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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

at the destruction of the world and the bursting of heaven's vault? in a lighted candle, if a piece of the wick gets half detached and makes it burn away too fast, they say* a wolf (as well as thief) is in the candle' this too is like the wolf devouring the sun or moon. eclipses of sun or moon have been a terror to many heathen nations; the incipient and increasing obscuration of the luminous orb marks for them the moment when the gaping jaws of the wolf threaten to devour it, and they think by loud cries to bring it succour (ch. xxii, eclipses. the breaking loose of the wolf and the ultimate enlargement o( loki from his chains, who at the time of the ragnarokr will war against and overcome the gods, is in striking accord with the release of the chained prometheus, by whom zeus is then to

s shows at the same time the sacredness of her holiday, which ought to be a time of rest^ in the khon mts, they do no farm-work on hidlas saturday, neither hoe, nor manure, nor' drive the team afield. in the north too, from yule-day to new-year's day, neither wheel nor windlass must go round (see superst, danish, 134; suppl. this superintendence of agriculture and of strict order in the household marks exactly the office of a motherly deity, such as we got acquainted with in nerthus and isis. then her special care of jiax and spinning (the main business of german housewives, who are named after spindle and distaff^ as men are after sword and spear, leads us directly to the on. frigg, osin's wife, whose being melts into the notion of an earth-goddess, and after whom a constellation in the s

4 7 INITIATION CEREMONY

reus. when a vacancy occurs you are furthermore expected, as having risen so high in the order, to aid to your utmost the members of the second order in the working of the temple to which you are attached. to study thoroughly the mysteries which have been unfolded to your view, in your progress from the humble position of a neophyte. so that yours may be not the merely superficial knowledge which marks the conceited and ignorant man, but that you may really and thoroughly understand what you profess to know, and not by your ignorance and folly bring disgrace on that order which has honoured you so far. your duty is also to supervise the studies of weaker and less advanced brethren, and to make yourself as far as possible an ornament alike to your temple and to your order. closing hiero (kn

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

werful patriarchal gods of the classical and viking world, for example zeus of the greeks, jupiter of the romans, odin of the vikings and thunor of the anglo-saxons. they gained supremacy over the earth mother who appears as their wife-consort, full of human foibles. solstice: one of the main astronomical points of the year. the summer solstice (21 june, or 21 december in the southern hemisphere) marks the sun at its height and greatest power. the winter solstice (21 december or 21 june) is the shortest day when the sun is at its weakest and it was feared by early humans that the sun would die. spirit guides: guardians from another dimension who advise and protect humans. they may be deceased relatives, wise teachers, for example native americans, angels or evolved essences who never assum

ABRAMELIN1

lve himself, but further day by day will he assume unto himself a great and ardent desire, pleasure, and will, to undertake this so glorious operation; the which can be effected by any person of any religion soever,66 provided, however, that during the six moons he bath not committed any sin against the law and commandments of god. now it remaineth unto me, o lamech, my son, to show unto thee the marks of my extreme paternal tenderness, by giving thee two principal pieces of advice, by the means of which, and observing all the other particulars which i shall describe, thou (and any person unto whom thou shalt accord this sacred science) mayest indubitably arrive at the perfection of this same wisdom. it is necessary, however, to understand that many have undertaken this operation; and that

ADDTLS

s a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen 31 and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the authority of whom are confirmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of a, a symbol of a t having four y s above it. the sigils of the angelic tablets diagram u unto the tablet of c a cross potent, having two letters b.b. a figure 4 and a figure 6 in the angles thereof. unto the tabl

ADEPTUS MINOR INITIATION

three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (marks heart in silence "let the aspirant be released from the cross of suffering. it is written that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis, remove from the aspirant the chain of humility and the robe of mourning, and reinvest him with the crossed sashes. third "know then, oh aspirant, that the mysteries of the rose and the cross have existed from time immemorial

rater, in the symbol of self-renunciation and extend thine arms in the form of a cross (aspirant rises, feet together, and arms extended) 20 second "associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand and heart. gives dagger back to third adept who replaces it on altar, and then hands aspirant the rose crucifix) second "take that symbol, raise it with both hands above thy head and say 'thus, will i uphold the sign of suffering and of strength. and i heard the voice of the king of b cry aloud and say 'he that aideth me in my

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

of manhood. do what thou wilt shall be the whole of the law. rejoice, true men, that this is thus! for this at least may be said, that there are results to be obtained in this way which will not only fit the aspirant for the actual battle, but will introduce him to classes of hitherto unguessed phenomena whose impact will prepare his mind for that terific shock of its own complete overthrow which marks the first critical result of the practices of yoga. love is the law, love under will (part 4 of 8* yoga for yahoos. fourth lecture. asana and pranayama. the technical practices of yoga* do what thou wilt shall be the whole of the law. 1. last week we were able to go away feeling that the back of the job had been broken. we had got rid of bad ways, bad wives, and bad weather. we are comfortab

paul replied to the centurion who boasted of his roman citizenship 'with a great sum obtained i this freedom; and paul, fingering the old school tie, sneered "but i was free born' 18. it is not for us here to enquire as to how it should happen that certain human beings possess from birth this right of intimacy with the highest reality, but blavatsky was of this same opinion that the natural gift marks the acquisition of the rank in the spiritual hierarchy to which the student of magick and yoga aspires. he is, so to speak, an artist in the making; and it is perhaps not likely that his gifts will have become sufficiently automatic in his present incarntion to produce the fruits of his attainment. yet, undoubtedly, there have been such cases, and that within my own experience. 19. i could q

ALEISTER CROWLEY BOOK OF THE LAW

let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your will and fill of love as ye will, when, where, and with whom ye will! but always unto me. i,52: if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! i,53: this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth:

ALEISTER CROWLEY LIBER CHANOKH

make it pronouncable; the name as initially constructed see note below is thhbybaatnn. 28: these names are derived by the golden dawn from the perimeter of the sigillum dei meth by an excruciatingly complex process which it is not necessary to describe here. 29: the numbers identifying sigils may be a modern interpolation; turner and james do not give them. the bar across the start of each sigil marks the start point; the arrowhead the finish point. in some of the characters some doubling-back is necessary. character 59 is drawn making the first stroke top left to bottom right, the second left to right, and the third bottom to top. the character numbered 65 forms the name of laxdizi who is not mentioned in liber scienti; according to turner (1989) this character is the sigil of paraoan, 6

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

inconvenient. in the same way one cannot say that the roman alphabet is better or worse than the greek, since all required sounds can be more or less satisfactorily represented by either; yet both these alphabets were found so little satisfactory when it came to an attempt at phonetic printing of oriental languages, that the alphabet had to be expanded by the use of italics and other diacritical marks. in the same way our magical alphabet of the sephiroth and the paths (thirty-two letters as it were) has been expanded into the four worlds corresponding to the four letters of the name yod-heh-vau-heh; and each sephira is supposed to contain a tree of life of its own. thus we obtain four hundred sephiroth instead of the original ten, and the paths being capable of similar multiplications, o

e hand is controlled by the brain no less than in the case of conscious volition; but this is an additional argument for identifying the brain with the intelligence invoked. having thus identified himself as closely as possible with that intelligence, and concentrated on the question as if the "prophesying spirit" were giving its whole attention thereto, he must 165 await the impulse to trace the marks on the sand; and, as soon as it comes let it race to the finish. here arises another technical difficulty. one has to make 16 rows of dots; and, especially for the beginner, the mind has to grapple with the apprehension lest the hand fail to execute the required number. it is also troubled by fearing to exceed; but excess does not matter. extra lines are simply null and void, so that the bes

gical word, which transforms the planet on 234 which he lives by the installation of new officers to preside over its initiation. this can take place only at an "equinox of the gods" at the end of an "aeon; that is, when the secret formula which expresses the law of its action becomes outworn and useless to its further development (thus "suckling" is the formula of an infant: when teeth appear it marks a new "aeon, whose "word" is "eating. a magus can therefore only appear as such to the world at intervals of some centuries; accounts of historical magi, and their words, are given in liber aleph. this does not mean that only one man can attain this grade in any one aeon, so far as the order is concerned. a man can make personal progress equivalent to that of a "word of an aeon; but he will

elds to intelligent interest. in the same way the adept almost always begins by torrential lyrics painting out mystical extravagances about "ineffable love "unimaginable bliss "inexpressible infinities of illimitable utterness<corresponds to the emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind> he usually loses his sense of proportion, of humour, of reality, and of sound judgment. his ego is often inflated to the bursting point, till he would be abjectly ridiculous if he were not so pitifully dangerous to himself and others. he also tends to take his new-found "truths of illumination" for the entire body of truth, and insists that they must be as valid an vital for

original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. all footnotes have been moved up to the place in text indexed and set off in double wedge brackets, viz<marks> of the furnishings of the temple. in the east, that is, in the direction of boleskine, which is situated on the southeastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, o

when, in short, you are perfectly steady and easy, you will be admitted for examination; and, should you pass, you will be instructed in more complex and difficult practices. iv pranayama- regularisation of the breathing 1. at rest in one of your positions, close the right nostril with the thumb of the right hand and breathe out slowly and completely 370 through the left nostril, while your watch marks 20 seconds. breathe in through the same nostril for 10 seconds. changing hands, repeat with the other nostril. let this be continuous for one hour. 2. when this is quite easy to you, increase the periods to 30 and 15 seconds. 3. when this is quite easy to you, but not before, breathe out for 15 seconds, in for 15 seconds, and hold the breath for 15 seconds. 4. when you can do this with perfe

ALEISTER CROWLEY MAGICK WITHOUT TEARS

in the long run to shake up the little grey cells [as poirot might say, teach you to distrust any train of argument, however apparently impeccable the syllogisms, and to seek ever more eagerly the dawn of that neschamic consciousness where all these things are clearly understood, although impossible to express in rational language) the prime function of intellect is differentiation; it deals with marks, with limits, with the relations of what is not identical; in neschamah 49 all this work has been carried out so perfectly that the "rough working" has passed clean out of mind; just so, you say "i" as if it were an indivisible unity, unconscious of the inconceivably intricate machinery magic without tears get any book for free on: www.abika.com 208 of anatomical, physiological, psychologica

0= 2 letter are very apt and inspiriting- that is if i have rightly understood what you want to say (really, you know, they are a bit muddled- or i am) may i frame your question, if it is a question, in my own terms? yes? right. you say that i have advanced an invulnerable theory of the universe in philosophical and mathematical language, and you suppose (underlined three times with two question marks) that one could, with a great effort, deduce therefrom perfectly good reasons for an unswerving contemplation of one's umbilicus, or the performance of strange dances and the vibration of mysterious names. but what are you to say (you enquire) to the ordinary bloke-on-the-boulevard, to the man of the world who has acquired a shrewd knowledge of nature, but finds no rational guide to the cond

e, in a comprehensive form. in the past there has been far too much of referring them to one quite unprocurable document and then to another which probably has not even been written. no wonder that they go away sorrowful. so i am going to put in as the last of this series of letters an account, as clear and as succinct as the gods enable me to do, of what they may expect to have to do to get good marks from grandfather. of course i shall not be able to avoid altogether reference to the various official documents, but i will make these as short and as few as i can. first of all then, my system can be divided into two parts. apparently diametrically opposed, but at the end converging, the one helping the other until the final method of progress partakes equally of both elements. magic withou

ALEISTER CROWLEY MEDITATION

fish than this interpretation of everything as the dealing of god with the soul? but it is god who is all and not any part; and every "dealing" must thus be an expansion of the soul, a destruction of its separateness. every ray of the sun expands the flower. the surface of the water in the magick cup is infinite; there is no point different from any other point<marks, saying: they are one; or saying, they are many. then expect the direful judgments of ra hoor khuit. sic: error of capitalization, should be "if ye confound the space-marks> this shall regenerate the world, the little world my sister" these are the words of nuit, our lady of the stars, of whom binah is but the troubled reflection. thus, ultimately, as the wand is a binding and a limitation

ho has watched an angry sunset in the tropics upon the sea, will recognize how incomparable a description of that sunset is given in that wonderful last line. some have thought that the pig refers to the evening sacrifice, others that she is hathor, the lady of the west, in her more sensual aspect. but it is probable that this poem is only the frst stanza of an epic. it has all the characteristic marks. someone said of the iliad that it did not finish, but merely stopped. this is the same. we may be sure that there is more of this poem. it tells us too much and too little. how came this tragedy of the eating of a merely stolen pig? unveil this mystery of who "eat" it! it must be abandoned, then, as at least partially insoluble. let us consider this poem: hickory, dickory, dock! the mouse r

on and contraction (which may be called, in a way, the roots of pleasure and pain, cause error. make a thermometer, and the glass is so excited by the necessary fusion that year by year, for thirty years afterwards or more, the height of the mercury will continue to alter; how much more then with so plastic a matter as the mind! there is no emotion which does not leave a mark on the mind, and all marks are bad marks. hope and fear are only opposite phases of a single emotion; both are incompatible with the purity of the soul. with the passions of man the case is somewhat different, as they are functions of his own will. they need to be disciplined, not to be suppressed. but emotion is impressed from without. it is an invasion of the circle. as the dhammapada says: an ill-thatched house is

ALEISTER CROWLEY SEPHER SEPHIROTH

the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447*)rb md) mercy; womb; vulture *mxr to steam; darkness *k#x 809 shut up; body *pwg children *p+ 810 cain *nyq the living god of the worlds, or of the ages *mymlw(h yxl) midday (the south *mwrd 812 son of the right hand *nymynb 813 signs, marks, tokens twtw) ararita: a name of god which is a notariqon of the sentence dx) wzhrwmt wdwxy#)r wtwdx#)r dx, gone is his beginning: one is his individuality: his permutation one h (referred to the points of the hexagram, with the alephs forming the upright triangle, yod in the centre and tau lowermost )tyr)r) and the myhl) said: let there be light, and there was light (gn. 1:3) rw) yhy myhl)

ALEISTER CROWLEY TAO TEH KING

ssarily result from the departure from homogeneity) oh tao, how vast art thou, the abyss of abysses, thou holy and secret father of all fatherhoods of things! 2. let us make our sharpness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the general obscurity. oh tao, how still art thou, how pure, continuous one beyond heaven! 3. this tao hath no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but casually in their order of nature

true, subconscious will) 3. by avoiding the superficial life((rational, instead of subconscious reaction to environment, this weariness cometh not upon them((one must make a habit of doing one's true will; at first it is irksome, because of conflict with the accidents of life) 4. these things the wise man knoweth, not showeth: he loveth himself, without isolating his value((confounding the space-marks, etc) he accepteth the former and rejecteth the latter. 78 chapter lxxiii establishing the law of freedom. 1. one man, daring, is executed; another, not daring, liveth. it would seem as if the one course were profitable and the other detrimental. yet when heaven smiteth a man, who shall assign the cause thereof? therefore the sage is diffident((this difficult passage deprecates the security

ALEISTER CROWLEY THE I CHING

solitary! men are most loyal to men most sincere; but failure's for sky-soaring chanticleer! 62 the hsiao kwo hexagram fire of earth- hsiao kwo: exceeding in small things i've heard to soar too high is risky for the bird. the issue's evil when birds soar too high; the wisest course is humble loyalty. without precautions, enemies assail; but adaptation and sound care prevail. birds in a cave- sure marks for archer's eye! ambition, in bad times, is lunacy. hsiao kwo: excessive trifles; but beware in great things not to trust thyself to air. winged though thou be, soar not too rashly high! let not self seeking out run loyalty! men be incaution ask their foes to assail; tact and adroitness helps one to prevail. at easiest mark, let thine arrows fly! uncurbed ambition courts calamity. 63 the ki

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

th. the dyad (or universe) is created with little pain in order to make the bliss of dissolution possible. thus the pain of life may be atoned for by the bliss of death. this delight is, however, only for the chosen servants of nu. outsiders may be looked on much as the cartesians looked on animals. yet, of course, this is only on the plane of illusion. one must not discriminate between the space marks (p.s. the crhistian is one who has acquiesced in his own dishonour; a renegade from manhood. the new comment the physical description of the onset of this ecstasy refers to the actual facts at the period of receiving this knowledge. the attempt to resolve all into one is a philosophical blunder. it explains nothing; neither how one came to be, nor how two came to be. the only sound conceptio

fact of marriage destroys every natural characteristic, and has a set of rules of its own diametrically opposed in spirit and letter to those which govern love. i confidently appeal to impartial observers to say whether the ideals of the book are not cleaner, more wholesome, more human, and more truly moral than those of marriage as it is. al i,52 "if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit" the old comment 52. but distinctions must not be made before nuit, either intellectually, morally, or personally. metaphysics, too, is intellectual bondage; avoid it! otherwise on falls back to the law of hoor from the perfect emancipation of nuit. this is a

id. this was presumably because his mind was so full of preconceived ideas about the different kinds of stars appropriate to various ideas. an alternate phrase was subsequently dictated to the scarlet woman, and inserted in the manuscript by her own hand. this star is the pentagram, with the single point at the top. the points touch the parts of nuith's body as shown in the stele. the earth-point marks the position of her feet, the fire-point, that of her hands, the other three points- air, spirit, and water respectively- refer to "my secret centre, my heart, and my tongue" al i,61 "but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a li

itself with its own poison, when its environment (the ring of fire) becomes intolerable; the serpent that renews itself by shedding its skin, that is crowned and hooded, that moves by undulations like light, and gives man wisdom at the price of toil suffering and mortality; and the eagle that soars, its lidless eyes bent boldly upon the sun "death" is, to the initiate, as inn by the wayside; its marks a stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is the 'crown' of all. the crown is kether, the unity "love under will" having been applied to all nuith-possibilities of all khu-energies of any hadit-central-star, that star has exhausted itself perfectly, completed one stage of its course. it is th

ALEISTER CROWLEY THE QABALAH

ch= 1+ 2+ 3+ 4+ 5+ 6+ 7= 28 (8) hod= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8= 36 (9) yesod= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9= 45 (10) malkuth= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9+ 10= 55. the most important attributions of 666, however, pertain to the second part, q.v. 671. arut the law, aurt the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the el

ALEISTER CROWLEY THE SWORD OF SONG

re not stated save that they give loopholes innumerable for chicanery and the witnesses are all drunk (thou hast kept the good wine till now: i.e. till men have well drunk greek, mequstwsi, are well drunk. am i to belive this, and a glaring non sequitur as to christ s deity, on the evidence, not even of the inebriated eye-witnesses, but of mss. of doubtful authorship and date, bearing all the ear-marks of dishonesty. for we must not forget that the absurdities of to-day were most cunning proofs for the poor folk of seventeen centuries ago. talking of fish-stories, read john xxi. 1-6* a twentieth century medium. or luke v. 1-7 (comparisons are odious. but once i met a man by a lake and told him that i had toiled all the morning and had caught nothing, and he advised me to try the other side

of pain only is meant, our state becomes moral, or even worse! mystical. i should prefer to cancel this sentence. cf. appendix i. a. c[ the three characteristics. t.s] science and buddhism 98 now bring all his powers with tremendous force to bear upon any one object he may have in view, and this ability so to use the energies of his being to put forth a constant and tremendous effort of the will, marks the attainment of the sixth stage, samm vayamo, usually translated right effort, but perhaps right will-power would come nearer to the meaning, or right energy, for effort has been made even to attain to sammaditthi.1 and this power being gained by its use he is enabled to concentrate all his thoughts and hold them always upon one object waking or sleeping, he remembers who he is and what hi

ALEISTER CROWLEY EQ I 1

que the examples "in the ibis the head is tilted very slightly too far back; in the thunderbolt the right foot might be a little higher and the right knee lower with advantage. iv "pranayama- regularisation of the breathing" 1. at rest in one of your positions, close the right nostril with the thumb of the right hand and breathe out slowly and completely through the left nostril, while your watch marks 20 seconds. breathe in through the same nostril for 10 seconds. changing hands, repeat with the other nostril. let this be continuous for one hour. 2. when this is quite easy to you, increase the periods to 30 and 15 seconds. 3. when this is quite easy to you, but not before, breathe out for 15 seconds, in for 15 seconds, and hold the breath for 15 seconds. 4. when you can do this with perfe

he most profitable branch of my business. the sale of the rossetti-glasses and the titian-glasses, which at first had been very great, fell off quickly as the novelty passed away, and it was soon apparent that i had lost more than i had gained by my artistic inventions. but whether i made 1500 a year, or 1000 a year, was a matter of indifference to me. i had doubled that cape of forty which to me marks the end of youth in a man, and my desires were shrinking as my years increased. as long as i had enough to satisfy my wants, i was not greedy of money "this new-born desire of mine to make glasses which would show the vital truth of things soon began to possess me; and, gradually, i left the shop to take care of itself, left it in the hands of my assistant, williams, and spent more and more

ALEISTER CROWLEY EQ I 5

and "practises" one stanza of the law, he has understood the dhamma, he is the true follower of the buddha. it is the practice of the dhamma that constitutes the true buddhist, not the mere knowledge of its tenets; it is the carrying out of the five precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived, to be 28 acted up to, to be felt as the supreme idol in our hearts, as the supreme motive of our lives; and he who does this to the best of his ability is the right follower of the master- not he who calls him

+ 3+ 4+ 5+ 6+ 7= 28 (8) hod= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8= 36 (9) yesod= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9= 45 (10) malkuth= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9+ 10= 55. the most important attributions of 666, however, pertain to the second part, q.v. 671. thora the law, throa the gate, athor the lady of the path of daleth, rptha the wheel. also alph, dlth, nun, ivd, adeonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself("i am the way, the truth, and the life) and shows the taro as a key; and that the law itself is nothing else than this. for this reason the outer college of the a. a. is crowned by this "knowledge and conversation of the holy guardian angel" this number too is that of the ritual of neophyte. see liber xiii. 741. amthsh, the four letters of th

as idle as she is vicious. the book is a masterpiece of horror, in its way; every one should read it and shudder. laura grahame. honi soit qui mal y pense! ethel archer. 152 the doctor's dilemma, etc. bernard shaw. the preface to the first of these plays is a pointless hotchpotch of ignorant balderdash, the eavesdropping of a doctor's flunky translated to a suburban layman. sometimes it hits the marks; the law of chance provides for this event. the play is even worse rubbish. follows a dull, dirty stupid, prolix, foolish farrago about marriage "by george" cried somerset "three days of you have transformed me into an ancient roman" bernard shaw is the nearest approach to the redoubtable zero that seems possible. i have had doubts about marriage,and troubles in marriage; but shaw has made m

ALEISTER CROWLEY EQ I 5

unto the second, whom all nations of men call the first. woe unto the first, whom all grades of adepts call the first. woe unto me, for i, even as they, have worshipped him. but she is whose paps are the galaxies, and he that never shall be known, in them is no motion. for the infinite without filleth all and moveth not, and the infinite within goeth indeed; but it is no odds, else were the space-marks confounded. and now the angel is but a shining speck of blackness in the midst of a tremendous sphere of liquid and vibrating light, at first gold, then becoming green, and lastly pure blue. and i see that the green of libra is made up of the yellow of air and the blue of water, swords and cups, judgment and mercy. and this word tan meaneth mercy. and the feather of maat is blue because the

n thy dust shall strew the earth whereon she walketh, then mayest thou bear the impress of her foot. and thou thinkest to behold her face! the stone is become of the most brilliant whiteness, and yet, in that whiteness, all the other colours are implicit. the colour of anything is but its dullness, its obstructiveness. so is it with these visions. all that they "are" is falsity. every idea merely marks where the mind of the seer was too stupid to receive the light, and therefore reflected it. therefore, as the pure light is colourless, so is the pure soul black. and this is the mystery of the incest of chaos with his daughter. 23 weh note: see g.r.s.mead's "fragments of a faith forgot" there is nothing whatever visible. but i asked of the angel that is at my side if the ceremony hath been

ALEISTER CROWLEY EQUINOX EQ I 1 2

. yet of what men count deeds i have done no small share. i have travelled a bit, written a bit i seem to have been hard at it all the time and to have got nothing finished or successful. one tragedy one little comedy two essays a dozen poems or so two or three short stories odds and ends of one sort and another: it's a miserable record, though the tragedy is good enough to last a life. it marks an epoch in literature, though nobody else will guess it for fifty years yet. the travel, too, has been rubbish. it's been a petty, peddling year. the one absolute indication is: on no account live otherwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me "begin to inflame myself in praying!"the twelfth day" 12.17. wh

ALEISTER CROWLEY EQUINOX EQ I 2 3

the symbols. to compare a girl to a "ghost; to disenchant the glow and glamour of her to a "glimmer" to compare a volcano in eruption to the puffing of a steam-engine; the sun in heaven at high noon to a farthing dip. the vision is accurate enough; but the point of view is throughout that of a flunkey, of a tradesman, of a gelded toady, of a stewed prune! so too the very perfection of form which marks tennyson is a shocking fault, a guide to the governess' mind of the creature. he is so determined to keep all the rules that he 395 utterly breaks the first (and last) rule "rules are the devil" he writes like a schoolboy for whom a false quantity means a basting. he counts his syllables on his fingers; he never writes by ear, as one whose ears are open to the heavenly melody of the muses. s

ALEISTER CROWLEY EQUINOX EQ I 2

that a vision of a divine being of ineffable splendour is necessarily of higher type than this shadowy form-world. mistake on this point has led many a student astray. highest among these things are the three visual and seven auditory phenomena of yoga (we omit consideration of the other senses; the subject requires a volume) these are referred to the sun, the moon, and fire; and their appearance marks the attainment of dhyana. they are dazzling, and accompanied with such intense though passionless bliss that they partake of the nature of vedana and may under certain conditions even rise to touch san n a. of the auditory are sounds heard like bells, elephants, thunder, trumpets, sea-shells "the sweet-souled vina" and so on; they are of less importance and are much more common. as one would

possibly have mistaken the odeon for the luxembourg "could i? a host of conjecture chased each 124 other through my brain, bewildering it, leading the will to falter, the steps to halt "beneath, keener anguish than the thrust of a poisoned rapier, stabbed me this poignant pang: my love awaits me, waits for me to save her, to fly with her "where was she "it was broad day; i cleansed myself of the marks of battle, sat down and broke my fast, my sane mind steadily forcing itself to a sober plan of action, beating manfully down the scream of its despair. all day i searched the streets. passing an antiquary, i showed him my weapons. he readily supplied their history; but- there was none of that family alive, nor had been since the great revolution. their goods? the four winds of heaven might k

ALEISTER CROWLEY EQUINOX EQ I 3 2

epulchre for myself as a compendium of the universal unity" the rest of the altar symbolism is explained in the diagram. after this explanation a prayer is offered up, and the "third adept" hands to the aspirant the chain from the altar, bidding him accept it as a bond of "suffering and self-sacrifice" the "second adept" takes the dagger and cup from the altar, and, dipping the dagger in the cup, marks a cross on the aspirant's forehead, after which he hands to the aspirant the rose- cross symbol. then the "third adept" opens the upper half of the pastos, and says] and the light shineth in the darkness; but the darkness comprehendeth it not [the "second adept" then orders the aspirant to touch with his wand the rose and cross upon the breast of the form before him and say "out of the darkn

he first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the object of his accepting the chain. and now, having gained the right to take his ruach

e sephiroth of yesod save yesod of yesod, which is the next; and malkuth of hod, which tempts him to run in hod before he can walk in yesod. 31 the pillar of mildness in the tree of life passes through the sephiroth kether, tiphereth, yesod and malkuth which appear to be all equally balanced. this, however, is incorrect, for all save kether, which is the point from which motion originates, are as marks set upon the pendulum of a clock, the nearer to malkuth (the weight) the greater will be the space they move through, wandering planets and comets that obey his will, that he is liable to forget that though a sun to himself, he is nevertheless but an atom of the glory supernal, but a mote of dust dancing in the beam of the eye divine. this it arrives that he is as likely to be obsessed by th

ALEISTER CROWLEY EQUINOX EQ I 3

to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early visions pass beyond! olympas. not all the crabbed runes i have conned 31 told me so plain a truth. i see, inscrutable simplicity! crushed like a blind-worm by the heel of all i am, perceive, and feel, my truth was but the partial pang that chanced to strike me as i sang. marsyas. in the beginning, violence marks the extinction of the sense. anguish and rapture rack the soul. these are disruptions of control. self-poised, 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, kn

ALEISTER CROWLEY EQUINOX EQ I 4 3

silver arms, with glittering lance, with plum d helm, and wing d shoon, athwart the admiring land of france. 55 xx sir palamede hat reasoned out beyond the shadow of a doubt that this his questing beast is one; for were it beasts, he must suppose an earlier beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth him a random course, the beast a-questing aye before. but praise to good sir palamede 'hath gotten him a fairy steed alike for venery and for war, so that in little drawing near the quarry, lifteth up his spear to run him of his malice through. 5

ALEISTER CROWLEY EQUINOX EQ I 4

or p.m. p.m. 30 minutes. 10. 15. 30 for 6 minutes. 5.25-6.26 pr n y ma. 5. 10. 20 for 31 minutes without any 257 dh ran on ajna prevents sleep: ditto on anahata causes it. 258 in practising pr n y ma, the breath may get convulsively withheld, all the muscles going suddenly rigid, without the will of the yogi. this is called sukshama-kumbhaka, or automatic holding in of the breath. this phenomenon marks a stage in attainment. p.m. p.m. breaks. 9.25-9.50 dh ran on the shiva pantacle given me by m itr nanda p.m. p.m. sw mi, mentally muttering "aum shivaya vashi."259 nothing particular occurred, though (were i not fixed in the know- ledge of the vanity of physiological tests) i should judge my weight had diminished.260 the a'sana gave no pain till i moved. i had my eyes turned up to the third

topped up. a.m. a.m. 6.15-6.50 dh ran on nose. during this i heard a siren-cooing p.m. p.m. n da; it sounded very audible and continuous; but loudest during rechaka. 1.23 a.m. i awoke, lying on left side. this being unusual. i did not know i had been asleep, and the time much surprised 160 me. the one dominant thought in my brain was: that is it "i.e, dhy na. the characteristic perspiration which marks the first stage of success in pr n y ma possesses the odour, september taste, colour, and almost the consistency of semen. 11th. 6.25-6.45 pr n y ma. fifteen minutes. 10. 20. 30. no perspira- a.m. a.m. tion. 10.30-10.45 pr n y ma. twelve minutes: 10. 20. 30. a.m. a.m. pr n y ma. eight minutes: 10. 20. 30. 6.0-6.30 with great effort. p.m. p.m. cannot do pr n y ma 30. 60. 15. more than once th

embracing three distinct cycles- of renaissance, decadence, and slime. in the first the adepts rise as artists, philosophers, and men of science, who are sooner or later recognized as great men; in the second the adepts as adepts appear, but seem as fools and knaves; and in the third, that of slime, vanish altogether, and are invisible. then the chain starts again. thus crowley writes"'decadence marks the period when the adepts, nearing their earthly perfection, become true adepts,not mere men of genius. they disappear, harvested by heaven: and perfect darkness (apparent death) ensues until the youthful forerunners of the next crop begin to shoot if the form of artists" we append the following table. as it will be seen p. divides his dream- states into seven main divisions, each being aga

ALEISTER CROWLEY EQUINOX EQ I 6

eeted him. thereupon he (and he was a goodly man, and fair) did most heartily welcome me as a fellow-traveller to that house, and confirmed me in my belief that the ark did indeed hold the secret of the way thereto. and as for the guide that might convey us through the darkness and the tumult of the stream, he spoke (something darkly) of one appointed, and more clearly that he was aware of divers marks upon the way; for, said he, to them that view it from above this trackless waste of water is mapped out and charted with a perfect science. behold! quoth he. and at that moment was there a glimmer just before me of a white shining triangle, and what was most strange, rather an impression than a vision of a man that hung upon a gibbet by one heel. this, said the fair man, is a most notable si

e" bishop. silence under such a charge is contumacious, and equivalent to confession. on the fourth count, guilty [judges "echo "guilty" clerk. fifthly, that you do take the form of a bat, and suck the blood of sleeping children, and moreover have bewitched divers cows to the prejudice of the holy orders of knights hospitaller and others, lawful owners of the aforesaid cows. prosecutor. all clear marks of a witch! laylah. your saviour sent devils into swine. bishop. blasphemy on blasphemy["crosses himself. sure only the devil could speak thus. on the fifth count, guilty [judges "echo "guilty" clerk. sixthly- bishop. stay, gentle sir. have we not heard enough? must the ears of the court be further polluted with a recital of these abominations? g. m. of st j. we have heard enough. g. m. of s

ALEXANDRIAN BOOK OF SHADOWS OCCULT

our book. for good results incense is best if you can get it, but coals in a chafing dish burning sweet-smelling herbs will do. a cup if you would have cakes and wine and a platter with the signs drawn into same in ink, showing a pentacle. a scourge is easily made (note, the scourge has eight tails and five knots in each tail. get a white-hilted knife and a wand (a sword is not necessary. cut the marks with athame. purify everything, then consecrate your tools in proper form and ever be properly prepared. but ever remember, magical operations are useless unless the mind can be brought to the proper attitude, keyed to the uttmost pitch. affirmations must be made clearly and the mind should be inflamed with desire. with this frenzy of will you may do as much with simple tools as with the mos

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ents of intelligent apprehension follow the evolving monad throughout his long pilgrimage. what has been misinterpreted somewhat at this stage of comprehension is the fact that at various periods the emphasis is laid on different grades of expansion, and always the hierarchy endeavours to bring the race to the point where its units will have some idea of the next step to be taken. each initiation marks the passing of the pupil in the hall of wisdom into a higher class, marks the clearer shining forth of the inner fire and the transition from one point of polarisation to another, entails the realisation of an increasing unity with all that lives and the essential oneness of the self with all selves. it results in a horizon that continuously enlarges until it includes the sphere of creation;

spirant himself and not of some occult teacher performing an occult rite leads to what one might term a crisis. at this crisis, which necessitates the aid of a master, a definite act of initiation is performed, which (acting on a particular centre) produces a result on some one body. it keys the atoms to a certain pitch, and enables a new rate of rhythm to be attained. this ceremony of initiation marks a point of attainment. it does not bring about attainment, as is so often the misconception. it simply marks the recognition by the watching teachers of the race of a definite point in evolution reached by the pupil, and gives two things: 1. an expansion of consciousness that admits the personality into the wisdom attained by the ego, and in the higher initiations into the consciousness of t

islead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five rays that are specially manifesting at the time he takes the initiation. at the sixth initiation, if he takes the higher degree, he gains power on another ray, and at the seventh initiation he wields power on all the rays. the sixth initiation marks the point of attainment of the christ, and brings the synthetic ray of the system under his control. we need to remember that initiation gives the initiate power on the rays, and not power over the rays, for this marks a very definite difference. every initiate has, of course, for his primary or spiritual ray one of the three major rays, and the ray of his monad is the one on which he at len

us strength of the vibration then brought to bear upon the sons of men, it will be possible for those who now do the necessary work to take a great step forward, and to pass through the portal of initiation- 36- initiation, human and solar copyright 1998 lucis trust chapter vii the probationary path preparation for initiation. the probationary path precedes the path of initiation or holiness, and marks that period in the life of a man when he definitely sets himself on the side of the forces of evolution, and works at the building of his own character. he takes himself in hand, cultivates the qualities that are lacking in his disposition, and seeks with diligence to bring his personality under control. he is building the causal body with deliberate intent, filling any gaps that may exist

tment. there will be seven systems, though we are only concerned with the three major systems, of which our present system is the second major system. each chohan of a ray takes a certain number of initiates of the sixth initiation and trains them specially for this work; special aptitude in colour and sound predisposes the choice, and the ability to work with "psyche" or the spirits in evolution marks a man out for this high post. we might say that the planetary logoi are the divine psychologists, and therefore in the training for this post psychology is the basic subject, though it is a psychology inconceivable as yet to us. every planetary logos has, in his own special planet, schools for the development of subordinate logoi, and there trains them for this high office, giving them oppor

le in the present transitional period. in this connection two things should be emphasised: first, the need that all applicants have for common sense; this factor is very often lacking, and students do well to remember that unbalanced fanatics are not desirable members of the hierarchy. equilibrium, a just sense of proportion, a due regard for environing conditions, and a sane common sense are the marks of the true occultist. when a real sense of humour exists likewise, many dangers will be avoided. secondly, a recognition of time, and an ability to move slowly when effecting changes in the diet and in the habits of a lifetime. everything in nature progresses slowly, and applicants must learn the occult truth of the words "make haste slowly" a process of gradual elimination is usually the p

e, its feet lost sight of in the mists and fogs that circle round our planet. where standest thou, o pilgrim? on what are placed thy feet? i stand upon a portion of the ladder, the fourth division well nigh mounted; its latter part stretches before me into the darkness of a stormy night. beyond that sphere of utter gloom i see the ladder rise again, radiant and glowing in its fifth division. what marks those portions which you thus describe as separated from another part? do not all form but one completed ladder of clearly marked proportions always a gap appeareth to the eye, which (when approached more closely) resolveth then itself into a cross, by which one mounteth to the next division. what causeth then the cross? how mount you by its aid? the cross is formed by aspirations, instilled

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

usly doing now. when the gap is completely bridged, man's body becomes co-ordinated with the mental body and the fires of mind and of matter are blended. it completes the perfecting of the personality life, and as earlier said, this perfecting brings a man- 77- a treatise on cosmic fire copyright 1998 lucis trust to the portal of initiation initiation being the seal set upon accomplished work; it marks the end of one lesser cycle of development, and the beginning of the transference of the whole work to a still higher spiral. we must always bear in mind that the fires from the base of the spine and the splenic triangle are fires of matter. we must not lose this recollection nor get confused. they have no spiritual effect, and concern themselves solely with the matter in which the centres o

. this signifies the production of heat in the heart of matter; the point of fire, the moment of the first rotary activity, the first straining of the atom, motivated by latent heat, into the sphere of influence of another atom. this produced the first radiation, the first pull of attraction, and the consequent setting up of a repulsion and therefore producing 3. the circle divided into two. this marks the active rotation and the beginning of the mobility of the atom of matter, and produces the subsequent extension of the influence of the positive point within the atom of matter till its sphere of influence extends from the centre to the periphery. at the point where it touches the periphery it contacts the influence of the atoms in its environment; radiation is set up and the point of dep

eye can scarcely follow it. above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. this marks the blending of the fires and the deliverance of man from the trammels of matter. we might now note that the evolution of these centres of force can be portrayed, not only in words, but under the same five symbols that have so often a cosmic interpretation. 1. the circle. at this stage the centre is seen simply as a saucer-like depression (as mr. c. w. leadbeater expresses it) of dimly glowi

e spiritual, though actively functioning in the personal life, and the development has reached a point wherein he is nearing the probationary path. 5. the swastika. at this stage the centre becomes fourth-dimensional; the inner rotating cross begins to turn upon its axis, and to drive the flaming periphery to all sides so that the centre is better described as a sphere of fire than as a wheel. it marks the stage of the path in its two divisions, for the process of producing the effect described covers the whole period of the path. at the close, the centres are seen as globes of radiant fire with the spokes of the wheel (or the evolution of the cross from the point in the centre) merging and blending into a "fire that burneth up the whole" a brief sentence has its place here owing to its re

e temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his life, steps upon the probationary path, and continues up to the third initiation. under the regime of the personality ray, the man proceeds upon the five rays to work consciously with mind, the sixth sense, passing first upon the four minor rays and eventually upon the third. he works upon the third ray, or

ic-manasic this literally means that the three major rays can each be subdivided (in connection with the ego) into three divisions. this fact is also little appreciated- 102- a treatise on cosmic fire copyright 1998 lucis trust the third period, wherein the monadic ray makes itself felt on the physical plane, is by far the shortest, and covers the period in which the sixth triangle holds sway. it marks the period of achievement, of liberation, and therefore, although it is the shortest period when viewed from below upward, it is the period of comparative permanence when viewed from the plane of the monad. it covers the totality of time remaining in the one hundred years of brahma, or the remainder of the process of manifestation. when we study, therefore, the sets of triangles earlier refe

al. again the corresponding vortices on the atmic level come into active vibration as the mental centres become fourth dimensional, till we have a wonderful fiery activity demonstrating on all the three planes- 119- a treatise on cosmic fire copyright 1998 lucis trust from the point of view of fire,86(75) leaving the aura and its colors out of temporary consideration, the evolutionary development marks an equally definite process. a. the vivification of the inner heat of the sheaths, or the tiny point of fire latent in every individual atom of matter. this process proceeds in all three bodies, at first slowly, then more rapidly, and finally simultaneously and synthetically. b. the bringing into activity from latency of the seven centres on all planes, beginning from the bottom upwards, unt

wing to the fact that the buddhic plane is pre-eminently the plane most concerned with the evolution of the heavenly men. what i have therefore predicated anent the fourth physical ether can likewise be extended to the fourth cosmic ether, and find its analogy on the buddhic plane. the place, for instance, of violet in the spectrum is of prime importance in connection with the greater cycles, and marks the end of a cycle and the beginning of a new one. the buddhic plane is peculiarly the plane of violet, even though all the colours find their place there; the lord of the ray of ceremonial magic, who embodies the violet ray or hierarchy, has a special relationship to the buddhic plane. it must be borne in mind that each planetary logos works primarily on one of the seven planes; from this w

s of the cosmic physical plane the subplanes of which we call the mental, astral, and physical planes. when the five and the four are perfectly blended, we shall have achieved the nine of a major initiation, and when the six is added we shall have the resolution into one of the- 233- a treatise on cosmic fire copyright 1998 lucis trust groups embodied by a kumara, as has been hinted earlier. this marks the resolution of the six-pointed star finally into the five-pointed star; this is a great mystery, and concerns primarily the heavenly man of our scheme, and only incidentally the groups within his body of etheric manifestation. it will, therefore, be apparent that if all manifestation is the embodiment in form of a cosmic conception, and the working out of it in concrete shape, manas or in

wherein the infant, man, has segregated himself until he is of full strength, and able to take his share in the work of his group. only the voluntary merging of interest and of aim is of value, and only that is seen in man as he nears the final part of the path of evolution. it is incident upon an earlier stage of intense self-assertion and intense self-realisation. this stage is with us now; it marks all manifestation, and is the basis of the preservation of identity. it distinguishes: the logos and all forms within his body. the planetary logoi and all forms within their bodies. man and all forms within his body. that which must be emphasised is the little realised concept that this assertion of "i am" distinguishes not only man, but is the mantric word which preserves the integrity of

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the three worlds, without ever really leaving his true home in the subtler realms and higher spheres of consciousness. 23. union with others is to be gained through one-pointed meditation upon the three states of feeling compassion, tenderness and dispassion. some understanding of this will come if the student will compare this sutra with one in the first book (sutra 33. the union here dealt with marks a step further than the previous attainment. in that, the nature of the aspirant is being trained to harmonious peaceful association with all around him. in this, 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 l

lled lotus in the head (which is the higher correspondence of the heart centre, and the intermediary between the twelve petalled egoic lotus on its own plane and the head centre) awakens. the pineal gland is gradually brought from a state of atrophy to full functioning activity and the centre of consciousness is transferred out of the emotional nature into the illuminated mind consciousness. this marks the transition which the mystic has to make onto the path of the occultist, keeping, as he always does, his mystical knowledge and awareness but adding to it the intellectual knowledge and conscious power of the trained occultist and yogi. from the point of power in the head the yogi directs all his affairs and undertakings, throwing upon all events, circumstances and problems the "awakened

attachment; therefore, turning his back upon all that he has gained, and putting behind him all thought of the perfections achieved and the powers developed, the son of god, the christ in manifestation, again presses forward towards a higher goal. at every stage of the path, the injunction sounds forth "forgetting the things which are behind, press forward (phil: iv, and every new initiation but marks the commencement of a new cycle of endeavour. commentators upon this sutra point out that there are four classes of chelas or disciples. these are: 1. those whom the light is just beginning to illumine. they are called "observant of practice" and are those who are just entering the path. these are the probationers, the aspirants. 2. those whose intuition is awakening and who demonstrate a co

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

derstanding and only clouds our insight when it lays claim to being the one and only way of comprehending. but it is the east that has taught us another, wider, more profound, and a higher understanding, that is, understanding through life. we know this way only vaguely, as a mere shadowy sentiment culled from religious terminology, and therefore we gladly dispose of eastern 'wisdom' in quotation marks, and push it away into the obscure territory of faith and superstition. but in this way eastern 'realism' is completely misunderstood. it does not consist of sentimental, exaggeratedly mystical, intuitions bordering on the pathological and emanating from ascetic recluses and cranks; the wisdom of the east is based on practical knowledge..which we have not the slightest justification for unde

phor, becomes somewhat clearer. it is a period of silence whilst something inner transpires, and is perhaps the hardest part of the technique to master. it is so easy to slip back into the intellectual activity which ordinary meditation connotes, for one has not yet learnt to contemplate. dr. bennett describes this stage in some comments upon ruysbroeck. he says "ruysbroeck here distinguishes two marks of 'true' passivity: first, it is 'actively sought' that is, a certain effort is necessary to maintain it. second, it differs from any natural or automatic type of relief by the moral preparation which precedes it..this enforced waiting, this self-imposed receptivity, which is the defining mark of the stage of contemplation, is not the end of the mystic's career. it is the end of his efforts

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

by desire, desire for physical life, and desire for the acquisition of the tangible. 3. the relation between the mind and the brain, which constitutes the problem of the more advanced men and races and of which the vast system of schools, colleges, and universities indicate the importance. much progress in this relation has been made during the past fifty years, and the work of the psychologists marks its highest point. when this is understood, the mind will be regarded as the positive factor and the other two aspects of the form nature will respond receptively. they will be the automatons of the mind. 4. the relation between the soul and the personality, which is the problem engrossing the attention of aspirants now, for they are the pioneers of the human family, the pathfinders into the

ies a conception of the ego in his relationship to others. a principle is that which governs always the action of the ego on his own plane, and it is only as we come more and more under the guidance of that ego that our personality conceives of, and responds to these ideas. this is a point to be borne in mind in all dealings with others and should modify judgments. to apprehend a principle justly marks a point in evolution. a principle is that which ensouls a statement dealing with the highest good of the greatest number. that a man should love his wife is a statement of a principle governing the personality but it must later be transmuted into the greater principle that a man must love his fellow men. principles are of three kinds and the higher must be reached via the lower (a) principle

worlds, the second with his life on causal levels, and the last with his life after the attainment of the goal of present human endeavour. one deals with units, another with groups and the last with unity. one deals with differentiation at its most diverse point, the second with the many resolved into the egoic groups, whilst the third sees the differentiation resolved back into the seven, which marks unity for the human hierarchy. all these factors and many others produce differences among human beings, and in sizing himself up a man must needs bring them into his consideration. it should therefore be borne in mind that a disciple of any of the masters will have his peculiar equipment, and his individual assets and deficiencies. he can nevertheless rest assured that, until the path of kn

the three worlds is brought about. just as the fully intelligent human being can only begin consciously to function as a soul and to contact the kingdom of the soul, so only the fully active and dominant soul, in which the buddhic principle is potentially controlling, can begin to contact the state of pure being in which the monad or spirit eternally rests. the development of the intellect in man marks his fitness for the work of treading the path, back to full soul consciousness. the development of the buddhic or wisdom-love aspect in the solar angel demonstrates his fitness for further progression in the awareness of the state of pure being- 124- a treatise on white magic copyright 1998 lucis trust 3. the third direction in which the soul looks and wherein he exercises the faculty of con

rdinates his personality and exercises the magic of the white brotherhood, working always in the light of the soul with the soul in all forms, and laying no emphasis upon the ambitions of the personal self. clear discrimination of these two paths reveals what is called in some occult books that "narrow razor-edged path" which lies between the two. this is the "noble middle path" of the buddha and marks the fine line of demarcation between the pairs of opposites, and between the two streams which he has learnt to recognize one going up unto the gates of heaven, and the other passing down into the nethermost hell. by the exercise of the two main weapons of the aspirant, discrimination and dispassion, he gains that quality which is called in this rule "the vital power. just as the eye is the

. whether the man can become an active co-operator with the hierarchy, able to create and to wield mental matter, and so work out the purposes of the universal mind, which are prompted by boundless and infinite love, and are the expression of the one life. this is the crux of the entire situation, and when the man has mastered the forces opposed to him, he is ready for the second initiation which marks the release of the soul from the prison of the astral body. henceforth the soul will use the astral body, and mould desire into line with divine purpose. it is of value for the student to know where he stands and what his particular problem is. the average man is learning the control of the physical body and the organizing of his physical plane life. the student on the probationary path is l

st. the germ has been there but it has lain dormant. now it is fostered and brought to birth, and the first initiation is attained. much then remains to be done. the analogy is complete. many years were spent by the disciple jesus between the birth and baptism. the remaining three initiations were taken in three years. you have the same situation on the path of the aspirant. the second initiation marks the crisis of the control of the astral body. after baptism there remain the three temptations, demonstrating the complete control of the three lower vehicles. then comes the transfiguration, followed by knowledge of the future and complete self-abnegation. therefore, you have the following: 1. the moment of conception i.e. individualization. 2. nine months gestation i.e. the wheel of life

pact upon the form nature, the personality. prior to this period of intuitional control, there are many lives wherein the intuition may begin to play its part, and the student learns the meaning of illumination. until after the third initiation, however, it is the iilumined mind which is the dominant factor, and not the pure intuitive perception, or pure reason. after this great initiation, which marks a definite transition out of the form consciousness, the initiate can function at will on the plane of the intuition, and the mind is steadily relegated into the background till it becomes a part of the instinctual apparatus as much a part of the subconscious instinctual nature as is the instinctual nature which the materialistic psychologist so much stresses. intuitive perception, pure visi

n and in that of politics. this is true whether one is considering india or america, china or germany, or whether one is studying the history of buddhism with its many sects, protestantism with its myriads of warring groups, or the many schools of philosophy in the orient or the occident. the condition is widespread, and the public consciousness tremendously diversified, but this state of affairs marks the summation of the period of separativeness and the end, before so many centuries, of this intense distinctiveness of thought. after noting and watching this trend of affairs for another one hundred years, the elder brothers of the race called a conclave of all departments about the year 1500 a.d. their object was to determine how the urge to integration, which is essentially the keynote o

forth the hands of helpfulness. upon his shoulder sits the bird of peace; upon his feet the sandals of the messenger. not yet the utter glory of the radiant life! not yet the entering into everlasting peace! but still the work, and still the lifting of the little ones. here in symbolic form we have pictures of human life and progress, of life in form and growing through the building process which marks the creative work. it is only a bald translation of some mantric phrases, and of some basic symbols, and must in no way be considered to be anything except indicative of a process, veiled and couched so that only those who know can understand. esotericists will understand that these five stages cover the life period of every form, no matter whether the creator is cosmic, planetary or human

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

liance between the fourth ray, the fourth creative hierarchy, or the human monads, and the fourth kingdom in nature. his power is always consequently active. the perceiver on the way the link between the three and three the divine intermediary the hand of god the hidden one the seed, that is the flower the mountain whereon form dies the light within the light the corrector of the form the one who marks the parting of the way the master the dweller in the holy place the lower than the three, the highest of the four the trumpet of the lord. the aphorisms connected with this fourth ray are not easy of comprehension. they require an exercise of the intuition and are conveyed by six short and excessively brief commands uttered, curiously enough, late in the creative period and at the time when

etic ray, but for this solar system the second ray is the synthetic ray, and for the next solar system the first ray will perform a similar function. two rays are largely the goal of human endeavour, the first ray and the second ray. one ray is the goal of the deva or angel evolution, the third ray. all these three rays contact the two poles, and the attainment of the goal at the end of the cycle marks the achievement of the solar logos. this again is hidden in mystery. the seventh ray and the first ray are very closely allied, with the third ray linking them, so that we have the relation expressed thus, 1. 3. 7. there is a close association also between rays 2. 4. 6, with the fifth ray in a peculiar position, as a central point of- 63- a treatise on the seven rays- volume i: esoteric psyc

, at the point of deepest and densest concretion, of the mind of god in form, with a radiation which will be dynamically effective. again speaking symbolically (and what else is possible when dealing with a mechanism as yet so- 142- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust inadequate as the mind and brain of the average aspirant, the mineral kingdom marks the point of unique condensation. this is produced under the action of fire and by the pressure of the "divine idea. esoterically speaking, we have, in the mineral world, the divine plan hidden in the geometry of a crystal, and god's radiant beauty stored in the colour of a precious stone. in miniature and at the lowest point of manifestation, we find the divine concepts working out. the goa

le and extended field in which to work. this we shall later elaborate when we take up the study of the zodiacal signs and their relation to the rays- 143- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust we shall now touch upon the next two points, condensation and its hidden secret, transmutation. from the standpoint of external matter, the mineral kingdom marks the densest expression of the life of god in substance, and its outstanding, though oft unrealised, characteristic is imprisoned or unexpressed power. speaking in symbols, a volcano in eruption is a mild expression of this power. from the standpoint of esoteric substance, the four ethers are far more dense and "substantial. this modern science has also told us, positing the hypothetical ethe

he perfected human being. but the word has been distorted from its true significance and applies in nine cases out of ten (nay, in ninety-nine cases out of one hundred) to a type of mental perversion, to a distorted attitude of mind which results often in physical practices and reactions which are in their manifestation so old that their very antiquity gives the lie to the idea that this attitude marks a step forward on the path of progress. it marks indeed a point of retrogression, the swinging back into an ancient rhythm, and the resumption of ancient practices. these perversions are ever found when a civilisation is crumbling and the old order is changing into a new. why should this be? it is due to the fact that the newer impulses pouring into the old, and the impact of the new forces

ads from the latent mental awareness of lemurian man in the third race to the intellectual achievement of the aryan race, the fifth race. the fourth ray of harmony through conflict leads from the period of that terrific balancing of forces in atlantis (the fourth race) to the sanctified and free devotion of one-pointedness in the next or sixth race, with two lines of energy consummating in it. it marks the point of achievement of the monads of love, who arrive at the expression of love-wisdom. the final race marks the point of achievement for the monads of will, just as the present aryan race marks, and will mark, the achievement of the monads of intelligence. this warrants thought. it is a relative achievement, for this is the fourth round, but there is necessarily a "highwater mark" if i

pose is the transfiguration. this is the esoteric goal set before humanity. this was the tremendous event which was enacted before humanity by the greatest of all the sons of god in his own body, whom i and all true disciples regard as the master of all the masters, the christ. what shall i say about this culminating event for which the entire personality of man waits? this third great initiation marks a crisis in the initiatory work, and produces a further synthesis experienced in the life of the spiritual man. up to the third initiation, man has been occupied with the process of fusing soul and body into one unity. after the third initiation (and owing to an event which takes place) man is oriented towards, and becomes occupied with, a further fusion in consciousness, that of spirit-soul

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

1998 lucis trust for light; they have no conscious knowledge of that self-initiated programme which has to be followed in full waking consciousness, being realised simultaneously by the indwelling divine soul and the mind and brain of the man in physical life. these expansions of consciousness progressively reveal to man the quality of his higher and his lower nature; it is this realisation which marks st. paul as one of the first initiates to attain that status under the christian dispensation. read what he says about this revelation of his duality "i know that in me [that is, in my flesh] dwelleth no good thing: for to will is present with me; but how to perform that which is good i find not "for the good that i would, i do not: but the evil which i would not, that i do "for i delight in

urselves for initiation. then the light is shed on the distant vision, and we catch a fleeting glimpse of our goal. next the light is shed upon ourselves, and we get a vision of what we are, and what we can be, and enter upon the path of discipleship, or in the terminology of the bible we begin the long journey to bethlehem. then there are the five initiations which we are studying, each of which marks an increase of light which shines upon our way and develops that inner radiance which enables all god's children to say, with christ "i am the light of the world,"19 and to obey his command wherein he tells us to "let your light so shine before men that they may see."20 this light, in its seven stages, reveals god god in nature, god in christ, god in man. it is the cause of the mystical visi

en on our way there. it is an expansion which enables us to realise that "the kingdom of god is a state of the soul, coming from the spirit and reflected in the body."22 the first step into this kingdom is through the new birth. the second step is through the baptism of purification. it is a process of growth in the characteristics of the kingdom, and the gradual attainment of that maturity which marks the citizen of that kingdom. to this, christ testified through the baptism when he attained maturity, setting us an example, and through his triumphant passing of the tests of the three temptations he demonstrated the needed purity. the babe in christ, the little child, the full-grown man, the perfected man! through the bethlehem experience the babe is born. the little child grows to maturit

goes forward, we shall come to a deeper understanding of the significance of light in relation to humanity. we talk of the light of knowledge, and towards that light and its furtherance all of our educational processes and institutions are consecrated. we desire profoundly the light of understanding, which expresses itself in wisdom, and characterises the sage and the wise upon earth; this light marks them off from the ordinarily intelligent person, making their words of moment, and giving value to their advice. we have been led to believe that there are in the world the illuminati, working quietly and silently behind the scenes in world affairs, shedding the light when needed into the dark places of the world, elucidating problems, and eventually bringing to light that which must be erad

temporary perhaps, though eventually permanent from the body nature, from existence on the physical plane and its visible experience. it is a setting free from limitation; and whether one believes (as many millions do) that death is only an interlude in a life of steadily accumulating experience, or the end of all such experience (as many other millions hold, there is no denying the fact that it marks a definite transition from one state of consciousness into another. if one believes in immortality and the soul, this transition may make for an intensification of consciousness; while if the materialistic point of view dominates, it may indicate the end of conscious existence. the crucial question is, therefore: is that which we call the soul immortal? what is the meaning of immortality? it

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

stand it) disappears. we shall later consider the stages wherein the soul impelled thereto by its peculiar ray qualities appropriates to itself (for purposes of experience) those forms which can be expressive of, and responsive to, the many types of divine awareness. it should be noted here, therefore, that there are, literally, two points of identification in the long experience of the soul. one marks the stage wherein form, matter, substance, time and space are controlling factors, and imprison the soul within their types of consciousness. this connotes identification with form life. the other connotes identification with all that lies outside of form expression and is released from it. what that may be lies beyond the grasp of our present advanced humanity, and is only known in its true

the glandular system of the body. 6. this subjective and objective system governs the manifestation of the soul on the physical plane. it indicates to those who can see in truth, the grasp or hold that the soul has upon its instrument; it can be seen whether that grasp is occasional and partial or whether it is entire and whole. this is most wonderfully indicated in a certain masonic grip, which marks a climax in the experience of the candidate to the mysteries- 40- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust i previously referred to the main channel of communication between the soul and its mechanism as being: a. the centre at the base of the spine. b. the centre at the top of the head, where the most important centre in the body is situated

and its seven force centres (which are all related to the seven rays, and in their expression show the seven characteristics and techniques which are here tabulated anent the rays) then some further light can intelligibly be thrown upon the nature of the seven types of electrical phenomena which we call the seven rays. on the path of return and in connection with the process of detachment, which marks the progress of the soul towards release and the ending of the period of appropriation, certain passages in a treatise on white magic give clearly the intended technique. they are as follows, and are found on pages 288 and 289. ray one "let the forces come together. let them mount to the high place, and from that lofty eminence, let the soul look out upon a world destroyed. then let the word

bridging which must take place between higher and lower mind. 3. the science of service, which is a definite technique of at-one-ment. we shall now consider the broad outlines of this science, for it is the major releasing factor in the disciple's life. secondly, this law of service is something which may not be escaped. evasion brings its penalties, if that evasion is conscious. ability to serve marks a definite stage of advance upon the path, and until that stage is reached, spontaneous service, rendered in love and guided by wisdom, cannot be given. what is found up to that time is good intention, mixed motives, and oft fanaticism. this we will later elucidate. this law is the imposition upon the planetary rhythm of certain energies and impulses which emanate from that sign of the zodia

need, and the dilemmas- 162- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust brought about by the forces of opposition, lead the man to submit to a higher influence. he calls then in desperation upon the soul and upon the spiritual resources laid up in his divine nature and hitherto remaining unused. this impact is called the "touch of acquiescence" and marks the acceptance by the soul of the demand of the personality for help and light. the soul acquiesces in the plea of the personality for guidance. it is to be noted that we are here considering the attitude of the soul to the personality and not that of the personality to the soul, which is the attitude usually under consideration. we are dealing primarily in this treatise with the reactions a

dents if they could learn to appreciate the fact that when "in meditation deep" a certain sudden and recognised relationship is established, the personality has responded for the first time in such a manner that the "appropriation" by the soul of its instrument (called individualisation) is duplicated by the appropriation by the personality of the inspiring and overshadowing soul. this experience marks a significant moment in the life of the soul and the personality, and the man is never again the same. he has participated in a soul activity. this great event, when looked at from this angle, should throw new light and a fresh spirit of enterprise into the meditation work of the aspirant. just as the soul through a planned activity, individualised itself in a human form, so the probationary

s as best he may for the privilege of right understanding and right activity. just as the soul in far off days acquiesced, and gave the touch of acquiescence in the obligation assumed when the approach of appropriation took place and the demands of the personality upon the soul became steadily more definite, so now the personality reverses the process, and recognises the demands of the soul. this marks, as may well be seen, a very definite stage in the life of the aspirant, and is the cause of that unhappy sense of duality which produces distress and sorrow in the life of all disciples. it is at this point upon the way that many very well-meaning disciples fall. instead of standing in spiritual being and taking a firm position upon the middle way between the pairs of opposites, and thus in

of approach. 4. the stage of appearance. 5. the stage of activity. 6. the stage of ambition. each stage, when at its height of expression, involves a period of crisis. this crisis precedes the unfoldment of the next stage in the conscious awakening of man. we here are viewing man as a conscious thinker, and not man as a member of the fourth kingdom in nature. ponder upon this distinction, for it marks the points of emphasis and the focus of the identification. in the first stage of appropriation, we have the soul or the conscious thinker (the divine son of god, or manasaputra) doing three things: 1. consciously registering the desire to incarnate. this is the will to exist or the will-to-be upon the physical plane. 2. consciously focussing attention on the processes involved in the decisi

pproach to the divine reality upon the mental plane and that of the final appropriation, wherein the consciousness of man, becomes merged in that of the soul upon its own level, and finally appropriates in full awareness (if one can use so paradoxical a phrase) the one. when the consciousness of the soul, incarnate in a human form, arrives at a realisation of the futility of material ambition, it marks a high stage of personality integration and precedes a period of change or of a shift in activity. during this second stage upon the path of return, the shift of the consciousness is away from the physical body altogether, into the etheric or vital- 202- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust body, and from thence into the astral body. ther

e stage of dense materiality, of lower desire and of physical urge is in full expression. this was carried to its higher point of development in lemurian times. the sacral centre was the controlling factor. 2. the centres below the diaphragm become fully active, with the major emphasis in the solar plexus centre. this centre eventually becomes the great clearing house for all the lower forces and marks the period of the shift into a higher body, the astral body. this was characteristic of atlantean racial development. 3. the awakening of the throat centre and the shift of much of the lower energy into the throat activity. the ajna centre also begins to become active, producing integrated and creative personalities. this stage is characteristic of the present aryan race. 4 the awakening of

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

se detachment your first ray energy can aid. from the angle of the mind, this soul activity and change of focus will force your idealistic tendencies to find expression in teaching. idealism is the major gift of the sixth ray force. teaching is an expression of second ray energy. this combination of idealism and of teaching is for you the way. from the angle of the emotional body, this transition marks a vital change from personal to impersonal work. this capacity to be impersonal has been greatly developed in you by your first ray lower nature which renders you easily impersonal if you so choose. but for you the lesson of all disciples must be learned which is to be impersonally personal. that is not easy of attainment. an attached detachment is for you the goal. it is in order to aid you

elf, the heart centre of shamballa. the line of relationship then extends from these onward and outward, and upward (spherically considered) to the life at the very centre of our earth's "alter ego" the planet venus, to jupiter and thence to the solar lord himself and on to a point in the sun, sirius. you can see, therefore, how different this stage is from what might be imagined. it is one which marks a new departure or beginning and a great transition. it is a stage which one enters through the open door of nirvana, the beginning of the path of the higher evolution. it is a stage which marks a specific location (if such an inappropriate word can be used) of the disciple upon that upward way which is revealed by the lighted way; it is the attainment of the innermost point of realisation

ALICE A BAILEY13 PROBLEMS OF HUMANITY

al and finance seek control. the same is largely true of great britain. the roots of the people in the united states are necessarily in other countries because its citizens have originally come out of those countries. they have no indigenous people except the red indian who has been ruthlessly dispossessed by the on-rushing tide from other lands. the racial groups within the states still bear the marks of their origin and of their racial heritage; they are psychologically and physically of italian, british, finnish, german and other origins. in this fact consists part of the wonder of this rapidly integrating nation. like all young people, symbolically speaking, the people of the united states show all the characteristics of adolescence. again, symbolically speaking, the people of the unit

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

when he said "i came not to do my own will but the will of him who sent me (john vi.38) he proved his acquiescence when he cried "father, not my will but thine be done" submission has in it the elements of conquest by circumstances and of a recognition which may not understand but which submits to that which is imposed. acquiescence has in it the element of an understanding intelligence, and this marks a great step forward. both admit the fact of a divine over-shadowing will in the life of mankind today; both are preparatory to a recognition of christ's work in bringing about right human relations. at present, the submission of mankind to the divine will is a negative submission; the true submission is a positive attitude of spiritual expectancy, leading eventually to a positive acquiescen

e reappearance of the christ, on the verge of revelation. through the revelation of the soul that mystery (which soul knowledge veils) will stand revealed. the scriptures of the world have ever prophesied that, at the end of the age, we shall see the revelation of that which is secret and the emergence of that which has hitherto been concealed, into the light of day. as we know, our present cycle marks the end of the piscean age; the next two hundred years will see the abolition of death or rather of our misconceptions as to death and the firm establishing of the fact of the soul's existence; the soul will then be known to be an entity and the motivating impulse and the spiritual force behind all manifested forms. the work of the christ (two thousand years ago) was to proclaim certain grea

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

approximately three thousand years. they are, when out of incarnation, called "cycles of withdrawal but not of abstraction" they are three thousand years also in incarnation. one of these three thousand year periods of expression is now here and we can look for much development of the intellectual faculty and a marked increase of creative work during this time. this particular cycle of expression marks a climaxing- 74- the destiny of the nations copyright 1998 lucis trust point in the larger cycle. during the coming age, the intelligence of the race and its active development will assume real proportions and this with much speed. the intensification of the life of the human centre will proceed apace and this is the reason why so many people (as i have earlier hinted) will take the first in

ird ray is closely connected with the first ray) the first faint orientation of spiritual man towards shamballa can take place, becoming more and more intensified and pronounced at the time of the third initiation. i would like here to point out the numerical correspondences: 1. the third great world centre humanity. 2. the activity of the third ray active intellect. 3. the third initiation which marks the consummation of the 1st, just as the 4th initiation marks the consummation of the second, and the fifth of the third. 4. the third major centre the throat centre. 5. the third race the aryan, as it expresses the first strictly human race, the lemurian. 6. the third plane the physical, the reflection of the third highest plane, the atmic. 7. the third periodical vehicle the personality. 8

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ation, and it is when he has realised the implication of this and has set out to dominate the undesirable condition that he arrives later at a recognition of an essential duality. this is, for the time being, in no case an illusion. he discovers the relationship between himself as a personality, the true dweller on the threshold, and the angel of the presence guarding the door of initiation. this marks a critical moment in the life of the disciple for it indicates the moment wherein he can begin to tread the path of initiation, if he so desires and possesses the required fortitude. in the last analysis, the partial subjugation of glamour and escape from the complete thraldom of illusion are indications to the watching hierarchy that a man is ready for the processes of initiation. until he

ecognise the revelation" this is a phase of agni yoga which, as you can see, is only for those who can penetrate beyond the angel into the place "where fire dwelleth" and where god, the presence, functions as a consuming fire and waits for the hour of total revelation. this is a symbolic rendering of a great truth. in the case of the individual initiate, the third initiation, the transfiguration, marks the consummation of the process. only glory then is seen: only the voice of the presence is heard and union with the past, the present and the future is reached. 9. the succumbing of the revelation to the prevailing illusion, its descent into the world of glamour, and its subsequent disappearance as a revelation and its emergence as a doctrine. but, in- 109- glamour: a world problem copyrigh

s the observer and user of the apparatus of manifestation- 157- glamour: a world problem copyright 1998 lucis trust what is this technique? what is indifference? i wonder, brother of mine, if you understand the significance of this word "indifference? it means in reality the achieving of a neutral attitude towards that which is regarded as the not-self; it involves a repudiation of similarity; it marks the recognition of a basic distinction; it signifies refusal to be identified with anything save the spiritual reality as far as that is sensed and known at any given point in time and space. it is, therefore, a much stronger and vital thing than what is usually meant when the word is used. it is active repudiation without any concentration upon that which is repudiated. that is a statement

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

lla. there are consequently (to this final stage of impression) three lesser though definite states, each marking an expansion in the realm of service and each related to the last three initiations of the total possible nine initiations which confront developing humanity. the sixth initiation, in which- 51- telepathy and the etheric vehicle copyright 1998 lucis trust only masters can participate, marks a transition from the first three stages of impressibility required by the disciples as preludes to the fifth initiation or in reality to the third, fourth and fifth and are related to the three stages of triadal communication, each of which is related to the seventh, the eighth and the ninth initiations. never does the geometrical pattern, the numerical progression or the law of corresponde

nt with all its implications of a new vision, a new goal, a wider field of service leads to the inflowing energies( arriving on the wings of inspiration) becoming a reservoir of thought-substance, to the use of which he must accustom himself. the first step then is the fact of recording and of reducing into correct and available concepts, ideas and thoughtforms, that which he has registered. this marks the first stage in his truly occult service, and to this new type of service he will be increasingly dedicated. from the reservoir of thought-substance he learns to project those forms, those magnetic ideas, which will invoke the attention of those he seeks to help; this is called the stage of resultant invocation. it is an invocative act, an invocative way of living, which will find its way

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

sign are all being controlled and directed by the illumined spiritual man, you will then have a soul upon the very verge of liberation. eventually the energies of the twelve constellations and at a final stage of experience and development of the three great constellations which condition the solar logos are blended with the innate energies of the seven rays or of the seven planetary logoi. this marks a point of- 32- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust perfection. these extraneous energies (i refer here to those of the major constellations) are relayed to the earth via the seven sacred planets and the five non-sacred planets, and when there is the complete fusion of the related energies and, therefore, full expression, a great world peri

eye can scarcely follow it. above all, at the top of the head will be seen a fiery display that seems to put all the other centres into insignificance; from the heart of this many-petalled lotus issues a flame of fire with the basic hue of a man's ray. this flame mounts upward and seems to attract downward a sheet of electric light, which is the downflow from the spirit on the highest plane. this marks the blending of the fires and the deliverance of man from the trammels of matter" a treatise on cosmic fire (pp. 169-171) at present, charts are set up on the basis of the personality condition or of the personality ray, if the astrologer is fortunate enough to know or to guess it accurately; if, however, the subject is an advanced person, then the chart will be frequently wrong as the plane

mentally materialistic nature, plus the "blows of fate" which are the enactments of the law of karma. again and again, a certain measure of concreteness is achieved, only again to undergo destruction, prior to the release of the life and the rebuilding of the form. secondly, capricorn is ever the sign of conclusion, and of this the mountain top is frequently (though not always) the symbol, for it marks the point beyond which further ascent in any particular life cycle is not possible. capricorn is, therefore, the sign of what has been called esoterically "periodic arresting" progress becomes impossible under the existing forms, and there has to be the descent into the valley of pain, despair and death before a fresh attempt to scale the heights takes place. the attempt today to climb mount

can see for yourself, brings in a terrific situation, and the forces playing upon the disciple are of a momentous nature provided that the mechanism of awareness is adequate to respond. these forces in all the signs are ever present, but responsiveness and sensitivity to their impact is dependent upon the nature of the response apparatus. ponder upon this thought, for it is this sensitivity which marks the difference between the disciple and the average man. these planetary influences are distinctive of the sons of mind, of venusian origin; they are characteristic of the lords of sacrifice and will functioning in time and space as the fourth creative hierarchy. the form life is ruled by the moon, veiling a hidden planet; these sons of mind live on the earth and thus within the body of the

else upon which i need at this stage of study to comment. the man who is nearing the path of discipleship or who is already a disciple pledged or under observation will profit much from a deep and systematic study of this sign. i would suggest that the student bear in mind the position of this sign. scorpio stands midway between two signs of balance or of equilibrium sagittarius and libra. libra marks an interlude or a notable point of balance before the strenuous testing and trial of scorpio. sagittarius marks another point of balance which follows after that testing, for the archer has to acquire and hold a steady eye, hand and stance prior to firing the arrow which, when rightly directed and correctly followed, will carry him through the portal of initiation. in studying sagittarius, i

m is soul life, yet he finds within himself that which seeks ever to draw him back to the old ways, the old habits and the old desires. this sign is sometimes called "the place of judgment" for it is here that the decision is made and the die is cast which separate the "sheep from the goats" or those constellations ruled by aries (the ram or lamb) and those ruled by capricorn, the goat. it really marks the distinction between the ordinary wheel of life and the reversed wheel. in the days before leo-virgo were divided into two signs, libra was literally the midway point. the situation was then as follows: aries. taurus. gemini. cancer. leo-virgo. libra scorpio. s agittarius. capricorn. aquarius. p isces. and in this round of the zodiac (as far as humanity is concerned) you have depicted the

t adequate momentum can be set up which will produce progress (through the intervening signs) to aquarius. i would like here to add something more to the teaching about the wheel of life and its reversed motion which occurs at a particular stage of evolution. i want to call your attention to the fact that the difficulty of the problem and the intensification of the life of conscious duality which marks the earlier stages of the path of discipleship, up to and immediately preceding the third initiation, is based upon the wheel of the zodiac contributing its influences to the life of the form nature in a normal manner; the myriads of lives which constitute the form are conditioned by the signs of the zodiac proceeding in its normal manner clockwise, due to the precession of the equinoxes, wh

prior to entering into a new cycle of progress. this links leo consequently with capricorn, the tenth sign of the zodiac, for it is the processes of initiation which make the self-conscious person the group conscious individual. i am choosing these words with care and forethought. upon the reversed wheel, this is the eighth sign, the sign of the christ and of the indwelling reality; it therefore marks in this manner a- 170- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust new cycle. when self-consciousness is born (as at the moment of individualisation) a new cycle begins. this numerical significance links leo with scorpio (the eighth sign of the zodiac) in an effective manner and you have, therefore, the triangle of leo-scorpio-capricorn involving h

has its exoteric significance and with this all astrologers are somewhat familiar; it has also its esoteric meaning and import and this is as yet an untried field of investigation; and it has its spiritual importance, and this of course is only revealed at the major initiations. it should be remembered that these are the threefold differentiations of the one life and that capricorn, for instance, marks not only the point of the deepest concretion and therefore of death but also the point of highest initiation and of entrance into the life aspect of deity. i cannot too strongly reiterate the constant necessity for you to think in terms of energies and forces, of lines of force, and energy relationships; astrologers must also think more in terms of qualities and of characteristics, as is the

loger will have to consider their potency. for instance, in the case of an initiate whose sun is in leo, the triangle of constellation energies determining the interpretation of the horoscope would be leo-aquarius-gemini. when dealing with a subject whose sun is in gemini itself, the conditioning triangle would be gemini-sagittarius and pisces the latter forming a part of this triangle because it marks both the end and the beginning and is, for this great cycle of the zodiac, the alpha and the omega. these points i will endeavour to elucidate in greater detail when taking up with you the basic astrological science of triangles. the generalisations and the hints in connection with the twelve signs of the zodiac which have formed the subject matter of our past instructions have been primaril

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

the 32nd floors constitute the headquarters of the arcane school, of the lucis trust, of the goodwill work and of the lucis publishing company. beginning with a small handful of students we now have a number of spiritual projects all occupied with the service of humanity and all of them non-profit and world wide, and all made possible by the students in the arcane school. chapter vi the year 1930 marks the last year of what i call normal living. from that time on i became absorbed in work both in europe and great britain as well as in the u.s. and also in the girls' engagements and marriages, which, curiously enough, took a good deal out of me emotionally. the somewhat normal rhythm of my life from 1924 to 1930 was definitely disrupted in 1931. these six years were in many ways years of mo

veloped in his group of students is that of recognising joint responsibility, united loyalty to group intention and purpose, as indicated by the group leader (suggested by him and not presented as a command. the presence of authoritative statements, emanating from the teacher of the group, or any demand upon his part for recognition, or for the unquestioning obedience and loyalty of his followers marks him out as a beginner and as simply an aspirant well-meaning and with good intention. it indicates that he is not a disciple, charged with the work of the hierarchy. 6. an esoteric group is one in which the rounded-out development of the disciple receives attention. character-building and unselfish aspiration are regarded as necessarily present, but no great emphasis is laid upon the ordinar

gher energy, that of the soul, to control these forces. he studies the nature of the spirit, soul and matter, usually calling them life, consciousness and form, or life, quality and appearance, and thus gains some insight into the nature of the divine trinity and the electrical nature of all phenomena, including the human being. 8. esoteric psychology is also regarded as of major importance. this marks a shift of attention away from the more material presentation of the old schools of esotericism, with their emphasis upon planes, the material building processes and the constitution of the forms. in the new schools, the emphasis will be upon the nature of the soul within the forms and upon that creating agent who works with and in the material world. the seven major types of people are stud

truth, and which will help you to recognise the sure foundation upon which you stand. we feel it right that you should ask and we should answer certain important questions, such as- what is the purpose of the arcane school? what is the nature of its teaching? what are the principles governing the training and the help given? to what am i committed when i join the arcane school? what are the hall marks of the true esoteric school, and does the arcane school conform to them? by what basic concepts and ideas is the arcane school governed? there are seven principles or governing objectives to which all the arcane school workers and students are asked to conform. a study of these will greatly facilitate all future work, disposing of questions and clearing the way for an understanding progress

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

er. humanity has now reached a point of group awareness and of group interplay of a deeply spiritual kind, and new forms were required through which this new spirit could function more adequately. a. the heart centre corresponds to the "heart of the sun" and therefore to the spiritual source of light and love. b. it is brought into functioning activity after the second initiation. that initiation marks the completion of the process whereby the emotional nature (with its outstanding quality of desire) is brought under soul control, and the desire of the personal lower self has been transmuted into love. it is the organ for the distribution of hierarchical energy, poured out via the soul into the heart centre of all aspirants, disciples and initiates; in this way this energy is made availabl

this particular planet. you must bear in mind that this solar system is the second, and that in the first solar system the emphasis was laid upon intelligent materiality; the goal of the highest initiate was to attain complete control over matter, to unfold the mind principle and to evidence a definite materialism. in these so distant aeons that marked attainment, whereas in this solar system it marks defeat for humanity. this system, including all the planets along with our earth, has a different goal, and the second divine aspect, that of love, has to be manifested, and manifested through the medium of matter impregnated with the qualities developed in system one. what was perfection at that time is not so now. therefore, the great beings which are the sumtotal of all that is, are worki

sly registered. between the second and the third initiations, the disciple has to demonstrate a continuity of nonresponse to astralism and- 240- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust emotionalism. the second death, to which i am here referring, has to do with the death or the disappearance of the causal body at the time of the fourth initiation; this marks the completion of the building of the antahkarana and the institution of direct, unimpeded continuity of relationship between the monad and the personality. the third death takes place when the initiate leaves behind him, finally and with no prospect of return, all relation with the cosmic physical plane. this death, necessarily, lies far ahead for all in the hierarchy and is at present only

on of the mysteries and the rehabilitation of the peoples of the earth. the two go together. this is one of the major points which i am seeking to make. the disruption, disintegration and the completely chaotic conditions existing for the past five hundred years within all the kingdoms of nature have at last worked their way out into paralleling physical conditions. this is good and desirable; it marks the prelude to a better building of a better world, and the construction of more adequate forms of life and of more correct human attitudes, plus a sounder orientation to reality. the best is yet to be. everything is being rapidly brought to the surface the good and the bad, the desirable and the undesirable, the past and the future (for the two are one; the plough of god has nearly accompli

great heresy of separateness, and because hate and not love controls. forget not that he who loveth not his brother is a murderer ever the symbol of hate. as yet, the sense of universality and of identity with all is not to be found, except in advanced disciples and initiates; the mass consciousness and the demonstration of the herd instinct must not be confounded with the sense of oneness which marks the right oriented person. in the new age, teaching anent the antahkarana and the constitution of man, principally from the angle of the "three periodical bodies" and not so much from that of the lower threefold man, will be emphasised, particularly in the higher schools of learning, thereby laying a sound foundation for the esoteric schools which will be slowly emerging. a new perspective u

complete liberation. the "lunar lord" of the personality has achieved his goal, and those elements which have composed his three vehicles (physical, astral, mental, together with the life principle, will constitute the atomic substance of the first body of manifestation of some soul seeking incarnation for the first time. this is closely related to the abstruse subject of the permanent atoms. it marks a moment of high initiation for this lunar lord when he shatters the connection and severs all relation with the hitherto informing soul. he is no longer just a shadow, but has now those qualities which make him "substantial (in the esoteric sense) and a new factor in time and space. the remaining words of this law need no explanation and mark a fitting finish for this section of our studies

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

now being said by world leaders and serving workers in every nation is an indication of an unconscious response to the shamballa energy. towards the end of the century and during the first few decades of the twenty-first century, teaching anent shamballa will be given forth. the effort of the abstract mind of man will be towards the comprehension of this, just as the goal of hierarchical contact marks the present effort of the disciple. glamour is disappearing; illusions are being dissipated; the stage of penetration into a new dimension, into a new phase of effort and of attainment is rapidly being promulgated. this is being done in spite of all the horror and agony and will be one of the first results of respite from war. the war itself is shattering illusions, revealing the need for ch

ature in the phenomenal world. man is now learning to use the eye of the soul, and as he does so he brings its correspondence in the head also into functioning activity; this produces fusion and identification, and brings the pineal gland into action. the major result, however, is to enable the disciple to become aware, whilst in the physical body, of a new range of contacts and perceptions. this marks a crisis in his unfoldment of as drastic and important a nature as the attaining of physical sight and the use of the physical eye was in the unfoldment of the curious creature which antedated the most primitive animal man. things unknown can now be sensed, searched for and finally seen; a new world of being stands apparent, which has always been present though never before known; the life

od of initiation fits them for the reception of specialised energy, to be later used in their future world service. this group approach, this group intention, this "group silent reticence and vocal recognition" and this group dedication and vision are no longer in the experimental stage. this group achievement (i refer not here to your particular group which has not been outstandingly successful) marks the point where there can be the inauguration of a new phase of activity in shamballa. this will enable the lord of the world to become the ruler of a sacred planet which, up to date, has not been the case. our earth can now become a sacred planet, if all right conditions are fulfilled. a new divine quality (as yet unrevealed and which we would not at this time recognise if presented with it

e disciple in training; the formulas are of wider connotation and concern the group, the ashram, the hierarchy and the workers with the plan upon the inner and the outer sides of life. the synthesis of the teaching or of the training given is something which you should not overlook. the unit, the individual and the part are always viewed in relation to an expanding and inclusive whole. one of the marks of readiness for initiation is the ability to see this inclusive entity and to note the law which is transcended when the part becomes the whole; the disciple must be able also to register and respond practically to the greater spiritual laws which take the place of those which have been transcended. in this last sentence i have given you the seventh hint. it is through the medium of a hint

d? hint iv. the initiate knows because he works. what does this hint mean to you? hint v. the key to the correct interpretation of a hint lies in its association with the idea of direction in time and space. hint vi. the disciple must recognise the hint which is related to his point in consciousness. my one effort is to indicate the relation between initiation and revelation. hint vii. one of the marks of readiness for initiation is the ability to see the expanding and inclusive whole, and to note the law which is transcended when the part becomes the whole. in connection with the sixth hint, i pointed out that revelation induced by right orientation and- 269- discipleship in the new age- volume ii copyright 1998 lucis trust right thinking is part of the training of the initiate. many thus

an make use, if you care to do so. they all lie within your range of capacity and would contribute much to your unfoldment. you would find it of value to apply what i have here explained anent the sixth hint to the understanding of all the others, and note what progress you could make towards the needed revelation. let us now consider the seventh hint which runs as follows: hint seven "one of the marks of readiness for initiation is the ability to see the expanding and inclusive whole, and to note the law which is transcended when the part becomes the whole" this sentence, with its many implications, is more than a hint, though two deeply significant hints are contained therein. it is a statement of individual, group, planetary and cosmic import- 289- discipleship in the new age- volume ii

to live in the world of significances. this must be carefully borne in mind when pondering upon the temporary static condition of the initiate as he stands in the hall of initiation. here are the points which must be consciously noted in the hint under consideration; each of them veils a deeper meaning and can convey a vital esoteric significance. let me quote this hint again in full "one of the marks of readiness for initiation is the ability to see this expanding and inclusive entity, and to note the law which is transcended when the part becomes the whole" i prefaced this statement by the words that "the unit, the individual and the part are always viewed in relation to an expanding and inclusive whole" let us consider this statement in detail: 1. the marks of readiness for initiation:

tion is the ability to see this expanding and inclusive entity, and to note the law which is transcended when the part becomes the whole" i prefaced this statement by the words that "the unit, the individual and the part are always viewed in relation to an expanding and inclusive whole" let us consider this statement in detail: 1. the marks of readiness for initiation: what, my brother, are these marks? for what signs does the master look before he presents his disciple to the initiator? are these marks to be seen present in the three bodies in the three worlds? or are these marks only to be seen in the body which will be primarily affected by the initiation to be undergone? initiation affects both the consciousness and the form each in a different manner; the difference is brought about b

will upon the two differing types of substance. forget not, that in this solar system all that we know even of the very highest aspects are substantial, because our seven planes (if i may reiterate this basic fact) are the seven subplanes of the cosmic physical plane a fact which is often forgotten in the loose use of the word "spiritual" again, can the initiate himself recognise and register the marks of fitness? these are all questions which you must answer before you can pass on to a deeper meaning and significance. 2. ability to see the expanding whole. this leads naturally to the inference that, from a point of limitation, the initiate becomes aware of more than he ever before realised was in existence, and- 291- discipleship in the new age- volume ii copyright 1998 lucis trust this h

) begin to range in an extra-planetary fashion. the meaning of all this may be only theoretical, as far as your understanding may be concerned; its significance must be carefully sought and this will not, by any means, prove an easy matter. revelation will, however, come if you study what is said about these three major laws in a treatise on cosmic fire. 4. the part becomes the whole. this phrase marks a consummation, and all initiate-consummations are unexpected and even staggering in their import. upon these words i do not care to enlarge. their familiarity is such that they are necessarily meaningless to the average esoteric student. we say the words glibly and they voice a vague objective. nevertheless, they veil and signify the most tremendous experience of which the human consciousne

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the planet. this necessarily involves the increased vibratory activity of the human mechanism, with a consequent effect upon the psychic nature, producing an abnormal sensitivity and psychic awareness. it would be of value here to remember that the condition of humanity at this time is not the result of simply one factor, but of several all of them being active simultaneously, because this period marks the close of one age and the inauguration of the new. the factors to which i refer are, primarily, three in number: 1. this is a transition period between the passing out of the piscean age, with its emphasis upon authority and belief, and the coming in of the aquarian age, with its emphasis upon individual understanding and direct knowledge. the activity of these forces, characteristic of t

a moving forward, a rejection of some existing limitation, a repudiating of the undesirable and the evil. always it involves the recognition of the possible, the ideal and the divine. 6. transcendence. this means the innate capacity to pass beyond so-called natural law. this surmounting of limitation is ever taking place and this process of transcendence will call forth increasing recognition. it marks the next major phase in the manifestation of divinity in man; it signifies domination over physical law and humanity's imminent triumph over the forces which have for so long held him to earth. of this transcendence the present mastery over the air is the symbol. man is rapidly mastering the four elements. he cultivates the earth; he rides the waters; he controls the electrical fires of the

on with all true church leaders and executives is very close. he acts ceaselessly on the inner esoteric council of the churches, and with him the groups of violet angels cooperate. in church matters he himself carries out the behests of the christ, saving him much and working as his intermediary. this will seem logical to you, for his destiny is closely interwoven with the christian church and it marks the culmination of his work for the west. no one knows or understands so fully and wisely as he the problems of the western culture, nor the needs of the people who carry forward the destiny of christianity. the master hilarion is actively occupied in the field of america, stimulating the intuitive perception of its people. he has under observation all those who are true psychics, and who de

ace or to a renewal of those conditions in which wars are generated and which, once generated, cannot be avoided. it is with all these foregoing factors in mind that we approach the next two great festivals: the wesak festival and christ's unique occasion. one point i must make here, and i make it with- 362- the externalisation of the hierarchy copyright 1998 lucis trust great joy: this year 1946 marks the beginning of a cycle in which humanity is more closely involved in the festivals than ever before and in which they can take a much more important part than ever before. the wesak festival has long been kept in many countries and as time goes on and the instruction of the masses proceeds the meeting held at the time of the may full moon will assume great importance, but its keynote will

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

n of the mysteries, and the rehabilitation of the peoples of the earth. the two go together. this is one of the major points which i am seeking to make. the disruption, disintegration and the completely chaotic conditions existing for the past five hundred years within all the kingdoms of nature have at last worked their way out into paralleling physical conditions. this is good and desirable; it marks the prelude to a better building of a better world, the construction of more adequate forms of life and of more correct human attitudes, plus a sounder orientation to reality. the best is yet to be. everything is being rapidly brought to the surface the good and the bad, the desirable and the undesirable, the past and the future (for the two are one; the plough of god has nearly accomplished

manity and the hierarchy was perfected by him and carried to a conclusion when he was last on earth, and that he is now achieving facility in the higher mediatorship which will bring about a closer relation of the hierarchy with shamballa at this time. this mediatory work, based on the blending of the spiritual will (which he has already developed) with the universal will (which he is developing, marks for him a goal which will be consummated when he takes the ninth initiation. these are great mysteries and i only indicate them in order to convey to you a sense of the synthesis of the whole scheme and a recognition of the urge-to-good which pervades every aspect of the planetary life from the smallest atom of substance, through all the intermediate living forms, on and up to the planetary

pparently impenetrable darkness. for the initiate, this blindness is still more esoteric; there remains for him absolutely no light whatsoever no earth light nor any light within the three worlds at all. there is only blackness. to this the mystic has given the name "the dark night of the soul" the true dark night (of which the mystic's dark night is only a dim reflection, to speak paradoxically) marks a very exalted state of being and stage of development. it was into the blackness and darkness that christ penetrated as he overshadowed one of his masters, the master jesus upon the cross. this will strike a new note for many, and can only now be revealed. it is concerned with the facility with which a master participates in the experience, subjectively realised, of the disciples whom he ha

on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 4. hear the o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. these are grave and solemn thoughts, and of small use to the average reader. it is essential, however, that he avoid the concept that the attainment of the highest initiation upon this planet marks the end or the consummation of a great and final stage. it only marks the beginning of significance. this is a statement of esoteric value. just as the attainment of physical control sets the neophyte free for the learning of higher lessons in preparation for the major initiations, so the surmounting of the conditions presented by the seven planes of our planetary life sets the initiate (suc

ation of all veils and the establishing of the power to work with light energy, thus earning the reward of new utilised ability, i.e, the ability to work with the consciousness aspect in all forms. 11. the stage where the potencies of the death aspect of divine purpose can be used to carry out divine purpose, plus the establishing of complete identification (as a group) with the divine will. this marks the period of the great renunciation and prefaces the complete transition out of the fourth creative hierarchy, the human kingdom. this is a brief and inadequate summation of the more general and the more easily comprehended results of obedience to these rules. the initiate stands free and becomes consequently a dynamic factor within the working hierarchy. rule xii now becomes clear to him

s to work and serve, according to his ray and ashramic intent. 4. impartation. reference to this is made in the book of revelation, found in the new testament. there we are told that the initiate is given a white stone, and in the stone "a new name" is found written; this is the "hidden name egoic" i am at a loss at this point as to how to express the higher significance of this. this impartation marks a climaxing point in the attainment of the point of tension where the sound can be heard and not the word alone. never forget that the o.m. is simply a symbolically sounded word which is intended to bring into the minds of those upon the path those two great points of tension wherein a. the "hidden name egoic" is conferred upon the disciple. this, as far as he is concerned, is the word of hi

ection it is useful to remember that: 1. the council chamber at shamballa provides a goal for the members of the hierarchy, but not an abiding place. 2. the seven paths which stretch out before a master are entered by the treading of the way of the higher evolution. 3. the so-called third initiation, the transfiguration, is only the first major initiation, from the standpoint of the hierarchy; it marks the moment in time and space when the initiate sees truly and for the first time the door which opens on to this higher way. then if he chooses the path that the christ chose (and there is no reason that he should) he will "set his face to go up to jerusalem" these are some of the things which i have hinted at in past writings; they have been touched upon, vaguely and mysteriously, by past t

you will immediately realise. each ashram, as you know, expresses ray quality in its purest and most essential form. during the process of creating the seven ashrams, they have shifted their focus (or location) from the lowest of the three levels of the abstract mental plane at each major crisis, until today the ashrams are to be found on the buddhic plane and not on the mental plane at all. this marks the triumph of the hierarchical work, because pure reason through the second ray is now the dominant quality in all the ashrams. forget not in this connection that all the rays are subrays of the second ray of love-wisdom, but that in the early days of hierarchical activity, it was the particular quality of the ray which dominated an ashram that first demonstrated, and not the quality of the

idge between the personality in its three aspects and the monad and its three aspects is called the antahkarana. this antahkarana is the product of the united effort of soul and personality, working together consciously to produce this bridge. when it is completed, there is a perfect rapport between the monad and its physical plane expression, the initiate in the outer world. the third initiation marks the consummation of the process, and there is then a straight line of relationship between the monad and the lower personal self. the fourth initiation marks the complete realisation of this relation by the initiate. it enables him to say "i and my father are one" it is for this reason that the crucifixion, or the great renunciation, takes place. forget not that it is the soul that is crucif

07- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust one of the indications that a man is no longer upon the probationary path is his emerging from the realm of aspiration and devotion into the world of the focussed will. another indication is that he begins to interpret life in terms of energy and forces, and not in terms of quality and desire. this marks a definite step forward. there is too little use of the spiritual will, as the result of right orientation, in the life of disciples today. in the future, this science of the antahkarana and its lower correspondence, the science of social evolution (which is the joint or united antahkarana of humanity as a whole, will be known as the science of invocation and evocation. it is in reality the

ALICE BAILEY THE LABOURS OF HERCULES

spoken of as the first sign of the zodiac. at this sign the great wheel begins its cyclic turning. it is, therefore, the sign of commencement. cosmically speaking, it is the sign of creation, and this thought underlies the words in the bible "the lamb slain from the foundation of the world (rev. xiii, 8) for this sign is called the sign of the ram or of the lamb. in the life of the human being it marks the beginning of the first subjective, latent consciousness of existence, and the start of the human being upon the circle of experience. in the life of the aspirant to discipleship it connotes the period of reorientation and of a renewed self-conscious effort, and his start upon that final stage of the evolutionary path which will carry him out of the human kingdom and enable him to make th

the life of the aspirant to discipleship it connotes the period of reorientation and of a renewed self-conscious effort, and his start upon that final stage of the evolutionary path which will carry him out of the human kingdom and enable him to make the transition into the kingdom of the gods. such is the promise made to hercules and such is the reward held out to all disciples. this first labor marks the first step upon the "path of translation. aries is the sign of outgoing power, of the streaming forth of divine energy from the central deity, god, or from the human being, a son of god. this energy streams forth in two directions (thus the point becomes the line, the one becomes the first: it streams forth into the world of forms, and also into the world of being or of spirit. one strea

s of truth, but hercules responded not, nor knew him for the messenger he was. skilled though he was in speech and wise with the deep wisdom of a son of god, nereus failed, for hercules was blind. he did not recognize the help so subtly proffered. returned at length with sadness to the teacher, nereus spoke of failure "the first of the five lesser tests is passed" replied the teacher, and failure marks this stage. let hercules proceed" finding no sacred tree upon the northern way, hercules turned towards the south and in the place of darkness continued with his search. at first he dreamed of quick- 35- the labours of hercules success, but antaeus, the serpent, met him on that way and wrestled with him, overcoming him at every point [56 "he guards the tree" said hercules "this i was told, s

away from off the ground. and lo! the deed was done: antaeus, vanquished, spoke "i come again in different guise at the eighth gate. prepare again to wrestle" the teacher, gazing from afar, saw all that happened, and to the great presiding one who sits within the council chamber of the lord he spoke, reporting on the deed "the second test is passed. the danger is surmounted. success at this point marks his way" and the great presiding one replied "let him proceed" happy and confident, hercules went on, sure of himself and with new courage for the search. now to the west he turned himself and, turning thus, he met disaster. he entered without thought upon the third great test and failure met him and for long delayed his steps. for there he met busiris, the great arch-deceiver, son of the wa

nation, and the sign wherein the duality of form and of soul is unified in the physical body. the opposite sign to cancer is capricorn, and these two constitute the two gates, one being the gate into form life, and the other into spiritual life; one opening the door into the mass form of the human family, and the other into the universal state of consciousness, which is the kingdom of spirit. one marks the beginning of human experience on the physical plane, the other marks its climax. one signifies potentiality, and the other consummation. we are told that christ gave to saint peter the keys of heaven and earth; he gave to him, therefore, the keys of these two gates. we read "jesus gives to peter. the keys to the two principal gates of the zodiac, which are the two solsticial points, the

ous part of the great whole, and therein lies the problem; for the average cancer person, as well as for the aspirant who is performing the labor of this sign, is subjected to the urge to lift himself up out of the mass to which he is held, by his instinct, and to develop instead the intuition, which will enable him so to rise. this sign is sometimes called "the coffin, by the hebrews, because it marks loss of identity, whilst, the early christians called it "the grave of lazarus, who was raised from the dead. in these words "coffin "grave "crab, and in the reference which we sometimes find to cancer as "the womb, we have the thought of hidden life, of a veiling form, of potentiality, and of that struggle with circumstances which will eventually produce, in leo, the emergence of the indivi

rough the other? and what is the spiritual teaching underlying the tradition that he there slew the lion with his bare hands? many of these old stories have held the true significance of their meaning unfathomed for thousands of years, and it is only in this day and generation that the true esoteric meaning can possibly emerge. the interesting fact about the period in which we now live is that it marks a unique development in racial unfoldment. there have always been manifestations of the sun gods, and this labor of hercules has again and again been enacted by a few here and a few there. every nation has produced highly evolved aspirants who track the lion of the personality down into the cave and there master it. but, relatively, in relation to the myriads of human units, they have consti

uman being in a human body. the great stages of development upon the path of expansion, which we call initiations, are recorded in the brain and will not be told to you by someone else. i never met a true initiate who was willing to admit that he was one, never. the hallmark of the initiate is silence. capricorn is a sad sign, it is the sign of intense suffering and loneliness, for these also are marks of the initiate. impersonality is based upon a fundamental personality achievement. you must have- 100- the labours of hercules been tremendously attached before you can know the meaning of impersonality. that is a paradox, but there is no achievement in being impersonal if there is no temptation to be personal. the impersonality we must develop is an expansion of the personal love we have f

ead consciousness and from the head you control your throat, your heart, your solar plexus and every part of your body. you do this not by centering on them, not by thinking about them, but by living as a conscious son of god seated on "the throne between the eyebrows, the ajna center (or pituitary gland) as the hindus name it. that is the second great ascension. the final ascension is that which marks the emancipation of the initiate of very high degree who becomes consciously a world savior. but it is the second initiation, the raising up of the lower psychic nature, on which we have to work so that every desire, mood and every emotion is lifted up into "heaven. preparation for the descent into hades there were three things that hercules had to do before starting down into hell. the orde

e, the message that humanity needed in order to take the immediate next step forward. in their acts they have given a demonstration of service, gone about the world doing good, and their names have stayed with us down the ages. you must be a very dominant figure to remain in the minds of men for thousands of years. most of us are forgotten in twenty. significant aspect of the sign the sign pisces marks a triangular place in the heavens, a symbol of reality. this sign rules the feet and hence the idea of treading the path and attaining the goal has been the underlying spiritual revelation of the piscean age. pisces is also the sign of death in various aspects. the death of the body sometimes, or it may be that an old foolishness has come to an end, an undesirable friendship will cease, devo

ANALYSIS OF THE 5 6 INITIATION

igher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to understand for the fir

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

sion as an order. with this fact in front of us it is not as a hypothesis improbable that there or here the chivalry may have been continued in secret by the making of new knights. it is purely a question of evidence, and this is unhappily wanting. the traditional histories of knightly masonic degrees- like those of the chapter of clermont, the strict observance and the swedish rite- bear all the marks of manufacture; the most that can be said concerning them- and then in the most tentative manner- is that by bare possibility there may have been somewhere in the world a rumour of secret survival, in which case the root matter of their stories would not have been pure invention. the antecedent material would then have been worked over and adapted to masonic purposes, inspired by the oration

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

the brilliance of a hundred thousand suns.83 a far more explicit description is provided in the perfect feast invocation: atop the swirling waves of the ocean in the intermediate space, amid the body parts and corpses of enemies, the violence demon tsi marwa (tsi dmar ba) whistles violently. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip. he is endowed with the marks of a hero. he brandishes a red silken spear in his right hand. with his left hand he holds the lasso of the might demons, which shines like the rays of the sun. he throws it as fast as lightning and gathers the life-energy of the enemy. with the fourth finger of his right hand he spins the red lasso. on his right he carries a tiger-skin quiver and on his left a leopard-skin bow case. he ride

ceremony involving the tsok (tshogs) ritual (photo: c. bell 2005) 104 figure 29. drepung gomang monks in tallahassee, florida performing a ma..ala offering ritual with accompanying music (photo: c. bell 2005) 105 figure 30. monks at sera monastery, lhasa preparing tormas for the tsok ritual (photo: c. bell 2005) 106 figure 31. tibetan page from the perfect feast petition offering. notice the blue marks made by the text s previous owner, which distinguish the smaller annotation text from the larger recitation text (nbgl, fol. 6b; photo: c. bell 2005) 107 figure 32. the t.r. chapel at k ndeling monastery (photo: c. bell 2005) 108 figure 33. the text of the lightning garland with surrounding ritual accoutrements, at tengy ling monastery, lhasa (photo: c. bell 2005) 109 figure 34. ritual recit

nography (2a.1-3b.6 "from the nature of emptiness, in the agitated waves of an ocean of the intermediate space, in the midst of body parts of enemies, hindering demons, and disparaged corpses, the violence demon, king of the war gods, fierce and horrible, tsi marwa sends out violent whistles. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip; he is endowed with the marks of a hero (2b) his right hand brandishes a red spear with silk. his left hand [brandishes] the lasso of the might demons, which is like the rays of the sun, and by [throwing it] as fast as lightning he gathers the life-energy of the enemy. and also, with the fourth finger of his right hand he spins the red lasso of might demons. on his right he carries a tiger-skin quiver and on his left he

BLACK WITCHCRAFT

originally referred to the nomadic tribe of the kenites, itinerant metal-smiths who believed themselves to be the descendants of a cain, related also to the midianites and israelites who traveled the desert rift of arabah from around the 13th to 9th centuries bc. they would avenge the murder of any tribe member severely. this mark was later equated in the times of witchcraft persecution with the marks given to initiates of the cult. historically, cain is recognized as an initiator throughout various heretical societies, including the ancient 8 toadsman fraternity, the skull and bonesmen, and the horse whisperers- nathaniel j. harris, witcha, a book of cunning (mandrake of oxford) this mark is represented as being a symbolic marking of antinomian commitment, of being awakened to the path o

BLAVATSKY H P ANTHROPOGENESIS

s" in sanskrit. in mahabharata xii. 10,308, a people named raumyas are said to have been created from the pores of virabhadara, the terrible giant, who destroyed daksha's sacrifice. other tribes and people are also represented as born in this way. all these are references to the later second and the earlier third root races. the following figures are from the calendar just referred to; a footnote marks the points of disagreement with the figures of the arya samaj school- i. from the beginning of cosmic evolution* up to the hindu year tarana (or 1887. 1,955,884,687 years. ii. the (astral) mineral, vegetable and animal kingdoms up to man, have taken to evolve. 300,000,000 years. iii. time, from the first appearance of "humanity (on planetary chain..1,664,500,987 years[[footnote(s* the esoter

of the eden" all wore "coats of skin" the text says "and java-aleim made for adam and his wife[[hebrew 'chitonuth our" the first hebrew word "chiton" is the greek[[chiton, chiton. it became a slavonic word by adoption from the bible, and means a coat, an upper garment "though containing the same substratum of esoteric truth as does every early cosmogony, the hebrew scripture wears on its face the marks of a double origin. its genesis is purely a reminiscence of the babylonian captivity. the names of places, men and even objects, can be traced from the original text to the chaldeans and the akkadians, the progenitors and aryan instructors of the former. it is strongly contested that the akkad tribes of chaldea, babylonia and assyria were in[[footnote(s* vol. i, pp. 575, et seq[[vol. 2, page

can even wink" was degraded like uranos, and, like him, he fell into generation, his functions "the grandest cosmical functions" as muir calls them, having been lowered down from heaven to earth by exoteric anthropomorphism. as the same[[footnote continued on next page[[vol. 2, page] 269 the symbolism of kronos. and philosophical idea, now lost to our modern sages. this punishment in the allegory marks, indeed "a new period, a second phase in the development of creation" as justly remarked by decharme (mythologie de la grece antique, p. 7, who, however, renounces the attempt to explain it. uranos has tried to oppose an impediment to that development, or natural evolution, by destroying all his children as soon as born. uranos, who personifies all the creative powers of, and in, chaos (spac

same trilithic and raised stones they had seen in asia, circassia, etruria, and in all the north of europe. mr. rivett-carnac, b.c.s, of allahabad, the distinguished archaeologist, shows the same amazement in finding the description given by sir j. simpson of the cuplike markings on stones and rocks in england, scotland, and other western countries "offering an extraordinary resemblance" to "the marks on the trap boulders which encircle the barrows near nagpur (the city of snakes. the eminent scholar saw in this "another and very extraordinary addition to the mass of evidence. that a branch of the nomadic tribes, who swept at an early date over europe, penetrated into india also" we say lemuria, atlantis and her giants, and the earliest races of the fifth root-race had all a hand in these

r nagpur (the city of snakes. the eminent scholar saw in this "another and very extraordinary addition to the mass of evidence. that a branch of the nomadic tribes, who swept at an early date over europe, penetrated into india also" we say lemuria, atlantis and her giants, and the earliest races of the fifth root-race had all a hand in these betyles, lithoi, and "magic" stones in general. the cup marks noticed by sir j. simpson, and the "holes scooped out on the face" of rocks and monuments found by mr. rivett-carnac "of different sizes varying from six inches to an inch-and-a-half in diameter, and in depth from one to one-and-a-half inch. generally arranged in perpendicular lines presenting many permutations in the number and size and arrangement of the cups- are simply written records of

ks and monuments found by mr. rivett-carnac "of different sizes varying from six inches to an inch-and-a-half in diameter, and in depth from one to one-and-a-half inch. generally arranged in perpendicular lines presenting many permutations in the number and size and arrangement of the cups- are simply written records of the oldest races. whosoever examines with attention the drawings made of such marks in the "archaeological notes on ancient sculpturing on rocks in kumaon, india, etc" will find in it the most primitive style of marking or recording; something of the sort having been adopted by the american inventors of the morse code of telegraphic writing, which reminds us of the ahgam writing, a combination of iong and short strokes, as mr. rivett-carnac describes it "cut on sandstone" s

most primitive style of marking or recording; something of the sort having been adopted by the american inventors of the morse code of telegraphic writing, which reminds us of the ahgam writing, a combination of iong and short strokes, as mr. rivett-carnac describes it "cut on sandstone" sweden, norway, and scandinavia are full of such written records, the runic characters having followed the cup-marks and long and short strokes. in "johannes magnus' infolio" one sees the representation of the demi-god, the giant starchaterus (starkad, the pupil of kroszharsgrani, the magician) who holds under each arm a huge stone covered with runic characters; and starkad, according to scandinavian legend, went to ireland and performed marvellous deeds in the north and south, east and west (see "asgard a

and studied both very carefully- have to say of them. as asserted by the egyptian priests to herodotus, who was informed that the terrestrial pole and the pole of the ecliptic had formerly coincided, thus was it found and corroborated by mackey* for he states that the poles are represented on the zodiacs in both positions "and in that which shows the poles (polar axes) at right angles, there are marks which prove that 'it was not the last time they were in that position; but the first- after the zodiacs had been traced "capricorn" he adds "is represented at the north pole, and cancer is divided, near its middle, at the south pole; which is a confirmation that originally they had their winter when the sun was in cancer; but the chief characteristics of its being a monument commemorating th

infinite circle; and again the use of the 1, 3, 5, and[[diagram= 14, as the esoteric hierarchy of the dhyan chohans is explained. on this, the said correspondent comments in this way "of the 1, 3, 5, and twice 7, intending and very especially 13,514, which on a circle may be read as 31415 (or[[pi] value, i think there cannot be a possibility of doubting; and especially when considered with symbol marks on sacr 'chakra' or circle of vishnu "but let me carry your description a step further- you say 'the one from[[footnote(s* the student must be aware that jethro is called the "father-in-law" of moses; not because moses was really married to one of his seven daughters. moses was an initiate, if he ever existed, and as such an ascetic, a nazar, and could never be married. it is an allegory lik

polynesians generally, which, even among many papuans and alfuras of the lowest grade, amounts to 89 and 89.7 cubic inches; which shows that it is the quality and not the quantity of the brain that is the cause of intellectual capacity. the[[vol. 2, page] 523 the boon given by prometheus. average index of skulls among various races having been now recognized to be "one of the most characteristic marks of difference between different races" the following comparison is suggestive "the index of breadth among the scandinavians (is) at 75: among the english at 76; among holsteiners at 77; in bresgau at 80; schiller's skull shows an index of breadth even of 82. the madurese also 82" finally, the same comparison between the oldest skulls known and the european, brings to light the startling fact

BLAVATSKY H P COSMOGENESIS

he opportunity of saying in the same breath that odin "was worshipped as the supreme deity during a period long anterior to the age of the veda and of homer (compar. theol, p. 318, he has not the slightest "historical basis" for it. he makes history and fact subservient to his[[footnote(s* so little acquainted are our greatest egyptologists with the funerary rites of the egyptians and the outward marks of the difference of sexes made on the mummies, that it has led to the most ludicrous mistakes. only a year or two since, one of that kind was discovered at boulaq, cairo. the mummy of what had been considered the wife of an unimportant pharaoh, has turned out, thanks to an inscription found on an amulet hung on his neck, to be that of sesostris- the greatest king of egypt[[vol. 1, page] xxx

the younger, the* he shines forth as the son; he is the blazing divine dragon of wisdom; the one is four, and four takes to itself three* and the union produces the sapta, in whom are the seven which become the tridasa (or the hosts and the multitudes. behold him lifting the veil and unfurling it from east to west. he shuts out the above, and leaves the below to be seen as the great illusion. he marks the places for the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters. 8. where was the germ and where was now darkness? where is the spirit of the flame that burns in thy lamp, oh lanoo? the germ is that, and that is light, the white brilliant son of the dark hidden father. 9. light is cold flame, and flame is fire, and fire produces

h as the sun. he is the blazing divine dragon of wisdom. the eka is chatur (four, and chatur takes to itself three, and the union produces the sapta (seven) in whom are the seven which become the tridasa (the thrice ten) the hosts and the multitudes (b. behold him lifting the veil, and unfurling it from east to west. he shuts out the above and leaves the below to be seen as the great illusion. he marks the places for the shining ones (stars) and turns the upper (space) into a shoreless sea of fire, and the one manifested (element) into the great waters (c "bright space, son of dark space" corresponds to the ray dropped at the first thrill of the new "dawn" into the great cosmic depths, from which it re-emerges differentiated as oeaohoo the younger (the "new life, to become, to the end of t

nly partially. an adept must refuse to impart the conditions and means that lead to a correlation of elements, whether psychic or physical, that may produce a hurtful result as well as a beneficent one. but he is ever ready to impart to the earnest student the secret of the ancient thought in anything that regards history concealed under mythological symbolism, and thus to furnish a few more land-marks towards a retrospective view of the past, as containing useful information with regard to the origin of man, the evolution of the races and geognosy; yet it is the crying complaint of to-day, not only among theosophists, but also among the few profane interested in the subject "why do not the adepts reveal that which they know" to this, one might answer "why should they, since one knows befo

eeded (esot. cat) this relates to cosmic and sub-planetary monads, not to the super-cosmic monas (the pythagorean monad) as called, in its synthetic character, by the pantheistical peripatetics. the monads of the present dissertation are treated from the standpoint of their individuality, as atomic souls, before these atoms descend into pure terrestrial form. for this descent into concrete matter marks the medial point of their own individual pilgrimage. here, losing in the mineral kingdom their individuality, they begin to ascend through the seven states of terrestrial evolution to that point where a correspondence is firmly established between the human and deva (divine) consciousness. at present, however, we are not concerned with their terrestrial metamorphoses and tribulations, but wi

BLUE EQUINOX

pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place of the dying god, osiris (the equinox marks a period of a fresh influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr monstrance

cle is the key to the conception of evil. but here restriction is in the failure to solve the great equation, and, later, to prefer one expression or phase of the universe to another. against this we are warned in the book of the law by the word of nuit, saying .none. and two. for i am divided for love.s sake, for the chance of union, and therefore .if this be not aright: if ye confound the space marks, saying, they are many. then expect the direful judgements. now therefore by the favour of thoth am i come to the end of this my book: and do you arm yourselves accordingly with the four weapons: the wand for liberty, the cup for love, the sword for life, the disk for light: and with these work all wonders by the art of high magick under the law of the new on, whose word is qelhma. 126 a psa

nath tagore is due to the style of w. b. yeats, i expected the introduction to be by that individual, who might have been romantic if he had been willing to wash his face and put on a clean collar every month or so. the introduction begins .a few days ago i said to a distinguished bengali doctor of medicine .i know no german. apart from the question as to whether silly willy counts his fortune in marks or not, i was much distracted by his reference. i found myself back again in teng-yueh. we were sitting at dinner in the consul.s house, when the messenger broke in to tell us that the consul.who was away among some unruly tribes.was ill, perhaps dying. we jumped up, george forrest, the botanist, and i, and made ready. we were delayed two hours in starting by the .distinguished bengali docto

tated, not a buddhist, but a hindu idea. the teaching is here to refer everything to atman, to regard everything as a corruption of atman, if you please, but a corruption which is unreal, because atman is the only real thing. there is a similar instruction in liber legis .let there be no difference made among you between any one thing& any other thing; and you are urged not to .confound the space-marks, saying: they are one; or saying, they are many. 20. before thou standest on the threshold of the path; before thou crossest the foremost gate, thou hast to merge the two into the one and sacrifice the personal to self impersonal, and thus destroy the .path. between the two. antas-karana. here is again the confusion noted with regard to verse 15.for the destruction of the lower manas implies

BOOK OF JASHAR

the old system of domination by the strongest single individual is replaced by a mutually supported social contract that defines legitimate leadership and restrains individual behavior. the consolidation of this social contract, within a generation after the discovery of fire, completes the transition from animal to human; so eve can now truly say "we are not animals" the brand on cain's forehead marks him, even in his exile, as one who has also accepted the social contract. cain runs east from the nile delta for six days, and on the seventh day he has a vision of a great city. it is tempting to suppose (straining the limits of how far a man on foot can go in six days) that cain's first sabbath vision was at mount moriah in jerusalem. but what future jerusalem did he see: the modern jerusa

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

rk some love magick at the next circle, which happens to be imbolc. can she do so? if not, why not? when can she do it? 2. at which sabbats are the god and the goddess honored? 3. at the height of the summer, which deity is supreme, to the exclusion of the other? 4. if the sabbat date coincides with a full moon, whereabouts, in the ceremonies, would you perform the full moon rite? 5. which sabbat marks the shift of emphasis from goddess to god? which marks the shift back from god to goddess? 6. is yule one of the four greater sabbats? please read: eight sabbats for witches by janet and stewart farrar recommended supplementary reading: seasonal occult rituals william gray lesson seven 1. briefly, what is meditation? 2. regardless of how, or where, you sit, what is the most important thing r

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

owerful patriarchal gods of the classical and viking world, for example zeus of the greeks, jupiter of the romans, odin of the vikings and thunor of the anglo-saxons.they gained supremacy over the earth mother who appears as their wife-consort, full of human foibles. solstice: one of the main astronomical points of the year. the summer solstice (21 june, or 21 december in the southern hemisphere) marks the sun at its height and greatest power. the winter solstice (21 december or 21 june) is the shortest day when the sun is at its weakest and it was feared by early humans that the sun would die. spirit guides: guardians from another dimension who advise and protect humans. they may be deceased relatives, wise teachers, for example native americans, angels or evolved essences who never assum

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

h emanated from west and central african linguistic antecedents. above all, blacks in america viewed africa, the spiritual site of the ancestral homeland, as having special significance "africa" according to one former slave resident of coastal georgia "was a land a f magic power since de beginnin f a f history" this claim to power, based in geographical location, became one of the distinguishing marks of black american supernatural practice.[40] yet other, non-african, sources shaped the development of black american supernatural traditions. anglo-american influences, for example, may help account for the great range of titles for conjure practitioners over time and from place to place. in new england during the 1700s, black fortune-tellers and transient diviners were called "cunning pers

e the burning structure. after a brief skirmish that left nine white persons dead, the insurrection was crushed by the local militia, and nearly all of its thirty-nine participants were condemned by the court and subsequently executed.[3] of particular relevance here is the new york account's description of supernatural ritual activity. one of the insurrectionists f first collective acts bore the marks of african spirituality. according to a letter written by the chaplain of the english garrison in new york city, an oath had been sworn between members of the conspiracy and an african "sorcerer" who had sealed the pact between them using blood and an enchanted powder as a necessary protection that ensured their invulnerability. the oath, by which the group had "ty[ed] themselves to secrecy"

nk one uh dem fix 'im, but duh doctuh say he die from pneumonia"[49] for some black americans, violence followed love-and-conjure rivalries. a late-nineteenthcentury georgia folklorist recounted a wellknown incident in which two men sought "to win the affections of a young negress" by employing enemy conjuring specialists. after a bitter campaign of supernatural warfare with charms, spells "cross marks and graveyard dirt" one of the suitors found himself "fearfully mutilated with an axe" while the other "suffered a fearful beating with sticks" in a later period, the folklorist richard dorson related a story involving two african american women who waged a bloody knife fight over a man but were compelled to make up following the ministrations\ 81\ of a new orleans "two-head" doctor. sometim

/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 in the work of african american theologians. dwight hopkins states that conjure is a "non-christian reality of god's freeing representations" for these and other comments, see henry h. mitchell, black belief: folk beliefs of blacks in america and west africa (new york: harper and row, 1975, p. 31; michael gomez, exchanging our country marks: the transformation of african identities in the colonial and antebellum south (chapel hill: university of north carolina press, 1998, p. 284; dwight hopkins, shoes that fit our feet: sources for a constructive black theology (maryknoll, n.y: orbis books, 1993, p. 73. see also dwight hopkins and george c. l. cummings, eds, cut loose your stammering tongue: black theology in the slave narrati

CHRONOLOGIA RORISPERGIUS

ectic of poetic love which precedes the sufi poet hafiz and resonates with the fedele d'amore. 1209: francis of assisi (1182-1226, along with twelve companions, gets permission from pope innocent iii to follow a new rule of life based on an extremely strict interpretation of christ's and the apostle's poverty. francis's group is called the order of friars minor. 1209-1229: the albigensian crusade marks the first crusade officially called against christian (in this case, cathar) enemies and christian lands. the eventual winners are the capetian kings of france, who wind up incorporating the sizeable domains of the count of toulouse into their kingdom. c.1210- 1272 jehan brete. trouv re member of the confr rie des jongleurs d'arras. c.1210 azriel of gerona(student of isaac the blind) comment

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

to take himself home again. the others who did not stand up to the first, third and fourth weight, his majesty will not so lightly dismiss. but so that they also may now experience his majesty s gentleness, it is his command to strip them stark naked and so send them forth. those who in the second and fifth weight were found too light, shall besides stripping, be noted with one, two or more brand-marks, according as each one was lighter or heavier. they who were drawn up by the sixth or seventh, and not by the rest, shall be somewhat more graciously dealt with, and so forward (for to every combination there was a certain punishment ordained, which is here too long to recount) they who yesterday separated themselves freely of their own accord, shall go out at liberty without any blame. fina

COLLIER IRENE CHINESE MYTHOLOGY

her and, among other things, eat round moon cakes. 2 derek walters, europe s most prolific author on chinese culture, writes: at that time, for meteorological reasons, the full moon (the harvest moon to westerners) always appears much bigger than usual. it was customary to have moon-watching parties, and offerings are still made to the moon. and paper lanterns are in abundance. the autumn equinox marks the time of the year when nights become longer than the days, and as the moon symbolizes the yin, or feminine force, the rituals are performed by women, who offer incense and food at altars in the open air.3 mythology expert alexander eliot points out the universal fascination with lunar myths: lunar mythologies are often even more dramatic [than solar myths. for while the sun always remains

COSIMANO CHARLES ELEMENTARY PSIONICS

ine tuning in some cases, but there is no reason you cannot do it. usually, however, you will be more interested in more terrestrial sources and the best way to do that is to make a chart like the one below (letter number chart. to do this, draw a large circle on a piece of paper. now, evenly spaced around the circle, write the letters from a to z, numbers from 1 to 0, and some common punctuation marks such as a period, comma and question mark. once you have done that, take a ruler and draw a line from the center of the circle to point between each letter and number and punctuation mark so that they all are in little wedges. if you wish, you may shade every other wedge from the center point to about half way out. shading makes it easier for your eyes to separate the wedges when the pendulu

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

dor to germany, william dodd, said in a communication to president franklin d. roosevelt on october 19th 1936 "at the present moment more than a hundred american corporations have subsidiaries here of co-operative understandings. the duponts have three allies in germany that are aiding the armament business. their chief ally is the i.g. farben company, a part of the government which gives 200,000 marks a year to one propaganda organisation operating on american opinion. standard oil company (new york sub-company) sent $2,000,000 here in december 1933 and has made $500,000 a year helping germans make ersatz gas for war purposes..the international harvester company president told me their business here rose 33% a year (arms manufacture, i believe, but they could take nothing out. even our ai

american establishment, including colonel house and herbert hoover, and the usual crowd that pop up everywhere. the count said in his autobiography "at the beginning of 1924, we received a call from baron louis de rothschild; one of his friends, max warburg, from hamburg, had read my book and wanted to get to know us. to my great surprise [sure, warburg spontaneously [sure] offered us 60,000 gold marks to tide the movement over for its first three years..max warburg, who was one of the most distinguished and wisest men that i have ever come into contact with, had a principle of financing these movements. he remained sincerely interested in pan- europe for his entire life. max warburg arranged his 1925 trip to the united states to introduce me to paul warburg and bernard baruch."18 the secr

group clones, and the nestle corporation in the elite stronghold of switzerland. once again we see that 'free trade' is really cartelism, the means through which the vast destroy the small and get paid for doing so with public money. as john d. rockefeller jr once said "competition is a sin."30 in the european union it is estimated that the multinationals receive between 10 and 12 billion german marks every year, merely for transporting goods and raw materials across national borders to repackage them and give the goods a 'national image. the biggest beneficiary is unilever, which has close family ties to the sainsbury supermarket empire. unilever increased profits in one year by 25.6, at the same time that farming incomes in denmark dropped by 35.3% and in germany by 27.5. such are the p

DAVID ICKE CHILDREN OF THE MATRIX

trix jesus is supposed to have been born. it is built over the cave where the babylonian and hebrew son of god, tammuz, was also said to have miraculously entered the world. popular place. the travel guide to jerusalem and the "holy land" is in no doubt, however. it states categorically "this church is situated above the grotto of the nativity, a small subterranean chamber, in which a silver star marks the place of jesus' birth" at the height of the tourist season, people stand in line for hours to see this grotto; such is the power of myth and mind control. but this, luckily, was the off-season and i walked right in. what a performance unfolded before me. a small group of tourists watched as three men dressed up in various regalia were wailing away at each other. the only word i could mak

to believe they are here to "save" us. stories about people waking up to find reptilian figures in the room are regularly reported. pamela hamilton, an american woman who has lived in california and arizona, claims to have been visited at home, often in the bedroom, by countless "nordic" blond-haired, blue-eyed beings, along with greys and reptilians, since she was young.8 witnesses have seen the marks on her body that have followed many of these visits. she has also suffered a raid by military personnel who walked in and stole material relating to extraterrestrials and ufo activity. pamela described a reptilian "visitor" who appeared a number of times. she said he had luminous amber-coloured eyes like a cat and had grey-green skin and sharp claws on his fingers. he wore a sort of "breast

DAVID ICKE THE BIGGEST SECRET

as isthe v atican. the cabala is the secret knowledge hidden in codes within the oldtestament and other texts. judaism is the literal interpretation of it. this is a techniqueyou can see in all the religions. an example of the levite coding is the names of thefive scribes, garia, dabria, tzelemia, echanu and azrel, in the second book of esdrasor ezra. the names and their true meanings are:garia: marks which ancient scribes used to indicate that the text is either defectiveor has another meaning.dabria: words comprising a phrase or text.tzelemia: figures, something figured, or indicated in an obscure manner.echanu: something which has been changed or doubled.azrel: the name of esdras/ezra, the suffix el meaning the work of ezra.3these five names for scribes therefore read as one phrase to

ncient scribes used to indicate that the text is either defectiveor has another meaning.dabria: words comprising a phrase or text.tzelemia: figures, something figured, or indicated in an obscure manner.echanu: something which has been changed or doubled.azrel: the name of esdras/ezra, the suffix el meaning the work of ezra.3these five names for scribes therefore read as one phrase to an initiate: marks ofwarning- of the words- figured in an obscure manner- which have been changed ordoubled- which is the work of ezra.4 there is a book called the bible code5 which claimsto have identified a code in the hebrew version of the old testament which predicts thefuture. as one of these codes predicted that lee harvey oswald would kill presidentkennedy, youll excuse me if i remain extremely unconvin

at mar saba, east of jerusalem,which shows how the jesus story was rewritten by the church whenever it suited themat the time. it was found by an american, morton smith,26 professor of ancient historyat columbia university, and it included the content of a letter by bishop clement ofalexandria, egypt, an early christian father, to a colleague called theodore. it alsorevealed an unknown segment of marks gospel which had been suppressed. itincluded in the jesus story some details of mystery school initiations and it was anaccount of the raising of lazarus by jesus, the famous raising from the dead. in thissuppressed text lazarus called to jesus before any raising took place, so proving thathe was not supposed to be physically dead. there was also another devastatingrevelation for christianit

esus, the famous raising from the dead. in thissuppressed text lazarus called to jesus before any raising took place, so proving thathe was not supposed to be physically dead. there was also another devastatingrevelation for christianity. the manuscript makes references to the effect that jesus wasunderstood to have engaged in possible homosexual practices involving the rich youngman mentioned in marks gospel.27 let me stress that i am not condemninghomosexuality here. good luck to those who wish to live their lives in this way so longas its the choice of all concerned. i am making the point that the christian hierarchyhave been deceiving and lying to their followers right from the start. bishop clementsletter was replying to a christian who was very perturbed to be told the above story of

leadingpoliticians and the anglo-america establishment, including colonel house and herberthoover. the count said in his autobiography:at the beginning of 1924, we received a call from baron louis de rothschild; one of hisfriends, max warburg (hitlers banker) from hamburg, had read my book and wanted toget to know us. t o my great surprise (sure, warburg spontaneously (sure) offered us60,000 gold marks to tide the movement over for its first three years. max warburg, whowas one of the most distinguished and wisest men that i ever came into contact with, hada principle of financing these movements. he remained sincerely interested in pan-europefor his entire life. max warburg arranged his 1925 trip to the united states to introduce meto paul warburg and bernard baruch.10276the european comm

bout 30 minutes intothe journey when david sands was driving along the a33 at popham, near basingstoke,he suddenly did a u-turn across the duel carriageway and headed at high speed in theopposite direction to his destination. turning onto a slip road at about 80 miles an hour,sands then drove his car straight into a disused cafe building killing himself in anexplosion of flame. there were no skid marks. he had not even tried to stop.49 it is soclear that during the time he was missing, his mind was being programmed and all ittook was a trigger word, sign, sound or action, and the programming was activated. atthat point he would have switched from his normal self to a man focused only ondriving into the cafe building and blowing himself away. the subconsciousprogramming overpowers the consc

DAVIDSON DAN SHAPE POWER

lations with great pyramid there are numerous relationships of the great pyramid to various astronomical bodies. the two main constellations which are related to the pyramid are taurus (the bull) and orion (the hunter. both these constellations are in the same portion of the sky. taurus is located just above orion. 7 .4.1 the taurus/pleiades connection the star alcyone in the constellation taurus marks the foundation setting (i.e, when construction was initiated on the great pyramid) date of the great pyramid.6 alcyone is one of the brightest stars in the pleiades, which is part of the taurus constellation. the ascending passageway in the great pyramid has a score line on it which pointed to alcyone in 2144 bc. alcyone is lined up with the sun and just above it and the earth during the mon

DION FORTUNE MYSTICAL QABALA

here we find the sphere of all the beneficent sun-gods and healing gods. tnus we see that the mercies of gedulah and the seventies of geburah unite for the healing of the nations. 24. behind tiphareth, traversing the tree, is drawn paroketh, the veil of the temple, the analogue, on a lower plane, of the abyss which separates the three supernals from the rest of the tree. like the abyss, the veil marks a chasm in consciousness. the mode of mentation on one side of the chasm differs in kind from the mode of mentation prevailing upon the other. tiphareth is the highest sphere to which normal human consciousness can rise when philip said to our lord "show us the father" jesus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphare

os, the mystical qabala page 110 lesser countenance, adam kadmon, the king. the queen, the bride of the king, is malkuth, the physical plane. we have, then, the father (kether, the king, and the bride, and in this con figuration of the tree there is profound symbolism and great practical importance in both philosophy and magic. 2. the abyss, the gulf fixed between macroprosopos and microprosopos, marks a demarcation in the nature of being, in the type of existence prevailing upon the two levels. it is in the abyss that daath, the invisible sephirah, has its station, and it might aptly be named the sephirah of becoming. it is also called understanding, which might be further interpreted as perception, apprehension, consciousness. 3. these two types of existence, macroprosopos and microproso

DION FORTUNE PSYCHIC SELF DEFENSE

t whatever about it, and anyone who is present can smell it, whether they are psychic or not. i have also known a frightful stench of drains arise when a ritual belonging to the element of earth was being incorrectly performed. another curious phenomenon is the precipitation of slime. i have not actually seen this myself, but i have first-hand information upon good authority of one such case. the marks are sometimes as if an army of slugs had been marching in ordered formation; sometimes there is a broad smear of slime, and at others, distinct footprints, often of gigantic size. in the case to which i refer, of which i heard from an eye-witness, the marks were like the foot prints of an elephant, enormous tracks on the floor of the drawing-room of a bungalow situated near the sea. odd foot

ed condition prevented him from retaining his normal control over his psychic activities. nevertheless, it serves to illustrate what could be done if the etheric form that visited me had been energised by a malignant will. it may explain the nature of the sense of weight that oppresses the victims of a certain type of nightmare. i have heard of more than one case wherein bruises resembling finger-marks were found on the throats of people who had been victims of an astral attack. i have never actually seen such bruises myself, but i have been told of them by people who have either had them themselves, or seen them. it is a well-known fact that if an occultist, functioning out of the body, meets with unpleasantness on the astral plane, or if his subtle body is seen, and struck or shot at, th

s of people who had been victims of an astral attack. i have never actually seen such bruises myself, but i have been told of them by people who have either had them themselves, or seen them. it is a well-known fact that if an occultist, functioning out of the body, meets with unpleasantness on the astral plane, or if his subtle body is seen, and struck or shot at, the physical body will show the marks. i myself have many times found curiously patterned bruises on my body after an astral skirmish. the mechanism of the production of such marks must, i think, be of the same nature as that which produces the stigmata of saints and the curious physical marks and swellings sometimes seen in hysterics- the mind, powerfully stirred, affects the etheric double, and the etheric double acts upon the

where her body was found, and there is also a story of a cloaked man' occultists no less than the general public will await with interest any disclosures that may be forth coming concerning this occurrence" no disclosures ever were forthcoming, however, and conjecture alone can work upon the case. one detail only can i add to the brief but comprehensive report of the occult review. the body bore marks of scratches. i knew miss fornario intimately, and at one time we did a good deal of work together, but some three years before her death we went our separate ways and lost sight of each other. she was half italian and half english, of unusual intellectual calibre, and was especially interested in the green ray elemental contacts; too much interested in them for my peace of mind, and i becam

if i had been clawed by a gigantic cat. i told this story to some friends of mine, experienced occultists, who at one time had been closely associated with the person which whom i had had this trouble, and they told me that she was well known for these astral attacks, and that a friend of theirs after a quarrel with her had had an exactly similar experience, and she too had been covered with claw-marks. in her case, however, she had been ill for six months and had never touched occultism again. there is a curious epilogue to this story, which may or may not have any bearing upon it. i have already told the story of the mysterious death that took place on lona. how the body of this unfortunate girl was found lying naked on a cross cut out of the turf. no cause of death could be found, and t

about? why had she taken off all her clothes before leaving her house, covering herself only with a black cloak? and why did she take with her the large knife with which she cut the cross in the turf? i do not know her later history, for i had lost sight of her during the last two or three years of her life, but at the time i knew her she was associated with the woman i have referred to. the only marks found upon her dead body were scratches. 71 of 103 part iv methods of defence against psychic attack chapter xv physical aspect of psychic attack and defence we have distinguished the various types of psychic attack, we have described the methods that can be employed in carrying them out, and we have also noted the various forms of delusion, fraud and auto-suggestion that may complicate the

DONALDTYSON FAMILIAR

because it was completely insensitive to pain. a long needle might be thrust into it without the awareness of the witch, if her eyes were covered or averted during the operation. remember, in rural europe five centuries ago sanitation was poor. any peasant woman might be expected to have numerous unhealed sores, boils, or bites from fleas or other vermin. add to these blemishes her natural birth marks, moles and skin cancers, and you can see that it would not be difficult for a diligent nun to locate a so-called witch mark on an accused woman's body, if she searched long enough. the witch did not voluntarily keep a familiar, it was thought, but was compelled to do so by her dark lord, the devil. the familiar was the devil's way of insuring the continuing obedience of witches to his evil p

DONALDTYSON SIGIL

ated with ophiel, spirit of mercury, from the nigromancia of roger bacon) confusion arises because the terms "sigil" and "seal" are often used indiscriminately. compounding this perplexity, both are sometimes referred to as signatures or characters. this is understandable, when we consider that in past ages, when few common persons could read or write, names were often signed by means of personal marks such as a simple x. the graphic mark and the signature of an illiterate individual were the same (ouroboros, ancient emblem of eternity, from speculum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent n

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

of the sarcophagus chamber; the paving stones had been pulled up in the vain attempt to find buried treasure; the mummy had been broken to pieces, and nothing remained of it except the right arm, a tibia, and some fragments of the skull and body. the inscriptions which covered certain walls and corridors in the tomb were afterwards published by m. maspero.[3] the appearance of the text of unas[4] marks an era in the history of the book of the dead, and its translation must be regarded as one of the greatest triumphs of egyptological decipherment, for the want of determinatives in many places in the text, and the archaic spelling of many of the words and passages presented difficulties which were not easily overcome.[6] here, for the first time, it was shown that the book of the dead was no

ELLIS LOW TWELVE 1907

ad yet to be settled. it was necessary to leave our animals at the foot of the hills, where something like shelter could be secured. low twelve 49 three men were to remain to look after them, while the others stole toward the camp of the redskins. it should be said, further, that the expectation was to make the attack just before daybreak. that is the favorite hour with indians themselves, for it marks the lowest ebb of one's vitality and alertness. despite the vigilance of the sentinels, thrown out on every side by the hostiles, some of the latter would be asleep. incredible as was their endurance, it had none the less its limits set. true, they would wake with the suddenness of she-wolves, but by that time we hoped to be among them, attending to "business" the plan of approach having bee

ward the other. this man was an educated gentleman of the highest honor and was filled with profound gratitude. he did not gush, but merely thanked me, adding `i hope you will never be in trouble, but should such be your lot, you may command me to the death. remember that' he added with solemn significance "when we reached louisville my friend was substantially after ten years 91 well, though the marks of his disease would show for a long time, and it was hardly prudent for him to venture out, except when absolutely necessary. my intention was to leave the steamer at that point, attend to some business matters in the interior, and to reach my home in knoxville in the course of a couple of weeks; but i thought it best not to part company with the gentleman, who was too considerate to expres

f alone; but if he wished it for any other purpose, he would have to redeem it. garnett wrote on july 27, 1902 "i had to make the second trip to see mr. b. f. sheppard before i caught him. he said i was welcome to the sabre, but if sent to you, five dollars must be paid for it. i put the sabre under the fence april 11, 1865, and sheppard found it in 1874. nine years under the fence had left their marks. the leather on the hilt had rotted off and the scabbard was nearly eaten up by rust. sheppard put a wooden hilt on in place of the leather, and used it to kill rats with ;and cut off a part of the guard to make it handy. there is but one thing about it i can recognize, and that is the dent in the edge, which was in it when i got it [this dent was made by the parrying of the carbine, as has

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

irtue and poison from plants. during the first trip which i made into the bush i sent for one of these doctors. at that time i was staying among the shekani, who are celebrated for their fetish [image. he came attended by half-a-dozen disciples. he was a tall man dressed in white, with a girdle of leopard s skin, from which hung an iron bell, of the same shape as our sheep bells. he had two chalk marks over his eyes. i took some of my own hair, frizzled it with a burning glass, and gave it to him. he popped it with alacrity into his little grass bag; for white man s hair is fetish of the first order. then i poured out some raspberry vinegar into a glass, drank a little of it first, country fashion, and offered it to him, telling him that it was blood from the brains of great doctors. upon

he neck of the water carafe. it had 29 leaves, each smooth and glossy. it was impossible to remove the plant from the water bottle, the neck being too small to allow the roots to pass; indeed the comparatively slender stem entirely filled the orifice. the plant was a native of india, an ixora crocata. it had some years of growth. we could see where other leaves had grown and fallen off, and wound-marks which seemed to have healed and grown over long ago. but there was every evidence to show that the plant had grown in the sand in the bottle as the roots were naturally wound around the inner surface of the glass, all the fibres perfect and unbroken as though they had germinated on the spot and had apparently never been disturbed. the plant was photographed. it lived for three months under t

. in discussing apports, spiritualists surmised that space appears to be uniformly accessible to the spirit operators. dr. l. th. chazarain, in his pamphlet scientific proofs of the survival of the soul told the story of the placing of two chaplets in the coffin of a child, in the presence of a medium very easily hypnotizable, and of their being returned two days after the burial. he made special marks on the chaplets, did not lose sight of them until the coffin was screwed down, and followed it to the church encyclopedia of occultism& parapsychology. 5th ed. apports 79 and to the cemetery. two days later the mother of the child and mme. d. suddenly saw something white detach itself from the ceiling and descend slowly, to the ground, in a spiral course. they immediately picked up the littl

ristian warriors with the christian arms of subtlety and vigilance, in securing other places to lecture in; and despite the fact that the press insult us, the pulpit curse us, and christians generally devote us to as complete a prophecy of what they would wish us to enjoy everlastingly as their piety can devise, we are each attracting our thousands every sunday night, and making such unmistakable marks on public opinion as will not easily be effaced again. dr. slade s advent in melbourne since last september has been productive of an immense amount of good. how far his labors here will prove remunerative i am not prepared to say. frankly speaking, i do not advise spirit mediums or speakers to visit these colonies on financial advancement intent. there is an abundant crop of medium power ex

eemed confined to a sensible scheme of sex education allied with psychophysical health, and he said he wanted to teach men and women to love, and make women feel like queens. his enlightened work in bodybuilding and character-training attracted the interest of dr. charles francis potter, a liberal new york city minister and one of the founders of humanism. potter said that bernard had all the ear-marks of genius and combined knowledge of age-old indian methods of curing disease of mind and body with the best of western methods, plus a refreshing amount of common sense. by all reports, the club members, mostly professional and business men and women from new york, were healthy and happy. there was an inner circle of the club called the secret order of tantriks, to which a number of wealthy

ced by throwing black and white beans, little bones or dice, or stones.anything, in short, suitable for lots. a method of practicing cleromancy in the streets of egypt is cited in the entry on sortilege, and similar divination was common in ancient rome. the thriaejan lots meant much the same thing as cleromancy, being little more than the tossing of dice in which the objects used bore particular marks or characters and were consecrated to mercury, who was regarded as the patron of this method of divination. for this reason an olive leaf, called the lot of mercury, was generally put in the urn in order to gain his favor. clive-ross, francis fabian (1921) active figure in british occult publishing. a justice of the peace, clive-ross was for many years proprietor of the aquarian book service

xplain so glibly how these are faked that there are no developing dishes with transparent xylonite bases let into the dark room table, nor any concealed electric lights in my dark room. we use porcelain dishes, which are washed out after every sitting. hereward carrington writes in the journal of the aspr (may 1925) of his experiences with deane on september 5, 1921: upon six of my plates curious marks appeared. on two plates these marks are mere smudges, which are not evidential, though i think curious. on the next plate, however, the result is quite striking. i had silently willed that a shaft of white light should emerge from my right shoulder, and appear on the plate. sure enough, upon development, a column of white light, surmounted by a sort of psychic cabbage, was distinctly visible

hysical contact with the medium and sometimes without writing material. it dispenses with mechanical contrivances such as the planchette and ouija board and bypasses table tipping or table turning. eusapia palladino is reported to have rubbed the end of her finger with blue chalk, asked charles richet to hold it, and, advancing to the table, drew two crosses over the tabletop in the air. the blue marks disappeared from her finger, and the crosses were found on the underside of the table. she also drew scrawls on richet s jacket with the fingers of f. w. h. myers, who was present. a blue mark was found on richet s shirt front under the waistcoat. then, holding richet s clean finger as though it were a pencil, she drew a blue line on a piece of white paper in good light. a professor schiapar

b.c.e. the egyptian magician usually set himself to procure dreams for his clients by such devices as the drawing of magic pictures and the reciting of magic words, and some of these are still extant. in egypt, however, divination was usually effected by astrological methods. in ancient china the principal method of divination was by means of the oracles, but such forms as the examination of the marks on the shell of a tortoise, are also found; they are similar to the examination of the back of a peccary by the maya of central america. chinese monarchs consulted the fates in this manner in 1146 b.c.e. and found them unfavorable, but as in egypt, most soothsaying was accomplished by means of astrology. omens, however, were by no means ignored, and were given great prominence, as many tales

the highest caves in the cliff. the caves are repositories of great magic and none are allowed to go there except when burying their loved ones. reverence for the ancestors is a primary focus of dogon culture and funerals are important events in communal life. divination is a common part of life. one method used is to place food on a patch of sand in the evenings and the next morning to read the marks left by the foxes (which are sacred to the dogon. the dogon were just another obscure african group until 1972 when robert k. g. temple published a book that related one major practice, the dance ceremony known as the sigi. operating among the dogon is a mask society. after he is recognized as an adult, each male carves himself a mask that is worn during the funeral services, and for an elab

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

hdrawn from it, and at once it passed through the common matter of the curtain, without experiencing any resistance. katie king often allowed her sitters to touch her drapery. sometimes she cut as many as a dozen pieces from the lower part of her skirt and made presents of them to different observers. the holes were immediately sealed. crookes examined the skirt inch by inch and found no hole, no marks, or seam of any kind. these pieces of drapery mostly melted into thin air, however carefully they were guarded, but sometimes they could be preserved. if they were, the medium s dress was damaged. katie king said in her attempt to cover up the trickery that nothing material about her could be made to last without taking away some of the medium s vitality and weakening her. a specimen of kati

from nottinghamshire, england, indicated the belief that the position of a mole could affect rank in later life: i have a mole above my right eye, and shall be a lady before i die. another belief was that hairs growing out of moles portended good luck. during the great witchcraft manias of the sixteenth and seventeenth centuries, such birthmarks as moles, as well as warts, were considered devil s marks if they did not bleed when pricked. professional witch finders like the infamous matthew hopkins (died 1647) used pricking on suspected witches. moles, warts, scars, or other birthmarks were pricked with a long pin; if there was no pain or bleeding, the suspect was claimed to be a witch. special pricking tools like thin daggers were developed, and some enthusiastic witch prickers (who claime

ble. then mentor came and imperator. after he left light was movement (paranormal) encyclopedia of occultism& parapsychology. 5th ed. 1062 called for and in the centre of the table was a cameo and a quantity of debris of shell. noises had been heard as of picking, and i saw a hand. the shell is more clearly cut than the first, and shows a head laurel-crowned. it is polished inside and shows plain marks of the graving tool. according to a letter from moses unpublished correspondence (light, may, 1902, owasso, one of henry slade s controls, extracted, without actual pain, a bad tooth of his suffering medium. a reader of light related in the following issue a similar incident, in the presence of several witnesses, in the history of the medium miss c. e. wood. the question of scientific verifi

ften, the more the body and the mind have been alike enfeebled by vigil and by fasts, the more ignorant or mentally imbecile a youth may be who is brought under this influence, the more freely and unmixedly will the divine power be made manifest. so clearly are these wonders the work, not of human skill or wisdom, but of supernatural agency! characteristics such as these i have mentioned, are the marks of the true inspiration. now, there are, o agathocles, four great orders of spiritual existence.gods, demons, heroes or demi-gods, and souls. you will naturally be desirous to learn how the apparition of a god or a demon is distinguished from those of angels, principalities, or souls. know, then, that their appearance to man corresponds to their nature, and that they always manifest themselv

f the elements. each coven has their own guardians that are unique from other covens. names of the gods are idiosyncratic to each group and the names are kept secret. the sharing of food and drink (called a love feast) concludes the ritual, as members prepare themselves to reenter their daily lives. three initiations distinguish the practice of nroogd. the first initiation, called the white cord, marks the entrance either into the nroogd community, or into a particular coven s instruction. the second initiation, called the red cord, is a full initiation into the mysteries of witchcraft. red cord initiates are elders of the tradition, and are empowered to lead their own covens and train and initiate. the third initiation is not bestowed by human hand but rather by the gods themselves, and i

4 years ended. faust has inspired a number of literary reflections upon the individual s relationship with evil. signs of the devil s presence f. pierre crespet described the mark with which satan brands his own: it may be assumed that it is no fallacy but very evident that satan s mark on sorcerers is like leprosy, for the spot is insensitive to all punctures, and it is in the possession of such marks that one recognizes them as true sorcerers for they feel the puncture no more than if they were leprous, nor does any blood appear, and never indeed, does any pain that may be inflicted cause them to move the part. they receive, with this badge, the power of injuring and of pleasing, and, secretly or openly, their children are made to participate in the oath and connection which the fathers

h the fathers have taken with the devil. even the mothers with this in view, dedicate and consecrate their children to the demons, not only as soon as born but even when conceived, and so it happens that, through the ministrations of these demons, sorcerers have been seen with two pupils in each eye, while others had the picture of a horse in one eye and two pupils in the other, and such serve as marks and badges of contracts made with them, for these demons can engrave and render in effigy such or similar lines and features on the bodies of the very young embryo. jacques fontaine writes, these marks are not engraved on the bodies of sorcerers by the demons for recognition purposes only, as the captains of companies of light-horse know those of their number by the colour of their coats, bu

aved on the bodies of sorcerers by the demons for recognition purposes only, as the captains of companies of light-horse know those of their number by the colour of their coats, but to imitate the creator of all things, to show his power and the authority he has gained over those miserable beings who have allowed themselves to be caught by his cunning and trickery, and by the recognition of these marks of their master to keep them in his power. further, to prevent them, as far as possible, from withdrawing from their promises 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 be

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. brought before mathurin bonnevault, who deponed to having seen her at the meeting of witches, she confessed that she had been there with her husband, and that the devil, a very disgusting beast, was there

palmer. the coming of the saucers: a documentary report on sky objects that have mystified the world. boise, idaho; amherst, wis: the authors, 1952. clark, jerome. the emergence of a phenomenon: ufos from the beginning through 1959. vol. 2, the ufo encyclopedia. detroit: omnigraphics, 1992. ray palmer dies. fate 30, no. 12 (december 1977: 53. palmistry the art of divination by means of lines and marks on the human hand. it is said to have been practiced in very early times by the brahmins of india and to have been known to aristotle, who discovered a treatise on the subject written in letters of gold. he presented the treatise to alexander the great and was afterward translated into latin by hispanus. there are also extant works on the subject by melampus of alexandria, hippocrates, and g

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

nym lisa oakman claims that from childhood into her early twenties she experienced many encounters with nonhuman beings. most were generally humanlike in appearance, but the most exotic she calls ameboids. the ameboids were horrible and nightmarish entities, shaped like amoebas, with the colors of bruises. they attached their wet snouts to the fleshy areas of her body, sucked, and left round, red marks in their wake. some seemed to be taking energy, others blood. they would come into her bedroom at night, and she was too terrified to resist them. she lay paralyzed while they did their work, and she did not resume activity in this case, screaming until they were gone. further reading oakman, lisa [pseud, 1999. ufo beings, folklore, and mythology: personal experiences. in- ternational ufo re

ss. at this point in his narrative, robinson said, steve showed me why he wore his hair long at the back of his head. behind each ear at the base of the parietal bones of his skull were bare, seared, scarred patches of skin upon which no hair could grow. both of these areas behind the ears were a little smaller than the size of a silver dollar and were perfectly circular. steve said they were the marks of a dero slave! in the ordeal that followed, brodie was only intermittently conscious. on three or four occasions, he awoke to find himself in a cage with other human beings. they told him that he was in the caves, and they were under the control of the deros, who could snatch any human being off the face of the earth if they so chose. each time it became evident that he was conscious, a bl

out success. finally, the chaneques informed a six-year-old neighbor that ramiro was safe in a cave ten miles away. when rescued at the designated place, the boy was in excellent health, neither hun- 58 cetaceans gry nor thirsty. though the entrance to the cave was accessible only with difficulty, and the searchers were scratched and bruised by the time they got to him, the barefoot ramiro had no marks on him. he explained that while playing by the river, he got lost. five little men found him and fed him sweet food and milk. he then fell asleep and woke up in the cave, with one of the men still with him. he and his companions, who came to the cave on occasion, played together until the rescue was accomplished. ricardo gutierrez related that while walking through a forest one day in june 1

isputed reliability. around 6 p.m. zamora spotted a small, egg-shaped ufo resting in an isolated area on the city s outskirts. close to the object were two small figures dressed in white coveralls, apparently examining the craft. on seeing zamora, they ran behind the craft and disappeared. the flame-spewing ufo departed with a roar. police, project blue book, and civilian investigators found burn marks and impressions at the site. despite its hostility to ufos and its tendency to reach for sometimes far-fetched conventional explanations for reports, project blue book declared the case an unknown. it has since become a classic ufo incident, often cited by those who argue for the anomalous nature of the phenomenon. if zamora s experience seemed relatively straightforward, gary wilcox s claim

y 20, when the spanish newspaper informaciones published a peculiar announcement: that soon a flying saucer would land near madrid to return earthbound extraterrestrials to their home planet, ummo. on the evening of the thirtieth, three persons reportedly watched a ufo land near a restaurant in santa monica, another madrid suburb. the next day, according to one of the witnesses, impressions, burn marks, and small amounts of a metallic substance attested to the ufo s presence. these alleged events seemed to confirm a prediction made by contactee fernando sesma, president of the society of the friends of space, on may 31. in a speech to a small group, he revealed that since 1965 he and two associates had been recipients of phone messages and written communications from ummites. they had info

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

, 1958, pp. 255 ff. 3 in order to understand this enthusiasm, a history of hermetism in the middle ages and in the renaissance before ficino is needed. for some indications of the influence of the asclepius in the middle ages, see c.h. ii, pp. 267-75. interest in hermetism (based chiefly on asclepius and on the pseudo-hermetic liber hermetis mercurii triplicis de vi rerum principiis is one of the marks of the twelfth-century renaissance. for the influence of these works on hugh of st. victor, see the didascalicon, translated jerome taylor, columbia, 1961, introduction pp. 19 ff. and notes. many of the magical, alchemical, and astrological writings going under the name of hermes were of course known in the middle ages, see below, pp. 48-9. 13 hermes trismegistus respect for the old, the pri

it sometimes results, accidentally, in the death of the body, a way of dying called the death of the kiss. pico was greatly preoccupied with this experience and mentions the mors osculi in his commentary on benivieni's poem.2 non potest operari per puram cabalam, qui non est rationaliter intellectualis.3 the operations of pure cabala are done in the intellectual part of the soul. this immediately marks them off from the operations of natural magic, which are done only with the natural spiritus. 1 ibid, pp. 108-9. 2 commentary on benivieni's canzona de amore, lib. i l l, cap. 8 (pico, p. 753; de hominis dignitate, etc, ed. garin, p. 558) 3 pico, p. 109. 99 pico della mirandola and cabalist magic qui opcratur in cabala. si errabit in opere aut non purificatus accesserit, deuorabitur ab azaza

debate are not concerning the mother of andromache or the sons of niobe and such light trifles, but of things human and divine.1 pico is reproaching his humanist friend for remaining on the childish level of the trivium, with his grammatical and linguistic studies and cultivation of purely literary ornament, whereas he himself is concerned with the loftier studies of the quadrivium. pico's letter marks very clearly the fundamental difference in aim between the two traditions, which giordano bruno will express more violently in his outcries against what he calls "grammarian pedants" who fail to understand the higher activities of a magus. here we may indulge in the curious reflection that if the magi had devoted more time to puerile grammatical studies and made themselves into good philolog

to the devil, he kept the magic by which man subjects the devil and constrains him to do his will. campanella, magia e grazia, ed. cit, p. 206. 1 ibid, p. 202. 384 giordano bruno and tommaso campanella always subject to severe criticism by the orthodox, eventually led to giordano bruno and tommaso campanella. the publication of del rio's book against magic in 1600 (again that important year 1600) marks the alarm of the counter reformation and its awareness of the danger.1 nevertheless, hermes trismegistus was too deeply infiltrated into renaissance religion to be easily expelled, as the career of campanella shows. when the revolt had failed to cast off spain in calabria and to build the city of the sun there, campanella turned to other political ways of establishing his ideas, one of these

imander which thus evidently still had some considerable validity for him, in spite of casaubon. more's friend and fellow cambridge platonist, ralph cudworth, wrote his true intellectual system of the universe (1678) to confute atheists by bringing together beliefs in the existence of god at all times and in all places and in the great philosophical traditions a method which bears upon it obvious marks of the influence of renaissance syncretism. he intends to demonstrate that the doctrine of the pagan polytheists was always the same, that besides their many gods there was one supreme omnipotent deity. and this we shall perform, not as some have done, by laying the chief stress upon the sibylline oracles, and those reputed writings of hermes trismegist, the authority whereof hath been of la

FRATER ELIJAH ANGELS OF CHAOS

can be when isolated. to talk may be of detriment here. ii/7b: to return from these spaces is of hazard, for ye have believed that you actually went somewhere. the name of isis is illuminated, and a direct reference to the tarot trumps, the emperor, and the chariot. we also see a cube with the number 4 visible 3 times. four mountain-like shapes appearing on a wasteland. there are also 4 question marks on the page (1 in black flame beneath the cube, with the number 4 written in the point. too much advice has already been shown. ii/8a: a dweller is shown. this is highly dangerous. there is a play of the word(s: a void avoid. ii/8b: a truth. ii/9a: what more is there to say? to achieve the ecstasy of heaven, let us make a mockery of all. the number 418 is shown on the page of this it s meani

picture. the formula given is for the triangular numbers. which gives us the sum of the first n numbers (this is a magical formula. onze is the word form for the number eleven in french. iii/7a: the shell of the magus aided by the angel comes before the one (this is false& must be rejected. full recognition of the nature of our work strikes into the heart, laughter ensues. there are 7 exclamation marks, and 7 letters of laughter. 418 is the number of abrahadabra and of our work. iii/7b: a reference to our existence. a dream within a dream, in hopes of finding truth? the mystery of our lady queen of the quliphoth, to be real. it is us, also written itisus (pronounced e-teece-us. the name of the speaker closing page a: our lady of space. closing page b: end of prayer, also a reference to the

FRATER U D PRACTICAL SIGIL MAGIC

imoire of zos, i.e, had he introduction/ xi completed it with explanatory comments for the magicians of his time. albeit spare's personal philosophy (which he himself termed the zos kia cultus) is not that important for sigil magic itself, we should not fail to mention his technique of atavistic nostalgia, which is certainly one of the most fascinating applications of sigil magic. furthermore, it marks its connection to shamanism and so.called gprimitive magic' two disciplines from which today's magicians can only profit. the main topic of the last chapter will concern planetary sigils from the hermetic tradition. although experts have been familiar with the method of their construction for decades, little or no relevant literature has as yet been made available to a wider public. it, ther

bly because it does not understand it. the reason may be that it is either too complicated or that a and b use symbols, pictographs and ideograms which are not compatible with those of d. sherwin points out that, according to aleister crowley, only a magician who is capable of direct communication with the hga will achieve a direct connection to the unconscious. the altered state of awareness, c, marks the point of intersection between a, b and d. it may switch off the censor completely and thereby provide direct contact between these areas of the psyche. 98/ practical sigil magic sherwin fs model a= ego, will, belief b= awareness, perception consciousness: individuality, awakeness hga= the holy guardian angel= censorship mechanism reactive mechanisms c= altered consciousness, gliminal sta

FREEMASON BLUEBOOK

venue from the west to the eas, the new master being in the chair. ins. officer.master, behold your brethren! brethren, behold your master *from william m. cunningham's "craftmasonry: to be used or omitted at discretion. the grand honors are given, after which a procession is formed and the brethren pass around the lodge three times, signifying their respect and obedience by the usual distinctive marks in the different degrees, during which time the installation ode may be sung. master's installation ode. musicdundee. behold, o master in the east,what glories greet thee there; what floods of radiance eastward stream: the sun is rising fair. behold, o master, glorious arts were cradled in the east; maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (43 of 76 [11/22/1999 11:

please call up the grand lodge. brethren, behold your grand master! brethren, salute your grand master! the brethren salute by bowing three times with the right hand on the breast, or by giving the grand honors, as the installing officer may direct: after which a procession is formed and the brethren pass around the hall three times, signifying their respect and obedience by the usual disunclive marks in the different degrees. the grand master announces his appointments: and the grand marshal is directed toconduct the deputy grand master, grand wardens,grand treasurer and grand maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (73 of 76 [11/22/1999 11:51:56 am] secretary elect to the east, where, standing with the right hand on the left breast, they take the official obl

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

y with the upkeep and welfare of the body, the lunar angels were specially active and this segment was therefore designated as the element salt. the segment governing the motor nerves which expend the dynamic energy stored in the body by our food they saw clearly to be under the dominance of the martial lucifer spirits, and they, therefore, named that segment sulphur. the remaining segment, which marks and registers the sensations carried by the nerves, was named mercury, because it was said to be under the dominance of spiritual beings from mercury. the spinal canal, contrary to the ideas of anatomists, is not filled with fluid, but with a gas that is like steam in that it may be condensed when exposed to the outside atmosphere, but may also be super- heated by the vibratory activity of t

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

to some particular personification of the deity, and "significant of some particular attribute, and in general, all evergreens were dionysiac plants, that is, symbols of the generative power, signifying perpetuity of youth and vigor" the crowns of laurel, olive, etc, with which the victors in the roman triumphs and grecian games were honored, were emblems of immortality, and not merely transitory marks of occasional distinction.[18 [18] payne knight, symbolism of ancient art. we are informed that this book was never sold, but only given away. although a copy of it was formerly in the british museum, care was taken by the trustees to keep it out of the catalogues. the tree and serpent, according to ferguson, are symbolized in all religious systems which the world has ever known. the two tog

earth may not be conjectured, and the exact length of time during which earth and sun adoration unalloyed by serpent and phallic faiths remained is not known. it is probable, however, that its duration is to be measured by that of the supremacy of the altruistic or mother element in human affairs, and that the gradual engrafting of the later-developed sensuous faiths upon their earlier god-idea, marks the change from female to male supremacy. we have observed that whenever a remnant of the civilization of the ancient cushites appears, exactly as might be expected, women hold an exalted position in human affairs, at the same time that the female principle constitutes the essential element in the deity. of the ancient persians who received their religion and their civilization from this old

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

(a) of respectable tradesmen, as e.g. booksellers (b) members of the french (c) personswhohad the appearance of genevan gentleman of good position (d) an englishman holding some official appointment under this government;(e)a fewwhomight have belonged to a class inferior to the tradesmen so far as their appearance goes;(f)various representatives of the genevan government.ihad throughout especial marks of kindness&consideration from all thosewhowere evidently the better placed of the gathering (diary, 3 march 1903).the ceremonies themselves impressed him greatly, and he returned to england well pleased. early in may, waite learned that he was to be granted jurisdiction .overthe rite in 'england&the colonies, and in may1907he wasreceived(by correspondence-he never again visited geneva) into

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

he is within the portal.hegemon:'inheritorofthe dying world, arise and enter.thedarkness!'stolistes:'themotherofthedarkness has blinded him withherhair.'dadouchos:'thefatherofthedarkness hashiddenhimunderhis wings.'hierophant:'hislimbs are still weary from the warthatwas in heaven.'kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthesacred hallofthe neophytes.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'ipurifyyou with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwatermustbe completed before proceeding to the next.thestolistesanddadouchos resume their placesbutremain standing.hierophant:'inh

und by e. with sol, for the first time, no alarm being given by the hierophant.thehiereus knocks once as the procession passes the west (knocks)thehierophant knocks once as it passes the e. for the second time (knocks)thekerux then halts in the s. and, turning round, bars the way, saying:kerux:'childofearth, unpurified and unconsecrated, you can255 not enter the pathofthe west.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'i purify you with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you with fire.'thestolistes and dadouchos fall backto their places in rear of the procession.hegemon:'childofearth, twice cleansed with water and conse255 crated with fire, you may approach the gateofthe west.'

GILBERT THE MAGICAL MASON

freshment, and oil for the well-earned rest after labour. inourenglish craft masonry we note the three notable pillars representing wisdom, strength and beauty and the ionic, doric and corinthian styles of architecture. in mark masonry we are taught regarding the value of the key-stone. in medieval times workmen put each his own mark on squared stones, and it is suggested that key-stones bore the marks of overseers. in the royal arch we hear not only of an arch and a keystone, but also of an altar of white stone in the form of a double cube and upon it was engraved the sacred name.themost excellent masters' lodge has reference to a cape255 stone. a. e. waite notices a scotch grade of marked-master whose legend narrates the fall of the cape-stone or coping255 stone of the north gate of the

GILBERT THE SORCERER AND HIS APPRENTICE

inning of my strength, the excellency of dignity and the excellency of power. unstable as water, thou shalt not excel, because thou wentest up to thy father's bed, then defiledst thou it; he went up to my couch' moses says-'letreuben live and not die, and let not his men be few' the armorial bearings of reuben are- red, a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial sign of the water-bearer.ofsimeon and levi()jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret, unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. cursed be their anger, for it

knowledge lecture 117to press heavily on the horizontal, lightly on the vertical. also copy every letter as though it were a mechanical drawing. in the examinations that follow each knowledge lecture much credit is given for good hebrew writing. when the alphabet has been learned, i advise the student to take a text at random from a hebrew bible and name aloud each letter, disregarding the dots, marks, accidents, etc. noticing only the letters. he should not be satisfied till he can do so easily and without hesitation. when he is perfectly familiar with the forms of the letters, he may read with advantage my paper on the 'symbology of the hebrew letters in the first pentad. there will be much in this that he will not yet understand, but it will serve to impress his mind with the importanc

the law of karma.thesign of libra, or the balance of the table of osiris, indicates the weighing of the actsofthedead, and the future state as the certain result thereof, a conception natural and obvious to a people whose ideas were bounded by the lower principles, and who had not learnt the possibility of rising above these principles and beyond the law of karma.thesubstitution of libra for ara marks a distinct stage in the progress of religious history; many others are marked in the zodiac, and will appear as we proceed.thesymbol of libra is simply ara cut off at the top (fig 12. to see one instance of how these symbols are written on the face of physical nature, and how everyone of them must be in fact just as true on the physical plane asitis on the abstract metaphysical or spiritual

mankind, and handed down through successions of initiates, through oscult colleges, and. that therein lay' the secret wisdom of the initiates in the mysteriesofraces; to usitmatters littlewhichof these,trueone-analytical or synthetical, it. mattersnotmuch; but, at allwe findthatthe old seers and initiates hadthetheory very strongly developed and very cleatlymarked out, and they fixed upon certain marks ini the heavens as agreatclock whereon these vast cycles adctperiods of time might-be registered; and this dock.wasthll.tbandof constellations roundthewhich wenowcall the zodiac; and for the hands upon it were the .seven planets movinground;and never, or. perhaps only at almost inconceivable spaces.oftime,reoccupying the samein, order to makethisclock,thisgreatbandofthe zodiacru,seful, andin

GILBERT R A THE MASONIC CAREER OF A

tradesmen, as e.g. booksellers (b) members of the french parliament (c) persons who had the appearance of genevan gentlemen of good position (d) an englishman holding some official appointment under this government (e) a few who might have belonged to a class inferior to the tradesmen so far as their appearance goes (f) various representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was

GLOBAL FREEMASONRY

bewley, published by bookwork, norwich, uk. 1420 ce/1999ah. global freemasonry harun yahya january, 2003 i to the reader in all the books by the author, faith-related issues are explained in the light of qur'anic verses, and people are invited to learn god's words and to live by them. all the subjects that concern god's verses are explained in such a way as to leave no room for doubt or question marks in the reader's mind. the sincere, plain and fluent style employed ensures that everyone of every age and from every social group can easily understand the books. this effective and lucid narrative makes it possible to read them in a single sitting. even those who rigorously reject spirituality are influenced by the facts recounted in these books and cannot refute the truthfulness of their c

GNOSTIC CATECHISM

tradesmen, as e.g. booksellers (b) members of the french parliament (c) persons who had the appearance of genevan gentlemen of good position (d) an englishman holding some official appointment under this government (e) a few who might have belonged to a class inferior to the tradesmen so far as their appearance goes (f) various representatives of the genevan government. i had throughout especial marks of kindness and consideration from all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was

GNOSTIC HANDBOOK

s images as a vertical series of planes, worlds or dimension, a tree, a ray (the ray of creation of gurdjieff) or a pillar. indeed it is the beanstalk that jack climbed to reach the world of the giants! the axis mundi and the sacred tree the axis mundi is the pillar and at its center is the nexus of earth, the earth turns on this center and its horizontal (physical) reality is formed. the turning marks the cycle of time" if you are calm, clear-headed and rationally decisive, people say you are well centred or focus. in that saying is our instinctive recognition that everything has its proper centre which is also its essence. the essence of an individual, one s center and citadel, is the mind. but it is not the ultimate centre the idea of a fixed centre and a continually moving periphery ha

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

in many esoteric traditions ranging from the chariots and vehicles that fly to the higher worlds which are found within the kabbalah and the vedas to the sacred birds of the celts and druids. from the chakric perspective the fifth day is the throat centre. the logos regenerates the mind and new levels of consciousness are reached. it is the blue centre, the colour of devotion. the sixth day this marks the appearance of the reborn man. he has subjugated his instincts and mind, liberated his innermost self and united the male and female principles within gnostic theurgy page 87 him. from the perspective of the chakra system, the sixth day is that of the ajna centre, where the currents of creation and destruction are unleashed and the gnostic becomes a master. it is indigo and represents int

and regeneration the climax of the age of aquarius will be the millennium, the time of rectification and regeneration. it is the dawning of maat or truth. it is the time when the cycle is completed and regeneration occurs. in lesser cycles it is a time of renewal, in the great cycle it is the final omega point, when the system is rectified and the fallen dialectic system ceases to be. this period marks the final transition of those on both the terrestrial and celestial paths. the earth is transformed, and becomes a starting point for those of the terrestrial, whilst those of the celestial are transfigured and entered the pleroma. gnostic theurgy page 187 there are also celestial bodies, and bodies terrestrial. but the glory of the celestial is one, and the glory of the terrestrial is anoth

GOLDEN DAWN RITUALS Z1

of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining fort

GOLDEN CHAIN AND THE LONELY ROAD

tated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the case of the black boar lineage, for example, a three degree system is operated, broadly based upon the apprentice, journeyman, and master grades of freemasonry and medieval craftsmans' guilds. in this system the first degree corresponds to the dedication rite; the second degree marks a mid-way stage- suitable if someone does not possess the requisite ability to receive the full empowerment; and the third degree corresponds to the final rite of initiation. although it may be affirmed that in the cultus sabbati there are no additional grades of attainment that apply to all individuals, it must paradoxically be stated that a strict hierarchical division of roles is traditio

ject to the consent of both brethren and spiritual patrons. as aforesaid, within the cultus different 'lineages' of craft observance operate concurrently, sometimes crossing, sometimes remaining categorically distinct. what is it that distinguishes one lineage from another? it is primarily the particular knowledge and characteristic customs of a particular master-pupil chain of transmission which marks one from another. because of this, a single practitioner may study under different teachers to receive different bodies of knowledge and to receive to 'power' of distinct lineal paths of the sabbatic gnosis. so long as each lineage is appreciated for its own autonomous integrity, an individual can possess authority in a number of different streams without compromise. a broad experiential bas

ereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union of the twain: the non-dual path of the double-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional rites an uncommon fate may be swiftly seized; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of ancie

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

osed of a certain number of basic elements..7 as the cessna bumps and heaves across the heavens, i also remember it is no accident that the nazca lines were only properly identified in the twentieth century, after the era of flight had begun. in the late sixteenth century a magistrate named luis de monzon was the first spanish traveller to bring back eyewitness reports concerning these mysterious marks on the desert and to collect the strange local traditions that linked them to the viracochas.8 however, until commercial airlines began to operate regularly between lima and arequipa in the 1930s no one seems to have grasped that the largest piece of graphic art in the world lay here in southern peru. it was the development of aviation that made the difference, giving men and women the godli

other hand, 19 precise figure from the death of gods in ancient egypt, p. 205. graham hancock fingerprints of the gods 231 everything is literally upside down: there winter begins on 21 june and summer on 21 december. the equinoxes, by contrast, are the two points in the year on which night and day are of equal length all over the planet. once again, however, as with the solstices, the date that marks the onset of spring in the northern hemisphere (20 march) marks that of autumn in the southern hemisphere, and the date for the onset of autumn in the northern hemisphere (22 september) marks the onset of spring in the southern hemisphere. like the subtler variations of the seasons, all this is brought about by the benevolent obliquity of the planet. the northern hemisphere s summer solstice

he onset of autumn in the northern hemisphere (22 september) marks the onset of spring in the southern hemisphere. like the subtler variations of the seasons, all this is brought about by the benevolent obliquity of the planet. the northern hemisphere s summer solstice falls at that point in the orbit when the north pole is aimed most directly towards the sun; six months later the winter solstice marks that point when the north pole is aimed most directly away from the sun. and, logically enough, the reason that day and night are of exactly equal length all over the planet on the spring and autumn equinoxes is that these mark the two points when the earth s axis of rotation lies broadside-on to the sun. let us now take a look at a strange and beautiful phenomenon of celestial mechanics. th

before the fourth dynasty by the architects of some earlier and more advanced civilization? neither hypothesis was popular with egyptologists for reasons that were easy to understand. moreover, while conceding that the second and third pyramids were completely devoid of internal inscriptions, lacking even the names of khafre and menkaure, the scholars were able to cite certain hieroglyphic quarry marks (graffiti daubed on stone blocks before they left the quarry) found inside the great pyramid, which did seem to bear the name of khufu. a certain smell. the discoverer of the quarry marks was colonel howard vyse, during the destructive excavations he undertook at giza in 1837. extending an existing crawlway, he cut a tunnel into the series of narrow cavities, called relieving chambers, which

left the quarry) found inside the great pyramid, which did seem to bear the name of khufu. a certain smell. the discoverer of the quarry marks was colonel howard vyse, during the destructive excavations he undertook at giza in 1837. extending an existing crawlway, he cut a tunnel into the series of narrow cavities, called relieving chambers, which lay directly above the king s chamber. the quarry marks were found on the walls and ceilings of the top four of these cavities and said things like this: the craftsmen-gang, how powerful is the white crown of khnum 19 see valley of the kings; for saqqara (fifth and sixth dynasties) see traveller s key to ancient egypt, pp. 163-7. graham hancock fingerprints of the gods 293 khufu khufu khnum-khufu year seventeen20 it was all very convenient. right

st incontrovertible proof that khufu had indeed been the builder of the hitherto anonymous great pyramid. one would have thought that a discovery of this nature would have settled conclusively any lingering doubts over the ownership and purpose of that enigmatic monument. but the doubts remained, largely because, from the beginning, a certain smell hung over vyse s evidence: 1 it was odd that the marks were the only signs of the name khufu ever found anywhere inside the great pyramid.21 2 it was odd that they had been found in such an obscure, out-of-theway corner of that immense building. 3 it was odd that they had been found at all in a monument otherwise devoid of inscriptions of any kind. 4 and it was extremely odd that they had been found only in the top four of the five relieving cha

ide the great pyramid.21 2 it was odd that they had been found in such an obscure, out-of-theway corner of that immense building. 3 it was odd that they had been found at all in a monument otherwise devoid of inscriptions of any kind. 4 and it was extremely odd that they had been found only in the top four of the five relieving chambers. inevitably, suspicious minds began to wonder whether quarry marks might also have appeared in the lowest of these five chambers had that chamber, too, been discovered by vyse (rather than by nathaniel davison seventy years earlier).22 5 last but not least it was odd that several of the hieroglyphs in the quarry marks had been painted upside down, and that some were unrecognizable while others had been misspelt or used ungrammatically.23 was vyse a forger?

he hieroglyphs in the quarry marks had been painted upside down, and that some were unrecognizable while others had been misspelt or used ungrammatically.23 was vyse a forger? i know of one plausible case made to suggest he was exactly that,24 and although final proof will probably always be lacking, it seemed to me incautious of academic egyptology to have accepted the authenticity of the quarry marks without question. besides, there was alternative hieroglyphic evidence, arguably of purer provenance, which appeared to indicate that khufu could not have built the great pyramid. strangely, the same egyptologists who readily ascribed immense importance to vyse s 20 the pyramids of egypt, p. 211-12; the great pyramid: your personal guide, p. 71. 21 pyramids of egypt, pp. 96. 22 secrets of th

great pyramid. strangely, the same egyptologists who readily ascribed immense importance to vyse s 20 the pyramids of egypt, p. 211-12; the great pyramid: your personal guide, p. 71. 21 pyramids of egypt, pp. 96. 22 secrets of the great pyramid, p. 35-6. 23 zecharia sitchin, the stairway to heaven, avon books, new york, 1983, pp. 253-82. 24 ibid. graham hancock fingerprints of the gods 294 quarry marks were quick to downplay the significance of these other, contradictory, hieroglyphs, which appeared on a rectangular limestone stela which now stood in the cairo museum.25 the inventory stela, as it was called, had been discovered at giza in the nineteenth century by the french archaeologist auguste mariette. it was something of a bombshell because its text clearly indicated that both the gre

cademic discipline found reason to ignore the boat-rocking implications of the inventory stela and at no time gave proper consideration to the possibility that it could have been based upon a genuine fourth dynasty inscription (just as the new english bible, for example, is based on a much older original. exactly the same scholars, however, had accepted the authenticity of a set of dubious quarry marks without demur, turning a blind eye to their orthographic and other peculiarities. why the double standard? could it have been because the information contained in the quarry marks conformed strictly to orthodox opinion that the great pyramid had been built as a tomb for khufu? whereas the 25 james henry breasted, ancient records of egypt: historical documents from the earliest times to the p

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

t surviving branch of the black lodge on the planet (see ossendovski s men, beasts and gods, circa 1925, for an account of schamballah and agarthi) as survivors of the marxist massacre from the tibetan great white brotherhood are known to have come to the west in subsequent years, it may be assumed that survivors of the black lodge have set up operations in our own society as well. we can see the marks of their presence in so-called right-handed eastern circles that have gained a certain currency among westerners, and which peddle a useless baggage of new age platitudes. the traditions do survive here and there in the east; a friend of mine for 10 years a high high official of the international society for krishna consciousness in india was seduced by a black tantric magician, and wound up

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

d space. the three governors of nia are: orakamir oh-rah-kah-mee-ar khiasalps keh-hee-ah-sal-pens soageel soh-ah-gehel these governors are all intimately connected with forces of motion. nia is the highest of the lower aethyrs. mastery of nia and the lower aethyrs is the primary qualification of the magical grade of philosophus. its mastery is the f i rst ordeal of the vovin or magical dragon. it marks a definite stage in magical development: the primary separation between the novice and the adept. when crowley entered nia he was taken on a journey in a chariot of mother-of-pearl and ivory. his guide stated that "every moment that we fly shall cover an aeon. and every place on which we rest shall be a young universe rejoicing in its strength" this dearly shows how human concepts of time an

n, looking at the formless the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! aleister crowley, aha after your experiences in tor you will be ready for the 22nd aethyr, un. this is the aethyr of the void. un marks the first stage in the mystical state called samadhi. here the beginning of form can be seen looking downward as a sense of extension in space while the beginning of the formless can be seen looking upward. the aethyr of un is the region where form and the formless merge into each other. there are four governors of this aethyr: ozidaia oh-zodee-dah-ee-ah kalzirg kal-zodee-ar-geh lazdixr lah

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

one of his names [wish, which lies in abeyance even in the norse system, yet is the one that stands in the closest contact with the women that do the god's bidding, with the wand that unlocks his hoard, with the mantle that carries him through the air, nay, is the only one that puts all these in the true light. the norse name omi is not quite so clearly explained by the as. woma, though the word marks unmistakably the stormful god whom we know more certainly through our legend of the' furious host: the wide cloak and low hat are retained in the name hackelbernd, which i venture to trace back to a gothic hakul-baii-ands (p. 146-7. as longbeard, the god deep-sunk in his mountain-sleep is reproduced in the royal heroes charles and frederick: wlio better than wuotan, on whose shoulder they si

^t about them. they look like three-year old children, keep on friendly terms with men, and make them presents. they often help at haymaking, feed cattle, and sit down to table with men. at flax-harvest the countryman leaves tjiree liandfuls of fiax lyinc) in the field for the holzweibel (conf. pp. 448. 509; and in felling trees, during the brief time that the noise of the falling tree lasts, lie marks three crosses on the trunk with his axe: in the triangle formed by these crosses the holzweibel sit and have respite from the wild hunter, who at all times is shy of the cross (conf. deut. sag. no. 47. but voigtland tradition makes the wild hunter himself have the figure of a small man hidi-ou^hi orerip'own with moss, who mamed about in a narrow glen a league long (jul. schmidt 140. in the i

few grains of gold still, which had stuck in the corners of his pocket (ib. no. 13. i could fill sheets with this kind of stories: with all their similarity, they differ in details, and i had to pick out what was characteristic! then, as to locahty, they occur not only in alamannian, franconian, hessian or thuringian districts, but i believe all over germany, notably in westphalia, l. saxony, the marks, and further east; no doubt also in switzerland, bavaria and austria. schmeller 1, 33 mentions the loferer jungfrau of salzburg country, and remarks that the story has spread far into bavaria. and the people of friesland, drenthe and the netherlands have just as much to tell of their witten ivijven or juffers in hills and caverns (j. w. wolf no. 212, though here they get mixed up with elvish

) means the height of distress. popular legend often speaks of devil's hatlis (see suppl. as in that passage of wernher's maria (p. 1006) which describes the devil as chained in hell, so through the mid, ages in general he seems to have been imagined as lying bound till the dawn of the judgment-day; then he will get loose, and appear in company with antichrist. his libcratimi from honds therefore marks also the time of general confusion and the world's destruction. one popular tradition makes him lie tlijhthj hound under the table at which two virgins (evidently norns) are spinning, deut. sag. no.9. in other tales a noose of hast is slipt over his head, which like the chained wolf he is unable to break, and in that state is mauled on the anvil with a hammer, which leaves him lamed (mahrisc

qui more solito nunc i)ecorum fihras, nunc quasdam venas in abrasis ossibus intuentes, hunnis infausta denuntiant^ among the kalmuks are sorcerers called dalatchi, because they predict from the shoulderblade (dala) of sheep, swans and stags. they let these bones burn in the fire for a time, then report the aspect of the streaks and lines that have arisen on them. if the fire have left many black marks on the blades, the dalatchi holds out hopes of a mild winter; many white marks indicate snow (bergm. nomad, streifer. 3, 184. the cherkesses too have soothsaying from shoulderblades, conf. erman's archiv 1842. 1, 123 (see suppl. 1 such cxtispicia were performed on beasts slain for sacrifice; but animals were also killed for the mere purpose of divination' recluso peetore (of a goose, extraxi

hild, whom its mother for base gold had parted with; while the masons were at work, says the story, it sat eating a roll and calling out' mother, i can see you' then' mother, i see a little of you still' and when the last stone was let in' mother, i see nothing of yon now (bechst. thiir. sag. 4, 157; conf. 206. in the outer wall of reichenfels castle a child was built in alive: a projecting stone marks the spot, and if that were pulled out, the wall would tumble down at once (jul. schmidt p. 153. similar stories in spiel's archiv. 1, 160 with the addition, that latterly, by way of symbol, empty coffins were built in. a rampart had to be raised round copenhagen, but every time it was begun, it sank down again: so they took a little innocent maiden, set her on a chair before a table, gave he

3) come from the beaming lustre of the flower; forneotes fohne (p. 240, niar&ar vottr (p. 218) from the leaves lying like five fingers side by side. donner-rche(-vine) is the lett. pehrkones. donnerjcraut, donnerhesen (p. 183) may, like barba jovis, be accounted for by the bushy tanglement of their tendrils; but how perunika (p. 183) stands related to peruu, i do not know. devil's-bit is from the marks of teeth supposed to be visible in its root, and due to diabolic agency. a great many names are taken from beasts, especially those of our native fable, and fancy has been equally busy on them. of flowers and herbs the sanskrit distinguishes the wholesome by the adjunct 'friend' the hurtful by' foe' as ramdpriya, dear 1 the healing power imparted by the skirt of the garment was very lilcely

cedere, si capti unius pedibus infractis cultroque adacto paulatira sanguis circa fines agri spargatur, atque ipse defodiatur in eo loco ex quo coeperit trahi; aut si vomerem, quo jtrimus sulcus eo anno in agro ductus sit, excussum aratro, focus larlum quo familia convenit absumat; ac lupum nulli animali nociturum in eo agro, quamdiu id fiat/ a herdsiaan's charm from a ms. of the 15th cent, shews marks of a far remoter origin' ich treip heutaus inunser lieben frauen haus, in abrahams garten (conf. p. 1220, der lieber herr sant mertein, der sol heut meines (vihes) pflegen und warten, und der lieber herr sant wolfgang, der lieb herr sant peter, der hat den himelischen slussel, die versperrent dem wolf und der vohin irn drussel, dass si weder plut lassen noch bein schroten. des helf mir der m

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

that stood midway in the field, and when one was kneading his dough, he threw a stone over as a sign that wood was to be fetched from his neighbour s fort to heat the oven. once they both happened to be throwing at the 1 redeker s westfiilische sagen, no. 36. 544 giants. same time, the stones met in the air, 1 and fell where they now lie in the middle of the field above michelbach, each with the marks of a big giant hand stamped on it. another way of signalling was for the giant to scratch his body, which was done so loud that the other heard it distinctly. the three very ancient chapels by sachsenheim, oberwittighausen and griinfeldhausen were built by giants, who fetched the great heavy stones in their aprons. when the first little church was finished, the giant flung his hammer through

to one side of it, by the village of gombet, lies a stone which she hurled all the way from homberg at one throw, and you see the fingers of her hand imprinted on it. the scharfenstein by gudensberg was thrown there by a giant in his rage. on the tyrifjordensstrand near bum in norway is a large stone, which one jutul fighting with another is said to have flung obliquely across the bay, and plain marks of his fingers remain on the stone (faye, p. 15. two or three miles from dieren in the meissen country there lie a block of quartz and one of granite; the former was thrown by the giant of wantewitz at the giant of zadel, the latter by the zadeler at the wantewitzer; but they both missed, the stones having fallen wide of the mark.1 so two combatants at refnas and asnas threw enormous stones

gs out of a murdered man s grave, holy sparrowhawks perch, and publish the foul deed (see suppl. there is no bird to which the gift of prophecy is more univer sally conceded than the cuckoo? whose clear and measured voice rings in the young foliage of the grove. the old german law designates spring by the set phrase wann der gauch guket (ra. 36, as in hesiod s rules of husbandry the cuckoo s song marks the growing rains of spring. two old poems describe the quarrel of spring and winter about the cuckoo, and the shepherds lamentation for him: spring praises the bird, tarda hiems 1 carniol. zuna, pol. boh. zluwa, boh. also wlha, wolga. 2 goth, gauks? ohg. gouh (hoffm. 5, 6, as. geac, on. gaukr; mhg. gouch, ms. 2, 132b, also reduplicated (like cuculus) gucgouch, ms. 1, 132a, guggouch, ms. 1

ure, and hastened with her to the hill, but found neither pot nor beetles any more (ibid. 8, 305. here beetles appear as holy animals guarding gold, and themselves golden. in sweden they call the small goldbeetle (skalkrak) virgin mary s key-maid (jungfru marie nyckelpiga, dybeck; s runa 1844, p. 10; in spring the girls let her creep about on their hands, and say, hon marker mig brudhandskar/ she marks (foreshews) me bride s gloves; if she flies away, they notice in which direction, for thence will come the bridegroom. thus the beetle seems a messenger of the goddess of love; but the number of the black spots on his wings has to be considered too: if more than seven, corn will be scarce that year, if less, you may look for an abundant harvest, afzel. 3, 112-3. the little coccinella septemp

thank thee, but i am poor and hungry, and unable to repay thy kind ness/ if thou art hungry/ said the hare, f light a fire, and kill, roast and eat me/ buddha made a fire, and the hare immediately jumped in. then did buddha manifest his divine power, he snatched the beast out of the flames, and set him in the moon, where he may be seen to this day. 3 to the greenlander s fancy these spots are the marks of malina s fingers, with which she touched the fine reindeer pelisse of anninga (majer s myth, taschenb. 1811. p. 15. an on. fable tells us, that mani (the moon) took two children, bil and hiuki, away from the earth, just as they were drawing water from the well byrgir, and carrying the pail saegr on the pole simul between their shoulders. these children walk behind 1 schlegel s ind. bibl

e much used as proper names, and we may suppose them to have been such from the beginning, if only because [as names of seasons] they do not agree with any in the non-teutonic tongues. an urkunde in neugart no. 373 (as early as a.d. 958) introduces us to two brothers named wintar and sumar. graff 1, 631 has the proper name wintarolf in the augmentative form (see p. 762 n) now i will produce plain marks of their personality, which have long maintained themselves in popular phrases and poetic turns of speech. we say every day: summer, winter is at the door, comes in, sets in. h. sachs iv. 3, 21a: till summer step this way* in mhgr. the one is commonly called lieb (lief, dear, the other leid (loathly, sad( der liebe burner urloup genam/ took leave, ben. 344 &lt; urloup nam der winder/ 362

s earliest to the alpine pastures on may 1, earns a privilege for the whole year. 786 summer and winter. hours (conf. p. 590 n, and the penalty attached to it, of acting the butze and being ducked, 1 look upon as mere accessories, kept alive long after the substance of the festival had perished (see suppl. kuhn (pp. 314-29) has lately furnished us with accurate ac counts of whitsun customs in the marks. in the mittelmark the houses are decorated with mai/ in the altrnark the farmservants, horse-keepers and ox-boys go round the farms, and carry may-crowns made of flowers and birch twigs to the farmers, who used to hang them up on their houses, and leave them hang ing till the next year. on whitsun morning the cows and horses are driven for the first time to the fallow pasture, and it is a g

veihan (pugnare; so that it ex presses profectus, successus, the forward movement of time, and is near of kin to ohg. dihsmo, dehsmo (profectus, probably also to dihsila (temo, our deichsel, as ?isl, thill, for which we may assume a goth]?eihslo)?eihsla, the apparatus by which the waggon is moved on. schmeller 4, 294 cleverly connects terao itself with tempus: the celestial waggon-thill (p. 724) marks the movement of nocturnal time (varro 7, 72-5, and)?eihsla becomes a measure like the more general j?eihs. even if the connexion of the two latin words be as yet doubtful, that of the two gothic 790 time. 791 ones can hardly be so. but now, as the goth, freilis has no representative in the other teutonic tongues, and in return the ohg. zit, as. tid, on. ti& seems foreign to gothic, it is nat

lf more readily to personification is schande f (dedecus. it would be hard to find the negatives unere, unmilde, unstaete treated as persons, and we only meet with untriuwe in frauenlob 253, 5. 14; frou unfuoge (unfitness) was quoted p. 311 n, but if, as is likely, the positive gefuoge contains fundamentally a physical sense, it hardly falls under the category of vices, but like unsaslde (p. 878) marks the negation of a state. in the bible guiot (meon 2, 344) the three fair maids oharite, verite, droiture, are confronted by three old and ugly ones, traison, ypocrisie, simonie; virtue is always painted fair and godlike, vice foul and fiendish (see suppl. the personification of rumour is of high antiquity. it was very natural to think of it as a divine messenger sent out through the air, to

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

d. they seemed to come into existence about the same time.at that time when the master minds of the orient were originating and creating symbols which would have definite meanings in the minds of the learned students. if the cross and other symbols confuse and perplex the wise today, it is not to be wondered at that in the days gone by there were many who saw naught in these symbols but arbitrary marks of indefinite character. the rose, on the other hand, offers little trouble to the student of symbology. its fragrance, its cycles of budding into life, maturing into full bloom and sweetness and then dropping to decay and dust, represent the cycles of life.even human life. that the seed of the [74] disintegrating rose should drop to earth and in earth find again the opportunity to be reborn

HEAVEN HELL

ster serpent reri. at the threshold is the uraeus of nephthys, and by the lintel is the uraeus of isis, for these goddesses guard this "secret gate" the god afu-ra. having, as we have seen, transformed himself into khepera, and, by the help of the god whose operations have been described, provided himself with a new face, or disk, and new light and fire, passes through the gate tesert-baiu, which marks the end of the tuat, into the vestibule of the world of light. we no longer see him in the form of a ram-headed man, standing under the folds of the serpent mehen, but he appears as khepera, i.e, as his beetle, with the disk in front of him. from the scene which ends the book of gates we learn that so soon as the god passes through the gate of tesert-baiu he enters the waters of nu, the god

HELENA BLAVATSKY NIGHTMARE TALES

exhibited great terror, as though they had seen a dreadful apparition. theyscreamed, staggered, and ran about the room, holding up their hands as if to ward off theblows of an unseen weapon. they paid no attention to the eager questions of the prince andsuite, but presently fell writhing upon the floor, and expired in great agony. their bodiesexhibited no appearance of apoplexy, nor any external marks of wounds, but, wonderful torelate, there were numerous dark spots and long marks upon the skin, as though they werestabs and slashes made without puncturing the cuticle. the autopsy revealed the fact thatbeneath each of these mysterious discolourations there was a deposit of coagulated blood.the greatest excitement prevails, and the faculty are unable to solve the mystery. an unsolved myste

ranger's story27 pascal, in the eighth act of his" thoughts" confesses to a most complete incertitude upon the existence ofgod. throughout my life, i too professed a complete certitude as to the non-existence of any suchextra-cosmic being, and repeated with that great thinker the memorable words in which he tells us "i haveexamined if this god of whom all the world speaks might not have left some marks of himself. i lookeverywhere, and everywhere i see nothing but obscurity. nature offers me nothing that may not be a matterof doubt and inquietude" nor have i found to this day anything that might unsettle me in precisely similarand even stronger feelings. i have never believed, nor shall i ever believe, in a supreme being. but at thepotentialities of man, proclaimed far and wide in the east

time in idle talk, the dervish produced a piece of chalk, and traced around the girl a circleabout six feet in diameter. fetching from behind the door twelve small copper lamps which he filled withsome dark liquid from a small bottle which he drew from his bosom, he placed them symmetrically aroundthe magic circle. he then broke a chip of wood from a panel of the half ruined door, which bore the marks ofmany a similar depredation, and, holding the chip between his thumb and finger he began blowing on it atregular intervals, alternating the blowing with mutterings of some kind of weird incantation, till suddenly,and without any apparent cause for its ignition, there appeared a spark on the chip and it blazed up like a drymatch. the dervish then lit the twelve lamps at this self-generated f

HELENA BLAVATSKY THE KEY TO THEOSOPHY

up, at first, as a soft gentle breeze hardly stirring the grass under your feet, and arising no one knows whence; then, in the shortest space of time, it is transformed into a strong wind, begins to blow a gale, and forthwith becomes a roaring storm! a slander among news, is what an octopus is among fishes; it sucks into one's mind, fastens upon our memory, which feeds upon it, leaving indelible marks even after the slander has been bodily destroyed. a slanderous lie is the only master-key that will open any and every brain. it is sure to receive welcome and hospitality in every human mind, the highest as the lowest, if only a little prejudiced, and no matter from however base a quarter and motive it has started. q. don't you think your assertion altogether too sweeping? the englishman ha

HP LOVECRAFT A DARK LORE

'ncey he just come back a-postin, and couldn't half talk fer bein' scairt! he says ol' whateley's house is all bowed up, with timbers scattered raound like they'd ben dynamite inside; only the bottom floor ain't through, but is all covered with a kind o' tar-like stuff that smells awful an' drips daown offen the aidges onto the graoun' whar the side timbers is blowed away. an' they's awful kinder marks in the yard, tew- great raound marks bigger raound than a hogshead, an' all sticky with stuff like is on the browed-up haouse. cha'ncey he says they leads off into the medders, whar a great swath wider'n a barn is matted daown, an' all the stun walls tumbled every whichway wherever it goes 'an' he says, says he, mis' corey, as haow he sot to look fer seth's caows, frightened ez he was an' fa

, and wondered what was wrong with the expression. when they saw the same face in the same position that evening, they felt worried, and watched for the lights to come up in his apartment. later they rang the bell of the darkened flat, and finally had a policeman force the door. the rigid body sat bolt upright at the desk by the window, and when the intruders saw the glassy, bulging eyes, and the marks of stark, convulsive fright on the twisted features, they turned away in sickened dismay. shortly afterwards the coroner's physician made an examination, and despite the unbroken window reported electrical shock, or nervous tension induced by electrical discharge, as the cause of death. the hideous expression he ignored altogether, deeming it a not improbable result of the profound shock as

em inaccurate, since besides the complete skull of a human being, there was another bony fragment which seemed certainly to have belonged to a human skull at some time. though the rapid drop of the monster had been seen, no one could say just what the creature was like; those who had glimpsed it called it simply a devil. examining the great tree where it had lurked, i could discern no distinctive marks. i tried to find some trail into the black forest, but on this occasion could not stand the sight of those morbidly large boles, or of those vast serpent-like roots that twisted so malevolently before they sank into the earth. my next step was to reexamine with microscopic care the deserted hamlet where death had come most abundantly, and where arthur munroe had seen something he never lived

saw that the wall opposite the door, between the two groups of torturing appliances in the corners, was covered with pegs from which hung a set of shapeless-looking robes of a rather dismal yellowish-white. but far more interesting were the two vacant walls, both of which were thickly covered with mystic symbols and formulae roughly chiselled in the smooth dressed stone. the damp floor also bore marks of carving; and with but little difficulty willett deciphered a huge pentagram in the centre, with a plain circle about three feet wide half way between this and each corner. in one of these four circles, near where a yellowish robe had been flung carelessly down, there stood a shallow kylix of the sort found on the shelves above the whip-rack; and just outside the periphery was one of the p

or that the very aspect of the creatures was left unmentioned. at no time was i able to gain a clear hint of what they looked like. there were veiled suggestions of a monstrous plasticity, and of temporary lapses of visibility, while other fragmentary whispers referred to their control and military use of great winds. singular whistling noises, and colossal footprints made up of five circular toe marks, seemed also to be associated with them. it was evident that the coming doom so desperately feared by the great race- the doom that was one day to send millions of keen minds across the chasm of time to strange bodies in the safer future- had to do with a final successful irruption of the elder beings. mental projections down the ages had clearly foretold such a horror, and the great race ha

just sent me, make it advisable for me to tell you about certain things i have seen in the great sandy desert east of our gold field here. it would seem, in view of the peculiar legends about old cities with huge stonework and strange designs and hieroglyphs which you describe, that i have come upon something very important. the blackfellows have always been full of talk about "great stones with marks on them" and seem to have a terrible fear of such things. they connect them in some way with their common racial legends about buddai, the gigantic old man who lies asleep for ages underground with his head on his arm, and who will some day awake and eat up the world. there are some very old and half-forgotten tales of enormous underground huts of great stones, where passages lead down and d

inds began to blow from the place soon after they went down. however, there usually isn't much in what these natives say. but what i have to tell is more than this. two years ago, when i was prospecting about 500 miles east in the desert, i came on a lot of queer pieces of dressed stone perhaps 3 x 2 x 2 feet in size, and weathered and pitted to the very limit. at first i couldn't find any of the marks the blackfellows told about, but when i looked close enough i could make out some deeply carved lines in spite of the weathering. there were peculiar curves, just like what the blackfellows had tried to describe. i imagine there must have been thirty or forty blocks, some nearly buried in the sand, and all within a circle perhaps a quarter of a mile in diameter. when i saw some, i looked aro

scious mind could not account. it would perhaps have been easier to keep my thoughts from disturbing topics had the room not been so gruesomely musty. as it was, the lethal mustiness blended hideously with the town's general fishy odour and persistently focussed one's fancy on death and decay. another thing that disturbed me was the absence of a bolt on the door of my room. one had been there, as marks clearly shewed, but there were signs of recent removal. no doubt it had been out of order, like so many other things in this decrepit edifice. in my nervousness i looked around and discovered a bolt on the clothes press which seemed to be of the same size, judging from the marks, as the one formerly on the door. to gain a partial relief from the general tension i busied myself by transferrin

mandeered motor at night- is to ignore the plainest facts of my final experience. notwithstanding the deep things i saw and heard, and the admitted vividness the impression produced on me by these things, i cannot prove even now whether i was right or wrong in my hideous inference. for after all akeley's disappearance establishes nothing. people found nothing amiss in his house despite the bullet-marks on the outside and inside. it was just as though he had walked out casually for a ramble in the hills and failed to return. there was not even a sign that a guest had been there, or that those horrible cylinders and machines had been stored in the study. that he had mortally feared the crowded green hills and endless trickle of brooks among which he had been born and reared, means nothing at

verlapping, and unlikely to arrest any casual gaze, my restless vision had caught certain details near the spot where the path to the house joined the highway; and had recognised beyond doubt or hope the frightful significance of those details. it was not for nothing, alas, that i had pored for hours over the kodak views of the outer ones claw-prints which akeley had sent. too well did i know the marks of those loathsome nippers, and that hint of ambiguous direction which stamped the horrors as no creatures of this planet. no chance had been left me for merciful mistake. here, indeed, in objective form before my own eyes, and surely made not many hours ago, were at least three marks which stood out blasphemously among the surprising plethora of blurred footprints leading to and from the ak

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

lls gets back with light and we start on underground area "10:15 p.m. important discovery. orrendorf and watkins, working underground at 9:45 with light, found monstrous barrel-shaped fossil of wholly unknown nature; probably vegetable unless overgrown specimen of unknown marine radiata. tissue evidently preserved by mineral salts. tough as leather, but astonishing flexibility retained in places. marks of broken-off parts at ends and around sides. six feet end to end, three and five-tenths feet central diameter, tapering to one foot at each end. like a barrel with five bulging ridges in place of staves. lateral breakages, as of thinnish stalks, are at equator in middle of these ridges. in furrows between ridges are curious growths- combs or wings that fold up and spread out like fans. all

highest- i might say transcendent- importance. arkham must relay to kingsport head station at once. strange barrel growth is the archaean thing that left prints in rocks. mills, boudreau, and fowler discover cluster of thirteen more at underground point forty feet from aperture. mixed with curiously rounded and configured soapstone fragments smaller than one previously found- star-shaped, but no marks of breakage except at some of the points "of organic specimens, eight apparently perfect, with all appendages. have brought all to surface, leading off dogs to distance. they cannot stand the things. give close attention to description and repeat back for accuracy papers must get this right "objects are eight feet long all over. six-foot, five-ridged barrel torso three and five-tenths feet c

to two inches. when cartouches with dot groups appeared- evidently as inscriptions in some unknown and primordial language and alphabet- the depression of the smooth surface was perhaps an inch and a half, and of the dots perhaps a half inch more. the pictorial bands were in countersunk low relief, their background being depressed about two inches from the original wall surface. in some specimens marks of a former coloration could be detected, though for the most part the untold aeons had disintegrated and banished any pigments which may have been applied. the more one studied the marvelous technique, the more one admired the things. beneath their strict conventionalization one could grasp the minute and accurate observation and graphic skill of the artists; and indeed, the very convention

these varied slightly according to sea or land residence, but had the same foundations and essentials. though able, like vegetables, to derive nourishment from inorganic substances, they vastly preferred organic and especially animal food. they ate uncooked marine life under the sea, but cooked their viands on land. they hunted game and raised meat herds- slaughtering with sharp weapons whose odd marks on certain fossil bones our expedition had noted. they resisted all ordinary temperatures marvelously, and in their natural state could live in water down to freezing. when the great chill of the pleistocene drew on, however- nearly a million years ago-the land dwellers had to resort to special measures, including artificial heating- until at last the deadly cold appears to have driven them

t noticed the queer aspect of the debris after we had passed many half-choked arches leading to chambers and corridors on the ground level. it did not look quite as it ought after countless thousands of years of desertion, and when we cautiously turned on more light we saw that a kind of swath seemed to have been lately tracked through it. the irregular nature of the litter precluded any definite marks, but in the smoother places there were suggestions of the dragging of heavy objects. once we thought there was a hint of parallel tracks as if of runners. this was what made us pause again. it was during that pause that we caught- simultaneously this time- the other odor ahead. paradoxically, it was both a less frightful and more frightful odor- less frightful intrinsically, but infinitely a

ther neighboring gate to the abyss would lie beyond that. i need not speak of our journey- during which we continued to leave an economical trail of paper- for it was precisely the same in kind as that by which we had reached the cul-de-sac; except that it tended to adhere more closely to the ground level and even descend to basement corridors. every now and then we could trace certain disturbing marks in the debris or litter underfoot; and after we had passed outside the radius of the gasoline scent, we were again faintly conscious- spasmodically- of that more hideous and more persistent scent. after the way had branched from our former course, we sometimes gave the rays of our single torch a furtive sweep along the walls; noting in almost every case the well-nigh omnipresent sculptures

HP LOVECRAFT HERBERT WEST REANIMATOR

ead of every shadow. partly it was the police he feared; but sometimes his nervousness was deeper and more nebulous, touching on certain indescribable things into which he had injected a morbid life, and from which he had not seen that life depart. he usually finished his experiments with a revolver, but a few times he had not been quick enough. there was that first specimen on whose rifled grave marks of clawing were later seen. there was also that arkham professor s body which had done cannibal things before it had been captured and thrust unidentified into a madhouse cell at sefton, where it beat the walls for sixteen years. most of the other possibly surviving results were things less easy to speak of- for in later years west s scientific zeal had degenerated to an unhealthy and fantas

HP LOVECRAFT HISTORY OF THE NECRONOMICON

rimenters to terrible attempts, when it was suppressed and burnt by the patriarch michael. after this it is only heard of furtively, but (1228) olaus wormius made a latin translation later in the middle ages, and the latin text was printed twice- once in the fifteenth century in black-letter (evidently in germany) and once in the seventeenth (prob. spanish- both editions being without identifying marks, and located as to time and place by internal typographical evidence only. the work both latin and greek was banned by pope gregory ix in 1232, shortly after its latin translation, which called attention to it. the arabic original was lost as early as wormius' time, as indicated by his prefatory note [the rebel press edition adds paranthetically "there is, however, a vague account of a secre

rimenters to terrible attempts, when it was suppressed and burnt by the patriarch michael. after this it is only heard of furtively, but (1228) olaus wormius made a latin translation later in the middle ages, and the latin text was printed twice- once in the fifteenth century in black-letter (evidently in germany) and once in the seventeenth (prob. spanish- both editions being without identifying marks, and located as to time and place by internal typographical evidence only (11) interesting to note that lovecraft does not say outright that someone in our time had apparently found and identified these renditions of the book. kkc the work both latin and greek was banned by pope gregory ix in 1232, shortly after its latin translation, which called attention to it (12) the archivist has thusf

HP LOVECRAFT THE LURKING FEAR

em inaccurate, since besides the complete skull of a human being, there was another bony fragment which seemed certainly to have belonged to a human skull at some time. though the rapid drop of the monster had been seen, no one could say just what the creature was like; those who had glimpsed it called it simply a devil. examining the great tree where it had lurked, i could discern no distinctive marks. i tried to find some trail into the black forest, but on this occasion could not stand the sight of those morbidly large boles, or of those vast serpent-like roots that twisted so malevolently before they sank into the earth. my next step was to reexamine with microscopic care the deserted hamlet where death had come most abundantly, and where arthur -munroe had seen something he never live

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

scious mind could not account. it would perhaps have been easier to keep my thoughts from disturbing topics had the room not been so gruesomely musty. as it was, the lethal mustiness blended hideously with the town's general fishy odour and persistently focussed one's fancy on death and decay. another thing that disturbed me was the absence of a bolt on the door of my room. one had been there, as marks clearly shewed, but there were signs of recent removal. no doubt it had been out of order, like so many other things in this decrepit edifice. in my nervousness i looked around and discovered a bolt on the clothespress which seemed to be of the same size, judging from the marks, as the one formerly on the door. to gain a partial relief from the general tension i busied myself by transferring

HP LOVECRAFT THE UNNAMABLE

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

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

t is to add your personal numbers and all the numbers involved, so that you've got your name going, your birthdate, the present day- all to be added up to the first race, the second race, and so on, so that you can come up with the horse number and race number most compatible to you and your numbers. take, for instance, the fourth horse in the fifth race; you have a nine, which, as was indicated, marks the payoff of the accumulation of previous days. now, if you add that nine to yourself and come up with a three, it might be a windfall type of bet because that indicates an up-type situation. but, and this one point is very important, the interpretation would still be up to you to know if it's a good force for you or not, and you'd have to decide whether to bet, and how much- which is anoth

IRISH WITCHCRAFT AND DEMONOLOGY

e usual festivities were kept up fast and furious till far into the night. the stranger was shown to a bedroom, and as the servant was pulling off his boots he saw that he had a cloven hoof. in the morning he acquainted his master with the fact, and both went to see the stranger. the latter had disappeared, and so had his horse, but the bedroom carpet was seared by a red-hot hoof, while four hoof-marks were imprinted on the floor of the horse's stall. what incident gave rise to the story we cannot tell, but there was a saying among the peasantry that such-and-such a thing occurred "as sure as the devil was in ballinagarde; while he is said to have appeared there again recently. a most remarkable instance of legal proceedings being instituted at the instigation p. 136 of a ghost comes from

ISIS UNVEILED

d long enough for the copyright to expire and the book to enter the public domain. a public domain book is one that was never subject to copyright or whose legal copyright term has expired. whether a book is in the public domain may vary country to country. public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. marks, notations and other maiginalia present in the original volume will appear in this file- a reminder of this book's long journey from the publisher to a library and finally to you. usage guidelines google is proud to partner with libraries to digitize public domain materials and make them widely accessible. public domain books belong to the public and we are merely their custodians. neverthel

inition of the 'unseen father' we have at least one writer of fame who is of our opinion. draper calls the augustinion productions a "rhapsodical conversation" with god, an "incoherent dream" father ventura depicts the saint as attitudinizing before an aston- ished world upon "the most sublime heights of philosophy" but here steps in again the aame unprejudiced critic, who makes the following re- marks on this colossus of patristic philosophy "was it for this prepos- terous scheme" he asks "this product of ignorance and audacity that the works of the greek philosophers were to be given up? it was none too soon that the great critics who appeared at the reformation, by comparing the works of these writers with one another, brought them to their proper level, and taught us to look upon them

the gentiles was brave, outspoken, sincere, and very learned; the apostle of circumcision, cowardly, cautious, insincere, and very ignorant. that paul had been partially at least, if not completely, initiated into the tfaeurgic mysteries, admits of little doubt. his language, the phraseology so peculiar to the greek philosophers, certain expressions used but by the initiates, are so many sure ear-marks to that supposition. our suspicion 176. confiiel, etc. p. 60. 177. ibid, p. 66. 178. put ii, cfa. v. digitizec by google 90 isis unveiled iiaa been strengthened by an able article, entitled 'paul and plato* in one of the new york periodicals* in which the author puts forward one remarkable and, for us, very precious observation. he shows paul, in bis eputua to the corinthuitu, abounding with

be perhaps tonxa to qucatiod whether the kuthonbip of the rmdalmm u to be ascribed to tlw apostle of that name. he seems to be termed john the theologitt. 186. buosed: efy^t plant in vnmtrtal biitoq. v, pp. 8&-b0. digitizecoy google the true interprktation op 'ptb' 03 stele, the sign^ used for it being an opened eye. bunsen menuons as another explanation of ptr 'to show "it appears to me" he re- marks "that our ftr is literally the old aramaic and hebrew tatar' which occurs in the history of joseph as the specific word for interpret- ing; whence also phrun is the term for interpretation of a text, a dream" in a manuscript of the first century, a combination of the demotic and greek texts* and most probably one of the few which miraculously escaped the christian vandalism of the second and

who would follow john "johanan, the son of the abo sabo zachariah, shall say to himself 'whoever will 479. i. m. lott: tlu iiradue itvutd, iii, p. 61. digitizecoy google 3h isis unveiled believe in my juttice and my bapnau, shall be joined to my associatior; he shall share with me the seat which is the abode of life, of the supreme mano, and of living fire (codex ntaaraeui, 11, p. 115. origen re- marks "there are some who said of john [the baptist] that he waa the arunnud (christub" the angel rasiel of the kabalists is the angel gabriel of the nazarenes, and it is the latter who is chosen of all the celestial hierarchy by the christians to become the messenger of the 'annunciation "the genius sent by the 'lord of celsitude' is aebel- zivo, whose name is also called gabbiei. legatus^ paul m

pleroma, only in a far superior region; whereas, the fathers assure us that the gnostics gave the name of bythos to the first cause. as in the kahalistic system, it represents the boundless and infinite void within which is concealed in fjai-lnnwi the unknown rimal motor of all. it envelops hnf like a veil: in short we recog- nise again the' shekhinah' of the ain-soph. alone the name of iad, lao, marks the upper center, or rather the presumed spot where the unknown one may be supposed to dwell. around the lao runs the legend. celfbc euah abpasaa "the eternal sun-abrasax (the central spiritual sun of all the kabalists, represented in some diagrams of the latter by the circle of tiphereth. from this region of unfathomable depth issues forth a circle formed
ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

n of the collective unconscious, which is involved in these concepts, is so appropriate that i feel compelled to quote it at some length. in his book modern man in search of a soul, he wrote 'it (the unconscious) contains, besides an indeterminable number of subliminal perceptions, an immense fund of accumulated inheritance factors left by one generation of men after another, whose mere existence marks a step in the differentiation of the species. if it were permissible to personify the unconscious, we might call it a collective human being combining the characteristics of both sexes, transcending youth and age, birth and death, and, from having at his command a human experience of one or two million years, almost immortal. if such a being existed, he would be exalted above all temporal ch

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

he unexpected risks which a member of this order may run if he turns his attention to the practical side of his studies, spite of all his precautions, we may cite the accident which happened to a famous englishman, who disguised himself under the name of eugenius philalethes, but whose real name is said to be thomas vaughan. he tells us of himself, that going to a goldsmith to sell twelve hundred marks worth of gold, the man told him, at first sight, that it never came out of the mines, but was the production of art, as it was not of the standard of any known kingdom: which proved so sudden a dilemma to the offerer of the gold, that he withdrew immediately, leaving it behind him. it naturally follows from this, that it is not only necessary to have gold, but that the gold shall be marketab

sed in france, similarly to the token, or symbol, or brand, denoting the royal domain, the property, or the sign upon royal chattels (the broad arrow, as used in england, is the lis, or the fleur-de-lis. the mark by which criminals are branded in france is called the lis fleur-de-lis. the english broad arrow the mark or sign of the royal property, is variously depicted, similarly to the following marks: fig 1. fig 2. fig 3. fig 4. fig 5. the english broad arrow. 49 fig. 6. these are the three nails of the passion. in figs, 1 and 2 they are unmistakably so, with the points downwards. figs. 3 and 4 have the significant horizontal mark which, in the first centuries of christianity, stood for the second (with feminine meanings) person of the trinity; but the points of the spikes (spicce, or th

here of the origin of the decimal system, which reigns through the universal laws of computation as a natural substratum, basis, or principle. this powerful symbol, also, is full of secret important meanings. it will be remarked as the symbol or figure assigned in the formal zodiacs of all countries, whether origidal zodiacs, or whether produced in figure-imitations by recognising tradition. the marks or fig. 7. the letter shin 50 the rosicrucians. symbols of the zodiacal signs, virgo-scorpio, are closely similar to each other, with certain differences, which we behold! i show you a sign. virgo. libra. scorpio. the woman conqueror leading the dragon. the restored world, or captivity captive" recommend to the judicious consideration of close and experienced observers. fig. 8. the templar b

rst and strongest conviction which will flash on the mind of every ripe antiquary, whilst surveying the long series of mexican and toltecan monuments preserved in these various works, is the similarity which the ancient monuments of new spain bear to the monumental records of ancient egypt. whilst surveying them, the glance falls with familiar recognition on similar graduated pyramids, on similar marks of the same primeval ophite worship on vestiges of the same triune and solar deity, on planispheres and temples, on idols and sculptures, some of rude and some of finished workmanship, often presenting the most striking affinities with the egyptian. stephens and catherwood s incidents of travel in central america. the tables of stone. chapter the sixteenth. the round towers of ireland. t is

ime that is to come. it is a magical symbol. fig. 27 is the imperial mound, and cross-sigma surmounting it. figs. 28, 29, are symbols of venus (aphrodite, the deity of the syrians and phoenicians. they are phallic emblems. fig. 30 is the phallus proper. it is the sigma of zeus, mithras, baalim, bacchus. figures numbered 31, osiris: these various figures signify also jupiter-ammon. the rectangular marks denote the scandinavian tuisco, thoth (mercurius, or hermes. fig. 35 is the indian form of the same idea. the figure marked 36 is to be found on the breast of one of the mummies in the museum of the london university. fig. 36. phallus and lotus. fig. 37. fig. 38. fig. 39. upon a monument discovered in thebes, anubis is represented as st. michael and st. george are in christian paintings, arm

ctured formula. even in the blazonry and in the collars and badges of chivalry (which seems so remote from them, we find these ophite hints. the heathen temples and the modern ritualistic churches alike abound in unconscious 202 the rosicrucians. gnostic emblems. state ceremony harbours them; they mix with the insignia of all the orders of knighthood; and they show in all the heraldic and masonic marks, figures, and patterns, both of ancient and of modern times. the religion of the rosicrucians is also concealed, and unconsciously carried forward, perpetuated, and ignorantly fostered, by the very persons and classes who form, contrive, and wear decorations with special mysterious marks, all the world over. every person, in unconsciously repeating certain figures, which form an unknown lang

f the centuries! in the royal-arch order of the masons, as some have said, at an initiation, the u companions fire pistols, clash swords, overturn chairs, and roll cannon-balls about. the long-descended forms trace from the oldest tradition; the origin, indeed, of most things is only doubt or conjecture, hinted in symbols. the egyptian deities may always be recognised by the following distinctive marks: phthas, ptah, by the close-fitting robe, four steps, baboon, cynocephalus. ammon, amn, by a ram's head, double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winged disc. the egyptians, however, never committed their greater

, ptah, by the close-fitting robe, four steps, baboon, cynocephalus. ammon, amn, by a ram's head, double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winged disc. the egyptians, however, never committed their greater knowledge to marks or figures, or to writing of any kind. figure 313: the gnostics have a peculiar talisman of fate (homer s aisa. this is one of the rarest types to be met with in ancient art. in stosch s vast collection, winckelmann was unable to find a single indubitable example. it is of brown agate, with transverse shades, and is an etruscan intaglio or gnostic gem. the gnostics, p. 238, makes a reference

museum. this loose cap, with the point protruded, gives the original form from which all helmets or defensive headpieces, whether greek or barbarian, deduce. as a phrygian cap, or symbolising cap, it is always sanguine in its colour. it then stands as the cap of liberty, a revolutionary form; also, in another way, it is even a civic or incorporated badge. it is always masculine in its meaning. it marks the needle of the obelisk, the crown or tip of the phallus, whether human or representative. it has its origin in the rite of circumcision unaccountable as are both the symbol and the rite. the real meaning of the bonnet rouge, or cap of liberty, has been involved from time immemorial in deep obscurity, notwithstanding that it has always been regarded as a most important hieroglyph or figure

gh fur cap, or ishmaelitish or esau-like black head-cover. they adventured into the west with the now thickly ornamented and embroidered trophy, called the pelisse or skin-coat( pel, from pellis, skin; thence pall* this pelisse is an imitation or reminder, and is the very remote symbol, or garment, or cover of shame, as it is* in these modern tasteless, ignorant days all these distinctive learned marks are obliterated in the equipment of troops. we may also instance, as proofs of disregard and of bad taste, the blundering dishonour offered to the majestic obelisk brought to england in 1878, in the choice of its inappropriate site, and in the ignoring, for state reward, those who brought it to this country. al-huza, or venus, or venus-hussey. 299 called, with which, for very singular cabali

JESSUP MK THE CASE FOR THE UFO

e markers, scout ships, magnetic and gravity fields, sheet of diamond, cosmic rays, force cutters, inlay work, clear-talk, telepathing, burning coat, nodes, vortice, magnetic net. they explained what happened to people and to ships and planes which had disappeared, as discussed in jessup s original text and elaborated upon the origin of odd storms and clouds, objects falling from the sky, strange marks and footprints, and other matters jessup wrote about. two theories we do not know admiral furth s personal reaction to the strangely marked paperback. the history of this matter, again from a confidential source, next surfaces several months later, in july or august of the same year, when the paperback was passed on to major darrel l. ritter, u.s.m.c, aeronautical project officer of onr. soo

ravity fields, sheets of diamond, cosmic rays, force cutters, undersea explorers, inlay work, clear-talk, telepathing, burning "coat, nodes, vortice, magnetic "net, and many others are used quite naturally by these men. they explain how, why, and what happens to people, ships, and planes that have disappeared. they explain the origin of odd storms and clouds, objects falling from the sky, strange marks and footprints, and other things which we have not solved. these men seem to feel that it is too late for man to obtain space flight. they feel that mankind could not cope with "those mind wrecking conditions that space and sea contain" for mankind is to 10 egotistical, values too much the material, wars over mer parcels of the planet, is too filled with jealously, and lacks true brotherhood

travel 15 the home of the ufo's 20 are ufo's russian? 22 space flights: common denominator 24 part ii meteorology speaks falling ice 28 falling stones 32 falling live things 37 falling animal and organic matter 40 falling shaped things 45 falls of water 52 clouds and storms 56 rubbish in space 60 part iii history speaks disappearing ships and crews 65 teleportation or kidnapping? 75 levitation 84 marks and "footprints" 91 disappearing planes 97 fireballs and lights 101 legends 106 part iv astronomy speaks the incredible decade 115 ufo's against the sun 119 location of ufo's 125 ufo patrol 128 the height of the puzzle 133 the case is proved! 137 a note on sources 144 list of illustrations a flying saucer photographed over brasil 2 passage of auroral beam, november 17, 1882 13 cross found in

ed in one place and not another. i wanted to know whether they were friendly or hostile. l-m? pals; s-m?1 even if he knew he nor any number of men could ever do anything, jemi. 1 clearest translation 1 this note is quite ambiguous. it may be interpreted as the abov e or as: l--m: pals s-m? or since l-m closely follows the word hostile it might be: hostile lm? pals: s-m? from the similarity of the marks following l-m and s-m the first interpretation is most likely the correct one. 24 for first they would refuse to even believe. requires true humility or active2 fascination. i wanted to know, further, if they might be a mark twain-like hoax which a gullible public was swallowing, having tired of ordinary pursuits of happiness and excitement. i wanted to know, too, whether we would have to wa

ike a seven-headed malayan goddess, or a compound microscope, it's organic. a second major category stands out in the bibliography of oddities. it is the great area of events which encompasses disappearing people, and ships; airplanes and airships crashing and disappearing without trace and without warning; instantaneous and mysterious transportations of people and things; inexplicable tracks and marks, such as the devil's footprints of devonshire, and the "cup-marks" found in stone over much of the world; the organically shaped meteorites found in tertiary rock and coal formations; evidences of levitation and flight from prehistoric antiquity; and many other phenomena which appear to us to be, or resemble, acts rather than things. 26 all of these are terrestrial events--manifestations mor

things as the ruddy disc which buzzed captain manning's dc-3 near south bend, indiana. the "devil's hoofprints" and related phenomena, discussed below in part three, offer another key or clue, and in segregating them from the mass of unclassified data we can, again, remove a considerable segment of the load which burdens the psychic and paranormal field. the misinterpretation adherent to the hoof marks are more fantastic than the phenomenon itself. it is unbelievable, to me at least, that people intelligent enough to make a living among their fellows would try to interpret a linear sequence of exactly duplicated marks, crossing roof tops, walls and haystack unfalteringly and indiscriminately as animal tracks. these marks were equally spaced, occurring singly, not in twos or fours. even in

d they were searched for. the plane was soon found, easily spotted in the desert. why it should have landed was the problem "there was some petrol in the tank. there was nothing wrong with the craft. it was, in fact, flown back to the aerodrome" but the men were missing "so far as can be ascertained, they encountered no meteorological conditions which might have forced them to land" there were no marks to indicate that the plane had been shot at. in the sand around the plane were seen footprints of day and stewart "they were traced, side by side, for some forty yards from the machine. then, as suddenly as if they had come to the brink of a cliff, the marks ended" the landing of the plane was unaccountable. but, accepting that as a minor mystery, the suggested explanation of the abrupt endi

ls upward, it also pushes downward. such a trimendous (sic) force could cause sheets of diamonds to be made in saucer-shape (to divert cosmic? rays.?1) it could cause 2 new metals to be made, or tougher ones (help divert rays& etc) it could cause earth to become rock with in a few minutes, it could change a whole world or civilization just by its potential. and it does, too 1 italics and question marks by jemi. 2 italics and the insertion of parentheses by mr. a 110 marks and "footprints" the following series of oddities is perhaps the most conclusive of all. because i wish to develop "the devil's footprints" fully, i shall not go into detail about the innumerable marks and depressions in stone. however, after the footprints study, and a mention of the stone depressions and what they are

their business, they discovered, imprinted in the virgin snow, a series of tracks unlike any seen before. at first glance they looked like the impression made by a donkey's hoof, measuring four by two and three-quarter inches. but there, all resemblance between the imprints on the snow and the sort of tracks left by a workaday donkey, ends. and the real mystery begins. it was found that the hoof marks ran in a single line, and also that the distance between one impression and the next, as carefully measured, was undeviatingly eight and one-half inches. to appreciate properly the imprints in the snow that greeted the incredulous eyes of the devonians, that friday morning, you must try to imagine a line of marks such as would be made by a creature with only one leg, terminating a hoof, whic

aving a light imprint these mystery markings were everywhere utterly clear and distinct. one investigator-on the-spot said "this particular mark removed the snow wherever it appeared, clear, as if cut with a diamond, or branded with a hot iron so closely, even, that the raising in the centre of the frog of each print could be plainly seen" some witnesses claimed to have seen traces of toe or claw marks at the edges of the impressions. marker is like low power stone cutter the tracks were not confined to the ground. two men following the tracks for three and halfhours("under gooseberry bushes and espaliered fruit trees) suddenly lost all trace of it. they cast around and eventually picked up the tracks in the last place they thought of looking for them: on the roofs of some houses! the witn

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

nets, and other gheavenly phenomena h. generally, mul sumerian estar f, akkadian kakkabu was used for all of these (figure 1. in transliteration, different cuneiform signs with the same phonetic value are marked with different subscript. e.g. gu estring, cord f, and gu4 eoxen, bull f; these originally denoted frequency of the sign. many scientists follow the assyriological tradition, using accent marks for the indices 2 and 3, so gu2= gu ethroat f, and gu3= gu evoice f. 11 figure 1. some determinatives in cuneiform. sumerian dingir (akkadian ilu) means egod/goddess f; mul, akkadian kakkabu, means estar f. dingir has come from a pictogram depicting a star, and if we look close at mul, we see it consists of three dingirs. similar sounding ul or ul means estar f and is often used as a determi

rm was not used to denote the celestial body. there is also a variant dzu, which has shortened from zu.en. nanna was usually written d.e..ki, probably because of its connection with the city of ur (sum. d.e..ab.ki; an alternative spelling was d30, the symbolic number of the moon (leick 1998: 125. sometimes this number could be written without a determinative, just 30 (neugebauer 1955. this number marks wisdom in the assyrian tree of life (number 3 in cabala, which indeed is connected to the moongod dsin (g352. in horoscopes, moon is often marked by the number 30 if literary pseudonyms are not used. both dnanna (g295, often seen in old babylonian texts, and d.e..ki were read by akkadians simply sin (borger 1981: 138. in old babylonian astrological predictions and the oldest astronomical tex

ru- ara .amni drab-bu- kislimmi ulgam3- ebeti ullugal .aba i ulgal- adari ulkua de2-a- 23 the personified male aspect of venus as the morning star. southern arabia he was also worshipped, there uniting both the aspect of morning and evening star (leick 1998: 15. venus is the last of the three planets that also have numerical counterparts. d15 or simply 15. this number in the assyrian tree of life marks ebeauty f (6 in cabala. the most widespread appellation of venus is ddil-bat or muldil-bat, its meaning still unknown, but it could be worthwhile to note that a town of the same name existed (urudil-bat, and u3dil-bat, akkadian ma.takal is edaisy f (labat 1963: 43. there is no agreement as to how to read the signs. rochberg suggests it to be read dili-bat, reiner has proposed dele-bat (accor

the most popular celestial bodies, but these do not always appear in the names of the planet. e.g. nanaya, sumerian goddess of physical love, semitic goddess aya and west semitic a.tarte. an important appellation dnin.an.na is actually nin-ana, elady of heaven f, the earlier form of sumerian war and love goddess inanna fs name (ninurta was often called inurta in assyria) likewise, du.dar/di.-tar marks the semitic goddess i.tar (neo-assyrian iss r) who corresponds to inanna. there are also similar-sounding designations coming from the meaning elady of heaven f: dnin.an.na figure 9. common versions of venus in cuneiform: d15, muldil(i)-bat, di.-tar and dnin.si4.an.na. in gossmann fs time, the last sign row was read as dnin.tar.an.na. 24 (g315) elady of heaven f and dnin.si4.an.na efair (man

ntified with mars and mars in its turn with the plough (apin (gossmann 1950: 13, 79, we could suggest that mars has also been a gploughing star h. the less common names are mul/dim.dugud.mu.en or mul/danzu which are connected to anzu who (according to most sources) is a giant bird with a lion fs head (supposedly a relative of the roc-bird of the later arabian mythology; the determinative of a god marks it rather as belonging to lower celestial fauna, not having a widespread cult. the appellation mulka5.a. lebu refers. besides mars. also to the still not identified constellation of fox (supposedly one of the names of ursa majoris (brown 2000: 54. figure 12. the most widespread variants of mars in the cuneiform: mulsal-bata- nu, mulnu.me.a (g304) and ulnak(a)ru. 29 the table of gods and plan

KETAB E SIYAH

es; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take your fill and will of love as ye will, when, where and with whom ye will! but always unto me. 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the direful judgments of ra hoor khuit! 53. this shall regenerate the world, the little world my sister, my heart& my tongue, unto whom i send this kiss. also, o scribe and prophet, 418 though thou be of the princes, it shall not assuage thee nor absolve thee. but ecstasy be thine and joy of earth

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

when we believe that everything, even the bad that we experience, was sent by the creator,we remain continuously attached to him. there is the creator and the creation the human being that is not able to perceive the creator but can only "believe" in his existence and oneness, and in the fact that only the creator exists and holds domain over everything (the word "believe" is placed in quotation marks because, in the kabbalistic sense, faith refers to one s perception of the creator. the only thing that one desires is to receive pleasure. such was the design of the creator. such was also the aim of the creation, the will of the creator. however, one should correcting egoism- 273- experience pleasure in the same manner as the creator. everything that has ever happened, is happening, or wil

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ere this thing (the craving) suddenly wakes up and becomes aware of itself. it is as though it begins to converse with the creator. this evolution results from an interior collision in the creature between the two factors the pleasure and the giver of the pleasure. in reality, all that exists is these two elements. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 34 state three also marks the awakening of a new desire in the creature: envy toward the creator. in this respect, envy is a positive and useful element because it propels us to evolve further. finally, at the end of state four, the creature feels that it is bringing pleasure to the creator. thus, it considers itself holding the same status as the creator, and feels the pleasure that comes with having achieved the cr

neer who designs and builds the toy train. alongside this view, there is a branch of modern science called quantum mechanics. this branch acknowledges that the theory we just presented is incorrect, and that there is in fact an element of complete freedom in the physical universe where particles of atoms do not behave mechanically, but choose how to behave. i am using the word choose in quotation marks because our language is too limited to explain it sufficiently. the real problem is that science cannot say anything about the nature b e t w e e n k a b b a l a h a n d s c i e n c e 57 of whatever makes those choices, hence they appear utterly random to us. if one properly understands quantum theory the most advanced of sciences one can see that there is a possibility of genuine free will

LAITMAN M THE KABBALAH EXPERIENCE

means working on it, accepting it as a message from the creator to correct the attribute. the one correct solution, regardless of how i am informed, whether more pleasantly or less, or more justly or less, is to accept it without argument, as something given, as the will of the creator. that is why i relate to it as a call to come to the creator. these are the creator s instructions to me, as he marks the points that delay my approach to him. r av, d i s c i p l e a n d g r o u p 343 g r o u p wo r k q: how can i accept the disturbances in the group? a: accepting another s opinion means to live in it, to accept his ideas above your own, and agree that everything that happens is for your own good because a friend recommends it. here is a question for you: if a friend criticizes you, should

LAITMAN M THE PATH OF KABBALAH

partzuf, the havayah. for example: if the vessel is filled with the light of wisdom, and the sign for that light is the letter yod, it turns out that the filling of the letters (how they re spelt in hebrew) would be: yod) hey) vav) hey( yod-vav-dalet hey-yod vav-yod-vav hey-yod that is because each letter in the hebrew alphabet has its own numerical value (when two hebrew letters appear, the left marks the form of that letter at the end of a word. they are called final letters: aleph: 1= zayin: 7= mem: 40/ kuf: 100= bet: 2= het: 8= nun: 50/ reish: 200= gimel: 3= tet: 9= samech: 60= shin: 300= dalet: 4= yod: 10= ayin: 70= tav: 400= hey: 5= chaf: 20/ peh: 80/ vav: 6= lamed: 30= tzadik: 90/ thus, summing up the value of the letters of the name havayah spelled this way yod-vav-dalet (10+6+4+ h

gadlut of zeir anpin of the world of atzilut. the state of katnut means suckling (breast feeding. the state of gadlut means redemption. however, these states are only temporary and last only as long as correction is still needed. image of the creator: the creator demonstrates his leadership in the form of circles and straight lines. during his descent from above, he demonstrates his power and the marks of his leadership. superior means stronger and greater; it is defined as the inner circles, when at the very center there is our world. malchut: malchut is called the similitude of god because that is the only place where we can feel the creator, with attributes that were given to us from above. we attain in our innermost feeling, in our malchut. however, we do it with the attributes we rece

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

idate- another example of the curious correspondence between the admission to this degree and the ordination of the sub-deacon(*see the science of the sacraments, p. 315) 528. now that the solemn o. of secrecy has been taken the h c k is removed and the blessing of light is restored to the candidate. in commenting upon this bro. j. s. m. ward says: 529. notice the word restored. mystical re-birth marks the beginning of our journey towards the light, of our ascent towards god, but it is a restoration- a journey back to him from whom we came. exactly the same procedure is followed in the initiatory rites of the turkish dervishes. among them the incident is followed by a beautiful exposition of the mystical meaning of light. it is the divine light, emblem of god himself, and of divine inspira

e raised from the triangle to the point, from the higher self to the monad. the monad is now beginning to work its will in the higher self, as before the higher self worked its will in the lower. the s c t represents the action of that monad, as it turns upon a centre pin, and sends out a line from its own body as it spins the web of life, just as a spider spins its web from its own body. the p c marks that chosen path or ray of the monad, the line of life and work which the arhat must discover and on which he must specialize in order to make rapid progress. and the c c once more represent the triangle, the powers of the triple spirit which he must use in his work. 653. the conversation between the r.w.m. and the w.s goes on to define the c c as a p c within a c c, from which all parts of

r is undoubtedly a fragment which has come down from ancient egypt, for the rising of sirius marked the beginning of the inundation of the nile, which literally brought salvation to the people of egypt by irrigating the land and enabling it to produce food(*the m.m. fs book, p. 50) 712. for us, however, the star is invested with a symbolical meaning, and reminds us of the star of initiation which marks the assent and approval of the lord of the world when a new candidate has joined the mighty brotherhood which exists from eternity to eternity. so we endeavour to carry out the precept of our ritual: 713. let that star be ever before your eyes, and let its light illumine your heart; follow it, as did the wise men of old, until it leads you to the gateway of initiation, where it shines above

ntil the soul suddenly realizes the purpose of his evolution, god fs plan for man, and resolves to use all his power to reach the goal as soon as possible. then he begins to climb straight up the mountain side, and each time that his path crosses the winding road he achieves a definite stage of his progress; at each such point there is an initiation. 716. the great initiations are five; the first marks the soul fs stepping off the beaten path, and the last his entering the temple at the summit of the mountain. to make this shorter but steeper path a living reality should be the effort of every m.m; and the three degrees undoubtedly typify stages on this road. 717. the e.a. should as a personality be employed in organizing his physical life for higher use; but at the same time as an ego he

ll. the actual conferring of the degree is a very splendid experience when seen with the inner sight; for the hierophant of the mysteries (the h.o.a.t.f) stands above or beside the physical initiator, in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate, the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level, that they may give their full blessing to the new ruler in the craft. 802. the h.o.a.t.f. makes the actual links both with himself and with the reservoir of

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

, one of the finest masonic scholars of the day, and an authority upon the history of the higher degrees. another is bro. w. l. wilmshurst, who has given some beautiful and deeply spiritual interpretations of masonic symbolism. this school is doing much to spiritualize masculine masonry, and the deeper reverence for our mysteries that is becoming more and more apparent is without doubt one of the marks of its influence. 20. the occult school 21. the fourth school of thought is represented by an evergrowing body of students in the co-masonic order, and is gradually attracting adherents in masculine masonry also. since one of its chief and distinctive tenets is the sacramental efficacy of masonic ceremonial when duly and lawfully performed, we may perhaps not improperly term it the sacrament

f them, osiris at the last laid himself down in it, whereupon the conspirators at once fastened down the lid, securely sealing it with lead, and cast it into the nile. the murder of osiris is said to have taken place on the seventeenth day of the month athyr (hathor, when the sun was in scorpio, osiris being in the twenty-eighth year either of his reign or his age (it will be noted that this date marks the beginning of winter, when the sun is mystically slain by the forces of darkness; and it was on this date, corresponding to the festival of all souls in the christian church, that the land of egypt mourned the death of osiris, as we mourn the death of the body of jesus on good friday) 148. news was brought to isis at coptos of the tragedy which had occurred, whereupon she cut off a lock o

of the degree was and is a very splendid experience when seen with the inner sight; for the hierophant of the mysteries (who in these modern days is the h.o.a.t.f, stands above or beside the initiator in that extension of his consciousness which is called the angel of the presence. if the recipient of the degree happens to be already an initiate the star (called in egypt the star of horus) which marks the approval of the one initiator once more flames out above him in all its glory; while in any case the two great white angels of the rite flash down in splendour from the heavenly places, showing themselves as low as the etheric level that they may give their blessing to the candidate. 181. the hierophant makes the actual links both with himself and with the reservoir of power set apart fo

a single strand woven and interwoven in the most complex and beautiful designs. leader scott calls it that intricate and endless variety of the single unbroken line of unity- emblem of the manifold ways of the power of the one god who has neither beginning nor end(*the cathedral builders, p. 72) 517. other survivals of the collegia 518. before passing on to the rise of gothic architecture, which marks the climax of operative achievement in the middle ages, it will be well if we indicate certain other survivals of the collegia and their mysteries; for although the great impulse to restore the art of building came through the comacine masters, other lodges had existed in europe from roman days which, under the influence of italian inspiration, regained their power and vitality. in france es

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

ty veterinary laboratory made a similar determination upon autopsying allegedly mutilated cattle, many farmers, ranches, and rural police officers expressed skepticism and insisted that something genuinely enigmatic, even sinister, was occurring. in short order the cattle mutilation epidemic spread throughout the rural midwest and west. the pattern was set early: seemingly strange deaths and body marks, followed by fears and exotic theories, typically countered by veterinary laboratories prosaic findings, and these generating disbelief, rejection, and even suspicions of cover-up. by the fall of 1974, concern about elusive, uncatchable cattle mutilators had spread through the prairie and plains states, fueled by rumor and speculation if not much solid evidence. popular paranoia focused on t

of the human animal (the church advocates sexual activity only among consenting adults) three principal holidays are celebrated by the church: first and highest is the individual s own birthday; walpurgisnacht, celebrated on april 30th, is the traditional anton lavey and an assistant conduct a satanic ceremony, 22 march 1970 (bettmann/corbis) church of satanic brotherhood 51 witches sabbath, and marks the founding night of the organization; and halloween, is also a night that, according to legend, is a time when dark forces are unleashed. rituals are regarded as psychodramas and as magical acts focusing upon psychokinetic force. le messe noir, the text used for the traditional black mass ritual, is contained in anton lavey s the satanic rituals (1972. the mass is conceived as a purging ri

avored form of familiar, which partially explains the periodic cat massacres that swept through europe during the middle ages. familiars were said to be given to witches by the devil or by other witches. they required blood, and their masters either sacrificed animals for them or provided blood to them directly through protuberances on the surface of their own skin termed witches teats or witches marks. individuals with supernumerary nipples sometimes called monkey teats, a not uncommon condition were especially suspect as witches. tortured by agents of the inquisition, accused witches often confessed to feeding imps by such means. some of the witches executed in salem, massachusetts, were said to have had witches marks with which they fed diabolical familiars. see also imp for further rea

eads to tartarus. the three judges are: rhadamanthys for souls from asia, aeacus for souls from europe, and minos for any cases about which there is indecision. the examination seems to be more medical than conversational. the soul is presented as marked by the actions of life, particularly in the sense of being malformed or wounded by authoring unjust actions. the judges have only to examine the marks on the soul to determine the appropriate judgment. the wicked are set on the road to tartarus to be rehabilitated or eternally punished. the good are sent to the isles of the blessed, and are pictured as having lived philosophic lives. in homeric mythology, tartarus was a region underneath hades where rebellious deities, particularly the titans, were sent for punishment. in this dialogue, it

stomach by one of the defendants. she lifted her sweater and pointed to the midline area between her sternum and navel. i was not able to observe any scaring. i stretched the skin slightly to insure that the scar was not covered by any body hair. i still was unable to see any scar. later the same date, i checked [the younger daughter s] shoulders, clavicle area, and upper arms for scars. i saw no marks or scars. as she was wearing a tank top, i moved the shoulder of the garment so i could see all of the shoulder area. i asked. if she thought she had scars in that area. she indicated that she did not (thompson 1989, website) despite the surreal nature of the two girls claims, law enforcement officials took their assertions seriously and began a county-wide search for satanic ritual activity

w york: harper& row, 1977. mark of the devil the devil s mark (latin sigillum diaboli, meaning devil s seal) or witch s mark was a mark supposedly made by satan on the bodies of his new initiates. according to different accounts, this mark was inscribed on the devil s followers by the prince of darkness scratching them with his claw, branding them with an infernal hot iron, or licking them. these marks, which were not ordinary scars, could be red or blue, and were almost always found in hidden places, such as under the arms, under the eyelids, or in bodily orifices. although belief in the possession of infernal inscriptions on the bodies of witches was universally accepted in the medieval period, descriptions of devil s marks were actually not precise enough to distinguish them from birthm

he skin of the accused. when alternated with a real bodkin that evoked blood and cries of pain when inserted, the spectacle could be quite convincing. eventually, so many innocent people were executed by the false testimony of prickers that in 1662 pricking for witchcraft was outlawed. after some of the prickers where imprisoned and, in some cases, executed, the practice quickly died out. witches marks or witches teats can also refer to special marks believed to serve the purpose of feeding familiars or imps, who were believed to have a craving for human blood. individuals with supernumerary nipples sometimes called monkey teats, a not uncommon condition were especially suspect as witches. tortured by agents of the inquisition, accused witches often confessed to feeding imps by such means

of feeding familiars or imps, who were believed to have a craving for human blood. individuals with supernumerary nipples sometimes called monkey teats, a not uncommon condition were especially suspect as witches. tortured by agents of the inquisition, accused witches often confessed to feeding imps by such means. some of the witches executed in salem, massachusetts, were said to have had witches marks with which they fed diabolical familiars. this item of medieval superstition was resurrected and presented as fact in michelle remembers, the popular 1980 book credited with setting the ritual abuse scare in motion. in one ritual michelle claimed to remember, satan himself commanded that marks be made upon one of his initiates in doggerel verse. michelle remembers also contained a number of

s. this item of medieval superstition was resurrected and presented as fact in michelle remembers, the popular 1980 book credited with setting the ritual abuse scare in motion. in one ritual michelle claimed to remember, satan himself commanded that marks be made upon one of his initiates in doggerel verse. michelle remembers also contained a number of pictures of michelle s rashes, identified as marks made by the prince of darkness himself. one photo caption read, michelle experienced body memories of her ordeal. whenever she relived the moments when satan had his burning tail wrapped around her neck, a sharply defined rash appeared in the shape of the spade-like tip of his tail. given the b-movie quality of the events described in michelle remembers, it is incredible that so many readers

:12; 15:8; 17:15; 18:16 (the tallness of these peoples is clearer in the king james version of the bible, which translates rephaim as giants) there were still descendants of the nephilim around during king david s time. four enormous members of the philistine army are mentioned in 2 samuel and in parallel verses in 1 chronicles. the identification of these men as descendants of the giants clearly marks their ancestry as traceable to the nephilim. these passages observe that at least one of these four men had six fingers on each hand and six toes on each foot, traits that may have marked the entire race. the author of 2 samuel also notes that these four were descended from the giants in gath (21:22) which was the homeland of goliath, the most famous giant in the bible making goliath a desce

LIBER CCXLII AHA

ie to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early visions pass beyond! olympas. not all the crabbed runes i have conned told me so plain a truth. i see, inscrutable simplicity! crushed like a blind-worm by the heel of all i am, perceive, and feel, my truth was but the partial pang that chanced to strike me as i sang. marsyas. in the beginning, violence marks the extinction of the sense. anguish and rapture rack the soul. these are disruptions of control. self-poised, 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! aha! 17 marsyas. so the first flash of light and terror is seen as sh

LIBER CHANOKH

ount by 6 to 6/a, a/5, t/9, 14/n, n for thbybaatnn. 38: the numbers identifying sigils are a modern interpolation; they are not in sloane notes 48 3191, although as each character is unique (taking orientation into account, they can be identified by comparison with the characters as given in the table of ayres in liber scienti (as noted, two differ slightly. the bar across the start of each sigil marks the start point; the arrowhead the finish point. in some of the characters some doubling-back is necessary. character 59 is drawn making the first stroke top left to bottom right, the second left to right, and the third bottom to top. the character numbered 65 forms the name of laxdizi who is not mentioned in liber scienti; according to turner (1989) this character is the sigil of paraoan, 6

LIBER CXCVII STORY OF SIR PALAMEDES

silver arms, with glittering lance, with plumed helm, and winged shoon, athwart the admiring land of france. 48 xx sir palamede hath reasoned out beyond the shadow of a doubt that this his questing beast is one; for were it beasts, he must suppose an earlier beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth him a random course, the beast a-questing aye before. but praise to good sir palamede .hath gotten him a fairy steed alike for venery and for war, so that in little drawing near the quarry, lifteth up his spear to run him of his malice through. w

LIBER CXX

chanting the song even as the traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am nothing deny all that i was; i who am nothing affirm all that i shall be. i swear that as nuit is about me, as hadit is within me, so am i ra-hoor-khuit! and blessing and worship to the beast, the prophet of the lovely star (the officer withdrawing the brand 666 from the altar, marks the candidate on brow, heart& head. the officer now circumambulates the temple 11 times reciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raise

LIBER DCCCLX JOHN ST

thing. yet of what men count deeds i have done no small share. i have travelled a bit, written a bit. i seem to have been hard at it all the time.and to have got nothing finished or successful. one tragedy.one little comedy.two essays.a dozen poems or so.two or three short stories.odds and ends of one sort and another: it fs a miserable record, though the tragedy is good enough to last a life. it marks an epoch in john st. john 111 literature, though nobody else will guess it for fifty years yet. the travel, too, has been rubbish. it.s been a petty, peddling year. the one absolute indication is: on no account live otherwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me begin to inflame myself in praying! the twelf

s, sourcing quotes &c, by frater t.s. notes embedded in the text signed .ed. are believed to be by crowley acting as his own editor; a few, referring to planned publications of texts in vol. i of the equinox, have been deleted or abridged. some minor stylistic alterations have been made. technical yoga terms have been italicised and conformed to modern transliteration conventions with diacritical marks, etc. citations of numbered texts of a a are given in arabic rather than roman numerals (e.g. 671 rather than dclxxi. leading zeroes have been added to minutes in times, i.e. 8.06 rather than 8.6 for six minutes past eight. in the first printing, times were repeated at the top of each page; this has not been followed (c) ordo templi orientis. original key entry by bill heidrick for o.t.o. fu

LIBER E

scle; when, in short, you are perfectly steady and easy, you will be admitted for examination; and, should you pass, you will be instructed in more complex and difficult practices. iv pranayama.regularisation of the breathing 1. at rest in one of your positions, close the right nostril with the thumb of the right hand and breath out slowly and completely through the left nostril, while your watch marks 20 seconds. breathe in through the same nostril for 10 seconds. changing hands, repeat with the other nostril. let this be continuous for one hour. 2. when this is quite easy to you, increase the periods to 30 and 15 seconds. 3. when this is quite easy to you, but not before, breathe out for 15 seconds, in for 15 seconds, and hold the breath for 15 seconds. 4. when you can do this with perfe

LIBER LVII

ch= 1+ 2+ 3+ 4+ 5+ 6+ 7= 28 (8) hod= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8= 36 (9) yesod= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9= 45 (10) malkuth= 1+ 2+ 3+ 4+ 5+ 6+ 7+ 8+ 9+ 10= 55. the most important attributions of 666, however, pertain to the second part, q.v. 671. arot the law, aort the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself(.i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a a is crowned by this .knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 59 [when the first number is n, the s

LIBER LXVII THE SWORD OF SONG

re not stated.save that they give loopholes innumerable for chicanery.and the witnesses are all drunk (thou hast kept the good wine till now: i.e. till men have well drunk.greek, mequstwsi, are well drunk. am i to belive this, and a glaring non sequitur as to christ.s deity, on the evidence, not even of the inebriated eye-witnesses, but of mss. of doubtful authorship and date, bearing all the ear-marks of dishonesty. for we must not forget that the absurdities of to-day were most cunning proofs for the poor folk of seventeen centuries ago. talking of fish-stories, read john xxi. 1-6* a twentieth century medium. or luke v. 1-7 (comparisons are odious. but once i met a man by a lake and told him that i had toiled all the morning and had caught nothing, and he advised me to try the other side

i. if wilful infliction of pain only is meant, our state becomes moral, or even worse!.mystical. i should prefer to cancel this sentence. cf. appendix i, supra..a. c. science and buddhism 116 now bring all his powers with tremendous force to bear upon any one object he may have in view, and this ability so to use the energies of his being to put forth a constant and tremendous effort of the will, marks the attainment of the sixth stage, samm vayamo, usually translated right effort, but perhaps right will-power would come nearer to the meaning, or right energy, for effort has been made even to attain to sammaditthi.1 and this power being gained by its use he is enabled to concentrate all his thoughts and hold them always upon one object.waking or sleeping, he remembers who he is and what hi

LIBER SAMEKH

must be as valid and vital for all men as they happen to be for himself.35 it is wise to keep silence about those things gunlawful to utter h which one may have heard gin the seventh heaven. h36 this may not apply to the sixth* this corresponds to the emotional and metaphysical fog which is characteristic of the emergence of thought from homogeneity. the clear and concise differentiation of ideas marks the adult mind. point iii 35 the adept must keep himself in hand, however tempted to make a new heaven and a new earth in the next few days by trumpeting his triumphs. he must give time a chance to redress his balance, sore shaken by the impact of the infinite. as he becomes adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of peace and intelligibi

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

es settlement on sjalland and elsewhere by around 10,000 b.c.e. we know little about these settlements, but by 6500 b.c.e. or so, a hunting and fishing culture may be identified. by 2500 b.c.e. or so, there are indications of agriculture and the raising of animals. at around 2000 b.c.e. the archaeological record begins to show characteristic small ax heads, made of stone but carefully copying the marks of metal pouring that was used for such axes to the south in europe. a hypothetical culture associated with these axes and an even more hypothetical immigration of persons with them from europe is known as the boat-ax culture. around 1000 b.c.e. the scandinavian bronze age begins, and from this same period there are numerous spectacular rock carvings, which may have had a religious purpose

by the head of household in the case of private ritual. many historians of religion have argued for a close connection between law, society, and religion, and this connection would be embodied in the men who presided over secular and sacred affairs. although tacitus says the germanic peoples worshipped in the open, the notion of pagan temples is common in many of the later sources. this probably marks both a change in paganism, perhaps as building techniques changed, and the influence of christian (and also pagan roman) worship. in the northern reaches of scandinavia, the sami people seem to have retained an open-air priestless paganism, and they were far from such influences. the eddic poems have references to the building of places of worship (e.g, the ghigh-timbered h altar and temple

MAGIC AND SPELLS

en come in pairs or networks. a single portal is a oneway trip. there must be a matching portal at the destination to return. some portals are attuned to several potential destinations, each equipped with a matching portal, but most are simply two-way doors between one point and another far distant. once created, a portal cannot be moved. detecting portals an archway or frame of some kind usually marks a portal's location so it can be found when needed and so that creatures don't blunder into it accidentally. detect magic can reveal a portal's magical aura. if the portal is currently functioning (ready to transport creatures it has a strong aura. if the portal is not currently able to transport creatures (usually because it has a limited number of uses, and they are currently exhausted it

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

bolism the philosophical manikin--the three universal centers--the temples of initiation--the hand in symbolism--the greater and lesser man--the anthropos, or oversoul. 73 the hiramic legend the building of solomon's temple--the murder of chiram abiff--the martyrdom of jacques de molay--the spirit fire and the pineal gland--the wanderings of the astronomical chiram--cleopatra's needle and masons' marks. 77 the pythagorean theory of music and color pythagoras and the diatonic scale--therapeutic music--the music of the spheres--the use of color in symbolism--the colors of the spectrum and the musical scale--zodiacal and planetary colors. 81 fishes, insects, animals, reptiles, and birds jonah and the whale--the fish the symbol of christ--the egyptian scarab--jupiter's fly- the serpent of wisd

the elaborate carvings with which the burial chambers of egyptian royalty are almost invariably ornamented are entirely lacking and it embodies none of the elements of their architecture or decoration, such as inscriptions, images, cartouches, paintings, and other distinctive features associated with dynastic mortuary art. the only hieroglyphics to be found within the pyramid are a few builders' marks sealed up in the chambers of construction, first opened by howard vyse. these apparently were painted upon the stones before they were set in position, for in a number of instances the marks were either inverted or disfigured by the operation of fitting the blocks together. while egyptologists have attempted to identify the crude dabs of paint as cartouches of cheops, it is almost inconceiva

riod of from ten to fifteen years immediately preceding this date. while such figures doubtless will evoke the ridicule of modern egyptologists, they are based upon an exhaustive study of the principles of sidereal mechanics as incorporated into the structure of the pyramid by its initiated builders. if the casing stones were in position at the beginning of the ninth century, the socalled erosion marks upon the outside were not due to water. the theory also that the salt upon the interior stones of the pyramid is evidence that the building was once submerged is weakened by the scientific fact that this kind of stone is subject to exudations of salt. while the building may have been submerged, at least in part, during the many thousands of years since its erection, the evidence adduced to p

entitled "the hermetical signification of the symbols and attributes of isis" with interpolations by the compiler to amplify and clarify the text. the statues of isis were decorated with the sun, moon, and stars, and many emblems pertaining to the earth, over which isis was believed to rule (as the guardian spirit of nature personified. several images of the goddess have been found upon which the marks of her dignity and position were still intact. according to the ancient philosophers, she personified universal nature, the mother of all productions. the deity was generally represented as a partly nude woman, often pregnant, sometimes loosely covered with a garment either of green or black color, or of four different shades intermingled-black, white, yellow, and red. apuleius describes her

ngeably by the egyptian hermetists. the goddess often wore upon her head a hat made of cypress branches, to signify mourning for her dead husband and also for the physical death which she caused every creature to undergo in order to receive a new life in posterity or a periodic resurrection. the head of isis is sometimes ornamented with a crown of gold or a garland of olive leaves, as conspicuous marks of her sovereignty as queen of the world and mistress of the entire universe. the crown of gold signifies also the aurific unctuosity or sulphurous fatness of the solar and vital fires which she dispenses to every individual by a continual circulation of the elements, this circulation being symbolized by the musical rattle which she carries in her hand. this sistrum is also the yonic symbol

dst of the luminous rays and the glory of her son. this phenomenon, which takes place every year about the middle of august, gave rise to a festival which still exists, and in which it is supposed that the mother of christ, laying aside her earthly life, is associated with the glory of her son, and is placed at his side in the heavens. the roman calendar of columella (col. 1. ii. cap. ii. p. 429) marks the death or disappearance of virgo at this period. the sun, he says, passes into virgo on the thirteenth day before the kalends of september. this is where the catholics place the feast of the assumption, or the reunion of the virgin to her son. this feast click to enlarge the three suns. from lilly's astrological predictions for 1648, 1649, and 1650) the following description of this pheno

opinion that the original twenty-two letters of the hebrew alphabet were derived from groups of stars, and that the starry handwriting on the wall of the heavens referred to words spelt out, with fixed stars for consonants, and the planets, or luminaries, for vowels. these, coming into ever-different combinations, spelt words which, when properly read, foretold future events. as the zodiacal band marks the pathway of the sun through the constellations, it results in the phenomena of the seasons. the ancient systems of measuring the year were based upon the equinoxes and the solstices. the year always began with the vernal equinox, celebrated march 21 with rejoicing to mark the moment when the sun crossed the equator northward up the zodiacal arc. the summer solstice was celebrated when the

physical death the resurrection of chiram. to the initiate, however, the resurrection of the spiritual nature is accomplished without the intervention of physical death. the curious symbols found in the base of cleopatra's needle now standing in central park, new york, were interpreted as being of first masonic significance by s. a. zola, 33 past grand master of the grand lodge of egypt. masons' marks and symbols are to be found on the stones of numerous public buildings not only in england and on the continent but also in asia. in his indian masons' marks of the moghul dynasty, a. gorham describes scores of markings appearing on the walls of buildings such as the taj mahal, the jama masjid, and that: famous masonic structure, the kutab minar. according to those who regard masonry as an o

nto the measurements and ornamentation of temples, palaces, mausoleums, fortresses, and other public buildings their knowledge of the laws controlling the universe. every initiated workman was given a hieroglyphic with which he marked the stones he trued to show to all posterity that he thus dedicated to the supreme architect of the universe each perfected product of his labor. concerning masons' marks, robert freke gould writes "it is very remarkable that these marks are to be found in all countries--in the chambers of the great pyramid at gizeh, on the underground walls of jerusalem, in herculaneum and pompeii, on roman walls and grecian temples, in hindustan, mexico, peru, asia minor--as well as on the great ruins of england, france, germany, scotland, italy, portugal and spain (see a c

rrection of osiris, it is natural that the sprig of acacia should be preserved as symbolic of the resurrection of chiram. the chest containing the body of osiris was washed ashore near byblos and lodged in the roots of a tamarisk, or acacia, which, growing into a mighty tree, enclosed within its trunk the body of the murdered god. this is undoubtedly the origin of the story that a sprig of acacia marks the grave of chiram. the mystery of the evergreen marking the grave of the dead sun god is also perpetuated in the christmas tree. the apricot and quince are familiar yonic symbols, while the bunch of grapes and the fig are phallic. the pomegranate is the mystic fruit of the eleusinian rites; by eating it, prosperine bound herself to the realms of pluto. the fruit here signifies the sensuous

MASTERING WITCHCRAFT

als, of the witches' year. the practical import of the sabbats is this: halloween, candlemas, beltane, and lammas mark the beginning of each quarter of the solar-tide cycle; first the tide of destruction and winter is initiated with halloween, the feast of the dead, the first day of the witches' year. the dark tide of destruction reaches its high point at midwinter, the winter solstice. candlemas marks the end of the reign of the king of winter, lord of misrule, and the first stirrings of the bright tide of summer. at the time of the vernal equinox, the bright and dark tides stand equally balanced, with the bright tide on the increase; beltane marks the beginning of its fullest spate, which reaches its high point at the mid-summer solstice. from here it begins to wane. the first stirrings

h, your basic requirement for many spells will simply be a triple circle drawn out on the floor or carpet in temporary masking tape if you want. this is advisable for group or coven workings, but when you are operating solo, you can dispense with even that, using an imaginary boundary line, but making quite sure you stick within it. because of this it is wise to make the circle rims coincide with marks on the carpet or pieces of furniture, so you can maintain a correct visualization. anyway, here is your method of casting your circle. clear a space on your den or living room floor sufficient to draw a nine-foot-diameter circle (elevenfoot for coven working. now, pin one end of your cord down to the floor in roughly the centre of the room with a heavy object a chair or table leg maybe or ha

s of traditional easter (the word "easter" in fact is but a modernization of bostra, the name of an anglo-saxon dawn goddess cognate with the classical eos) beltane, cetshamain, or roodmas, as it was christianized has as its theme the may day ceremonies still practised throughout rural england and europe with stave dancing and flower garlands tied with white ribbons. midsummer, or st. john's eve, marks the nearest point of the sun's approach to earth. the catherine wheel, or blazing cartwheel rolled from the summit of a hill to plunge into the cold waters of a lake or river below, is yet another expression of the wedding of heaven and earth. lugnassad, or lammas, celebrates the coming of the harvest-tide, the decorations of corn sheaves, berries, and fruits, while the autumnal equinox, or

arest point of the sun's approach to earth. the catherine wheel, or blazing cartwheel rolled from the summit of a hill to plunge into the cold waters of a lake or river below, is yet another expression of the wedding of heaven and earth. lugnassad, or lammas, celebrates the coming of the harvest-tide, the decorations of corn sheaves, berries, and fruits, while the autumnal equinox, or michaelmas, marks its zenith with the eating of the customary goose. samhain, or hallows, ends the tide of reaping and the witches' year. the winter presided over by the lord of misrule begins. the festival is celebrated with the customary sword dances, the sword here being associated with the chthonic spade and ploughshare, symbols of the god of death. the dumb supper may be performed in honour of the belove

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

copy of sloane manuscript 2731. the handwriting in this section was small and cramped, even in comparison with the rest of the manuscript. it is very difficult to distinguish between the copyist s "o "e, and "a; thus there is some variation from other published editions in the names of various angels. they are as accurate as i can make them, given the state of the original materials. punctuation marks and capitalization are virtually non-existent in the manuscript, particularly in the parts describing the individual angels and their subordinates. the punctuation in this edition represents my own best guess as to how the run-on strings of words are divided into sentences. the ars paulina is, in one way, the most sophisticated of the books of the lemegeton. unlike the other books, effective

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

diac. the example seals can only be produced if the tropical zodiac is used. benjamin rowe june 22, 1 t5 that such is to be fulfilled by you, if it please god, adding further the particulars of your request, praying with humility for what is lawful and just: and that thou shall obtain from him. but if he do not appear presently, then you must obtain the golden seal, and make with it three or four marks upon the candles, by which means the angel will presently appear as aforesaid. and when the angel departeth he will fill the whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the seco

MEANING OF MASONRY

that body be correspondingly transparent and white, or dense and opaque. 3. the investiture of the candidate with the apron in each degree by the senior warden as the master's delegate for that purpose is meant to inculcate this truth; for the senior warden represents the soul which, in accordance with its own spirituality, automatically clothes itself with its own self-made vesture in a way that marks its own progress or regress. 4. the unadorned white apron of the first degree indicates the purity of soul contemplated as being attained in that degree. 5. the pale blue rosettes added to the apron in the second degree indicate that progress is being made in the science of regeneration and that the candidate's spirituality is beginning to develop and bud through. blue, the colour of the sky

MICHAEL FORD WITCHMOON

ound can be of use, as are room recorders to capture any messages from the dead. upon the closing of the great celebration, banish and retire to sleep and to dream. shed your skin as the serpent of the forest and fly upon broom or animal. take to the skies and feast of the funereal dead! they are your beginnings and the infinite possibility. yule december 22nd the winter solstice is the time that marks the death and rebirth of the sun god. it is a time of contemplation, of self-examination and natural rebirth. yule also is the birthday of mithras (13, the sun god of persia. the birth data of the christian savior was not accurately known from their historic texts per se, however around ad 273 that the church and its officials aligned the birth of christ to absorb the pagan gods of old (mith

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e superstition of the masses. money flowed into the churches to furnish theirgolden domes but none of it ever seemed to be passed out to benefit the poor.during the middle ages, the papacy struggled with the german emperors to maintain world suprem-acy. the germans complained to the ultramontainism, the money passed beyond the alps to build thecathedrals of rome and never to return. today we bear marks of deterioration. we dwell upon the threshold of hysteria. the mental trou-bles that harass the multitude are brought about largely by the universal system of exploitation. whensubmerged races are not available for exploitation, the descendants of the illi exploit one another, andthereby increase their mental ailments (p. 76)all cities have slums. evidently slums are needed for a system of e

st wall, stains in the sedimentary formation about 2,000 feet abovethe river bed. there was no trail to this point, but i finally reached it with great difficulty. above a shelf,which hid it from view from the river, was the mouth of the cave.there are steps leading from this entrance some thirty yards to what was, at the time the cavern wasinhabited, the level of the river. when i saw the chisel marks on the wall inside the entrance, i becameinterested, securing my gun and went in.during that trip, i went back several hundred feet along the main passage till i came to the crypt inwhich i discovered the mummies. one of these i stood up and photographed by flashlight. i gathered anumber of relics, which i carried down the colorado to y uma, from whence i shipped them to washing-ton with det

.s, 18,718 businesses fail. 1923 from 1923 to 1976, the regime of mao tse-tung in china would be responsible for 37,828,000murders. 1923 nazis assassinate all political opposition. ernst rohm is killed and the german military is consol-idated under hitler. 1923 in germany, massive inflation takes place as the reichbank issues a total of 92.8 quintillion papermarks. one pound of butter= 6 trillion marks. 1923 u.s. president harding dies mysteriously after reading a coded message. 1923 u.s. congressman stephen porter passes a bill through congress calling for import quotas onopium that would reduce consumption 90, leaving the remaining 10% for medical purposes. 1924 william donovan comes to washington d.c. at the request of harlan stone, one of donovansprofessors at columbia, to become asst

cia mkultra program, the target b pop-ulation of which was coincidently the same as jonestown. enough drugs were found to have drugged200,000 people over a year. jonestown held 1100 people. the drugs were all psychoactive mind controlappendix f: general chronology of events388atlantis, alien visitation, and genetic manipulation drugs. none of the victims showed cyanide poisoning. all bore needle marks, indicating that when theexperiment got embarrassing, all of the people were murdered. ba tch consignment. 1961 in great britain, dr. r.a.holman of the royal institute of pathology discussed fluoride poisoningin an article in the april 15, 1961 issue of the british medical journal. he noted that the long-termeffects of sodium fluoride ingestion needed much more investigation, and continued

MICHAEL W FORD THE VAMPIRE GATE

gether with the complete version of the luciferian goetia- a completely revised and updated version of the goetia grimoire from the lesser key of solomon the king. part three covers yatukan and ahrimanic persian sorcery. as i have mentioned before, it is the willingness and creativity of ford to look beyond worn-out christian- and hebrew-based demonology in search of black magick inspiration that marks his work as unique. here, forbidden heresies of millenia-old zoroastrian thought reveal their diabolic secrets to the sorceror. 91 liber hvhi magick of the adversary by michael w. ford succubus publishing 2005 isbn: 1411660862 198 pages, 8.5 x 11.0 in, perfect-bound, 60# white interior paper, black and white interior ink, 100# white exterior paper, fullcolor exterior liber hvhi, the awaited

MORALS AND DOGMA

ph] et [glyph _christi-nomina-sancta-tene" the egyptians used as a sign of their god canobus, a [glyph] or a [glyph] indifferently. the vaishnavas of india have also the same sacred tau, which they also mark with crosses, thus [glyph, and with triangles, thus [glyph. the vestments of the priests of horus were covered with these crosses [glyph. so was the dress of the lama of thibet. the sectarian marks of the jains are [glyph. the distinctive badge of the sect of xac japonicus is [glyph. it is the sign of fo, identical with the cross of christ. on the ruins of mandore, in india, among other mystic emblems, are the mystic triangle, and the interlaced triangle [glyph. this is also found on ancient coins and medals, excavated from the ruins of oojein and other ancient cities of india. you ent

s echoing down the long avenues of time, and tells us we shall not exercise the power of disposition as we wish. we would gain a particular advantage of another; and the thought of the old roman lawyer who died before justinian, or that of rome's great orator cicero, annihilates the act, or makes the intention ineffectual. this act, moses forbids; that, alfred. we would sell our land; but certain marks on a perishable paper tell us that our father or remote ancestor ordered otherwise; and the arm of the dead, emerging from the grave, with peremptory gesture prohibits the alienation. about to sin or err, the thought or wish of our dead mother, told us when we were children, by words that died upon the air in the utterance, and many a long year were forgotten, flashes on our memory, and hold

-continued reflection, what i am, nor where within my body i reside, nor whether i am a point, or an expanded substance. i have no power to examine and inspect. i exist, will, think, perceive _that_ i know, and nothing more. i think a noble and sublime thought. what is that thought? it is not matter, nor spirit. it is not a thing; but a _power_ and _force. i make upon a paper certain conventional marks, that _represent_ that thought. there is no power or virtue in the _marks_ i write, but only in the thought which they tell to others. i die, but the thought still lives. it is a power. it acts on men, excites them to enthusiasm, inspires patriotism, governs their conduct, controls their destinies, disposes of life and death. the words i speak are but a certain succession of particular sound

ertain succession of particular sounds, that by conventional arrangement communicate to others the immaterial, intangible, eternal thought. the fact that thought continues to exist an instant, after it makes its appearance in the soul, proves it immortal: for there is nothing conceivable that can destroy it. the spoken words, being mere sounds, may vanish into thin air, and the written ones, mere marks, be burned, erased, destroyed: but the thought itself lives still, and must live on forever. a human thought, then, is an actual existence, and a force and power, capable of acting upon and controlling matter as well as mind. is not the existence of a god, who is the immaterial soul of the universe, and whose thought, embodied or not embodied in his word, is an infinite power, of creation an

f others-_justice_ and _charity. the _creature_ can possess no real and essential attribute which the _creator_ does not possess. the _effect_ can draw its reality and existence only from its _cause. the _cause_ contains in itself, at least, what is essential in the _effect. the characteristic of the effect is inferiority, short-coming, imperfection. dependent and derivate, it bears in itself the marks and conditions of dependence; and its imperfection proves the perfection of the cause; or else there would be in the effect something immanent, without a cause. god is not a logical being, whose nature may be explained by deduction, and by means of algebraic equations. when, setting out with a primary attribute, the attributes of god are deduced one from the other, after the manner of the ge

on, to love another like himself, and devote himself to his happiness, dignity, and perfection, the perfect being must have, in an infinite degree, that disinterested tenderness, that charity, the supreme virtue of the human person. there is in god an infinite tenderness for his creatures, manifested in his giving us existence, which he might have withheld; and every day it appears in innumerable marks of his divine providence. plato well understood that love of god, and expresses it in these great words "let us speak of the cause which led the supreme arranger of the universe to produce and regulate that universe. he was good; and he who is good has no kind of ill-will. exempt from that, he willed that created things should be, as far as possible, like himself" and christianity in its tur

MOTTA MARCELO THE COMMENTARIES OF AL

llivan. we have made love the lackey to property, as who should pay his rent by sneezing. we have swaddled it in politeness, as who should warn god off the grass. we have muddled it up with morality, as who should frown at the himalayas on the one hand, and, on the other, regulate his behaviour by that of an ant-heap. the law of thelema is here! 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual he not ever unto me: then expect the direful judgments of ra hoor khuit! it is not true to say either that we are separate stars, or one star. each star is individual, yet each is bound to the others by law (there is also a technical meaning to this, already explained in other notes 'by another) this freedom under law is one of t

itself with its own poison, when its environment (the ring of fire) becomes intolerable; the serpent that renews itself by shedding its skin, that is crowned and hooded, that moves by undulations like light, and gives man wisdom at the price of toil, suffering, and mortality; and the eagle that soars, its lidless eyes bent boldly upon the sun 'death' is, to the initiate, an inn by the wayside; it marks a stage accomplished; it offers refreshment, repose, and advice as to his plans for the morrow. but in this verse the main point is that death is the 'crown' of all. the crown is kether, the unity "love under will" having been applied to all nuit-possibilities of all khu-energies of any hadit central-star, that star has exhausted itself perfectly, completed one stage of its course. it is the

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

r times [97]with selene, the moon-goddess, in which character she is always represented as wearing on her forehead a glittering crescent, whilst a flowing veil, bespangled with stars, reaches to her feet, and a long robe completely envelops her. diana. page 105 the diana of the romans was identified with the greek artemis, with whom she shares that peculiar tripartite character, which so strongly marks the individuality of the greek goddess. in heaven she was luna (the moon, on earth diana (the huntress-goddess, and in the lower world proserpine; but, unlike the ephesian artemis, diana, in her character as proserpine, carries with her into the lower world no element of love or sympathy; she is, on the contrary, characterized by practices altogether hostile to man, such as the exercise of w

, where he suffered dreadful torture, inflicted by two vultures, which perpetually gnawed his liver. tantalus was a wise and wealthy king of lydia, with whom the gods themselves condescended to associate; he was even permitted to sit at table with zeus, who delighted in his conversation, and listened with interest to the wisdom of his observations. tantalus, however, elated at these distinguished marks of divine favour, presumed upon his position, and used unbecoming language to zeus himself; he also stole nectar and ambrosia from the table of the gods, with which he regaled his friends; but his greatest crime consisted in killing his own son [135]pelops, and serving him up at one of the banquets to the gods, in order to test their omniscience. for these heinous offences he was condemned b

e consulted the oracle of apollo at delphi; and the reply was that he must desist from his task, and take upon himself a new duty, i.e. that of founding a city, the site of which would be indicated to him by a heifer which had never borne the yoke, and which would lie down on the spot whereon the city was to be built. scarcely had cadmus left the sacred fane, when he observed a heifer who bore no marks of servitude on her neck, walking slowly in front of him. he followed the animal for a considerable distance, page 235 until at length, on the site where thebes afterwards stood, she looked towards heaven and, gently lowing, lay down in the long grass. grateful for this mark of divine favour, cadmus resolved to offer up the animal as a sacrifice, and accordingly sent his followers to fetch w

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

of mind. say a simple thank you to the spirits and go about your daily affairs. repeat daily until the ritual draws your desire to you. chapter 3 wiccan money spells in chapter two you learned that the magic power of witchcraft can be woken through the study and practice of the fiery serpent ritual. if you never learned another thing about the occult world, the knowledge that you already possess marks you as a genuine witch. but there is more, much more. obtaining money through the use of magic spells and rituals is just one more amazing secret that is revealed to you in the pages of this remarkable book. how to cast spells that really work spells are the fun part of what we call witchcraft; simple gestures, uttered words, seemingly illogical actions, frowned upon by the scientific mind n

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

that arnaud de villeneuve, saint thomas, raymond lulle, and roger bacon studied alchemy, which took on considerable importance in europe during the fourteenth and fifteenth centuries. we should also note that its symbolism is closely tied to that of philosophy and construction. in the architectural domain, european builders were subject to the direct influence of the arab world. in fact, masons' marks, those symbolic markings left by european masons on all their work starting at the end of the twelfth century, had been in common use throughout the east since the remote past.29 those in the east and muslim spain were familiar with the broken arch and the tiers point long before the europeans. in some portions of france (especially in central france and the midi region, in spain (as seen in

fauna can be found in much gothic art, a charming expression of a deep and tender love for nature. it's main christian teaching could be summed up as this: all god's creatures have their place in the church, sheltered from the world. some english authors such as e. w. shaw and a. f. a. woodford, who have studied exclusively the simplest forms and professional intention of their symbolism masons' marks believe that while these were originally simply alphabetical and numerical, they subsequently took on esoteric and symbolic meaning. they feel that, at least during the middle ages if not during all eras in the history of building, the marks constituted the external signs of an occult organization. drawn from geometry, they form a kind of universal alphabet, which, outside of some internatio

lf a century takes on greater significance when compared to the numerous condemnations that were lodged against freemasonry once the new impetus given the institution by the anglicans gained the upper hand. the first bull of excommunication against the freemasons was not in fact fulminated until may 4, 1738, the date on which it was issued by pope clement xii. 1738 is a date to remember. it truly marks the formation of modern freemasonry and the organization of the grand lodges. it was the year the book of constitutions was revised to carry a protestant meaning and when article i of this text was altered. in its new form it echoes the charter allegedly issued by edwin i in 926 "a mason is obliged by his tenure to observe the moral law like a true noachid. and to the three great articles of

ONYX TABLET OF SET

ents worth on the subject of priesthood. i will keep this article brief, focusing on what i feel are the essential distinctions that we as members of the priesthood share. i must acknowledge my debt to the many teachers i have taken inspiration from in formulating these impressions and would further add that any faulty conclusions are mine alone. so what is that distinguishing characteristic that marks the transition from a human to a divine state of being? many have said that it is the recognition of the fact that set has chosen the initiate. but what does this mean? well, it means that we have undergone an experience similar to that of our ancestors' ancestors and have been given an opportunity to realize our own potential divinity. this is what i call the unity in diversity of the exper

PHILIP NEIL MYTHS LEGENDS EXPLAINED

s to brabant as heiress to the duchy of brabant, elsa was a princess of the holy roman empire. in the year 1204 (when wolfram von eschenbach was probably at work on parzival, henry of brabant,who has no sons, received authority from emperor philip to name his daughter maria as his heir, thus giving topicality to von eschenbach s use of lohengrin story. swan helm lohengrin s helm with swan s wings marks him as a knight, both of this world and of the spirit world. ortrud ortrud, wife of friedrich von telramund, is an invention of wagner and does not appear in the medieval sources. the evil antithesis of the pure elsa, it is she who urges friedrich to denounce the girl and taunts her at her wedding with lohengrin s anonymity. in wagner s version of the tale, friedrich is elsa s guardian and h

ries to stop him. rama and sita 115 demon in disguise the golden deer was a demon in disguise called maricha, who had been asked by ravana to entice rama and his brother away, leaving sita defenseless. ravana was avenging his sister surpanakha whom rama had rejected. in a fit of jealousy she had attacked sita, and had her nose and ears cut off by lakshmana. rama, avatar of vishnu rama s blue skin marks him as an avatar of vishnu. rama, or rama-chandra, is moon rama or gentle rama, in contrast to vishnu s previous avatar, the warrior parashu-rama. rama shares his divine essence with his brothers, though he, with half of vishnu s divinity, has the chief role. captive princess sita, who refused to yield to ravana, was taken to the golden city on the island of lanka. when hanuman found her the

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

a e of a a of b b of b c of b d of b e of b a of c b of c c of c d of c e of c a of d b of d c of d d of d e of d a of e b of e c of e d of e e of e inter-inclusion is the characteristic of maturity, since maturity means being able to see all sides of an issue and grant validity to other people. in kabbalah, the maturation of the sefirot from individual points into partzufim is the process which marks the transition from the chaotic, unstable world of tohu to the rectified world of tikun. here again, anger is seen paradoxically seen to be the result of the maturation of the name ekyeh, and its rectification involves tracing it back to its source in this divine name. finally, the combined numerical values of the names elokim and adni are 151. elokim: alef-lamed-hei-yud-mem (1+30+5+10+40= 8

rm of the crowns over the letters shin-ayin-tet-nun-zayingimel- tzadik and beit-dalet-kuf-chet-yud-hei, he was extremely stringent. these crowns, as mentioned, must have the form of the letter zayin, and they must be centered on the top of the letter, not to the right or left. the mystical significance of why there are crowns on specifically these letters is explained in the ggate of cantillation marks, vowels, crowns, and letters h and in gthe gate of the vowels. h this is the end of this passage; following is an excerpt from gthe gate of the vowels, h i.e, etz chaim 8:6* 3 kidushin 30. 4 menachot 29b. 5 magen avraham on shulchan aruch, orach chaim 36:3. the arizal on parashat vayeilech 818 cthe 22 letters of the [hebrew alphabet used in the] torah, seven of them indicate the vessels of t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconscious. nehnch, victory, to which the planet venus is referred, is the first sephirah of the third and reflected triad, and marks an entirely different order of things. here we enter the elemental sphere, where nature's forces have their sway. it is also the region in the human sphere of what we may term the unconscious. the magical tradition classifies this unconsciousness into several strata, and to each of them is attributed some one of the four elements, fire, water, air and earth. netsach is attributed <27> to the

, suffering acutely thereby. and seldom does that genius leave its palace of the stars except when, voluntarily, the lower self opens itself to the higher by an act of sincerest aspiration of self-sacrifice, which alone makes possible the descent of the light within our hearts and minds. thus when the hierophant leaves the throne of the east, he represents that higher self inaction, and as osiris marks the active descent of the supernal splendour. for he says, as he leaves the dais with wand uplifted "i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing inits wings <46> and having brought the light to the aspirant, he returns to his throne, as though that divine genius of whom he is the symbol awaited the deliberate willi

ws tall and high, until at length it has the semblance of a vast angelic figure, whose head towers amongst the distant stars of heaven. when this imaginative expansion of consciousness produces the sense that the height is enormous, with the earth as a tiny globe revolving beneath the feet, then above the head should be perceived or formulated a descending ray of brilliant light. as the candidate marks the head and then the breast, so should this brilliance <76> descend, even down to his feet, a descending shaft of a gigantic cross of light, the act of marking the shoulders right and left whilst vibrating the sephirotic names, traces the horizontal shaft of the cross, equilibriating the light within the sphere of sensation. since it has been argued above that the great work consists in the

hiereus when a vacancy occurs. you are furthermore expected, as having risen so high in the order, to aid to your utmost the members of the second order in the working of the temple to which you are attached; to study thoroughly the mysteries which have been unfolded to your view in your progress from the humble position of neophyte, so that yours may not be the merely superficial knowledge which marks the conceited and ignorant man, but that you may really and thoroughly understand what you profess to know, and not by your ignorance and folly bring disgrace on that order which has honoured you so far. your duty is also to supervise the studies of weaker and less advanced brethren, and to make yourself as far as possible an ornament, alike to your temple and to your order. closing hiero (k

three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet) there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one <216 (right hand) except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand) if ye be crucified with christ, ye shall also reign with him (he marks heart in silence) then says: second let the aspirant be released from the cross of suffering. it is written, that he who humbleth himself shall be exalted. v. h. frater hodos chamelionis, remove from the aspirant the adeptus minor ritual chain of humility and the robe of mourning, and re-invest him with the crossed sashes. this is done. third know, then, 0 aspirant, that the mysteries of the

se, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross. aspirant rises, feet together, and arms extended. second associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the <226> aspirant forever by marking him afresh with the stigmata of the cross. seco dta kes dagger from third and marks aspirant anew as at obligation: brgw, feet, right hand, left hand, and heart. gives dagger back to third who replaces it on altar, and then hands aspirant the rose crucifix. second take that symbol, raise it with both hands above thy head and say "thus will i uphold the sign of suffering and of strength" and i heard the voice of the king of earth cry aloud and say "he that aideth me in my su

lar. the crown-headed sceptre. the banner of the east. the position of the throne on the path samekh is fitting for the inductor to the mysteries, as there being placed in that balanced and central position enterer of the threshold 335 of that path by which alone is safe entrance to the mystical knowledge of the light in tiphareth. being placed before parokethat the point of its rending, it there marks the shining forth of the light through the veil; and that translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus the station of hierophantls throne, fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining for

hey are as chief watchmen and overseers, set over several and respective <307> parts of the world, viz: east, west, north, south, as under the almighty, their governor, protector, defender. and the seals and authority of whom are confirmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness" now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of air, a svmbol of a t havine; four yods above it. the sigils of the angelic tablets unto the tablet of water a cross potent, having two letters b. b. a figure 4 and a figure 6 in the angles thereof. unto the table

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

sult among the theorici attractedthe attention of the alchemists of the grade of practicus, who pronounced the discovery of thetransmutation of silver.then the deep-toned bell was for the first time rung with no uncertain sound, and the brethrenassembled in the chapel for praise and prayer.a feeling of cupidity immediately seized the brethren of the society, and with caution of no lessthan 10,000 marks of this silver were disposed of in the various cities of europe, when the magusand his council forbade, under pains and penalties the further production of the metal inconsequence of its evident baneful effect upon the entire rosicrucian society, and the danger of theirorganisation being annihilated.this famed discovery took place in the apartment intended to be represented by the one in whi

he wondrous works of god, in their immensity as revealed byastronomy, call forth man222s greatest praise and adoration of the creator of all.rituals of the societas rosicrucianis in angliasecond section49 three distinct notes on a silvery-toned bell, followed by four more as defined, and sounded without,are heard.4th philos:'tis the warning of the herald, our converse must soon close for this day marks an era with thephilosophers of hermes, it is their triumph of gualdi over death.how intimately our science of astronomy is connected and harmonises with alchemy. our zodiacalcircle inclosing the square causes its four angles to represent the four elements as it represents thecommencement of the four seasons; and again the embracing triangle is typical of the threeprinciples, all surrounding

ROBERT KIRK WALKER BETWEEN WORLDS

ith one another. 3. this second sight so largely [that is, extensively] treated of before. 4. charms and curing by them very many diseases, sometime by transferring the sickness to another [carrier or location. 5. a [human] being proof of [that is, against] lead, iron, and silver, or a brief [garment] making men invulnerable. divers of our scottish commanders and soldiers have been seen with blue marks only [even] after they were shot with leaden ball; which seems to be an italian trick, for they seem to be a people too curious and magically inclined. finally irish-men, our northern scottish, and our atholl men are so much addicted to, and delight in, harps and music, as if like king saul they were possessed with a foreign spirit [their possession is] only with this difference, that music

is able to reveal a way by which he might be liberated through transformation, as with other male characters in magic, he is incomplete without the female partner, and unable to transform without the vitalizing fire of janet's love. 11. the transformation at hallow-e'n the most obvious magical elements now begin to appear in the ballad. janet must save her lover at hallow-e'en- the festival which marks the ancient feast of the dead. at this time, the barriers between the outer and underworld were said to be weakened, and the dead could freely approach the living. additionally, it was at this time that the wild hunt gathered in the souls of the dead- a period of transition. we can see from this significant use of hallow-e'en a further reinforcement of the connection between 'fairy' lore and

RUBY TABLET OF SET

y. if that name is not reflected by one of the opposites, then we will indicate the name which encompasses both opposites, eg "temperature: hot- cold. sometimes a name might not be known. it is the grand master's opinion that xeper and maat both have opposites, but none of the order's initiates have been able to identify the names of those opposites. such missing names will be flagged by question marks. iv. classifications besides the hierarchy discussed above, we have identified four additional areas of classification which can be applied to these opposites. we call these four areas of classifica tion "opposition "polarity "objectivity, and "variation. the hierarchical code for each pair of opposites will be found in the left margin of the taxonomy. the codes which represent the four clas

t page #1003 indignantly, then turns to pages #1050-1. and what sort of demonstration of this second postulate does he offer? stranger: on the one hand, will we not also be ready to assert that we do in fact hear words spoken and see acts done which at one time exceedr the essentially right measure and at another time fall short of it? is it not just this matter of attaining the due measure which marks off good men from bad in human society? the chimaera: that's not much of a proof. the words or actions that impress one observer as ideal may strike another as excessive or inadequate. similarly "good" and "bad" are subjective terms. plato is guilty of a non sequitur. the sphinx: true. if the stranger had been talking with someone like protagoras instead of the docile young socrates, the sta

he magician is. 16. the sword is related to the element_ and corresponds to the human. 17. the sword frees the perceptions from the. 18. every idea must be_ by the sword. 19_ are obsessions toward which one must become an observer; indifference is weilded by the. 20. the only real exception to question #19 would be for the purpose of. 21. emotions are impressed from outside and all emotions leave marks upon the mind, yet passions are_ of the will. 22. the wand is divine force; the sword is_ force. 23. in magick, nothing of impression or experience is; all must be. 24_ represents all that we are as well as that which there is a tendency to be. 25. the threefold process of raising up the magickal being is, and. 26. the laws of magick are the laws of. 27. al is. 28. set-hn in ancient egyptian

eluge, pushing swiftly northward across the land, and only the towns remain above the water. thus, every summer, the land is irrigated; hopefully not too well, for flooding creates havoc- nor too low, for famine can easily invade us if the life-giving waters do not reach deeply into the farm lands. our three seasons are determined by the gods- and by the nile's temperament! june through september marks the time of "inundation "emergence (of the land from the waters) occurs from october to february, and finally "drought" lasts until june, beginning the cycle over again. the laborer's tasks are also patterned by the seasonal changes. planting takes place during the emergence, followed by harvesting and the preparation for the next planting during the drought. while the land is completely flo

onial symbols of freemasonry. to be adopted and used by the a:.a. if the passage is indeed descriptive of an initiatory temple, then it may be read literally and a temple constructed accordingly, complete with four gates and sinking floors [perhaps an alligator pit for the quick& tidy disposal of would-be initiates who failed the tests of #i-50. 52. if this be not aright; if ye confound the space-marks, saying: they are one; or saying, they are many; if the ritual be not ever unto me: then expect the 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

members of the priesthood, is included as appendix i. in addition, there were other specific ritual events that may serve to clarify the context of this text. i will summarize the most important of those events here, and refer to the others throughout the commentary as appropriate. my work with astaroth began during the design of an obsidian gateway pylon ritual for walpurgisnacht in xxviii, and marks the point at which i considered myself to have become setian rather than "being called setian" it also marks the point at which i began to view the temple of set as embodying a religion rather than as a magical/initiatory society. working with the form of astaroth was very productive for me, and at the order of shuti working at the set xiv conclave i took astaroth as my magical name. i was n

, to plot the orbits of stars and planets, to make medicines, to conquer and put to use certain elements, and perchance to predict and follow his course through the future. this knowledge i unfold is but the pledge of limitless knowledge as, step by step, i lead him to the unexplored and unmeasured iam. reading list: for i am older than the pyramids, yet younger than tomorrow's unborn. withal the marks of time affect me not; i am ageless, and eternally i retain my luminous knowledge and quest for the intelligence of iam. some of my tasks i have recounted, but now is always the beginning; for iam and those who use me are of wisdom and vision; and together, as time unfolds, we will see and do many wondrous and mysterious things. when i am that i was not, and i am that i am not, then: i am th

command to look, regardless of whether its source is horrifying in the manner of max schreck, humorous in the way yvonne decarlo beautifully did her parts, or mysterious in the style of some of the outstanding presentations of carmilla have been shown] as montague summers wrote "it is curious to note that the ancient ideas of the physiognomy of amorous persons is not at all unlike the distinctive marks of the vampire" there is an eroticism which pervades encounters with the undead, and many a wistful person has hoped for the gratification which stems from the vampire's unique kiss. again quoting from montague summers' the vampire, his kith and kin "it has long since been recognized by medico-psychologists that there exists a definite connexion [sic] between the fascination of blood and sex

SABBATIC KABALA OF THE CROOKED PATH

material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery) of the azoth. this cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated in a different house. this is per definition the house of the moon and through this the abode of the goddess. the connection between gimel and nun is significant i

SALMANRUSHDIE THESATANICVERSES

hance granted to gibreel farishta and himself, feel so much, in his case, like a perpetual ending? he had been reborn into the knowledge of death; and the inescapability of change, of things-never-the-same, of noway-back, made him afraid. when you lose the past you're naked in front of contemptuous azraeel, the death-angel. hold on if you can, he told himself. cling to yesterdays. leave your nail-marks in the grey slope as you slide. billy battuta: that worthless piece of shit. playboy pakistani, turned an unremarkable holiday business _battuta's travels- into a fleet of supertankers. a con--man, basically, famous for his romances with leading ladies of the hindi screen and, according to gossip, for his predilection for white women with enormous breasts and plenty of rump, whom he "treated

to that of the waking hours, that the seals dividing the two were breaking, and that at any moment the two firmaments could be joined- that is to say, the end of all things was near. one morning allie, awaking 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 tr

came perilously close to the boil- then mr. billy battuta and his companion mimi mamoulian, recently returned to the metropolis after a period as guests of the penal authority of new york, announced their "grand coming-out" party. billy's business connections downtown had arranged for his case to be heard by a well-disposed judge; his personal charm had persuaded every one of the wealthy female "marks" from whom he'd extracted such generous amounts for the purpose of the re-purchase of his soul from the devil (including mrs. struwelpeter) to sign a clemency petition, in which the matrons stated their conviction that mr. battuta had honestly repented him of his error, and asked, in the light of his vow to concentrate henceforth on his startlingly brilliant entrepreneurial career (whose soc

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

assanid dynasty, zoroastrianism spreads aggressively throughout the persian empire. 313 the roman emperor constantine converts to christianity. 380 the emperor theodosius i declares christianity the official religion of the roman empire. 610 according to islamic belief, the prophet muhammad begins receiving revelations and prophecies from the archangel jabra il (gabriel. 632 the death of muhammad marks the beginning of a long period of islamic civil war and separation of islam into sunni and shiite sects. xii world religions: almanac timeline of events 1054 the christian church is formally divided into two distinct branches: the roman catholic church and the eastern orthodox church. 1095 1291 the duration of the crusades, a series of military campaigns in which european christians attempt

ans. alternately referred to as circles, groves, kindreds, garths, hearths, and other terms. covenant: in religion, a covenant refers to an agreement between god or a messenger of god and his followers. creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. daevas: ancient persian deities. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major se

e of ordering the universe. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. tirthankara: literally, makers of the ford; those souls who have attained enlightenment and have been freed from the cycle of death and rebirth; the twenty-four leaders of jainism. torah: the first five books of the tanakh: genesis, exodus, leviticus, numbers, and deuteronomy. tori: the gate that marks the entrance to a shrine. its shape is regarded as a symbol of shinto. totem: some sort of object or, perhaps, animal that assumes a spiritual symbolism for a clan or tribe. transcendent: going beyond the ordinary, beyond the universe and time, into spiritual dimensions. trinity: in christianity, the union of the father, son, and holy spirit as three divine persons in one god. tsukiyomi: the

fact of life for everyone. each person had favorite gods or goddesses to whom they prayed and sacrificed. words to know anthropomorphism: attributing human shape or form to nonhuman things, such as the gods. astrology: the study of the movement of the planets and stars in relation to one another in order to predict future events. cuneiform: sumerian writing, so-called because of its wedge-shaped marks. deity: a god or goddess. maat: divine order and justice; a central concept in the religion of ancient egypt. monotheism: belief in one supreme being. pantheon: a collection of deities. polytheism: belief in many gods. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then in

ts of divination, or reading of the signs of the gods. wind, storms, rain, fire, eclipses of the sun or moon, the appearance of a lion, the shape of a sheep s liver, and the movement of the stars all were signs from the gods according to mesopotamian religion, and their priests could read such signs. they became experts in what is called extispicy, or the readings of organs of sacrificed animals. marks on the liver or lungs could provide clues as to what would happen in the future. world religions: almanac 53 ancient religions of egypt and mesopotamia praise to the gods like many modern religions, the religions of ancient egypt and mesopotamia were highly organized. certain classes of people were set apart to worship and care for the gods. in ancient egypt, for instance, there was a large

from mesopotamian religions include advances in mathematics. mathematics was often at the service of religion, in part because it was used to keep track of items stored at temples. the first written representation of numbers occurs in ancient mesopotamia. before about 3,000 bce numbers were recorded using tokens that symbolized the items counted. but after 3,000 bce these tokens were replaced by marks representing quantities. by 2,000 bce the sumerians had developed a complete system of mathematics. similar wedge-shaped marks, called cuneiform by archaeologists and historians, formed the basis of the sumerian system of writing, which remained in use for thousands of years. thousands of mathematical and economic tablets have been recovered from this time period. there are multiplication ta

on may 23 and is a day free from work. may 29 is the ascension of baha u lla h, marking the death of the founder of the baha faith. the death of the bab, called the martyrdom of the bab, is celebrated on july 9 and is another day of rest. the birthdays of both the bab and baha u lla h, on october 20 and november 12, respectively, are days of rest as well. the day of the covenant, on november 26, marks baha u lla h s promise that baha would be a permanent religion. the ascension of abdu l-baha, the day on which he died, is november 28. both the day of the covenant and the ascension of abdu l-baha are working days for the faithful. members are still required to come together in prayer and recitation of passages from sacred works, as is done on other holy days. pilgrimage destinations for ba

hinese new year falls on the thirtieth day of the twelfth lunar month. the precise date varies from year to year because the chinese follow a lunar calendar, which is attached to the phases of the moon instead of the 365 set days in the western-style calendar. the new year is also called the day for all gods to descend to earth, and it is the primary daoist holy day. daoists believe that this day marks the rebirth of the positive force in the universe, yang. before the new year celebration takes places, however, there is a week-long period of reflection and reckoning, or assessment of deeds. another widely 196 world religions: almanac daoism celebrated day is called the day for the kitchen god to ascend to heaven and report the good and/or bad actions of people to the jade emperor, yu-huan

rimage that is held four times during a twelve-year cycle. diwali, or the festival of lights, can be thought of as somewhat like the west s celebration of thanksgiving, christmas, and new year s. it is an eighteen-day festival. in 2005 it began on november 1. diwali is a celebration of the autumn harvest and is dedicated to several gods and 258 world religions: almanac hinduism goddesses. it also marks the last day of lord rama s fourteen-year-long exile, when the people lit thousands of lamps to guide rama (the ideal man, his wife, and his brother home. three goddesses are the focus of the diwali season. two days before diwali, the goddess lakshmi is celebrated for bringing prosperity, fruitfulness, and peace. the day before diwali is dedicated to kali, who provides mental and spiritual s

itfulness, and peace. the day before diwali is dedicated to kali, who provides mental and spiritual strength. diwali itself celebrates sarasvati, who provides knowledge and enlightenment. diwali is a time of gift-giving and feasting. hindus cook festival foods, formally worship the goddesses, and watch fireworks. diwali day itself is marked by a great feast, including sweets. the day after diwali marks the beginning of the new year and is a celebration of the a hindu couple engage in puja at their home shrine. hindus will cleanse the body, dress in clean clothes, and remove their shoes before they worship. traditional clothing for women is the sari and for men, the veshti. arvind garg/corbis. world religions: almanac 259 hinduism return of lord rama from exile. again, the day is marked by

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ved gionetta coming towards him from the street. the poor old woman uttered an exclamation of joy on seeing him; but, to their mutual disappointment, neither had any cheerful tidings or satisfactory explanation to afford the other. gionetta had been aroused from her slumber the night before by the noise in the rooms below; but ere she could muster courage to descend, viola was gone! she found the marks of violence on the door without; and all she had since been able to learn in the neighbourhood was, that a lazzarone, from his nocturnal resting-place on the chiaja, had seen by the moonlight a carriage, which he recognised as belonging to the prince di, pass and repass that road about the first hour of morning. glyndon, on gathering from the confused words and broken sobs of the old nurse t

es 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 in which he ordinarily pursued his chemical studies. none of the servants had even been disturbed from their slumbers. no marks of human violence were on the bodies of the dead. they died, and made no sign. from that moment zanoni's house nay, the whole vicinity was sacred. the neighbouring villages, rejoiced to be delivered from a scourge, regarded the stranger as one whom the pagiana (or virgin) held under her especial protection. in truth, the lively greeks around, facile to all external impressions, and struck wi

SIR WALLIS BUDGE EGYPTIAN MAGIC

ay is lucky or unlucky, and the man who consulted the calendar would, of course, act accordingly. it must be noted that the priests or magicians who drew up the calendar had good reasons for their classification of the days, as we may see from the following example. the 19th day of thoth is, in the above list, marked wholly lucky, i.e, each third of it is lucky, and the papyrus sallier iv. 1 also marks it wholly lucky, and adds the reason-"it is a day of festival in heaven and upon earth in the presence of ra. it is the day when flame was hurled upon those who followed the boat containing the shrine of the gods; and on this day the gods gave praises being content" etc. but in both lists the 26th day is marked wholly unlucky, the reason being "this was the day of the fight between horus and

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

with a triangle in it, with one tip of the triangle pointing east. the circle is to be 9-13 feet in diameter, a fine, comfortable size. along with the circle and triangle, six sigils, shown in the two charts accompanying this ritual record, should be drawn inside the circle, as shown. if you want to use an altar, it should be created just as in the witches dance, and be east of the circle. the x marks on the chart below show the positions of candles, which can be used if the operants wish it. if you choose not to surround the area with six candles, at least try to have one, to the east. six "implements" are needed for this rite, and are to be placed arranged close to each other in the center of the triangle before the beginning of the rite: a candle or lantern/lamp (which is apart from th

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

nds of knowledge that are not derived from sense-perception rely on such ideas. the field of mathematics consists entirely of such ideas. it would be a poor geometrician who could only deal mathematically with things one can see or touch! in this way we have thoughts that are not derived from transitory outer nature but arise purely in a spiritual way. and it is these very ideas that show all the marks of timeless truth. the content of mathematics will be eternally valid, even if the universe were to go to pieces tomorrow and a completely new world arise. the conditions of a new world order might be such as to render current mathematical ideas inapplicable; but they would remain intrinsically valid in themselves. when the soul withdraws into itself, only then is it able to bring forth such

and is to come. 137 it is easy to understand the living creatures; they represent the supersensible life that underlies the forms of all living beings. later they raise their voices in response to the sound of the trumpets that is, when the life contained in physical forms is transformed and spiritualized. the book with seven seals the one who sits enthroned holds in his right hand a book, which marks out the path to the summit of wisdom. only one person is worthy to open this book: look! the lion of the tribe of judah, the root of david, has triumphed. he is able to open the book and its seven seals. 138 the apocalypse of john 131 the book has seven seals human wisdom is sevenfold. once again we encounter the holiness of the number seven. seals, in the mystical philosophy of philo judaeu

TECHNICIANS GUIDE TO THE LEFT HAND PATH

its point of origination. the proverbial ripples generated from a rock thrown in a pond is almost a good metaphor for this activity. however, unlike the ripple on the pond, this ripple will be more like a line zig zagging and stretching forth from the originating action, rather than a somewhat circular and equal force being expended in all directions from that source. each point in the line that marks a movement from going straight forward is a burst of activity (and also forms a geometric patterning. the magical theory i am presenting here states that it is these diffuse harmonic relationships (zig-zagging line of activity) that make things happen out there. each harmonic (or point in the zig-zag) is a separate, yet inexorably linked event to that initial outburst. the closer that the in

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

i or prove anything whatsoever about their social, political, religious ideology or other beliefs. nor am i implying, suggesting, 12 codex magica or stating that the men and women pictured are knowingly involved in any type of plot, satanic or otherwise. my friends are fully aware that over the years, i have authored and produced numerous books, audiotapes, and videos on the subject of mysterious marks, symbols, signs, and logos, including such bestseller classics as dark secrets of the new age, mystery mark of the new age, and circle of intrigue. as such, the reader should realize that the information in my books and other works is based solely on my own opinion. true, i do my level best to judge things accurately and to marshall relevant facts and data that might bear; but ultimately, th

hereby challenge any and all masons and other members of secret societies to meet me on neutral ground with neutral observers in a contest, a duel of wits, if you will, to see who knows more about the subject matter presented in this book. until such time as the critic accepts my challenge and is willing to publicly display that he knows as much or more about secret handshakes and grips, symbols, marks, logos and other occultic matters, i suggest that the critic shrink back to the shadowy confines of his masonic temple, synagogue, or shrine and refrain from empty, futile criticism. as for those skeptics and naysayers who get their kicks by pretending to know just know! that these things cannot be true, that "conspiracies" just do not exist and who maintain that anyone who even dares to men

s as secrets to maintain their rotten and corrupt body of secrets, the illuminati leaders and groups employ symbols. the rites, ceremonies, hand signs, and grips of the illuminists are based on the science and art of symbolism. it is said that symbolism began as recorded in the bible's book of genesis when god put a "mark" or sign on cain who had slain his brother, abel. throughout human history, marks, signs, pictures, and hieroglyphs came to be used to convey words, ideas, concepts, and secrets "by symbols" wrote thomas carlyle in sartor resartus "is man guided and commanded, made happy made wretched. he everywhere finds himself surrounded with symbols, recognized as such or not recognized."11 as you'll discover in codex magica, the elite use many symbols and signs to hide and obfuscate

i tell you isn't so. now, let us examine the symbols on america's great seal and see if we can make sense of their true, esoteric meaning and purposes. let us wipe away the gloss and get down to the base surface to better understand. this is vital because of the future of the united states and the destiny of all humanity is wrapped up, and is revealed, in this collection of illuminist symbols and marks. the ashlar stones and the pyramid masonry is a peculiar egypto-babylonia-jewish institution, and so the pyramid itself hearkens back to the dynasty of the pharaohs and to the gods and goddesses of ancient egypt. the stones which make up the pyramid are also of esoteric significance. in the masonic philosophy it is taught that unenlightened man is in a rude, natural state. having little or n

the serpent coiled up in a circle biting its own tail (also uroboros, is pictured as a gnostic rooster combination creature in this illustration from horapollo's selecta hieroglyphica, 1597. the sun and moon symbolize the conjunction of opposites, which is the alchemical doctrine of illuminism. 282 codex magica these two ancient celtic coins from bohemia (second and first centuries b.c) bear the marks of the dragon, or serpent. the first coin has the image of an oroboros serpent/dragon torqued and prepared to bite its own tail. the second coin bears the image of a coiled, horned serpent with ears. the coins signify the adoration and homage paid the serpent as a religious icon of worship-status by the mystery religions. the revival today of the ancient mystery religions is accompanied also

my, is magically transformed into righteousness; and that, yes, lucifer is lord. satan is the true and only god. that is the essential doctrine of cabalism. magical signs of the jewish cabala 427 the star of david and the jewish utopia the symbol of the jewish six-pointed star, known as the seal of solomon and as the magen david, is the preeminent symbol of cabalism, but other symbols, signs, and marks also hold the interest of cabalists, including the pentagram or pentacle, the triangle, the circle, the sun, the obelisk, the yoni, and the diamond. it is believed by cabalistic rabbis that there are hidden codes and messages in the numbering of scriptural letters. it is also believed that by working the cabala, the earth may someday be renovated, rebuilt, perfected. this, say the rabbis, wi

THE BOOK OF PLEASURE

drawings in books such as earth inferno (1905, a book of satyrs (1907, and in periodicals; he also illustrated a few books by other writers, but the four works mentioned above are all that survives of his extensive occult researches. they trace the evolution and development of the curious system of sorcery with which he was preoccupied until his death in 1956. they were, however, mere punctuation marks, pauses, between the steady outflow of graphic work which he produced almost continuously during an obscure, outwardly uneventful and impoverished existence. although spare had no specific teacher where his art was concerned (note 2) he did have a teacher- or perhaps guru would be a more appropriate term- in a 'magical' sense. during his most impressionable years circumstances led him into t

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gather evidence from as many percipients as possible. stevenson has now collected over 3,000 cases of past-life memories of children from all over the world, and in 1997 published reincarnation and biology: a contribution to the etiology of birthmarks and birth defects. in the first volume of this massive work, he primarily describes the various kinds of birthmarks, those uniquely distinguishing marks on a newborn s skin cannot be explained only by inheritance. the second volume focuses on deformities and other anomalous markings with which certain children are born and cannot be traced back to inheritance, prenatal, or perinatal (formed during birth) occurrences. although stevenson concedes that nobody has as yet thought up a way that reincarnation could be proved in a laboratory test tu

comes from a vast and impersonal repository of spiritual energy; and those who partake of the quest receive their personal guardian spirit and a great vision that will grant them insight into the spiritual dimensions beyond physical reality. for the traditional native american, the vision quest may be likened to the first communion in christianity. far from being a goal achieved, the vision quest marks the beginning of the traditionalist s lifelong search for knowledge and wisdom. nor are the spiritual mechanics of the vision quest ignored once the youths have established contact with their guardian spirit and with the forces that are to aid them in the shaping of their destiny. at any stressful period of their life, the traditionalists may go into the wilderness to fast and to seek insigh

lms. spirit control the guide that mediums contact to receive messages from deceased spirits, or another name for spirit guide as used in mediumship. spirit guide a nonphysical being or entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. stigmata marks on a person s body resembling the crucifixion wounds suffered by jesus christ (c. 6 b.c.e. c. 30 c.e) during his crucifixion on the cross. telepathy communication from one person s mind to another without the use of speech, writing, or any other signs or symbols, but through extrasensory means. 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 174 medi

ue, good health, but above all he must have an exalted moral nature, strong sympathies, a warm heart, courage, strong and earnest religious feelings. bucke s extensive study of those whom he considered possessed of cosmic consciousness led him to consider the approximate age of 36 as the most propitious time in one s life to achieve this elevated state of consciousness. in summation, he found the marks of the cosmic sense to be the following: 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 religious phenomena 193 1. subjective light: the person suddenly finds himself or herself immersed in flame, or a rose-colored cloud, or perhaps a sense that the mind is itself filled with such a cloud of haze. 2. moral elevation: the recipient is bathed in an em

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 232 religious phenomena had been used to wrap a crucified man in its folds. the impressions on the shroud are of a tall man with a beard, his hands crossed with the imprints of nails through the wrists and feet. the right side of the man s chest was pierced. in addition, the image is said by investigators to bear the marks of whip lashes on the back. the man s right shoulder is chafed, as if from having borne a rough, heavy object. a number of puncture wounds appear around the head, and one cheek displays a pronounced bruise. the chest cavity is expanded, as if the victim had been trying desperately to draw air into the lungs, a common occurrence and a typical physical response during crucifixion. since its se

ing wounds which appear in various places on the body, such as the hands, the feet, the back, the forehead, and the side, and, in the christian context, are considered to be manifestations of the suffering endured prior to, and during, jesus (c. 6 b.c.e. c. 30 c.e) crucifixion. while theologians debate whether or not st. paul himself may have been a stigmatic (galatians 6:17 i bear on my body the marks of jesus, st. francis of assisi (1181 1226) suddenly bore the wounds of christ while praying outside a cave after a 40- day retreat in 1224, thereby becoming the first stigmatic recorded in the annals of church history. st. francis is also the only stigmatic on whom the wounds in the feet and the hands actually bore representations of nails. in 1275, a cistercian nun named elizabeth received

annals of church history. st. francis is also the only stigmatic on whom the wounds in the feet and the hands actually bore representations of nails. in 1275, a cistercian nun named elizabeth received stigmata on her forehead, representing christ s crown of thorns, after she witnessed a vision of the crucifixion. church tradition has it that st. catherine of siena (1347 1380) was visited with the marks of christ s suffering, but through her great humility she prayed that they might become invisible, and, though the pain of the wounds remained, her entreaty was granted and the blood no longer flowed. the catholic encyclopedia states that the suffering that stigmatics endure is the essential part of visible stigmata; the substance of this grace consists of pity for christ, participation in h

cal specialists. dr. joseph john was quoted as saying that no treatment he had given critch had worked or been effective. according to critch s parishioners, they were thrown to the floor by an invisible force or felt their injuries healed when he blessed them. r. allen stanford, a banker from the united states who flew critch to new york city on his private jet, said that oil was oozing from the marks on the priest s feet, as it did from jesus. the wounds were real, stanford said (evening telegram, april 11, 1998. the roman catholic church does not see the onset of stigmata as bringing with it any increase of holiness, so its clergy recognizes the real possibility of conscious or unconscious fraud in some of the cases of stigmata reported almost annually. the church also acknowledges the

entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. spittle something that looks like or is saliva, which is secreted from the mouth. 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 332 glossary stigmata marks on a person s body resembling the wounds inflicted on jesus christ (c. 6 b.c.e. c. 30 c.e) during his crucifixion on the cross. subversive to cause the ruin or downfall of something or to undermine or overthrow principles, an institution, or a government. supernatural relating to or pertaining to god or the characteristics of god; a deity or magic of something that is above and beyond what i

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a telepathy. the girls seemed to be in constant rapport; and even when separated, each knew if the other had turned an ankle, gotten a toothache, or developed a cold. sherry was better as the receiver; terry as the sender. their schoolteachers despaired of ever receiving an accurate test from either girl. even when placed in separate classrooms the girls still used similar phrases and got similar marks. they made no secret of the fact that they helped one another in their school work, but insisted that it was by telepathy alone. it was not cheating to them, nor could anyone consider it as being unfair or dishonest of the girls. it was not their fault if their minds functioned as one. remarkable experiments have been conducted with nontechnological traditional peoples to test the hypothesis

ime] is convinced that the socorro sighting is neither a hoax nor a hallucination, but he feels that perhaps some sort of test object (war games, etc) might have been going on. however, there is no record of such an event though he has tried to track this down through white sands, holloman air force base, and a few others. i would like to go along with the hallucination idea if it weren t for the marks and burned patches. the once-skeptical hynek was not the only one convinced of the authenticity of the socorro, new mexico, sighting by zamora. the case remains one of the most solid in project blue book files and in the annals of ufo research. m delving deeper randle, kevin d. conspiracy of silence. new york: avon books, 1997. a history of ufo crashes. new york: avon books, 1995. steiger, b

xposed for several days, it was not unduly decomposed, nor had it begun to smell. even more unusual is the fact that no predators, vultures, or buzzards had approached the carcass. ufo investigators stated that they had noted a high radiation count around snippy s remains and reported finding areas where the chico brush had been squashed to within 10 inches of the ground. fifteen circular exhaust marks were found 100 yards from the carcass of the horse. six identical holes, each two inches wide and four inches deep, were found in a nearby area. in addition, the investigators said that they found the imprint of a circle 75 feet in diameter, and a number of smaller areas where the chico brush had been flattened in circles 15 feet in diameter. reports of snippy s supposed death at the hands o

entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. spittle something that looks like or is saliva, which is secreted from the mouth. 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 312 glossary stigmata marks on a person s body resembling the wounds inflicted on jesus christ (c. 6 b.c.e. c. 30 c.e) during his crucifixion on the cross. subversive to cause the ruin or downfall of something or to undermine or overthrow principles, an institution, or a government. supernatural relating to or pertaining to god or the characteristics of god; a deity or magic of something that is above and beyond what i

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ird transfer of the templar seat was made in 1217 when the grand master moved to the pilgrim fs castle near cesarea. when the muslims captured acre in 1291 and overthrew the christian kingdom, the templars had bravely fought until they were exterminated almost to the man. the surviving templars retreated to cyprus, which they had purchased from king richard the lion-hearted (1157.1199) for 35,000 marks. although defeated by the soldiers of the prophet muhammad and driven out of the holy land, the knights templar retained their many estates and their enormous wealth in europe. however, especially in france, the templars were becoming diminished in popularity, and the jealousies of the government had been aroused against them. lords, dukes, and princes were not only envious of the order fs b

hat the leopard men were not immortal. interestingly, on january 10, 1948, just a month before the leopard men were hanged in nigeria, three women and four men were executed for their part in the lion men murders in the singida district in tanganyika. the lion people had dressed in lion skins and murdered more than 40 natives in ritual slayings that left wounds on their victims that resembled the marks of a lion fs claws. m delving deeper daraul, arkon. a history of secret societies. new york: pocket books, 1969. 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 26 secret societies eisler, robert. man into wolf. london: spring books, n.d. lefebure, charles. the blood cults. new york: ace books, 1969. the mau-mau it has been said that no one knows the

ng, he was represented as being the animal being hunted. his representative, or priest, would therefore dress in an animal skin and wear a headdress of horns. this god of the hunt, then, is the horned god pictured on the wall of the caverne des trois in southern france. at le tuc d faudoubert, near the caverne des trois, archeologists found the clay figure of a bison. the figure shows a number of marks where spears were thrust into it during a ritual of sympathetic magic performed to ensure a successful hunt. according to buckland: ga model of the animal to be hunted was made. and under the priest fs direction, was attacked by the men of the tribe. successful in ekilling f the clay animal, the men could thus go about after the real thing confident that the hunt would go exactly as acted be

the seasonal celebrations. the sabbats mark the passage of the year as it moves through its seasons: samhain begins the year for those who follow the ways of witchcraft, and it occurs near october 31. 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 magic and sorcery 97 by the late sixteenth century, the power of the inquisition was beginning to wane. yule marks the winter solstice and is celebrated near december 21, the longest, darkest night of the year. candlemas, observed on february 2, is the festival of the goddess brigid. the spring equinox happens around march 21 and is a powerful time of magic. beltane, may 1, celebrates love and oneness. the summer solstice, occurring around june 21, is also a time of power and strength of the deities of n

at they know to be an undesirable trait appearing in their handwriting, they can change the trait by changing their handwriting. when handwriting experts in police laboratories examine a suspected forger fs signature or an alleged note left by a suicide victim, the first problem they face is to determine the writer fs special characteristics. even skilled forgers may not be able to see the subtle marks, pressures, slanting, and shading that an expert graphologist will perceive almost at a glance. the fbi laboratory and laboratories of state and city police departments keep on file all extortion and ransom notes, all threatening and defamatory letters, and all messages that threaten bombings, arson, or personal attacks on individuals. as strange as it may seem, criminals of all kinds who on

stuart. the encyclopedia of myths and legends. london: headline publishing, 1994. karcher, stephen. the illustrated encyclopedia of divination. rockport, mass: element books, 1997. sawyer, brigit. the viking-age rune stones: custom and commemoration in early medieval scandinavia. oxford: oxford university press, 2001. talismans the word gtalisman h comes from the arabic and means gto make magical marks. h an amulet can be a found object, a common item, or one bought in a store. a talisman, on the other hand, is inscribed with pictures, words, letters, or mystical signs and is crafted for a specific function. when properly designed, talismans are believed to bring love, treasures, and health, and can allow one to communicate with the dead. talismans must be crafted following a specific ritu

entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. spittle something that looks like or is saliva, which is secreted from the mouth. 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 290 glossary stigmata marks on a person fs body resembling the wounds inflicted on jesus christ (c. 6 b.c.e..c. 30 c.e) during his crucifixion on the cross. subversive to cause the ruin or downfall of something or to undermine or overthrow principles, an institution, or a government. supernatural relating to or pertaining to god or the characteristics of god; a deity or magic of something that is above and beyond what

THE GOD OF THE WITCHES

ned and she escaped out of the bishop's hands. not so her followers, who paid at the stake the penaltyof differing from the church. the next step was the investigation into the old religion at berne, given to theworld in nider's formicarius. here again the church could seize only the poorer members, those of highrank were too powerful to be sent to their deaths and went free.the fifteenth century marks the first great victories of the church. beginning with the trials in lorraine in1408 the church moved triumphantly against joan of arc and her followers in 1431, against gilles de rais the god of the witchesintroduction5and his coven in 1440, against the witches of brescia in 1457. towards the end of the century the christianpower was so well established that the church felt that the time h

quarterly, on the second of february (candlemas day, the eve of may, the first ofaugust (lammas, and the eve of november (all hallow e'en. this shows a division of the year at may andnovember with two cross-quarter days. such a division belongs to a very early calendar before theintroduction of agriculture. it has no connection with sowing or reaping, it ignores the solstices andequinoxes, but it marks the opening of the two breeding seasons for animals, both wild and domesticated. ittherefore belongs to the hunting and pastoral periods, and is in itself an indication of the extremeprimitiveness of the cult and points to a very early origin, reaching back possibly to the palaeolithic era.cormac, archbishop of cashel in the tenth century,[40] refers to these meetings when he says that "in h

hen the devil marked her on the right shoulder he hurt her so much that she cried out, and felt at thetime a great heat as if a fire had burned her. the marking of witches in other countries was not sodramatically recorded. the belgian witch, elisabeth vlamynx,[35] tried in 1595, merely stated that she wasmarked on the left armpit. two witches tried at aberdeen 36 in 1597 confessed to the devil's marks, androman that "christsonday bit a mark in the third finger of thy right hand, which thou hast yet to show, andchristian mitchell that "the devil gave thee a nip on the back of thy right hand, for a mark that thou was oneof his number. sylvine de la plaine,[37] a young married woman aged twenty-three, confessed at br351cy in1616 that she had been marked on the crown of the head and on the ri

ted that "the devil nipped her on the right sidewhich was very painful for a time, but thereafter he stroked it with his hand, and healed it; this she confessesto be his mark. in bute[42] in 1662, margaret ncwilliam, who seems to have been one of the chief witchesthere, was marked in three places, one near her left shinbone, another between her shoulders, and the third onthe hip, all of them blue marks. margret nclevine, of the same coven, stated that the devil came to her "hetook her by the middle finger of the right hand which he had almost cut off her, and therewith left her. herfinger was so sorely pained for the space of a month thereafter that there was no pain comparable to it, as alsotook her by the right leg which was sorely pained likewise as also by the devil. three of the winca

tution for the royalor divine victim. in the evidence at some of the trials the devil is said to have promised that for a term ofyears the witch should have wealth and power, but at the end of the time he should claim her, body and soul.tradition says that he came in person to "fetch" her, and there are many gruesome stories of his coming at theappointed hour. a usual feature of the story is that marks of burning were found afterwards on the dead bodyof the witch or that nothing was left of her but a heap of ashes. in many instances where the exact length ofthe lease of life is mentioned, the term is for seven years or multiples of seven. this coincides with the factthat in the case of the royal gods in england there seems to have been a seven-year cycle.the sacrifice of the god was liable

roughout his life he never interfered withany benefactions which his father had made to christian foundations. on lanfranc's death rufus was nolonger bound by his promise; and, as freeman puts it "one aspect of the reign of william rufus sets himbefore us as the enemy, almost the persecutor, of the church in his realm. the god of the witcheswilliam rufus[1]61the stories told of rufus bear all the marks of truth and show him as definitely a pagan. he jeered openly atchristianity, delighting to set jews and christians to discuss the merits of their respective religions; heplundered churches and religious establishments "have ye not chests full of bones of dead men, but wroughtabout with gold and silver, said one of his ministers to the monks who protested that they had no money forthe king

THE MARTINIST OPERATIVE GENERAL RITUAL

symbol of the vivifying word. much later, papus tells us1) that this letter shin, inverted, in the flamboyant star (the pentagram) with its point up, represents to the rosicrucian initiate the incarnation of the divine word in the human nature. dr. r. allandy, in his work on the symbolism of numbers, adds this to what papus had already said. the addition of shin to the sacred tetragram (i.h.v.h) marks the passage of the quaternary into the quinary for the formation of the living creature. jesus, the word made flesh, kabalistically represents all creatures, but particularly man, as man is the most evolved of all creatures" having been taught, and which is in accordance with the general christian tradition, that the entire nature had fallen with adam as a result of his own fall, we can easi

THE MIDDLE PILLAR

ision, mostly by way of extension. i could easily have altered the text to conform to my present thinking on such matters as the importance of the art of relaxation in relation to the welfare both of body and mind. but i have refrained from doing so since such alteration would interfere with the integrity and continuity of the book as an expression of myself at that time. for me the middle pillar marks a certain stage of psychological development. i prefer not to tamper with temporal markings and inner milestones. such a stage may correspond with that of other people who may thus find it of no little value, i hope, to themselves. possibly in the near future i may dilate at greater length and freedom upon the important implications of relaxation and psychological analysis insofar as they ha

ed student. for the average individual they can have but little meaning. what actually does occur is that there is a gradual connecting up of one level of consciousness with another. this links on to another, and so forth. until finally, the everyday waking consciousness becomes permeated with an awareness of divine creative faculties whch have fertilized its intolerable barrenness. ths awareness marks the end of that interior sense of sterility and frustration. here we have, in a word, the rationale of such mystical phraseology as "union with god the "spiritual marriage "alchemical nuptials" etc. there is, to state it differently, a gradual engaging of the clutch. by this method there is no violent grinding of gears. there is only an imperceptible and slow change-over to another speed, or

THE MOTHMAN PROPHECIES

road the next afternoon to look for my saucer. deputy halstead carried a geiger counter. as johnson followed my car up the hill he was startled when his car radio suddenly sprang to life, emitting police calls from the adjoining county. the amazing thing was that his radio was turned off at the time! it had to be turned on with a key and the key was not even in the lock! we searched for scorched marks, broken tree limbs, radioactivity, anything that could have provided evidence of my sighting. but as halstead and i clambered around the ravine i was chagrined to find that my estimates must have been way off. the object must have been further away from me than i thought, and therefore it had to be bigger than i thought (i estimated it was only fifteen or twenty feet in diameter. in my favor

fashion. the changeling concept in religious and occult lore is a variation of this. small children are supposedly whisked away and substituted with bodies that look just like them but are really programed in an entirely different way. a person who consorted with the devil supposedly had a mark somewhere on his flesh as a souvenir of the experience. a modern ufo contactee develops these "devil's marks" sometimes in the form of a wart or boil, some times a rash or blotch that looks like a birthmark. in occult lore, pains in the stomach or solar plexus occur during the experience, just as ufo contactee mrs. barney hill thought the spacemen were probing her stomach with a long needle. blood is drawn from the chin, neck, or the tips of the fingers and the affected areas remain sore for severa

ir police at each door and all along the route! four of 'em in the conference room! and the brass colonels, majors the whole base command must have been there. and a heap of doctors" the men were closely interrogated for several minutes. some of the questions asked were identical to the questions i asked in my own interviews. questions about diet (some contactees seem to favor a high starch diet, marks or punctures, on their bodies, family history, etc. the intriguing part of this is the extensive security measures taken. it sounds as if the whole base had been put on alert for the occasion, and the two contactees were so closely guarded during their visit that it seems as if the air force expected them to blow up the base. to me, this keesler air force base investigation "was far more int

THE PATH OF KABBALAH

that he is declining in his virtues that he was better before and now he has become worse. this is how he discovers his nature. as he continues to study and be influenced by the light and the correct study of kabbalah, he develops a strong desire to cross this barrier and enter the spiritual world. he longs to resemble the creator in as little as his smallest attribute. 21 of 273 chapter 1.6 land marks a person might be amazed to find along his spiritual path that not only is he not evolving, but has come to a halt, or is even retreating. he will find that the chances to enter the spiritual are rapidly dimming. but it is at that precise stage when we feel our inability to cope with the obstructions that indicates an impressive progress. if we only stop for a moment, we will see that we are

1.1- the great illusion. the internal desire in the study of kabbalah..error! bookmark not defined. chapter 1.2 between creator and creature..error! bookmark not defined. chapter 1.3 the evolution of the soul..error! bookmark not defined. chapter 1.4 the awakening of the point in the heart..error! bookmark not defined. chapter 1.5 kabbalah as a means..error! bookmark not defined. chapter 1.6 land marks..error! bookmark not defined. chapter 1.7 from above downward..error! bookmark not defined. 47 of 273 chapter 1.8 cause and consequence..error! bookmark not defined. chapter 1.9 what is between this world and the next..error! bookmark not defined. chapter 1.10 faith above reason..error! bookmark not defined. chapter 1.11 freedom of choice to operate above nature..error! bookmark not defined

and gadlut of zeir anpin of the world of atzilut. the state of katnut means, sucking (breast feeding. the state of gadlut means redemption. however, these states are only temporary, and last just as long as correction is still needed. image of the creator: the creator demonstrates his leadership in the form of circles and straightness: during the descent from above, he demonstrates his power and marks of his leadership. superior means stronger and greater; it is defined as the inner circles, when at the very center there is our world. malchut: malchut is called the similitude of god because that is the only place where one can feel the creator, with attributes that were given to him from above. we attain in our innermost feeling, in our malchut. however, we do it with the attributes we re

1.1- the great illusion. the internal desire in the study of kabbalah..error! bookmark not defined. chapter 1.2 between creator and creature..error! bookmark not defined. chapter 1.3 the evolution of the soul..error! bookmark not defined. chapter 1.4 the awakening of the point in the heart..error! bookmark not defined. chapter 1.5 kabbalah as a means..error! bookmark not defined. chapter 1.6 land marks..error! bookmark not defined. chapter 1.7 from above downward..error! bookmark not defined. chapter 1.8 cause and consequence..error! bookmark not defined. chapter 1.9 what is between this world and the next..error! bookmark not defined. chapter 1.10 faith above reason..error! bookmark not defined. chapter 1.11 freedom of choice to operate above nature..error! bookmark not defined. chapter 1

1.1- the great illusion. the internal desire in the study of kabbalah..error! bookmark not defined. chapter 1.2 between creator and creature..error! bookmark not defined. chapter 1.3 the evolution of the soul..error! bookmark not defined. chapter 1.4 the awakening of the point in the heart..error! bookmark not defined. chapter 1.5 kabbalah as a means..error! bookmark not defined. chapter 1.6 land marks..error! bookmark not defined. chapter 1.7 from above downward..error! bookmark not defined. chapter 1.8 cause and consequence..error! bookmark not defined. chapter 1.9 what is between this world and the next..error! bookmark not defined. chapter 1.10 faith above reason..error! bookmark not defined. chapter 1.11 freedom of choice to operate above nature..error! bookmark not defined. chapter 1

eat illusion. the internal desire in the study of kabbalah..error! bookmark not defined. chapter 1.2 between creator and creature..error! bookmark not defined. chapter 1.3 the evolution of the soul..error! bookmark not defined. 245 of 273 chapter 1.4 the awakening of the point in the heart..error! bookmark not defined. chapter 1.5 kabbalah as a means..error! bookmark not defined. chapter 1.6 land marks..error! bookmark not defined. chapter 1.7 from above downward..error! bookmark not defined. chapter 1.8 cause and consequence..error! bookmark not defined. chapter 1.9 what is between this world and the next..error! bookmark not defined. chapter 1.10 faith above reason..error! bookmark not defined. chapter 1.11 freedom of choice to operate above nature..error! bookmark not defined. chapter 1

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

ress all that a man is. gfor example, he might be: 10 a+33125 b+890 c+800112 658 e+992 f+ c+ c+ cn, and, if we can find the ratio of a:b:c:d:e:f c:n, we can resolve the equation into a single term, and compare man and man. h*4 *1. time, vol. ii, p. 273 *2. ibid *3. ibid. vol. ii, p. 273-274 *4. ibid. vol. ii, p. 274. it therefore follows that gall states of consciousness are single units, or time marks, by which we measure intervals. h so that time is wholly and solely founded on experience, or response to stimulus; and in no way on any a priori judgement as postulated by kant. berkeley has shown us that it is impossible to form an abstract idea of motion distinct from the body moving,*1. also that gmotion being only an idea, it follows that if it be not perceived it exists not; h*2. and i

ehensions, and abides in the utterly impalpable and invisible; being wholly his who is above all, with no other dependence, either on himself or any other; and is made one, as to his nobler part, with the utterly unknown, by the cessation of all knowing; and at the same time, in that very knowing nothing, he knows what transcends the mind of man. h .de mystica theologia, cap. i, p. 710. decadence marks the period when the adepts, nearing their earthly perfection, become true adepts, not mere men of genius. they disappear, harvested by heaven: and perfect darkness (apparent death) ensues until the youthful forerunners of the next crop begin to shoot in the form of artists *eleusis, vol. iii, p. 222. during this period of darkness comes the swarm of materializing and secularizing worshippers

THE ABYSS AND TABAET

gether with the complete version of the luciferian goetia- a completely revised and updated version of the goetia grimoire from the lesser key of solomon the king. part three covers yatukan and ahrimanic persian sorcery. as i have mentioned before, it is the willingness and creativity of ford to look beyond worn-out christian- and hebrew-based demonology in search of black magick inspiration that marks his work as unique. here, forbidden heresies of millenia-old zoroastrian thought reveal their diabolic secrets to the sorceror. finally, the last part of the tome has chapters on sethanic and angelic magick, in which the primal force of set typhon and the infamous watchers of the book of enoch are invoked for cosmic diabolism, and several new and strange sex magick rites of the left hand pat

THE HOLY BIBLE KING JAMES VERSION

of the fruit thereof, that it may yield unto you the increase thereof: i [am] the lord your god. page 69 leviticus 19:26 ye shall not eat [any thing] with the blood: neither shall ye use enchantment, nor observe times. 19:27 ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. 19:28 ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: i [am] the lord. 19:29 do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness. 19:30 ye shall keep my sabbaths, and reverence my sanctuary: i [am] the lord. 19:31 regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: i [am] the lord your god. 19:32 thou shalt rise up

ld glory, save in the cross of our lord jesus christ, by whom the world is crucified unto me, and i unto the world. 6:15 for in christ jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 6:16 and as many as walk according to this rule, peace [be] on them, and mercy, and upon the israel of god. 6:17 from henceforth let no man trouble me: for i bear in my body the marks of the lord jesus. 6:18 brethren, the grace of our lord jesus christ [be] with your spirit. amen. page 673 ephesians the epistle of paul the apostle to the ephesians 1:1 paul, an apostle of jesus christ by the will of god, to the saints which are at ephesus, and to the faithful in christ jesus: 1:2 grace [be] to you, and peace, from god our father, and [from] the lord jesus christ. 1:3 bless

TRUE HISTORY OF WITCHCRAFT

g mania which swept like a plague over much of europe during the transition from medieval world to modern that it was just that; a mania, a delusion in the minds of christian clergymen and state authorities; that is, there were no witches, only the innocent victims of the witch hunt. further, this humanist argument goes, the `witchcraft' of satanic worship, broomstick riding, of sabbats and devil-marks, was a rather late invention, borrowing but little from remaining memories of actual prechristian paganism. we have seen a resurrection of this mania in the 1980s flurry over `satanic sacrificial' cults, with as little evidence "the concept of the heresy of witchcraft was frankly regarded as a new invention, both by the theologians and by the public" writes dr. rossell hope robbins in the en

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

, which may be accounted for by the difference of art. the greeks, animated by the spirit of their ancient poets, and the glowing melody of their language, were grand and poetical in all their compositions; whilst the phoenicians, who spoke a harsh and untuneable dialect, were unacquainted with fine poetry, and consequently with poetical ideas; for words being the types of ideas, and the signs or marks by which men not only communicate them to each other, but arrange and regulate them in their own minds, the genius of a language goes a great way towards forming the character of the people who use it. poverty of expression will produce poverty of conception; for men will never be able to form sublime ideas, when the language in which they think (for men always think as well as speak in some

ed g appears 1 tertius est fricco, pacem voluptatemque larigens mortalibus, cuius etiam simulachrum fingunt ingenti priopo; si nupti celebrand sunt, friccioni [sacrificia offerunt] adam bremena, de situ dani, p. 23, ed. 1629. generative powers 127 to have been a name sometimes given in anglo-saxon to frea himself; in a charter of the date of 959, printed in kemble's codex diplomaticus, one of the marks on a boundary-line of land is friged ges- tr ow, meaning apparently frea s tree, which was probably a tree dedicated to that god, and the scene of priapic rites. there is a place called fridaythorpe in yorkshire, and friston, a name which occurs in several parts of england, means, probably, the stone of frea or of friga; and we seem justified in supposing that this and other names commencing

f those times lived in constant terror, and this protection extended over the place and over those who frequented it, provided they cast a confiding look upon the image. such images were seen, usually upon the portals, on the cathedral church of toulouse, on more than one church in bourdeaux, and on various other churches in france, but, at the time of the revolution, they were often destroyed as marks only of the depravity of the clergy. dulaure tells us that an artist, whom he knew, but whose name he has not given, had made drawings of a number of these figures which he had met with in such situations.1 a christian saint exercised some of the qualities thus deputed to priapus; the image of st. nicholas was usually painted in a conspicuous position in the church, for it was believed that

y taken for that object, and a real horseshoe nailed up for the same purpose. in this way originated, apparently, from the popular worship of the generative powers, the vulgar practice of nailing a horseshoe upon buildings to protect them and all they contain against the power of witchcraft, a practice which continues to exist among the peasantry in some parts of england at the present day. other marks are found, sometimes among the architectural ornaments, such as certain triangles and triple loops, which are perhaps typical forms of the same object. we have been informed that there is an old church in ireland where the male organ is drawn on one side of the door, and the shelah-na-gig on the other, and that, though perhaps comparatively modern, their import as protective charms are well

allic worship which formed the principal characteristic of the great roman festivals; and, in fact, these are exactly those popular institutions and traits of popular manners which were most likely to outlive, also without any material change, the overthrow of the roman empire by the barbarians. although, at the time when we become intimately acquainted with these festivals, most of the prominent marks of their phallic character had been abandoned and forgotten, yet we meet during the interval with scattered indications which leave no room to doubt of their former existence. it will be interesting to examine into some of these points, and to show the influence they exerted on medi val society. the first of the three great festivals just mentioned was purely anglo-saxon and teutonic; but it

de lancre says, which was especially repulsive to mankind. the goat, we know, was dedicated to priapus. sometimes he assumed a form, if we clearly understand de lancre, which presented a confused idea of something between a tree and a man, which is compared, for he becomes rather poetical, to the old decayed cypresses on the summit of a high mountain, or to aged oaks whose heads already bear the marks of approaching decay. when the devil appeared in human form, that form was horribly ugly and repulsive, with a hoarse voice and an imperious manner. he was seated in a pulpit, which glittered like gold; and at his toutes sortes et tous usages, est la plus pr cieuse denr e de ce lieu. les enfans sont les bergers, qui cardent chacun la bergerie des crapaux, que chaque sorci re qui les mene au

TYSON DONALD NEW MILLENNIUM MAGIC

in the cold, and the pulse became a circle, which is a wave turning upon itself. this idea is represented by the ancient symbol of the serpent pierced by a sword that pins it to the ground: it is also implied in the oriental symbol of the yin and yang, which shows a wave enclosed by a circle. the fixing of a wave causes it to exhibit a circular motion (see diagram at the top of page 28. a circle marks the boundary between outward and inward going. it is the bal- ance of these two opposite tendencies. as such, it has no thickness but merely divides, in the same way the present divides the past from the future. when the pulse of desire begins to rotate, a circle is created. this is the serpent with its tail held in its mouth: the circular tendency that arose before the formation of the firs

ble; why children play ring around the rosie-all intuitively sense the power of a circle. on a more elemental level, this is why electricity runs in a ring, and why the earth is round. in alchemical drawings the creation of the universe is pictured as a white dove (divine spirit) flying in a circle, trailing after it light, and enclosing a section of pri- mordial chaos. the linking of this circle marks the birth of the world. this visual image presents the essential understanding of a circle. one of the most important esoteric works of alchemy was the mystical squaring of the circle. this consisted of establishing a transcendent, symbolic link between the circle (symbol of spirit) and the square (symbol of matter. mathematically, the two are not commensurable. the ratio between the diamete

e flaming ring with open eyes, feels the heat from it against naked skin, hears the flutter of its burning, and experiences pain on touching it, will he or she suffer injury or death by breaking it. the traditional story of the practitioner of the black arts who is discovered in the cold light of morning stretched half across his chalk circle, with his eyes open in a fixed gaze of horror and claw marks on his throat, is only a slight embellish- ment of the truth. more often than not such unfortunates are pronounced dead of heart failure or stroke or seizure. or they may be found in a coma or catatonic state. one can only try to imagine the horror, called up from the darkest depths of the subconscious, that causes such conditions. magic cannot be half real and half illusion. if power is to

ay be argued that they still exist below the surface as the unstructured and spontaneous actions that welcome an individ- ual into any group--a professional sports team, a fraternity, a military service-yet as a definite and clearly expressed rite of passage, initiation is largely suppressed. this impoverishes western culture and is a symptom of its sickness. initiation is a ritualized event that marks a person's exit from the common world in which he or she has lived and his or her entry into an elite circle of the chosen. in its highest form it symbolizes death as a worldly being and rebirth as a spiritual being. initiation can be received voluntarily or involuntarily, depending on whether the candidate seeks to enter the circle (the quest) or is called to enter by higher spirit forces (

s off evil from the magus. the donning of the ring is akin to inserting the rod into the cup-an act of impregnation. in an emergency, force can be focused along the index finger and projected through the ring's axis by putting the ring onto the right hand. this inverts the powers of the ring. however, it is more usual to focus force by means of the wand and sword. the putting on of the magic ring marks the actual beginning of the ritual, and the taking off signifies the ending. the ring should not be worn casually or be seen or touched by others. like all the instruments of ritual, it is sacred and must be kept apart, wrapped in clean white linen when not in actual use. in addition to the simple instruments enumerated above, a more complex magical tool may be constructed and used in ritual

self-control. spirits are always evoked outside the magic circle. the circles of evocation given in the grimoires are needlessly complex. the only additional element neces- sary for evocation is the triangle. this is to be drawn on the floor or ground two feet away from the standard nine-foot circle. it is to be equilateral, three feet on each side, and should point away from the circle. its apex marks the degree of the compass that is the abode of the spirit. for example, a spirit of fire would be evoked into a triangle that pointed south. as with the circle, it is necessary to retrace the triangle at the beginning of each evocation. it should be projected from the wand vertically on the air at heart level, its point up, directly above the physical triangle that is drawn on the floor. dur

TYSON DONALD SOUL FLIGHT

his work, a severe wound appeared on the shaman's abdomen and he fell lifeless to the ground. a second shaman revived the woman. she related how she had seen the astral spirit of the first shaman crossing a lake in the form of a walrus, and that someone had struck the animal with a weapon, causing the wound that was visible on the orpse. this story may not be a complete fiction. the appearance of marks or wounds on the physical body of someone engaged in astral travel is a common feature both of legends of the werewolf and other were-animals, and of the lore of spiritualism and theosophy. it is known as repercussion. werewolves are astral projections. the astral body can take any form desired, since its shape is not fixed but reflects the expectations and emotions of the traveler. regardin

opened the doors, and struck her repeatedly, but her sleep was so deep that she felt nothing. we returned to our position outside, and now the strength of her remedy began to weaken and grow feeble. awaking from sleep, she began a long raving story of crossing seas and mountains, and she brought forth false responses. we denied her story, but she insisted upon it. we showed her the black-and-blue marks, but she became all the more stubborm20 the same sort of account occurs in the 1525 tractatus de strigibus sive maleficus of the dominican monk bartholomaeus of spina (1465-1546, who relates the story told to him by his friend, augustus de turre of bergamo. while still a young man, augustus returned late one night to his rented house in the university town of pavia, where he was studying to

om those of the tattwa cards. the hebrew letters, the tarot cards and sigils, the planetary and zodiacal signs, and sigils of every description may be used to yield the symbolic door to a subtle plane."144 the geomantic symbols are formed by randomly poking four rows of holes into the ground with a stick and counting up the number of holes in each row. an even number of holes results in two small marks that usually resemble stars or crosses, but an odd number of holes in a row results in a single mark. the shape of these marks is not important; they merely represent a dot. in this way, a figure is generated consisting of four rows ranked one above the other-each row containing either one dot or two dots. there are 142. regardie, 459. 143. ibid, 463. 144. ibid. sixteen possible figures that

de its actions. the biblical hebrews were more apt to view them as expressions of divine wrath. to medieval christians, they were seen as forerunners of the apocalypse. in the modern technological age of science-fiction films and rockets, ufos are described in a more mechanical way as vessels from outer space believed to carry intelligent alien beings, visitors from other worlds. a specific event marks the beginning of the modern cycle of sightings of unidentified objects in the sky. on june 24, 1947, private pilot kenneth arnold was making the short flight from chehalis to yakima, washington, a trip of about twenty-five miles, when he saw nine objects he described as "saucerlike things. flying like geese in a diagonal chainlike line""i arnold estimated their speed at around twelve hundred

3. radar-visual-any unexplained radar blip verified by visual sighting close encounters 1. first kind-a ufo seen at close range (within 150 yards) that does not interact in any way with the environment; may be seen in the air or on the ground 2. second kind-a ufo at close range that interacts with the environment; quantifiable evidence of its presence remains after it has departed, such as scorch marks, impressions of landing gear, or elevated radiation levels 3. third kind-a ufo at close range the occupants of which are observed; usually they are seen entering or leaving their craft, but sometimes the ship and the occupants are observed separately following the death of hynek in 1986, two additional close encounter categories were added by those who study ufo events. these are the categor

every outward detail. aliens breed hybrid babies half alien and half human. 6. fairies place their changelings into the cribs of babies they have stolen so that mothers will nurse them, believing them to be their own. aliens attempt to get female abductees to maternally bond with hybrid infants, telling the women that the babies are theirs. 7. those taken by fairies sometimes suffer a pattern of marks known as "fairy bruising" those taken by aliens suffer scars or cup-shaped depressions in their flesh. 8. fairies give humans a potion or enchanted food to sap their will. aliens sometimes give abductees a thick liquid to drink. 9. fairies sometimes appear in glowing spheres of light. aliens sometimes appear in glowing spheres of light. 10. fairies sometimes leave circular marks on the groun

. fairies give humans a potion or enchanted food to sap their will. aliens sometimes give abductees a thick liquid to drink. 9. fairies sometimes appear in glowing spheres of light. aliens sometimes appear in glowing spheres of light. 10. fairies sometimes leave circular marks on the ground where they have danced, called fairy rings. alien spaceships that have landed sometimes leave circular burn marks or impressions in the ground. 11. fairies sometimes vanish into thin air. aliens sometimes vanish into thin air. 12. fairies have been observed to pass directly into solid rock. aliens have been seen walking through doors. there are also obvious similarities between the experiences of those who believe themselves abducted by aliens and the experiences described by women accused of witchcraft

al quality. the traveler steps into the tarot trump as though stepping through a doorway, and finds himself on the path. its details will depend on the mind that perceives it. at the midpoint of the path, the traveler will encounter the hebrew letter associated with it. toward the end of the path he will see the astrological or elemental sign for the path, and will also perceive the sephirah that marks the end of the connecting pathway in the form of the exterior of a temple. he may be able to pass through the open gates of this temple, but knight wrote that the usual practice is not to enter it, even if it is possible to look through its open doors and see some of the details within. knight made the extremely important observation, which i have already emphasized in chapter 10 in connecti

ood and then forgotten later in life, yet still remain in the unconscious. chapter eighteen: astral self-defense 307 dion fortune mentioned repercussion in her 1930 book psychic self-defence "it is a well-known fact that if an occultist, functioning out of the body, meets with unpleasantness on the astral plane, or if his subtle body is seen, and struck or shot at, the physical body will show the marks."240 she described the patterned bruising found on her own body after an "astral skirmish" and quite wisely compared the bruises to the stigmata of saints and the swelling or bruising sometimes seen on hysterics. she wrote that "the mind, powerfully stirred, affects the etheric double, and the etheric double acts upon the physical molecules held in its meshes."241i t is evident from this tha

TYSON DONALD THE MAGICAL WORKBOOK

ot in the habit of thinking or speaking critically about others will find this exercise easy, but the majority will discover that much of their waking energy is devoted to denigrating others in an effort to feel better about themselves. the goal of the exercise is to become aware of this automatic tendency in your own nature. in the first hour or two of practice you may find that you have made no marks at all, but as the exercise progresses through the week, ingrained habits of thought assert themselves, and you will discover that you criticize others so automatically that you have difficulty being aware of it. this is the real challenge of the exerciseto actively monitor your mental processes so that you can consciously notice critical thoughts or words when these arise. it is best to beg

r very minor acts of selfcriticism, such as a shrug of the shoulders that expresses to others something such as "oh, there i go again, being clumsy" or habitual expressions such as "silly me" or "my mistake" even if you sigh in exasperation at yourself when others can hear, put down a stroke. if for any reason you forget to make the mark at self-awareness in. criticism of self 9 once, record five marks as a penalty for your inattention. at the end of each day of practice, add up the strokes and record the sum beside the date. when you complete a week-long cycle of daily practice, perform the same exercise for another week, but this time mark down a pen stroke not only when you express self-criticism before others, but also each time you criticize yourself in your own mind. when you become

gular beats as you repeat the mantra you have selected, while you visualize the mist dancing and swirling all around you. keep your throat relaxed and open during this period. extend your astral awareness inwardly to see your body empty and dark inside. at the end of this interval, allow a bead of your rosary or link of your chain to pass between the thumb and index finger of your left hand. this marks one complete breath. continue in this way until you have completed all the breath cycles of your exercise. set down your rosary, close your eyes, and press your hands to your face so that the heels of your palms cover the hollows of your eye sockets. slide your hands down your face as though sliding off a skin-tight mask. open your eyes, rise from your chair, and go on with your day. 46 sitt

TYSON DONALD THE POWER OF THE WORD

there is little hard evidence to support them. the pronunciation jehovah, which occurs in many english bibles, including the king james, is the result of an error that arose due to a lack of familiarity with hebrew scribal practices on the part of european scholars of the fourteenth century. in hebrew, all the letters are consonants, and the vowels sounded with them are indicated by putting small marks or 4 tetragrammaton "points" near the letters. the consonants ihvh were pointed with the vowels for adonai in hebrew bibles to indicate that when ihvh was encountered it should be read as adonai. ordinarily, when such a substitution is made, the consonants of the substituted word are written in the margin to avoid confusion, but since the use of adonai for ihvh was so well known to jewish re

horities of these houses, are confirmed in the beginning of the world. unto every one of them, be 4 characters (tokens of 180 tetragrammaton the presence of the son of god: by whom all things were made in creation) ensignes, upon the image whereof, is death: whereon the redemption of mankind is established, and with the which he shall come to judge the earth. these are the characters, and natural marks of holinesse. upon these, belong four angels severally. the 24 old men, are the 24 seniors, that st. john remembreth. these judge the government of the castles, and fullfil the will of god, as it is written. the 12 banners are the 12 names of god, that govern all the creatures upon the earth, visible and invisible, comprehending 3, 4, and 5. out of these crosses, come the angels of all the a

solar and lunar crescents that falls between cancer and leo. as i mentioned earlier, the elders are a kind of great cosmic clock whose hours and days and years are marked by the hands of the sun (hour hand) and moon (minute hand. this may provide a key to the angelic reckoning of time, which the angels informed dee is not as time is reckoned by men. if one revolution of the moon about the heavens marks a cosmic minute, and one revolution of the sun a cosmic hour, then one cosmic year would perhaps be equal to 8,766 of our earthly years (the number of hours in an earthly year. or perhaps a cosmic year is the period covered by the precession of the equinoxes, approximately 26,000 of our earth years. again, i can offer no insight into the number of ministering angels said to be under the sons

ignifieth the second supernall idiome, which is of god, and perhaps of angels (ibid, bk. 3, ch. 11, pp. 378-9) edward kelley and seeing that the quaternary rests in the ternary, it is a number which stands on the horizon of eternity, and doth exhibit everything bound with god in us, thus including god, men, and all created things, with all their mysterious powers. adding three, you get ten, which marks the return to unity. in appendix b: commentaries on tetragrammaton this arcanum in concluded all knowledge of hidden things which god, by his word, has made known to the men of his good pleasure, so that they might have a true conception of him("theatre of terrestrial astronomy [sixteenth century, the alchemical writings of edward kelly, edited by a. e. waite [new york: weiser, pp. 117-8) ro

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

spirators ran to the chest, and clapped the cover upon it, and then they fastened it down with nails on the outside, and poured melted lead over it. they next took the chest to the river, which carried it to the sea through the tanaitic mouth of the nile; and for this reason this mouth of the nile is still held in the utmost abomination by the egyptians, and is never mentioned by them except with marks of detestation. these things, some say, took place on the seventeenth day of the month of hathor, when the sun was in scorpio, in the twenty-eighth year of the reign of osiris, though others tell us that this was the year of his life and not of his reign. xiv. the first who had knowledge of the accident which had befallen their king were the pans and satyrs, who inhabited the country round a

WESTERN MANDALAS OF TRANSFORMATION SR AL

ils, which are also incorrect, but creating a correct sigil is very simple if one follows the spelling of the hebrew name. although case did not publish any sigil designs, he never had a single mistake in any of his kameas and he always gave his hebrew spellings. published accounts frequently give the same kind of misleading information when they print certain sigils. either there are two opening marks, or two closing marks, or they are occasionally reversed (which means you would spell the name backwards. sometimes the whole sigil is reversed, as if held to a mirror, or drawn upside down or sideways. some are given in a design that does not incorporate the full name, but rather some condensed version, leaving out certain hebrew letters (which means the numerical equivalent would no longer

s, p. 139. figure 8-m: shm ihshvh figure 8-l agrippa's kamea numerous sigil designs have been given in previous chapters, so we are only giving one in this chapter. however, one of the things the student will note in using the kameas of agrippa (see figure 8-b) and case (see figure 8-e) is that the direction of the current is reversed when the word aleph (value 111) is traced on the square (aleph marks the beginning of the hebrew letters and is the fool in the tarot [see figure 8-l. reversed it is a mystical title of kether) the same holds true for the spirit of the planet, sorath. as mentioned before, when using words or phrases for magical workings in this way, one should seriously consider the intentions in designing the talisman and analyze if the direction of the current is sympatheti

WHO ARE THE DRACONIANS

bed her knee, and pulled her under. she kicked and fought herself free. it pulled her under again. although both women could not see the thing, they were screaming and yelling to scare it away. finally, mrs. johnson lunged for mrs. lamble's inner tube, and the loud 'thump' apparently scared 'it' away, and 'it' released its grip. back on shore, mrs. johnson received treatment for her scratches and marks on her leg "fortean investigator terry colvin passed on the information that mrs. johnson had a palm-print-shaped green stain below her knee that could not be removed, and it remained for several days (interestingly, colvin learned the johnsons were visited by an individual who identified himself as an air force colonel who took voluminous notes and warned them not to talk further about the

illiams saw it go down an embankment into the little miami river, a mere fifteen or so miles from the ohio river. he described the thing as weighing about sixty pounds, about three to four feet tall, having a textured leathery skin, and a face like a frog or lizard. williams went on to the police station and returned with officer johnson to look for evidence of the creature. they turned up scrape-marks leading down the side of the small hill near the river "on approximately 17 march 1972, officer johnson was driving outside of loveland when he had a similar experience. seeing an animal lying in the middle of the road, he stopped to remove what he thought was a dead critter. instead, when the officer opened his squeaky car door, the animal got up into a crouched position like a football pla

hes in the paint as evidence of his attack. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (14 of 68 [8/25/2000 17:19:58 "hysterical, davis returned home and told only his parents and a few close friends about the experience. law enforcement officers, however, interrogated him after neighbors said the boy might know something about the strange bite marks and scratches found on another car "davis wasn't alone in his report. soon other reports were flooding the sheriff's office. teenagers rodney nolfe and shane stokes, for example, were driving near the swamp with their girlfriends when lizard man darted across the road in front of their car. construction worker george holloman also claimed lizard man jumped at him as he was collecting water f

WICCA EIGHT SABBATS OF WITCHCRAFT

auldron is to the female' with these mythic associations, it is no wonder that midsummer is such a joyous and magical occasion! l a m m a s: the first harvest= by mike nichols* once upon a lammas night when corn rigs are bonny, beneath the moon's unclouded light, i held awhile to annie* although in the heat of a mid-western summer it might be difficult to discern, the festival of lammas (aug 1st) marks the end of summer and the beginning of fall. the days now grow visibly shorter and by the time we've reached autumn's end (oct 31st, we will have run the gamut of temperature from the heat of august to the cold and (sometimes) snow of november. and in the midst of it, a perfect mid-western autumn. the history of lammas is as convoluted as all the rest of the old folk holidays. it is of cours

up hale and whole again, to the cheers of the crowd. as weston so sensibly points out, if the young king were actually killed, he couldn't very well rise up again, which is the whole point of the ritual drama! it is an enactment of the death and resurrection of the vegetation spirit. and what better time to perform it than at the end of the harvest season? in the rhythm of the year, harvest home marks a time of rest after hard work. the crops are gathered in, and winter is still a month and a half away! although the nights are getting cooler, the days are still warm, and there is something magical in the sunlight, for it seems silvery and indirect. as we pursue our gentle hobbies of making corn dollies (those tiny vegetation spirits) and wheat weaving, our attention is suddenly arrested b

WICCA WITCHCRAFT TODAY

for the first time in print the true reason why the important thing1 in all their ceremonies is 'casting the circle. they are taught that the circle is 'between the worlds, that is, between this world and the next, the dominions of the gods. the circle such as it is shown in pictures may or may not be used. it is most convenient to mark it with chalk, paint or otherwise, to show where it is; but marks on the carpet may be utilised. furniture may be placed to indicate the bounds. the only circle that matters is the one drawn before every ceremony with either a duly consecrated magic sword or a knife, the latter being the witches' athame or black-hiked knife, with magic signs on the hilt, and this is most generally used. the circle is usually nine feet in diameter, unless made for some very

lly pricked to the bone with a long, sharp probe. the pain was excruciating and, through the bricked-up windows, the prisoner's screams could be heard by the ever-growing crowd of the curious in the street below. in the official summary of the counts on which grandier was condemned, we learn that owing to the great difficulty in locating such small areas of insensibility, only two out of the five marks described by the prioress were actually discovered. mannoury's methods, it may be added, were admirably simple and effective. after a score of agonising jabs he would reverse the probe and press the blunt end against the person's flesh. miraculously, there was no pain, the devil had marked the spot. had he been permitted to go on long enough, there is no doubt that mannoury would have discov

ed by the prioress were actually discovered. mannoury's methods, it may be added, were admirably simple and effective. after a score of agonising jabs he would reverse the probe and press the blunt end against the person's flesh. miraculously, there was no pain, the devil had marked the spot. had he been permitted to go on long enough, there is no doubt that mannoury would have discovered all the marks. unfortunately, one of the apothecaries (an untrustworthy stranger from tours) was less complacent than the village doctors whom lou-bardemont had assembled to control the experiment. catching mannoury in the act of cheating, the man protested, in vain. his minority report was merely ignored. meanwhile, mannoury and the others had proved themselves most gratifyingly co-operative' page 235 't

brother, we wish him well, we wish he were in the best place for him, six feet underground' and firmly fix the idea of the brother as dead or buried in their minds. they were said to have frightened many people to death that way. i believe that finally an injunction against these practices was granted, but i am not sure. so perhaps a witch can do what monks and christian scientists can do. witch marks i have never seen or heard of these among witches. dr. murray suggests that there were tattoo marks as a means of recognition. i think it very probable that in the burning times something of the sort was used, but the ones i know have never heard of it except in dr. murray's books witchcraft in western europe and the god of the witches, in which they are very interested. witches feel they ow

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

e leaves the crowing to the cock. more wisdom of the african world editor s note: these quotes were taken from wisdom of the african world edited by reginald mcknight and published by the classic wisdom series of the new world library. even the most incorrigible maverick has to be born somewhere. he may leave the group that produced him he may be forced to but nothing will efface his origins, the marks of which he carries with him everywhere. james baldwin the various cultures of people of color often seem very attractive to white people (yes, we are wonderful, we can t deny it) but white people should not make a playground out of other people s cultures. we are not quaint. we are not exotic. we are not cool. amoco three rivers europeans created and popularized the image of africa as a jun

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

cur through depresentation, that is, the recollection in the immediate presence of what is no longer present, the absent presence presently absent, the present absence absently present. in the same manner, husserl speaks of self-alienation to account for the discernment of the other in the constitution of self. the depresentation of one s primal presence into a merely presentified primal presence marks the shift from the singular i to the communal i of transcendental intersubjectivity, a transformation that makes possible the eidetic correlation of subject-object in the noetic/noematic field of consciousness before the distinction of subject and object, and the presumed constitution of the latter as an expression of the former. time, in its phenomenological comportment as immanent temporal

possibility of the understanding of being and of ontology as such. the term temporality is intended to indicate that temporality, in existential analytic, represents the horizon from which we understand being. 199 as the title sein und zeit clearly indicates, heidegger gave temporality priority of place in his hermeneutical project of thinking about being from the perspective of time. his choice marks a decisive shift from the phenomenological focus on time-consciousness to an ontological assumption regarding the temporal 30 chapter one character of human existence. the temporalizing character of human experience, therefore, is not a consequence of the intentional structure of consciousness, as husserl insisted; rather, it indicates the prenoetic manner in which human beings are ontologic

longingness of being and time from the ground of their existence. 208 although heidegger acknowledges that when we inquire into time, we generally inquire as well into the nature of space, he still maintains that time is indicative of being in a manner not replicated by space. drawing on traditional philosophical treatments of time he specifically mentions aristotle, augustine, and kant heidegger marks the distinctiveness of time in terms of the fact the human subject is the locus of time. from this he concludes that an inquiry into the essence of time is necessarily an inquiry into the essence of the human being. the fundamental question concerning being and time forces us into the question concerning the human being. when the problematic of being and time forces us to the question of man

and enchantment (ber ckung, the fate/decree of there to which dasein must submit. in the inceptual opening-closure, ever about to transpire, time-space is experienced as the site for the moment (augenblicksst tte, a locution that is not meant to convey the dependence of time on space, but rather the conjunction of temporality and spatiality in their separateness. to be/hold the site of the moment marks the uniqueness of da-sein in belonging to truth as the essential enswaying of being as enowning (der erwesung des seins als ereignis, the enowned encleavage of the turning between belongingness and the call, between abandonment by being and enbeckoning. in the hidden essential sway of time-space, dasein discerns the enquivering of the resonance of be-ing itself (das erzittern der schwingung

activity of the divine in the primordial times (urzeiten) of eternity, the stirring of the will in its purest freedom to manifest itself in nature and thus become actual. this self-manifestation is precisely what schelling intends in the text just cited, in which he explicitly applies suffering to god s revelation.279 the path of schelling s thought culminates in the paradox of self-negation that marks the first beginning (erste anfang, the beginning that has no beginning and hence no end, the ground that never begins and thus never ceases being the beginning.280 placing the negating force that is its own precisely in negation 281 at the beginning leads to a deconstruction or, in schelling s own terms, a sublimation of the very concept of beginning and end, which, by implication, challenge

provides a template by which we can measure the temporal e ux as the incessant becoming of what has everlastingly been, steadfast in its transience, transient in its steadfastness. one never sees the same face twice, because time, in being accumulated, deforms it as much as it shapes it. only time can draw the portrait of a face, since it alone sketches it. time distinguishes the face, because it marks it in the taking of flesh, in archive. but there is more: time, as the past accomplished, should never be able to appear if it were limited to passing. like death, as soon as the moment has come, time is no longer it for me. completed time manifests itself in what it removes, destroys, and undoes the phenomenality of ruins of stone, but especially of ruins of flesh.357 thinking time/ hermene

esirah,233 the three occurrences of yhwh in the priestly blessing (num 6:24 26, and the three parts of the masoretic division of the scriptural canon, derive from the place of unity above time. it follows, therefore, that the 97 fullness of divine temporality consists of the lower seven aspects together with the upper three aspects. in this moment: engendering time and feminine indeterminacy time marks the pulsation of absence coming into presence as the nameless revealed in the veil of the ineffable name.234 in the circumspection of this circumscription, each moment appears unique, singular, wholly other in relation to what comes before and what comes after no past, no future, no present. this secret is alluded to in the divine name proclaimed to moses, i will be as i will be, ehyeh asher

, ursprung and anfang; the former relates to the void of the divine nature and the latter to the projection of the divine into the void of nature. origin is an ontic demarcation, a name ascribed to the abyssal state that is the essence of god (des g ttlichen wesens, the whither and whence of all that comes to be in the cycle of becoming; beginning, by contrast, is a chronological demarcation that marks the initiatory moment of the temporal enfolding of divine action (der g ttlichen tat. origin, accordingly, belongs to the way of negation (der weg der verneinung, beginning to the way of a rmation (der weg der bejahung).12 it is helpful to interject the view of heidegger, which not only illustrates an interesting a nity with rosenzweig, but also exposes another element that strikes a resonan

ask about the dwelling of the king, sho alim beito shel melekh tehillah. the house (bayit that is the beit)47 about which one initially inquires (sho alim tehillah) is the beginning (tehillah) that shelters but also exposes the king.48 to this house prayers are directed in bending the knee and pledging the tongue. the blessing is the dwelling, the sheltering-exposing; the question of its location marks the beginning of the path. here philological attunement is most expedient: the word tehillah stems from the root hll, to perforate, to make a hole, to open, to be an opening. at/in the beginning is the gesture of opening. what can we say of this opening? that it opens, and as a consequence or perhaps as a cause that it is opened. but what is (en)closed in the opening that can be further open

that souls are created by this high and exalted one whose name is holy, not by the spirit (ruah) that falters before him.74 if we were to translate the mythopoeic imagery into neoplatonic terms, we could speak of the creation of souls evincing the movement from the one beyond one to the one that is many, the one that encompasses division issuing from the one that is indivisible.75 this transition marks the beginning and hence it is symbolized by beit, the second that is first.76 further support may be adduced from the verse peleg elohim male mayim. its plain sense is: the channel of god is full of water. the esoteric exegete, however, read (in the double sense of interpreted and vocalized) the word peleg as palag, to divide, thereby changing the syntax of the verse. the proper noun peleg e

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

him. they are as chief watchmen and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the almighty, their governor, protector, defender. and the seals and authority of whom are confirmed in the beginning of the world. to them belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness" the circumference of the seal the above quotation gives the functions of these watchmen who are identified by their seals. before their names are given, the letters and numbers around the circumference should be studied. from the top of the seal, going clockwise, they run: 6 "the concourse of the forces" now explains how the name of the watchmen are derived "now thou shalt k

of my strength, the excellency of dignity, and the excellency of power. unstable as water, thou shall not excel; because thou wentest up to thy father's bed; then defiledest thou it: he went up to my couch' moses says 'let reuben live, and not die; and let not his men be few' the armorial bearings of reuben are red, and a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial, sign of the water bearer" holy name ibah tribe simeon sign pisces angelic name arfaolg "of simeon and levi (pisces, jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and

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