do. he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 8:45 and because i tell [you] the truth, ye believe me not. 8:46 which of you convinceth me of sin? and if i say the truth, why do ye not believe me? 8:47 he that is of god hear

ified [him] not as god, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 1:22 professing themselves to be wise, they became fools, 1:23 and changed the glory of the uncorruptible god into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 1:24 wherefore god also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 1:25 who changed the truth of god into a lie, and worshipped and served the creature more than the creator, who is blessed for ever. amen. 1:26 for this cause god gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 1:27 and likewise also the men, leaving th

: 6:9 knowing that christ being raised from the dead dieth no more; death hath no more dominion over him. 6:10 for in that he died, he died unto sin once: but in that he liveth, he liveth unto god. 6:11 likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto god through jesus christ our lord. 6:12 let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 6:13 neither yield ye your members [as] instruments of unrighteousness unto sin: but yield yourselves unto god, as those that are alive from the dead, and your members [as] instruments of righteousness unto god. 6:14 for sin shall not have dominion over you: for ye are not under the law, but under grace. 6:15 what then? shall we sin, because we are not under the law, but under grace

earer than when we believed. 13:12 the night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. 13:13 let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. 13:14 but put ye on the lord jesus christ, and make not provision for the flesh, to [fulfil] the lusts [thereof] 14:1 him that is weak in the faith receive ye [but] not to doubtful disputations. 14:2 for one believeth that he may eat all things: another, who is weak, eateth herbs. 14:3 let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for god hath received him. 14:4 who art thou that judgest another man s servant? to his own master he

llings, and such like: of the which i tell you before, as i have also told [you] in time past, that they which do such things shall not inherit the kingdom of god. 5:22 but the fruit of the spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 5:23 meekness, temperance: against such there is no law. 5:24 and they that are christ s have crucified the flesh with the affections and lusts. 5:25 if we live in the spirit, let us also walk in the spirit. 5:26 let us not be desirous of vain glory, provoking one another, envying one another. 6:1 brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 6:2 bear ye one another s burdens, and so fulfil the law of christ. 6:3 for

church, 1:23 which is his body, the fulness of him that filleth all in all. 2:1 and you [hath he quickened] who were dead in trespasses and sins; 2:2 wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 2:3 among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 2:4 but god, who is rich in mercy, for his great love wherewith he loved us, 2:5 even when we were dead in sins, hath quickened us together with christ (by grace ye are saved) 2:6 and hath raised [us] up together, and made [us] sit together in heavenly [places] in chri

use of the blindness of their heart: 4:19 who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 4:20 but ye have not so learned christ; 4:21 if so be that ye have heard him, and have been taught by him, as the truth is in jesus: 4:22 that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 4:23 and be renewed in the spirit of your mind; 4:24 and that ye put on the new man, which after god is created in righteousness and true holiness. 4:25 wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 4:26 be ye angry, and sin not: let not the sun go down upon your wrath: 4:27 neither give place to the devil. 4:28 let him that stole

minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 6:6 but godliness with contentment is great gain. 6:7 for we brought nothing into [this] world [and it is] certain we can carry nothing out. 6:8 and having food and raiment let us be therewith content. 6:9 but they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition. 6:10 for the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 6:11 but thou, o man of god, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. 6:12 fight the good fight of faith, lay hold on eternal l

every one that nameth the name of christ depart from iniquity. 2:20 but in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 2:21 if a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master s use [and] prepared unto every good work. 2:22 flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the lord out of a pure heart. 2:23 but foolish and unlearned questions avoid, knowing that they do gender strifes. 2:24 and the servant of the lord must not strive; but be gentle unto all [men] apt to teach, patient, 2:25 in meekness instructing those that oppose themselves; if god peradventure will give them repentance

TURNER ROBERT ARBETEL OF MAGICK

e snares and impediments of the devil: and let him apply himself to the service of god, and he will give him an increase in wisdom. 17 aphor 20. all things are possible to them that believe them, and are willing to receive them; but to the incredulous and unwilling, all things are unpossible: there is no greater hinderance then a wavering minde, levity, unconstancy, foolish babbling, drunkenness, lusts, and disobedience to the word of god. a magician therefore ought to be a man that is godly, honest, constant in his words and deeds, having a firm faith toward god, prudent, and covetous of nothing but of wisdom about divine things. aphorism 21. when you would call any of the olympick spirits, observe the rising of the sun that day, and of what nature the spirit is which you desire; and sayi

corruptible things on the one part, because it cannot consist without some vertue and great gifts of god; and partly most filthy and horrid to be spoken of, because it aboundeth with all wickedness and sin, idolatry, contempt of god, blasphemies against the true god and his works, worshippers of devils, disobedience towards magistrates, seditions, homicides, robberies, tyranny, adulteries, wicked lusts, rapes, thefts, lyes, perjuries, pride, and a covetous desire of rule; in this mixture consisteth the kingdom of darkness: but the creatures of the light are filled with eternal truth, and with the grace of god, and are lords of the whole world, and do reign over the lords of darkness, as the members of christ. between these and the other, there is a continual war, until god shall put an end

corporal and transitory things of this life; which 29 many ancient histories, and daily examples do testitie. both kindes of magick are different one from the other in their ends: the one leadeth to eternal good, and useth temporal things with thanksgiving; the other is a little sollicitous about eternal things; but wholly exerciseth himself about corporal things, that he may freely enjoy all his lusts and delights in contempt of god and his anger. aphorism 44. the passage from the common life of man unto a magical life, is no other but a sleep, from that life; and an awaking to this life; for those things which happen to ignorant and unwise men in their common life, the same things happen to the willing and knowing magitian. the magitian understandeth when the minde doth meditate of himse

TYSON DONALD NEW MILLENNIUM MAGIC

the guardian angel incarnate, in constant and unimpeded communication with the light. no wonder such holy individuals rise above the mass of humanity-yet the one constant among them is compassion. as there is an opposite to all manifestations, so is there an opposite to the per- sonal angel. this is a being charged with the purposes of evil and given a form by the individual's hates and fears and lusts. the common image of a man with an angel on his right shoulder and a devil on his left is based on this truth. unlike the guardian, the personal devil speaks in a voice that is loud and unceasing. it prefers to remain invisible so that the thoughts of its host will not dwell on its foul nature. humans can be divided into three groups based on their interaction with their personal angels and

TYSON DONALD THE POWER OF THE WORD

e first great river of power that flowed through solomon's ring issued from the ineffable name of god inscribed into it, which solomon was able to employ during his early years for holy works because he lived according to the law of the torah. in the folktales and legends of solomon, he loses the ring after he has violated this law in some particular way. in one version, he loses the ring when he lusts after the daughter of a gentile king. in another, it is lost after he allows an idol to be erected within his palace to please his wife jerada. in another version, he loses it when his pride is tempted by ashmodai. solomon can only wield the authority of the name when he is in perfect harmony with it. at such a time, he becomes an expression of god's will upon the earth, fulfilling the purpo

UNLEASHING THE BEAST

to be taken by his partners in sexual rites, crowley's magical work demanded the explicit violation of the moral boundaries that confine ordinary human beings -162- i will work the work of wickedness i will kill my heart i will be loud and adulterous i will be covered with jewels and rich garments. i will be shameless before all men i will, for token thereof, will freely prostitute my body to the lusts of each and every living creature that shall desire it i claim the mystery of mysteries, babalon the great, and the number 156, and the robe of the woman of whoredomes and the cup of abominations.civ branded with the beast's mark as we have seen above, many of crowley's higher-level rituals centered around acts that were considered extremely transgressive in late victorian society. sodomy an

Return to Occult Library Index



Related Matches
adam adept age ages ahriman air altar ancient angel angels asmodeus astral babalon balance beast beasts bible birth black blood blue brother bull chaos child children christ christian church cold consciousness creation creator crowley crown curse darkness dead death demon demons desires devil divine dog dragon dream earth east element elements energy enochian eternal evil existence eye fallen father fear female fire five flesh force forces form forms geburah gnostic goat god gods goddess gold golden greek heart hearts heaven hebrew hell holy horns horus human humans humanity infernal infinite initiation invocation jesus judgment key keys king kings kingdom knowledge lavey leo lilith lion living lord lucifer lust lusts magic magick magical magician male manifestation material matter meditation mind modern moon mother mountain murder mysteries mystery natural nature nuit occult ocean order pan people phallus physical power powers priest prince prophet queen re red religion religious ritual rituals rose sabbat sacred sacrifice samael satan satanic sea secret serpent set seven sex sexual shadow sin snake society sons sorcery soul souls spell spells sphere spirit spirits spiritual square star stars state states sun sword symbol symbols tarot temple three throne tree truth union universe vain vampire virgin wands war water waters west white wisdom witch witches wolf women world worship wrath youth


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn