Michael Wynn's Occult Reference Library
MEDIEVAL

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n" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qabalists divided the tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod; ruach (the middle soul) corresponding to the sephiroth from hod to chesed; and neschamah the spiritual soul) corresponding to the supernals, especially binah. practitioners of the golden dawn who use the tree of life as a glyph for the unconscious mind some

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

. 284 goddesses. de quibus) ait gen, ilcrocliam illam baptistae christi interfectricera, quasi reginam imo deam proponant; asserentes, tertiam tot ins mundi partem illi traditam: quasi haec merces fuerit propletae occisi, cum potius sint daemones, talibus praestigiis infelices mulierculas, bisque niultum vituperabiliores viros, quia perditissimos, decipientes. a full and remarkable account of the medieval tradition, that was tacked on to herodias, is contained in the pteinardus 1, 11:39 1164: traecipue sidus celebrant, ope cujus, ubi omnes defuerant testes, est data eoma petro, traditaque injusto fharaildis virgo labor; sed sanctifaciunt qualiacunque volunt. ilac famosus erat felixque fuisset herodes prole, sed infelix banc quoque laesit amor: liaec virgo, thalamos baptistae solius ardens

ir rounds, and heroes ride through field or air. more rarely, and not at regular intervals, there take place journeys of gods through the world, singly or in twos or threes, to inspect the race of man, and punish the crimes they have noticed. thus mercury and osinn appeared on earth, or heimdall to found the three orders, and thorr visited at weddings; osinn, hoenir and loki travelled in company; medieval legend makes god the father seek a lodging, or the saviour and st. peter, or merely three angels (as the servian song does, vuk 4, no. 3. most frequent however are the solitary a^ipearanccs of gods, who, invoked or uninvoked, suddenly bring succour to their favoured ones in every time of need; the greek epos is quite full of this. athene, poseidon, ares, aphrodite mingle with the warriors

ed down even into modern folksongs: in arvidsson 1, 189, kerstin skoldmo with her 8000 maids redeems her betrothed from captivity; at other times it is a sister that rescues her brother, by which is not meant a sister by birth, but a valkyr again, for these higher beings are everywhere called sisters, and fraternize with their proteges (arvidsson 2, 120-1-2. nyerup 4, 38-9. now those women in our medieval poetry, the sight of whom nerves to victory, whose name need only be uttered to bring them to one's side as quickly as a wish can be formed and accomplished, are evidently shield-women of this kind (see suppl. osinn then admitted into his band of valkyrs mortal maidens of kingly race, deified women standing by the side of the deified heroes; yet i do not suppose that all valkyrs were of s

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

versions are bundled together in one zip file. 2. the pdf and prc files are sent as single zips (and naturally don't have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files- pdb- pic- graphic files- text- text file -salmun introduction- the power of white witchcraft 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, a

ction against drowning. for this reason, hot cross buns were hung from the roofs of coastal churches where their remains can still be seen. the old ways did not die quickly, however, and so for centuries the two religions co-existed as people gradually transferred their allegiance from the earth mother, or mother goddess, to the virgin mary and the female saints. the persecution of witches but in medieval times, two largely political issues brought about the persecution of witches, especially women. the religious emphasis on the sin of eve and the belief in the inferiority of women had existed since the time of st paul, but with the rise of an organised male medical profession, women healers who had acted as herbalists and midwives became a threat. this was not least because their skills e

lier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their crops or to cure their children's illnesses. every religion and every culture believes in a divinity of some sort, whether it be god, goddess or spirit, good or evil. evocations were performed by medieval practitioners of magick to summon up angels (and sometimes demons) and bind them to perform tasks, rather like the middle eastern djinn, or genie, who, in faerie tales, would appear from a magick lamp or corked bottle and grant wishes. incense would be used to give substance to the etheric form of the angel or demon concerned (modem magick tends to be a little wary of calling up spirits

through a form of possession, with the angel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about m

that have for at least 10,000 years poured from the ground in bath, in south-west england. from celtic times, perhaps even earlier, the springs became a formal centre of healing. sulis became sulis minerva under the roman occupation and she maintained her role as a healing deity. the significance of the sacred springs continued and edgar, the first king of england, was crowned there in ad 973. in medieval times, the springs were still a focus for healing pilgrimages and in the seventeenth and eighteenth centuries bath became a fashionable resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the

ol of courage, especially the blood red rose. ruled by venus. rosemary (elf leaf) rosemary relieves headaches, depression, liver and gall-bladder problems, sciatica and muscular pain. it aids digestion, improves circulation, helps with hair and scalp disorders, improves memory, focuses thoughts and increases energy levels. put a small handful, chopped, in a muslin bag and add to a bath- this is a medieval prescription for energy and clarity of thought. a herb of protection, rosemary can drive away bad dreams. use in love sachets to attract lovers and bring healing to destructive or confrontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical application

rosemary can drive away bad dreams. use in love sachets to attract lovers and bring healing to destructive or confrontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical applications and healing powers; according to tradition, it prolongs life and health. in medieval times it was said 'why should a man who has sage in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin energies. it is especially good for strengthening the lungs and it boosts the immune system, helping to build up resistance to illness and to speed

hole ritual a moon cycle later for as long as is necessary. there may be a lot of negative vibes swimming the other way, so persevere and be patient. incense magick incense has formed a central part of religious and magical ceremonies for thousands of years in lands as far apart as india and north america. it has been used for purification purposes, to invoke angels and to bind or repel demons by medieval magicians. it is said to release specific energies contained in its fragrance and to carry prayers and petitions to the god or goddess figure being invoked. since the 1960s, incense sticks, cones and burners have increased in popularity for home use, to create an atmosphere of calm, to induce love and cleanse negativity. many people use them for meditation as well as for rituals for confi

ADEPTUS MINOR INITIATION

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, and that the rites were practiced and the wisdom taught in egypt, eleusis, samothrace, persia, chaldea and india, and in far more ancient lands. the story of the introduction to these mysteries into medieval europe has thus been handed down to us "in 1378 was born the chief and originator of our fraternity in europe. he was of noble german family, but poor, and in the fifth year of his age was placed in a cloister where he learned both greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went

ALEISTER CROWLEY LIBER 777

been corrected; other questionable readings are noted below. t.s. 51 endnotes notes to crowley s preface 1 s.l. macgregor mathers. 2 the reference is probably to the heptameron seu elementa magica, a 16th-century grimoire of planetary magick (published with the fourth book of pseudo-agrippa) deriving in part from the solomonic cycle and in part from the liber juratus or sworn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius falsely attributed to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested works of d abano do deal in part with astrological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano

theurgia-goetia was based on the steganographia of trithemius by someone who did not realise that the latter was primarily a work of cryptography. the third book, ars paulina, contains a catalogue of angels for the 12 hours of the day and night, and for the 12 signs and 360 degrees of the zodiac; they are also attributed to the seven classical planets. the fourth book, ars almadel, is probably of medieval origin: it divides up the powers it summons into four altitudes, seemingly referred to the cardinal points of the zodiac. the fifth book of the lemegeton, ars nova, is rather a kind of appendix which appears in one ms where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly in

ended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, probably also connected with the goetia as it mentions the brazen vessel; and finally, a lengthy curse targetted at anyone who steals the book. the ars nova is sometimes confused with the ars notoria (notary art) attributed to solomon, which latter rather appears to be a medieval magical derivative of classical art of memory, based around the contemplation of images or not while repeating prayers. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this tra

of whoredom, said to be the wife of samael \ynwnz tca= 864 \ycdq cwdq, qadosh qadeshim, holy of holies. doubtless there is an arcanum concealed here, possibly along the lines of you can prove anything with gematria if you try hard enough. line 5. ashteroth. historically a middle eastern goddess (a.k.a. ishtar, astart, etc, denounced by old testament writers and given an inexplicable sex change by medieval demonologists. table of correspondences 55 line 6. chiva, the beast; said to be the offspring of samael and isheth zanunim (see mathers introduction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) counting h in full as ah rather than the more usual hh) can get this name to add to 666. line 7. asmoda

dinal signs to the primum mobile, the kerubic signs to uranus and the mutable signs to neptune; in the book of thoth the cardinal signs were referred to pluto (discovered in the 1930s. cols. cxlix cli. agrippa (tom. ii cap. xxxvii) gives a somewhat different set of images for the decans, along with the significance of each. it is believed agrippa derived from latin translations of the picatrix, a medieval arabic work on magic. the images given here are close to those printed by regardie in complete golden dawn, and thus probably represent those circulating in the g.d, though regardie also gave the signification of each image (similar but not always identical to those in agrippa. cols. clv clxvi. i have added transliterations of the names of the spirits and numbers according to the order in

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

cast. but we see that not only does the mind retain impressions, but that it is so constituted that its tendency is to retain some more excellently than others. thus the great classical scholar, sir richard jebb, was unable to learn even the schoolboy mathematics required for the preliminary examination at cambridge university, and a special grace<medieval privilege by a royal or other nobility. wars have been lost over such "grace" being given in the qualification of officers> of the authorities was required in order to admit him. 7. the first method to be described has been detailed in bhikkhu ananda metteya's "training of the mind (equinox i, 5, pp. 28-59, and especially pp. 48-57. we have little to alter or to add. its most important re

ALEISTER CROWLEY THE QABALAH

= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. 58 crowley probably means to the story published as the sorrow of search in time and the gods t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority of the a\a\ a.c [it was published in equinox i (8] 59 i.e, the chald an oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse the eighth reveals the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, u

ALEISTER CROWLEY THE SWORD OF SONG

not) regard all progress in any direction as morbid. so (as with lombroso) disease will become a mere word, like its predecessor infidelity, and cease to carry any obloquy. if science is never to go beyond its present limits; if the barriers which metaphysical speculation shows to exist are never to be transcended, then indeed we are thrown back on faith, and all the rest of the nauseous mess of medieval superstition, and we may just as well have vital principle and creative power as not, for science cannot help us. true, if we do not use all the methods at our disposal! but we go beyond. we admit that all mental methods known are singularly liable to illusion and inaccuracy of any sort. so were the early determinations of specific heat. even biologists have erred. but to the true scienti

ALEISTER CROWLEY EQUINOX EQ I 3 2

nitiations of the various races of antiquity_ egypt, eleusis, and samothrace; persia, chaldea, and india alike cherished its mysteries, and thus handed down to posterity the secret wisdom of the ancient ages. many were its 214 temples, and among many nations were they established; though in process of time some lost the purity of their primal knowledge. howbeit the manner of its introduction into medieval europe was thus: in 1378 was born the chief and originator of our fraternity in europe. he was of a noble german family, but poor, and (1383) in the fifth year of his age, was he placed in a cloister, where he learned both greek and latin. 1393. while yet a youth he accompanied a certain brother p.a.l. in a pilgrimage to the holy land, but the latter dying at cyprus, he himself went on to

ALEX SANDERS THE KING OF THE WITCHES

ho, in return, gave them a 'familiar, usually in the form ofa domestic animal, to run errands for them and bewitch their enemies. at a time when most people believed that the earth was flat, it was not difficult to imagine such evil properties in any obedient animal, especially if its owner were unsociable; and lived alone (spiteful women are not confmed to the twentieth century; they abounded in medieval europe) 3 as 0e activi ies of the witch-hunters increased, henry viii himself decid d to rofit by it. in 1542 a law was passed not only condemning witches to death but confiscating their lands and money. all over the country men and women were dragged from their homes on the flimsiest evidence. in kent a mother an? daughter were condemned to death for 'feeding and employmg an evil spirit

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

a christ is born. thus besides the ideas of ransom and sacrifice of christ for us, these theologians placed the ideas of sanctification and inner transformation of christ in us, and they considered the latter as real and as integral a part of our redemption as the former. but the doctrine of divine immanence in the human heart never became quite the central truth of theology till the time of the medieval mystics. it is eckhart who says `the father speaks the word into the soul, and when the son is born, every soul becomes mary'"67 we are summoned to the new birth. our personalities are now alive with potentiality. the hour is upon us- 54- from bethlehem to calvary copyright 1998 lucis trust the human soul must hear the challenge of the christ soul, and realise that "mary is blessed, not b

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

to shake them and say "come outside and find your soul in other people and so discover your own" what is going on in people's minds and hearts and what is happening in the world of men is the fundamental interest. the broad sweeps of human progress from the primeval age to the dawn of the impending new civilisation is of interest and all of spiritual import. the self-disclosures of the mystic of medieval times have their place but it lies in the past; the achievements of modern science (though not man's use of these revelations) are a major modern spiritual factor; the struggle that is going on between political ideologies, between capital and labour and the breakdown of our past educational systems are all indicative of a divine and spiritual ferment which is leavening humanity. and yet

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

is will be a symbol projected by the hierarchy, specifically by the christ. what that symbol will be it is not for me to say. it is not yet fully earned, and only its dim and uncertain outline can be seen from the level on which the masters work, and not at all from the level on which the group itself works. it is "the mark of a saviour" and it will embody the mark or indication (the signature as medieval occultists used to call it) of a new type of salvation or salvage. up till now the mark of the saviour has been the cross, and the quality of the salvation offered has been freedom from substance or the lure of matter and from its hold a freedom only to be achieved at a great cost. the future holds within its silence other modes of saving humanity. the cup of sorrow and the agony of the c

to help and to establish right human relations are everywhere being made. modern psychology is an evidence of this, dealing as it does with the problem of the integration of the human being and the healing of the cleavages of his nature. one of the first things to be done is to educate the individual in the necessity to have goodwill not only to his fellowmen but also to himself. the emphasis of medieval christianity upon weakness, wickedness and the innate sinfulness of the human being has today to be of offset by a true appreciation of divinity in human form. it is not possible to list the cleavages which represent men's failure to establish and hold good and decent relationships with their fellowmen; there are today cleavages between man and man, between group and group, and also betwe

ALICE BAILEY THE LABOURS OF HERCULES

easure of the stature of the fullness of christ. i would remind you that christ laid the emphasis again and again on the new birth rather than on blood sacrifice. the esoteric meaning is "the blood is the life. we are always too literal. even as the old practice of offering slain animals at the altar passed, so should pass the idea of [120] at-one-ment by the blood of christ. that was born of the medieval guilt complex and the torturing of the physical instrument as a means to produce the dominance of the spirit; when the truth is that the body should be attuned to the soul and bring its beauty into manifestation, redeem it. all this is implicit in the sign of the virgin and its labor. in the secret doctrine is a clear statement of the whole message of this sign "matter is the vehicle for

BEHOLDERS OF NIGHT

is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephisto

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

cardinal directions. other bodhisattvas representing the retinues of each of these buddhas are depicted further outward. central to snellgrove s interpretation is that the ma..ala is a sacred space in contrast to and separate from the profane space around it.107 however, ronald davidson advances the understanding of the ma..ala not only by placing its development within the historical context of medieval india but also by stressing its importance as a symbol of ultimate place. davidson theorizes that the ma..ala took on greater political significance during the sixth and seventh century in north india as complex feudal relationships developed between various kingships. the fluctuating political alliances at this time were represented by ma..alas. the king of a particular dominion stood as

BLACK WITCHCRAFT

bride, thus the circle of lucifer is complete and the casting has brought forth cain, thus the initiate is the first of witch blood and the skir-hand gnosis of shadow and light. the very foundations of the luciferian witchcraft gnosis is found in the circle, they very place of summoning which has the scribed names of infernal deific forces, from azazel to ahriman in ancient persian cruciform, to medieval luciferic sigils which announce the embodiment of satanic power; our very heritage and spiritual lineage. this article is aimed at enlightening those who would condemn it first hand without the consideration for it s deeper meaning; but it must be known that those who walk this path are considered cursed and condemned by society, once you walk the path of initiation, the devil s blood is

BLAVATSKY H P ANTHROPOGENESIS

h is the future of all that vegetates without a change. and how can there be any change for the better without proportionate suffering during the preceding stage? is it not those only who have learnt the deceptive value of earthly hopes and the illusive allurements of external nature who are destined to solve the great problems of life, pain, and death? if our modern philosophers- preceded by the medieval scholars- have helped themselves to more than one fundamental idea of antiquity, theologians have built their god and his archangels, their satan and his angels, along with the logos and his staff, entirely out of the dramatis personae of the old heathen pantheons. they would have been[[vol. 2, page] 476 the secret doctrine. welcome to these, had they not cunningly distorted the original

BLAVATSKY H P COSMOGENESIS

be simple, combine with one another, they vanish, they are individually annihilated; simply because he could not follow those bodies in their further transformation in the world of spiritual cosmic matter. verily modern science will never be able to dig deep enough into the cosmological formations to find the roots of the world-stuff or matter, unless she works on the same lines of thought as the medieval alchemist did "world-life" ibid[[vol. 1, page] 545 the original base. for ages, but hitherto bitterly derided "matter is eternal" says the esoteric doctrine. but the matter the occultists conceive of in its laya, or zero state, is not the matter of modern science; not even in its most rarefied gaseous state. mr. crookes "radiant matter" would appear matter of the grossest kind in the real

BLUE EQUINOX

, in the best minds, natural predicates of the word gentleman. the knowledge of this fact not only inspires confidence in the younger members, but induces them to emulate their seniors. in order to appreciate the actual working of the system, it is necessary to visit our profess-houses (it is hoped that some will shortly be established in the united states of america) some are like the castles of medieval barons, some are simple cottages; the same spirit rules in all. it is that of perfect hospitality. each one is free to do as he will; and the luxury of this enjoyment is such that he becomes careful to avoid disturbance of the equal right of others. yet, the authority of the abbot of the house being supreme, any failure to observe this rule is met with appropriate energy. the case cannot

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

crystal and the tarot cards, don't let anyone else use your wands. they are your personal instruments. keep them wrapped in a black cloth. cheiromancy palmistry, or cheiromancy (pronounced "kie-ro-mansy" and named after leich de hamong/louis hamon, the famous nineteenth century palmist who also went under the name of "cheiro) is another popular, yet accurate, way of divining. it was common during medieval times and is known to have existed when greece and rome were at their height. from the scattered information we have of keltic europe, there is some reason to believe that there, too, the hand was considered to reflect its owner. as with other types of divination, there is a fixed set of meanings to learn in this case, the map of the hand and the meaning of the lines. there is also the ne

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

zip file. 2. the pdf and prc files are sent as single zips (and naturally don't have the file structure below) structure (folder and sub folders) main folder- html files- nav- navigation files seite 1 wicca01.txt- pdb- pic- graphic files- text- text file -salmun introduction- the power of white witchcraft [insert pic p007 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, a

ction against drowning. for this reason, hot cross buns were hung from the roofs of coastal churches where their remains can still be seen. the old ways did not die quickly, however, and so for centuries the two religions co-existed as people gradually transferred their allegiance from the earth mother, or mother goddess, to the virgin mary and the female saints. the persecution of witches but in medieval times, two largely political issues brought about the persecution of witches, especially women. the religious emphasis on the sin of eve and the belief in the inferiority of women had existed since the time of st paul, but with the rise of an organised male medical profession, women healers who had acted as herbalists and midwives became a threat. this was not least because their skills e

lier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their crops or to cure their children's illnesses. every religion and every culture believes in a divinity of some sort, whether it be god, goddess or spirit, good or evil. evocations were performed by medieval practitioners of magick to summon up angels (and sometimes demons) and bind them to perform tasks, rather like the middle eastern djinn, or genie, who, in faerie tales, would appear from a magick lamp or corked bottle and grant wishes. incense would be used to give substance to the etheric form of the angel or demon concerned (modem magick tends to be a little wary of calling up spirits

through a form of possession, with the angel or god acting directly from within the practitioner's body. elementals have also been associated for hundreds of years with more formal magical traditions. elementals, rather than having a permanent form themselves, are the forces or energies that give shape to living things. they also bring thoughts and desires into actuality, invoked by symbols. thus medieval occultists sought mastery over the elemental beings that they fashioned by their incantations. sometimes, if practitioners used the elemental forces for negative purposes, they would create a tulpa, or thought form, that became an elemental demon. this was hard to banish, even though the magicians worked within a square enclosed by two magick circles -hence the origins of warnings about m

that have for at least 10,000 years poured from the ground in bath, in south-west england. from celtic times, perhaps even earlier, the springs became a formal centre of healing. sulis became sulis minerva under the roman occupation and she maintained her role as a healing deity. the significance of the sacred springs continued and edgar, the first king of england, was crowned there in ad 973. in medieval times, the springs were still a focus for healing pilgrimages and in the seventeenth and eighteenth centuries bath became a fashionable resort where the wealthy would come to socialise and take the waters. sulis is potent for all healing water rituals. because curse tablets as well as offerings have been retrieved from the waters, she is also associated with justice through karma and the

ol of courage, especially the blood red rose. ruled by venus. rosemary (elf leaf) rosemary relieves headaches, depression, liver and gall-bladder problems, sciatica and muscular pain. it aids digestion, improves circulation, helps with hair and scalp disorders, improves memory, focuses thoughts and increases energy levels. put a small handful, chopped, in a muslin bag and add to a bath- this is a medieval prescription for energy and clarity of thought. a herb of protection, rosemary can drive away bad dreams. use in love sachets to attract lovers and bring healing to destructive or confrontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical application

rosemary can drive away bad dreams. use in love sachets to attract lovers and bring healing to destructive or confrontational relationships. rosemary is also a herb of remembrance, especially of love, and can bring about reconciliation. ruled by the sun. sage sage is a popular culinary herb with many medical applications and healing powers; according to tradition, it prolongs life and health. in medieval times it was said 'why should a man who has sage in his garden ever die. sage was called herba sacra('the holy herb) by the romans and was used by the ancient egyptians to cure male infertility and by the chinese to stimulate both yang and yin energies. it is especially good for strengthening the lungs and it boosts the immune system, helping to build up resistance to illness and to speed

hole ritual a moon cycle later for as long as is necessary. there may be a lot of negative vibes swimming the other way, so persevere and be patient. incense magick incense has formed a central part of religious and magical ceremonies for thousands of years in lands as far apart as india and north america. it has been used for purification purposes, to invoke angels and to bind or repel demons by medieval magicians. it is said to release specific energies contained in its fragrance and to carry prayers and petitions to the god or goddess figure being invoked. since the 1960s, incense sticks, cones and burners have increased in popularity for home use, to create an atmosphere of calm, to induce love and cleanse negativity. seite 81 wicca01.txt many people use them for meditation as well as

CHAOS MAGICK AND LUCIFERISM

es itself aos-the book of pleasure sigils may be constructed through several methods as the following; letter manipulations, from arabic, greek or otherwise. paintings and other abstractions of sight through art. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understood demons as

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

wed. the emphasis\ 49\ on roots as spiritually powerful objects appears to be peculiar to black american supernatural beliefs.[27] nevertheless, while creative african spiritual traditions were prominent, whites in the english colonies possessed strong charm-making customs as well. although africans may have borrowed and appropriated these traditions, the white charm beliefs often reflected their medieval christian origins. for instance, one of the harshest critics of magic in black magic page 32 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 seventeenthcentury new england, the puritan divine increase mather, described a charm that suggests a symmetry between european and african supernatural artifacts. inflamed by the presence of "enchanters"

s dominion; brooke, refiner's fire. 34. lillie e. barr "three months on a southern plantation" new york independent, june 30, 1881, p. 2. john hale, a modest enguiry into the nature of witchcraft and how persons guilty of that crime may be convicted (boston: kneeland and adams, 1702, pp. 131, 146.47. 35. butler, awash in a sea of faith, pp. 83.97. two studies of magic and religion among whites in medieval england and colonial new england, by keith thomas (religion and the decline of magic [new york: oxford university press, 1997) and richard godbeer (devil's dominion, have clarified a dynamic range of relationships between these two categories of supernatural belief and practice. 36. curtin, atlantic slave trade; james rawley, the transatlantic slave trade: a history (new york: w. w. norto

CHRONOLOGIA RORISPERGIUS

nds of cures, consisting of charms and written forms. it had originally twenty-four books in which the author discourses of magic, divination and medicine. c.200 desert mothers and fathers. ascetic christians in egypt practised a method of intensive meditation, combined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 books of hermes(emanation of re) 215-220: origen (185-253/4, then catechist for the christian community of alexandria, preaches his homilies on genesis

asion in the 13th century, maintaining itself most strongly in and around qocho (near modern turfan. 762 caliph al-mansur in baghdad founded house of wisdom for the purpose of promoting the arab's assimilation of indian, greek and persian science. 787-886 abu ma'shar. persian astrologer. al-kindi's student wrote a "great introduction (ysagoga maiore) to astrology around 850 ce; a major source for medieval astrologers. a fusion of sabian hermeticism, persian chronology, islamic religious doctrine, greek science and mesopotamian astrology. identified idris with enoch and hermes. 796-861 dhu l-nun al-misri hermetic sufi from akhmim egypt, said to have studied with jabir b. hayyan al-kufi. 800-866 al-kindi wrote "on rays (de radiis. al-kindi's theory would tend to imply that the "occult qualit

hi (rabbi solomon ben isaac; jewish sage, talmudic exegist of troyes, france c.1050 michael psellus studying in constantinople, received an annotated copy of the hermetica from a scholar from harran. 1052-1127 ibn al-sid al batalyawsi kitab al- hada'iq or "the book of imaginary circles" ladder by which the soul ascends and descends(influenced by the "epistles of the brethren of purity) popular in medieval spain and provence -translations made by kabbalists moses ibn tibbon and samuel ibn motot 1054 rome splits from orthodox church, forms catholic church 1058-1111 ghazali (persian muslim scholar and mystic) 1060 r. solomon ibn gabirol said to have created a woman 1062-1110 petrus alfonsi proof of the trinity based on the tetragrammaton. 1071-1126 guilhelm ix duca d'aquitania, vii conte di p

CULTUS SABBATI

craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual magic. the medieval and early modern magical observances of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapped with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were integrated into the m

se of judaeo-christian terms imply religious adherence in any conventional sense. the sabbatic craft uses sorcerous teachings of a specialised gnostic character, an outer part of which combines a coded use of both luciferic and christo -pagan terms. one must be careful to interpret this; it is a test! few pass beyond it. a defining feature of the cultus is its specialised use of the mythos of the medieval and early modern european witches' sabbath as the basis and idiom for its rituals and practices. this is not simply an indwelling of the past or human contrivance, but rather a spirit-taught reification of the sabbath's potent oneiric reality in an ongoing tradition of magical practice. the whole complex of imagery that is the witches' sabbath is esoterically understood as the atemporal r

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

, hitler and the age of horus (sphere, london, 1981) 13 enrique de vicente "the occult roots of the new world order, exposure magazine, vol. 1, no. 2 (1993) p7 14 "black magic holds sway over a paranoid kremlin, the european (may llth-15th 1995) p4 15 in 1965, for example, the bilderbergers met alongside lake como in italy, the ancient headquarters of the order of comocine, the forerunners of the medieval masons. i spent a lot of time at lake como in 1995 before later realising its esoteric significance. among those attending the bilderberg meeting at lake como in 1965 were prince philip and lord mountbatten of the british royal family. 16 secret societies, p325 17 claude vorilhon rael, the message given to me by extra-terrestrials. they took me to their planet (aom corporation, tokyo, jap

DAVID ICKE CHILDREN OF THE MATRIX

s and symbolism of the illuminati bloodlines today. phillip eugene de rothschild told me that this "aeneas" bloodline became what he called the "rothsburg dynasty- the union of the bauer-rothschilds (same family, different name) and the battenbergs. this is the merovingian bloodline and also the line of the habsburgs, the leading family in the holy roman empire for hundreds of years. this was the medieval state that embraced most of central europe and italy from 962 to 1806. the dutch researcher frans kamp suggests that the habsburgs were nordics who interbred with the reptilians in the ancient past. they were also connected to the reptilian house of lorraine. phillip eugene says that this "rothsburg" bloodline is known within the illuminati as the "gens. this is a latin word meaning "race

y grail by his great-grandson, about 3245bc..they contain fairly full details of the personality and exploits of himself, his queen and sonchampion knight, and his warrior-clan of guts or goths, with their portraits chiselled on stone and engraved on their sacred seals, representing them as wearing horned hats like the european goths, ancient britons and anglo-saxons, and like the eddic heroes in medieval art. the goat and deer metaphors, pictographic of his name, are freely applied to him by the sumerians and the hittites, just as they are to thor in the edda. and his capture and consecration of the sacred bowl or holy grail is in agreement with that by thor or her-thor (arthur) in the edda. indra's sacred rowan tree, guarded by goats, is pictured by the sumerians and the nordic-aryan hit

an was the atlantean fire god; and their son, baldr or balder. this was the serpent "trinity" of mother-father-son. el was also known as eldi or "fiery el, the "hound, and, highly significantly, as "mary".24 from this cult and "fiery el" came the term hell "burning in hell" and "fires of hell" el or hel was the norse queen of the underworld and her followers became known as "kinsman of hel".25 in medieval times, this was symbolised as the "harlequin, the lover of the maiden columbine-the-dove. columba, columbine, and the symbol of the dove are all other names and symbols for el, the serpent or dragon queen of the edda. the more i research, the more the 154 children of the matrix world that exists under our feet becomes increasingly significant. the underground "hell" is supposed to be the

the post cataclysmic era, in the phoenician/st george centre of cappadocia. john the baptist, and his association with water, further symbolises the water sign of aquarius, through which the sun travels to be "baptised, according to myth. the sun enters aquarius at 30 degrees and jesus is baptised at 30. the zodiac circle was renamed the crown of the circle of the holy apostles (zodiac signs) by medieval monks and they placed john the baptist in the position where aquarius is located (king arthur and the 12 knights of the round table are also sun and zodiac symbolism) in the roman julian calendar john the baptist dies on august 29th and john jackson points out in christianity before christ (american atheists, 1985 "on that day, a specially bright star, representing the head of the constel

DAVID ICKE THE BIGGEST SECRET

vate organisation with a secretagenda, collecting taxes from the people on behalf of others and a great slice of thatmoney went straight to themselves in payment for interest on loans. apparently theywere ruthless with non-payers. today these are still the methods used throughout theworld. the templar vows of sobriety and chastity were often so much hypocrisy. onedescription for heavy drinking in medieval england was to drink like a templar.when it came to the serious business of money, however, they were as ruthless withtheir own as they were with the populace. it is the same today when members of thebrotherhood and their lackeys step out of line. in france, the templar centre in pariswas the leading royal treasury and the french monarchy was also in serious debt tothem. but the french ki

superiors in carcassonne,he travelled to paris and the roman catholic occult research centre called st sulpicefigu e 20: the extendedpentagram identified bydavid wood and iancampbell in the areaaround rennes-le-chateau. they connectedchurches and other keylandscape features. 148which is positioned on the paris time meridian on a site of former isis/semiramisworship. here they employed experts in medieval texts, writings and codes. researchso far has suggested that saunieres parchments contained a genealogy dated 1244 (theyear the cathars were slaughtered at montsegur) which confirmed the survival of themerovingian bloodline; another merovingian genealogy from 1244 to 1644; and twocompiled in the 1780s apparently by abbe antoine bigou, a previous priest at rennes-le-chateau, and personal c

its grand masters are called nautonnier ornavigators and the ones between 1188 and 1918 were listed (or claimed to be) indocuments known as the dossiers secrets, which were privately published textsdeposited at the national library in paris. among them were marie and jean de saint-clair; leonardo da vinci; sandro botticelli, another italian artist and friend of da vinci;nicolas flamel, the famous medieval alchemist; robert fludd, the philosopher; isaacnewton, who discovered the law of gravity and was a major player in the creation ofthe this-world-is-all-there-is version of science; robert boyle, a close friend ofnewton and another founder of modern science; and jean cocteau, the french writerand artist. two others in office during the lifetime of sauniere, were the french writerand poet v

of pythias, in asecret society called the ancient arabic order of nobles and mystics. among itsprevious members were francis bacon and the french revolutionary, mirabeau.membership is only open to freemasons who have reached at least the 32nd degree orare members of the templar lodges of freemasonry.13 the order was allegedly foundedby a descendant of mohammed who based it on a secret society in medieval europewhich included jews, arabs, and christians.14 its symbol is a crescent moon representedby the claws of a bengal tiger, engraved with a pyramid, an urn, and the pentagram, acombination representing the universal mother: isis-semiramis-ninkharsag.15roosevelts secretary of agriculture, henry wallace, was also an occultist who wasinvolved in the decision to put the all-seeing eye symbol

).6 oreilly also idolises churchill, apparently. his friendship with the zimbawedictator, robert mugabe, began while oreilly was still chairman of heinz and mugabewill still put a giant-sized can of heinz beans on his head to amuse visitors to the statehouse.7 in 1992, mugabe joined oreilly at his mansion in county kildare, ireland, andthese two jesuit-educated initiates celebrated high mass in a medieval private chapelbuilt around a crusaders (knights templar) tomb.8 oreilly and his business associateshave since bought a 60% stake in associated newpapers of zimbabwe (anz) with theintention of launching a new english language daily.9the agenda todaythe control and manipulation of the media and the other institutions which directhuman thinking and perception is not only to achieve power for

DEMONIC BIBLE

enochian evocation of dr. john dee. dee, an elizabethan astrologer and magician, working with another man, edward kelly, produced a series of 18 keys in what they claimed was the original angelic language and apparently revealed to enoch, the first man after the fall to walk with god. the english translation of the keys bear a striking similarity to invocations in the clavicula solomonis, another medieval grimoire, but dee& kelly claimed that the keys were revealed to them by the angels, the letters of the words shown to them in a crystal show stone. the enochian evocation of dr. john dee also gives the invocation for various spirits with which dee& kelly communicated. a beast of revelation on april 4, 1904, aleister crowley, declared the start of a new aeon the aeon of horus. in crowley s

the firmament, in the tartaran abode, or in the abyss of chaos. power over these spirits is gained by entering the underworld, crossing the planetary spheres, and finally descending to the depths of chaos. the descriptions which follow are taken from a very old grimoire known as the goetia or lesser key of solomon. these descriptions are provided so that the magician may note the fear with which medieval sorcerers approached the invocation of demonic spirits. surely, a being with the powers described would be able to destroy the magician (despite the greatest precautions on the part of the magician) for having the audacity to invoke him to physical appearance. and surely the magician s god would abandon him to his fate for having sought wealth, sexual fulfillment, and the destruction of h

DIABOLUS

ing love spells, but were also used in cursing as well. as set was the most powerful of the gods and equally a god of magick and infernal sorcery, he is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

m the latin by christians as meaning "iesus nazarenu, rex iudaeorum" interpreted as "jesus of nazareth, king of the jews" used to mock the christian messiah jesus (q.v) christ as he was crucified on the cross of galgatha (called calvary. secondly said to be a latin notarikon "igne naturae renovatur integra" meaning "nature by fire is renewed in its integrity" by the alchemists of the rennesaince. medieval alchemists also used inri as a latin notarikon "inge nitrum raris inventium" meaning "shining (or glittering) is rarely found in fire" finally, inri is said to be a secret notarikon of the jesuit order of catholicism from the latin "iusticum necare regis impium" meaning "it is just to kill an impious king" invocation: to invoke (q.v. a general incantation or prayer to invoke a deity or ot

ividual, the universe, and the almighty (q.v. aleister crowley (q.v) coined the term to distinguish this constant, unvarying impulse from what is called will but which is really no more than the vague impulse of the moment born of circumstance. opposite of want. wise woman: the solitary female witch (q.v) who dispensed charms and prescribed healing herbs to common inhabitants of rural villages in medieval europe. witch: a person, male or female, who practices the art and religious faith of witchcraft (q.v. see wicca. witchcraft: popularized by gerald gardner (q.v) and many others, it is a peaceful religion based on the worship of the generative forces in nature. witches generally worship the horned god of the hunt and primarily the three-fold goddess of life. witches venerate the life forc

DION FORTUNE MYSTICAL QABALA

e west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the yoga of the west. 2. the adepts of those races whose evolutionary destin

rything that was above ground was swept away, and it is uniy with the excavation of ancient monuments the sands have swallowed that we are beginning to rediscover its fragments. 15. it was not until the fifteenth century, when the power of the church was beginning to show signs of weakening, that men dared to commit to paper the traditional wisdom of israel. scholars declare that the qabalah is a medieval forgery because they cannot trace mystical qabala page 7 a succession of early manuscripts, but those who know the manner of working of esoteric fraternities know that a whole cosmogony and psychology can be conveyed in a glyph which means nothing to the uninitiated. these strange old charts could be handed on from generation to generation, their explanation being communicated verbally, a

occult inspiration than to the tradition which gave us the christ? 2. the interpretation of the qabalah is not to be found, however, among the rabbis of the outer israel, who are hebrews after the flesh, but among those who are the chosen people after the spirit-in other words, the initiates. neither is the qabalah, as i have learnt it, a purely hebraic system, for it has been supplemented during medieval times by much alchemical lore and by the intimate association with it of that most marvellous system of symbolism, the tarot. 3. in my presentation of the subject, therefore, i do not appeal so much to tradition in support of my views, as to modern practice among those who make use of the qabalah as their method of occult technique. it may be 'alleged against me that the ancient rabbis kn

DION FORTUNE PSYCHIC SELF DEFENSE

hics point to witchcraft in a previous incarnation when trouble of this sort is afoot. the motive is nearly always vengeance, but there is also good reason to believe that the projection of the astral body takes place involuntarily during sleep, and is not deliberately willed by the offender. very many people who are at present psychics 18 of 103 and sensitives got their training in the covens of medieval witchcraft, and for this reason experienced occultists are very wary of the natural psychic, as distinguished from the initiate with his technique of psychism. where psychism and mental unbalance are found conjoined with a malevolent disposition, there is strong presumption that the cult of diabolus is not far to seek. a curious set of happenings, in which i myself was one of the actors

, can see its significance. it is a curious point that, during the brief twenty-four hours of the thing's life, the opportunity for an effectual vengeance presented itself. chapter v vampirism the alleged vampire has always been a popular character in tales of mystery and imagination. there is a considerable literature concerning his doings, from the famous novel dracula to serious studies of the medieval witch-trials, for which the reader is referred to the bibliography at the end of the book. in these pages, however, i do not want to avail myself of second-hand evidence, nor of incidents which took place in other centuries and under primitive conditions, for it might be argued that with the passing of such conditions from our midst, the problem of vampirism, like the problem of typhus, h

ted according to a definite system. anyone who is acquainted with the qabalah will recognise that in milton he meets a fellow qabalist. in the qabalah we find the esotericism of the old testament. i propose to use the qabalistic terminology to explain the esoteric theory of evil because, firstly, it is the one i am most familiar with; secondly, it forms the basis of western occult thought and all medieval magic is based upon it, together with much modern magic; thirdly, it is, in my opinion, singularly lucid, coherent and comprehensive; and being a system consecrated by antiquity, i cannot be accused of romancing, or fabricating my own system. in order to render my concepts clear, a brief explanation of qabalistic doctrine must be given. as it is not possible to enter into an exposition of

or a being whose densest vehicle is etheric, to play a part in unions under certain conditions? and if we accept the theory of medium- ship, or of obsession, which is a pathological form of mediumship, what shall we say concerning the possibility of a union while one or other of the partners is under control? what maimer of soul might come through into incarnation under such conditions? 66 of 103 medieval tradition recognised two classes of demons which invade sleep, and called them incubi and succubi. these were held to be responsible for lascivious dreams. modern psychology discounts their services and looks nearer home. the psychic, however, is of the opinion that there is something in the old belief, and that the lustful imaginings of men's hearts (and women's too, for that matter) do

DONALDTYSON DEMON

into uniquely jewish demons, such as lilith, the demon who strangles children in their cribs and visits solitary men in their beds to provoke nocturnal emissions. lilith began her life as a class of babylonian demon known as the lilitu. in addition to the direct personification of the forces of nature, demons were formed by the vilification of the gods and goddesses of other cultures. many of the medieval demons mentioned in the old testament, such as ashtaroth and baal, are the gods of middle eastern peoples other than the hebrews. the modern concept of demons owes many of its key features to the influence of christian folklore and theological doctrine, which were heavily influenced by jewish beliefs through the old testament. in christianity, a demon is not just a malicious spirit, but a

ker grimoires, notable among them the lemegeton or lesser key of solomon. this is a collection of tracts about ritual evocation and spirit magic. the first tract is named the goetia and consists of a descriptive list of the seventy-two demons which were bound by king solomon with his magic seal ring in a vessel of brass or copper, and cast into a lake (or the sea- accounts differ. to modern eyes, medieval images of demons may appear comical and quaint. you should realize that these images, and the understanding that christian demonologists had about them, were merely unsophisticated attempts to come to terms with real, perceived phenomena of daily life. people suffer temptations, sometimes temptations of the most horrible and perverse nature, for no clear reason. they commit grotesque crim

te from their own will. sometimes this self-destructive behavior is overt, as in the case of physical self-abuse and suicide attempts. other times it takes the form of malicious or criminal actions directed outwardly against family, friends or strangers. yet always its ultimate result is the destruction of the individual soul that voluntarily commits these actions. if you dismiss the image of the medieval christian demon arising from a hole in the ground with a puff of sulfurous smoke, do not make the error of assuming that you have also dismissed the reality that demon represents. rather than assert that demons are unreal because your own preconception of them seems ridiculous, at least consider the possibility of changing your concept of what a demon is. demons in one form or another hav

DONALDTYSON EVILEYE

ck magic. it is important to realize that the witches of modern times are sane, decent folks who do not perform black magic. nor do they have the evil eye. there is nothing in common between the modern witch and the poor unfortunate innocents falsely accused in the middle ages of witchcraft. nor is there any similarity between the modern witch and the ugly fantasy that existed in the minds of the medieval witch-finders. in addition to those accused of sorcery and witchcraft, certain animals were also believed by the ancient greeks and romans to have the power of the evil eye. one such beast was the european wolf. it was thought that if a wolf approached a man unseen and set the ray of its gaze upon him, the man would at once be struck speechless with paralyzing fear. the wolf was then free

DONALDTYSON POSSESS

because its point of spirit is at the bottom, beneath the four other denser elements. in my opinion, a more important consideration is that the inverted pentagram has two points at its top, making duality and conflict supreme, whereas the upright pentagram has one point at its top, giving it unity and harmony. return ht home resources demons bios fiction tyson the truth about demonic possession (medieval magician evoking a demon outside the magic circle) possession by spirits is one form of a whole range of human interaction with incorporeal intelligences. none of these types of interaction is necessarily dangerous. all types occur frequently to ordinary people, but those affected are usually unaware of the true nature of their experience. at the bottom end of the scale is spirit percepti

DONALDTYSON SIGIL

sman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("circle or pentacle of solomon" from the grimoire of honorius the great) a pentacle is a magic symbol with specific ritual functions. usually the term is applied to the complex diagrams that were inscribed upon the ground or floor by medieval magicians as protective circles. these were various shapes, composed of several parts, and empowered by means of names, characters, signs and sigils. the magician stood within the pentacle during rituals of evocation, when demonic spirits were called forth into the triangle that was inscribed beyond the boundary of the pentacle. sometimes the pentacle had five points (penta is greek for "

kabbalah of nine chambers. by drawing a connecting line from letter to letter, a sigil of the name is created. it is one of the mysteries of magic, often commented upon by the ptolemaic greeks, that mankind can summon and control the forces of the gods and angels through their names and sigils. more commonly, sigils are associated in the average person's mind with the lower spirits and demons. no medieval grimoire, such as the goetia, would be complete without its set of demonic sigils. perhaps this is because the lower spirits, who were often summoned for mundane purposes such as causing injury to others or finding treasure, are more rebellious and require instruments of control and punishment. by inflicting injury upon the demon's inscribed sigil, the magician was able to cause discomfor

DONALDTYSON WEREWOLF

werewolves and other were-beasts around the world have originated? one genuine form of werewolf is produced by a mental illness known as lycanthropy. this causes the person suffering from the disorder to believe that he or she is a wolf. victims of lycanthropy growl, bark, crawl on all fours, refuse to wear clothing, eat raw meat, and urinate on the floor. if left unsupervised, as was the case in medieval europe, they soon became filthy and hairy. their madness gave their faces a wild look. their fingernails grew long, and their teeth became yellow. they had the propensity to attack anyone who happened to be near them when the fit came upon them. since these unfortunates were usually their family or friends, the belief became prevalent that werewolves attack those nearest and dearest to th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ndard, or scepter. he is a demon of the superior order and responds readily to questions concerning war. he can foretell the future and instructs leaders on how to make themselves respected by their soldiers. sixty infernal regions are under his command. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. abou-ryhan an arabian astrologer whose real name was mohammedben- ahmed; he is credited with introducing judicial astrology. many stories told of him in the east show that he possessed an extraordinary power to read the future. abracadabra a magical word said to be formed from the letters of the abraxas, written thus: a ab abr abra abrac abraca abr

nd self-development in order to become sufficiently worthy. the master imparts teaching and wisdom otherwise unattainable (and thus resembles the guru in the hindu tradition) and helps the apprentice by communion and inspiration. helena petrovna blavatsky alleged that she was the apprentice of such masters and claimed that they dwelled in the tibetan mountains. the term adept was also employed by medieval magicians and alchemists to denote a master of their sciences. adhab-algal the islamic purgatory, where the wicked are tormented by the dark angels munkir and nekir. adjuration a formula of exorcism by which an evil spirit is commanded, in the name of god, to do or say what the exorcist requires of him. adler, margot (1946) margot adler, author and wiccan priestess, is the granddaughter o

he was worshiped at sepharvaim, an assyrian town, where children were burned on his altar. rabbis of the period said that he showed himself in the form of a mule or sometimes of a peacock. encyclopedia of occultism& parapsychology. 5th ed. adramelech 11 sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. advanced spiritual church healing center center founded by british-born psychic douglas johnson. holds public meetings and is concerned with psychic and spiritual development. last known address: 10945 camarillo st, north hollywood, ca 91602. ae pen name of george w. russell (1867.1935, irish poet, painter, mystic, and journalist. aerial phenomena

r enemies and puts new courage into the hearts of the cowards who fly before superior numbers. he distributes place and power, titles and prelacies, teaches all languages, and has other equally remarkable powers. thirty-one legions are under his command. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. agasha temple of wisdom, inc. the agasha temple of wisdom is a spiritualist church that, during its first generation, was built around the mediumship of rev. richard zenor (1911.1978, a channel for the master teacher agasha. the temple was founded in 1943 and attained some degree of fame after reporter james crenshaw wrote sympathetically about it

ner. others identify him with the destroying angel. evil genies were formerly called alastors. plutarch says that cicero, who bore a grudge against augustus, conceived the plan of committing suicide on the emperor s hearth, and thus becoming his alastor. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. albertus magnus (albert of cologne (ca. 1206.1280) scholar, philosopher, and scientist traditionally believed to have been an alchemist. no fewer than 21 folio volumes are attributed to him, though it is highly improbable that all of them are really his. in several cases the ascription rests on slender evidence, but those that are incontestably wri

he last degree of pisces. his treatises include de magnis conjunctionibus (augsburg, 1489, introductorium in astronomian (venice, 1506, and flores astrologici (augsburg, 1488. he died at wasid, central asia. sources: mcintosh, christopher. the astrologers and their creed: an historical outline. new york: frederick a. praeger, 1969. alchemy the art and science by which the chemical philosophers of medieval times attempted to transmute the baser metals into gold and silver. alchemy is also the name of the gnostic philosophy that undergirded the alchemical activity, a practical philosophy of spiritual purification. there is considerable disagreement as to which, the scientific or the philosophical, is the dominant aspect and the manner in which the two were integrated (which to some extent va

ries of the universe. after the customary salaams, the learned man informed me that he was seeking three things.the philosophers stone, at whose touch all metal should become gold.the elixir of life, and the universal solvent which would dissolve all substances as water dissolves sugar; the last, he assured me, he had indeed discovered a short time since. i was well aware of the reluctance of the medieval alchemists to divulge their secrets, believing as they did that the possession of them by the vulgar would bring about ruin of states and the fall of divinely constituted princes; and i feared that the reluctance of the modern alchemist to divulge any secrets to a stranger and a foreigner would be no less. however, i drew from my pocket sir william crookes s spinthariscope. a small box co

; another had explored spain and morocco, without finding any alchemists, and the third had indeed found alchemists in algeria, though they had steadily guarded their secrets. after satisfying my curiosity in a general way, i asked the sage to explain the principles of his researches and to tell me on what his theories were based. i was delighted to find that his ideas were precisely those of the medieval alchemists namely, that all metals are debased forms of the original gold, which is the only pure, non-composite metal; all nature strives to return to its original purity, and all metals would return to gold if they could; nature is simple and not complex, and works upon one principle, namely, that of sexual reproduction. it was not easy, as will readily be believed, to follow the mystic

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

magic beliefs and practices.that hunters carved on the handles of weapons and implements, or scratched on cave walls, the images of the animals they desired to capture.sometimes with the secured cooperation of demons and sometimes with the aid of magic spells. a highly developed magic system existed in ancient egypt, as in babylonian (see semites) and other early cultures. from these cultures the medieval european system of magic is believed to have evolved. greece and rome also possessed distinct magic systems that were integrated into their religious practice and thus, like the egyptian and babylonian rituals, were preserves of the priesthood. magic in early europe was integral to the various religious systems that prevailed throughout that continent and survived into the middle ages as

of the council of constantinople in 692 c.e. excommunicated for a period of six years diviners and those who had recourse to them. the prohibition was repeated by the council of rome in 721. the forty-second canon of the council of tours in 613 said priests should teach people the inefficacy of magic to restore the health of men or animals, and later councils endorsed the church s earlier views. medieval magic it does not appear that what may be called medieval magic took final and definite shape until about the twelfth century. modeled after the systems in vogue among the byzantines and moors of spain, which evolved from the alexandrian system (see neoplatonism, what might be called oriental magic gained footing in europe and superseded the earlier magic based on paganistic practice and

s popularity that magic experienced, whether for good or evil, during the middle ages. although severely punished if discovered.or if its professors became notorious enough to court persecution.the power it seems to have conferred upon the practitioner was coveted by scores of people. two great names in the history of european magic are those of paracelsus and agrippa, who outlined the science of medieval magic. they were also the greatest practical magicians of the middle ages.apart from pure mystics, alchemists, and others.and their thaumaturgic and necromantic experiences were probably never surpassed. theories regarding the nature of magic according to sir james george frazer, author of the golden bough (1890, magic and religion are one and the same thing, or at least are so closely al

e magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; through revelation from the gods; or through his mastery of ritual. the shaman operated like a medium, for instead of summoning the powers of the air at his bidding, as did the magicians of medieval days, he found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered, in the eyes of the leaders and believers of the

imself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered, in the eyes of the leaders and believers of the new, nothing but evil or misguided magicians. medieval definition of magic the definitions of magic given by the great magicians of medieval and modern times naturally differ greatly from those of anthropologists. for example, nineteenth-century magician eliphas levi states in his history of magic (1913: magic, therefore, combines in a single science that which is most certain in philosophy which is eternal and infallible in religion. it reco

als like aleister crowley flourished in the 1920s and 1930s, but were deplored by polite society, which regarded such occultists as scandalous misfits. a second wave of popular occultism flared up in the 1950s in britain and north america, fueled largely by reprints of key books published during the 1930s. this modern interest in magic, however, had little in common with the outlook and ideals of medieval magicians and followers of the hermetic art. it stemmed largely from the trendiness of postwar affluence and the desire for sensationalist indulgence. the occult explosion led in the 1960s to satanism and black magic cults. much of modern occultism has been influenced by the use of mindaltering drugs. during this modern period, one long-kept secret of occultism became generally discussed

t both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in childbirth was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked or drawn around the magician with a magic sword or knife. it might be some nine feet in diameter to allow the movements of the magician in his evocations. portable forms of magic circles were sometimes drawn on parchment and used as talismans (see also magic square; necromancy) the magic circle (organization) british organization of profession

r, and a needle, the magnetometer was used for the study of terrestrial magnetism to solve meteorological problems. since the beginning of the twentieth century, it has been used for dowsing (see also biometer of baraduc; de tromelin cylinder; water witching) magonia (journal) quarterly journal concerned with anomalies, such as visions, portents, prodigies, and ufos. the name magonia was given in medieval france to a mysterious land beyond the sky, the origin of all kinds of signs and wonders but inextricably bound up with the destinies of human beings. inhabitants of magonia traveled in aerial ships and were believed to destroy crops and kidnap human beings. the emperor charlemagne issued edicts to prohibit the magonians from troubling the air and provoking storms. issues of magonia have

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

anged some letters and talked on the phone on occasion. mark expressed growing desperation about his plight. he was certain now that he could escape asmitor s grip only by destroying himself. thus, shell said, it came as a shock, but not really a surprise, to hear from a mutual friend. that on april 1, 1970, mark had committed suicide. shell noted that not long afterward, while perusing a book of medieval magic, he came upon the name asmitor, though he could not tell steiger exactly where. i am convinced that mark had never read this book, he remarked, and i am also convinced that mark did not simply make up this name. steiger, on the other hand, suspected that the tragic episode came out of paranoid schizophrenia, or some other illness. further reading steiger, brad, 1973. revelation: the

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

support the orthodox authority of their respective conventional religions, do the mystical qabalah, mystical christianity, and sufism present successive fresh versions of the same underlying tradition? who were the karaites and why did they maintain a strong voice in the jewish community for almost seven centuries? what mystical doctrines and meditation practices were prevalent among qabalists in medieval and renaissance times? why was sabbatai zevi regarded as such a threat by the orthodox establishment? how did the modern sect of chasidism arise? what are its core ideas and practices? these and many other questions bubbled up in my mind, and searching for definitive answers has continued to this day. it should be clearly understood that the teachings presented in this book are not center

itual awakening, intensified devotion, and selfless service to the divine will offered by the mystical qabalah have also been made difficult to access by the strict halachic barriers and obfuscating intellectual hurdles erected by rabbinical jewish kabbalists. 3' 8: h" 2: 2 2:e 8% the formal prohibition against the study and practice of the qabalah was lifted in 1540 ce through the efforts of the medieval jewish kabbalist abraham azulai. the prohibition had been instituted largely in reaction to the disastrous consequences of the false messiah shimeon bar kochba, who led a revolt in 135 ce that resulted in a short-lived independent jewish state.3 over a century after azulai, a sense of fear and taboo regarding the qabalah arose strongly once again among the rabbinate in reaction to the tro

grandson of adam and the son after whom qain was said to name a city.11 enoch son of yared was the great, great, great, great grandson of adam, and the one who walked with elohim and was transformed into metatron(]vruum).12 the thirteen enochian keys of enoch son of qain are reflected in such works as the book of the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and medieval grimoires such as the armadel, goetia/lemegeton, etc.13 the primary text of the mystical qabalah that appears to occupy a central place of importance in the hermetic qabalah is the sefer yetzirah (book of formation. however, from what is written in many of the books of hermetic qabalah, it is apparent that the structure of the tree of life, nature of the inner court, and function of the l

of the tree of life that appeared in those books had never been seen before. the complete list of divine names contained in the work of the chariot edition is provided in appendix a. all of the various trees diagrams are included in the seven chapters of this text( the sefer yetzirah (book of formation) attracts heated debate about its authorship and date of origination. many scholars attribute a medieval or hasmonean date to the book. it is not in the scope of the present work to delineate the varied opinions that attribute a medieval date to the book s inception. the references to the book of abraham in the qur an (see surahs 87:19 and 53:37) may allude to this book or some version of it. if that is the case, since the qur an predates the medieval period by centuries, it would at least s

not in the scope of the present work to delineate the varied opinions that attribute a medieval date to the book s inception. the references to the book of abraham in the qur an (see surahs 87:19 and 53:37) may allude to this book or some version of it. if that is the case, since the qur an predates the medieval period by centuries, it would at least substantiate that the sefer yetzirah is not of medieval origin. the work of the chariot trust version was made using all six known textural sources.14 some of the versions contain considerable addenda whose language points to the hasmonean period, circa 130 bce, and later. the additional material was left out of the redaction the work of the chariot used as the basis for its translation. based upon astronomical information in the book itself

xes acts as an unforgeable clock, allowing us to determine that the correspondence of the constellations given in the sixth chapter to the twelve hebrew months (with no variations in the six texts considered) occurred during the time of abraham, circa 4000 years ago. allowing for 4' 8: h" 2: 2 2:e 8% an optimal variation of plus or minus 800 years ago, it is still not anywhere within the range of medieval times. a check on the data logs of the old chaldeans, egyptians, and greeks indicated that no one had astronomical knowledge of the procession (until about 1700 ce. the sefer yetzirah is the first mystical manual on, and possibly the source text for, the original hebrew alphabet. its chapters explain the significance of the twenty-two letters and ascribe various attributes to them. it is

ion of the spirit of messiah in the world of yetzirah resonates through the vav v. the lower heh h is the presence of the spirit of the lord hvhy as the shekhinah throughout the material creation, or earth(/ra, aretz. actually, the lord hvhy is referred to in the feminine about 10-15 percent of the time in the torah, though often mistranslated or ignored. it is important to note that, despite the medieval injunctions of the rabbinate, the ancient qabalah is not sexist. the mystical qabalah establishes the unity and equality of the male and female aspects of the lord hvhy( honor thy father and thy mother, and offers equal opportunity to become masters of the name and great servants of our lord. among books on the subject of the qabalah, there is some confusion regarding how the letters yod

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

e new approach to him put forward in this book, bruno once more swings into place as an important landmark in the history of thought, not for the old wrong reasons but for the new right ones. ever since domenico berti2 revived him as the hero who died rather than renounce his scientific conviction of the truth of the copernican theory, the martyr for modern science, the philosopher who broke with medieval aristotelianism and ushered in the modern world, bruno has been in a false position. the popular view of bruno is still roughly as just stated. if i have not finally proved its falsity, i have written this book in vain. for what is the truth? bruno was an out-and-out magician, an "egyptian" and hermetist of the deepest dye, for whom the 1 f. bacon, works, ed. spedding, ellis, and heath, l

FRATER TENEBROUS CULTS OF CTHULHU

the historical occult tradition, and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic grimoires such as the keys of solomon and dr. john dee s book of enoch, or liber logaeth. he had also read waite s collection of medieval texts, the book of black magic and pacts, macgregor mathers translation of the sacred magic of abra-melin the sage, and cotton mathers, wonders of the invisible world, which documents the witchcraft phenomena centred around salem in 1692. the titles of these volumes are echoed in those which were created by lovecraft and his fellow contributors to the cthulhu mythos: de vermis mysteriis

FRATER U D PRACTICAL SIGIL MAGIC

ly you will have to be alone when using it, unless you are lucky enough to live with people who are in sympathy wit e completely eaf. anyone familiar with mantra systems will be aware of the tonation (the so-called gjapa-mantra h: loud, low, and s onsidered to be the ghighest h form of mantra working and is mber of different antra techniques. incidentally, it seems more than likely that some of e medieval spells were constructed in the same, or at most of the anded-down formulas are little else than mutilated church ematria or have been received as a grevel this is h your magical gquirks, h or ar d fact that there are generally three stages of mantra in ilent (or mental) intonation. the mental intonation is c quite complicated. these hints, however, should enable you to experiment with qui

ross a more satisfying form. but do not, i repeat, do not try to control the process consciously! repeat this procedure with the other segments of the sentence. let us assume that eventually you obtain the results of figure 25. 80/ practical sigil magic figure 25 the alphabet of desire/ 81 you probably have noticed that these examples bear a certain resemblance to signatures and glyphs known from medieval books of spells. perhaps, then as today, people were fond of employing the technique of automatic writing for their construction. you should keep the sigils obtained by this method in a special gdictionary h for later use. 2nd example suppose that some time later you wish to get a proper job (perhaps for the time after your examination, which you have, of course, passed. however, you don

FULLER J F C SECRET WISDOM OF THE QABALAH

that there are men who have feet above their heads, and countries in which all is inverted, in which the trees and plants grow from the top to the bottom. we find the germ of that error among the philosophers who have claimed that the earth is round.5 st. augustine held a similar opinion.6 long before copernicus wrote his book, revolution of the heavenly bodies (about a.d. 1542, we find that the medieval jews had buried this secret in the zohar, in which may be read: in the book of hammannunah the old we learn. that the earth turns upon itself in the form of a circle; that some are on top, and others below; that all creatures change in aspect, following the manner of each place, keeping however in the same position, but there are some countries of the earth which are lightened, whilst oth

be seen. 37 which means that man, if he wills, can see god's lower manifestation- his visible universe- but that his invisible nature is cut off from him whilst in the flesh. since this fundamental law of equilibrium was first grasped, and it sinks back long before qabalistic days, nothing has been added to the essential knowledge of man; and the philosophy of the classical age, the magic of the medieval, and the science of the modern ages are founded upon it and have, in attempting to explain it, merely replaced one set of symbols by another. the zohar says: the holy one, blessed be he, found it necessary to create all these things in the world to ensure its permanence, so that there should be, as it were, a brain with many membranes encircling it. the whole world is constructed on this

tion to anyone. speak not, therefore, one syllable of it to any mortal whatsoever. i would have the house with necessary furniture taken by the month. for i propose staying not beyond that time and yet perhaps i may. i would above all things have a proper place in a retired situation, where i may have access to fields and sweet air. 13 nor does the great omission halt here. abramelin the magie, a medieval jewish magician, enjoins retirement. in his book the sacred magic we are informed: i resolved to absent myself suddenly, and go away into the hercynian forests, and there remain during the time necessary for this operation, and lead a solitary life. 14 the mad mullah of sudan fame sat in a cave under the nile and repeated to himself the two-andseventy names of allah until allah appeared t

e lvx, is the act of a magus; to expend this power is the act of a magician. if held erect, as held by buddha, so that the uninitiated can see only its reflection, then magic is white. to hold it downwards so that the light burns among them, then magic is black. the first attitude is symbolized by the trident of neptune, the ruler of the unstable waters; the second by the threepronged fork of the medieval devil, by which souls are cast into hell. the united trident and fork are symbolized in the double shin, and also in the hexagram or seal of solomon or of david. like moths the uninitiated circle round these blinding lights and, becoming drunken on their brilliance, are scorched in their fire. as on the physical plane a man can become intoxicated on wine, and on the sensuous on love, and

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

e true meaning of the latter being concealed. the masses of the people, who had grown too sensualized and ignorant to receive the higher divine "mysteries" and too gross to be entrusted with their true significance, had become idolaters. not only the egyptian and chaldean priests, but moses and the jewish doctors were well versed in religious symbolism. the fact is observed, also, that as late as medieval christianity, the fathers in the church, the christian painters, sculptors, and architects, still employed signs and symbols to set forth their religious doctrines. even at the present time, many of the emblems representing certain ideas connected with the creative principles, and which were part and parcel of the pagan worship, are still in use. the masses of the people, however, are wit

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

o explain eitherhowhis obsessionwithalchemy came about orwhatultimately became of it.butfor waitethematterwasunimportant;he wasturningnowaway from alchemy and towards another strandofesotericthought.thekabbalah is the system of jewish mysticism and theosophy that developed in the early centuriesofthis era (its origins lie in the earlier merkabah (chariot) mysticism, reached its zenith in the late medieval periodwiththesepherhazohar(bookofsplendour, and fascinated renaissance figures such as reuchlin and pico della mirandola,whobelieved, quite erroneously, that kabbalistic texts contained trinitarian doctrine andwouldprovide a meansofconverting the jews to christianity. from the sixteenth century onwardsthestrange and complex symbolismofthe kabbalah had been utilized frequently by occultist

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

hegoldendawnarthur edward waite was amemberfor abriefintervalofboththese organizations.hehad a rather condescending attitude towardsbothmathersand the golden dawn.hewas indebted more to christian mysticism and to the traditional antecedentsofboththe aforenamed groups than anything else and looked back to the past to dredge up what he could about alchemy, the qabalah, thetarot,the rosicrucians and medieval magic.hecame to write large tomes on allofthese subjects, and credit must be given to him for whatever popularity someofthem have since achieved. i know many in the fieldofalchemy alone who worship waite for his translationsofsome of the basic texts in the spagyric art.hisadvocacyofchristian mysticism attracted to him an authorityofthe statureofevelyn underhill and a novelist like charles

GILBERT THE MAGICAL MASON

lt theocrasy,1933.4 for the history of the order see ellie howe,the magiciansofthe golden dawnand my ownthe goldendaum:twilightofthe magicians(aquarian press, 1983. 5 letter tof.l.gardner, quoted in howe,op.cit.,p. 165. 6 quotedinhowe,op.cit.,p. 210. 7 see queenborough,op. cit.,appendix iv. 8 ibid. 9 ibid. 10 ibid.part one: rosicrucian1.christian rosenkreuz and the rosicruciansthe rosicrucians of medieval germany formed a group of mystic philosophers, assembling, studying and teaching in private the esoteric doctrines of religion, philosophy and occult science, which their founder, christian rosenkreuz, had learned from the arabian sages, who were in their turn the inheritors of the culture of alexandria. this great city of egypt, a chief emporium of commerce and a centre of intellectual l

very learned man, who, having spent many years in travel through the east- asia minor, chaldea, arabia and fez- came again to europe, and after a residence among the moors in spain, returned to his native state in germany, full-filled with the hermetic sciences and' capable in magical arts, which knowledge he had acquired by many initiations in eastern lands. he adopted a covered mystic name, as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mys

ot live longer than the time appointed by god, yet were they free from disease and pain. that fraterj.0.was very expert in the kabala, the mystic philosophy of the chaldee and hebrew initiates.thattheir burial places should all be kept secret, and they claimed the possession of the art of embalming. they claim the knowledge of the secret of the ever-burning lamp, which is often referred to in the medieval occult authors.24themagical masonthe power of foresight, as shown by the inscription of the vault door. in the vault were found,inter alia,'wonderful artificial songs; these we may take to be what the eastern adepts called mantrams, that is portions of language in a certain rhythm for recitation in magical ceremonies.they condemned gold-making for profit and luxury as accursed, calling tr

m.d.,became supreme magus. during his rule the province of northumbria and college of newcastle were consecrated, with charles fendelow as chief adept, and the demiurgus college at melbourne, australia. the high council library was founded upon a bequest of books bydrwoodman, and now includes a thousand volumes. 1878.theisis unveiledofh.p.blavatsky was published; it36themagical masoncontains many medieval rosicrucian notions, which are not repeated in her later works. in 1880 the soc. rosie. in u.s.a. was founded by fratres who had come to england for reception, and was recognized by the s.r.i.a; in 1887 a representative deputation visited the english colleges; it was then ruled by charles e. meyer, of philadelphia, since dead. in 1887, by permission of s.d.a, a continental rosi255 crucian

s.a. was founded by fratres who had come to england for reception, and was recognized by the s.r.i.a; in 1887 a representative deputation visited the english colleges; it was then ruled by charles e. meyer, of philadelphia, since dead. in 1887, by permission of s.d.a, a continental rosi255 crucian adept, the isis-urania temple of hermetic students of the g.d, was formed to give instruction in the medieval occult sciences.drw.r.woodman, the s.m, with s.a. and s.r.m.d, became the chiefs, and the latter wrote the rituals in modern english from old rosicrucian mss (the property of frater s.a, supplemented by his own literary researches. fraterd.d.c.f.,in 1892, supplied the ritual of an adept grade from materials obtained from a frater,l.e.t.,a continental adept. several other temples sprang fr

now remains of the wisdom, art and literature of the ancient world.itis necessary to state that there are societies both at home lind upon the continent of europe, and especially in the united states of america, which use the title 'rosicrucian' in various manners, and yet have not received any permissiontodo so from anyone holding authority in any rosicrucian lodge having direct descent from the medieval fraternity.ipublished for the s.r.i.a, second edition, 1916.]3.therosicrucians, pastandpresent, at homeandabroadan address to thesoc.rosie.in angliaitis well at certain times to consider our status as rosicrucians, andtoremind ourselves of the origin of the society to which we belong, to notice how far we moderns have strayed from the original paths laid down by our founder, c.r, and to t

nion tract, theconfessiofraternitatis,the rosicrucians, past and present 4shivesyou a slight insight into the views of the rosicrucians of a data a hundred years later.thechymischehochzeitorchemicalweddingbyc.r.,and thesecretsymbolsof therosicruciansby f. hartmann are tractates of rosicrucian allegory which will well repay, not only perusal,butdeep study; while the elucidation of the whole set of medieval divinatory sciences, astrology, geomancy, etc, are suitable themes for lectures in your college. for such as can understand medieval latin a most interesting work is the'oedipusaegyptiacus'of athanasius kircher. it is desirable that our students should make them255 selves acquainted with the ancient mysteries of egypt, of greece and of rome.thebasis of the western occultism of medieval eu

s, astrology, geomancy, etc, are suitable themes for lectures in your college. for such as can understand medieval latin a most interesting work is the'oedipusaegyptiacus'of athanasius kircher. it is desirable that our students should make them255 selves acquainted with the ancient mysteries of egypt, of greece and of rome.thebasis of the western occultism of medieval europe is the kabalah of the medieval hebrew rabbis,towhich i have publishedanintroduction.this philosophy, although at first sight barbarous and crude, yet will be found, when one has grown familiar with the nomenclature, to be a concrete, coherent and far-reaching scheme of theology, cosmology, ethics and metaphysics, serving to throw light on many obscure biblical passages and to suggest original views of the meaning of mo

GILBERT THE SORCERER AND HIS APPRENTICE

whom they came, and then to expel and banishhimand them bag and baggage, in order that the power of ra to bless the earth and the dwellers thereon might be re-established, and this power belonged to the priest" initiates of the temples.forthe casting out of evil, then, the rituals were devised, and this seems a long way from the witch's cursings. but we have to remember thatinancient egypt, as in medieval europe, evil was a term of very varying significance, and one thinks perhaps the hierophant's conception of evil might sometimes have been merely that which was personally annoying to himself. after all, this is but human nature, and we can. readily imagine that if a farmer on old nile should withold his temple dues, and attempt to cheat the priests, as without doubt they occasionally did

to involve that which was represented, or at least its banishment, therefore it must be something inimical to, and deemed evil by, the exorciser. and certainly the devil was not deemed evil by the witches practising black witchcraft (for here i say nothing of white witches. a parallel may be found in the old custom which lingered to comparatively modern times of burning judas iscariot, a sort of medieval guy fawkes celebration, wherein apparently, in its origin, all the sins of the parish in the preceding year were laid upon the figure, which was then solemnly burnt, amid considerable jubilation. i have seen a record of a certain parish in england where judas was burnt almost to the time of living memory, the rector whereof, probably more of a folk lorist than a divine, laid upon the head

them to possession by some of the minor bad gods, and dealt with them accordingly. so if an initiate, or one who had power, found himself assailed by uncontrollable fear, let us say, he recognized that the god, or demon, having charge of this mood, had somehow found entrance to his house of life, and he promptly wrote the demon's name, devoted him to apophi, and exorcised them both. so we find in medieval europe the thaumaturgist-saints would recognize obsession, where we with the superior knowledge and wisdom of the twentieth century see only 'an obscure nervous condition' which we can neither explain, nor account for, nor cure, and they devoted the obsessing demon to satan, and cast him out.theblack magicians of the middle ages sometimes not only cast him out, but caused himtogo in, and

edge and wisdom of the twentieth century see only 'an obscure nervous condition' which we can neither explain, nor account for, nor cure, and they devoted the obsessing demon to satan, and cast him out.theblack magicians of the middle ages sometimes not only cast him out, but caused himtogo in, and this also by the power of the name. i have been shown over a hundred names and seals of demons from medieval books of magic, and many instances are recorded from the times of the pharaohs till within a couple of hundred years of this present time, of magicians who in time of war, have cast fear into the hearts of the enemies of their country. froissart records the work of magicians who accompanied the german armies in his day, causing fogs to cover a retreat, and the like. many of the troubles a

the survival of forms current in the middle ages, or in remote classical times. naturally the greatest number occur in the west of england and scotland among w.eceltic population. but witchcraft is far from being unknown even among the saxons of the east coast. in thechannel islands it is rife to this day, also in brittany; and in morocco (as described in m. jules bois'sorcellerieau maroc) every medieval incident, including the witches' sabbath, is familiar ground, and universally believed in. one of the oldest of known incantations is that connected with the casting of the black thread.itwas undoubtedly scandinavianandpre-christian,referringto some legend of a ride of odin and baldur in which baldur's horse slipped and sprained or dislocated a leg. this was healed by binding round the in

ar and definite in brittany or the channel islands. others again still farther afield. when i was writingthedeviz'smistressi found in the confession of isabel goudie distinct traces, but no more, of the 'moon paste. but what it was, and how prepared, no testimony in this country gave the smallest clue. hints in hesiod, and other classical authors, showed that the formula was used in thessaly, and medieval italians spoke of bringing the moon down from heaven. still they eluded me, till at last i ran it to earth in morocco, as recorded in the notes of emile mauchamp and others. the key fitted exactly: not only isabel goudie but the thessalian witches were justified by the experience of a modern scientific traveller. but great patience is needed to compare the tales of one country with anothe

as long as mankind has been on the earth, and will continue to exist with little change when most other material institutions pass and decay. the cult of the witch will still flourish, openly or secretly, it matters little which, the old formulae willbepractised and believed, to all future time.[reprintedfromthe occult review,vol.xxv,no.5(may1917),pp.264-71.]16.witchcraft ritualsto the student of medieval witchcraft the question continually presents itself- what precisely did the witches do? what means did they employ to produce the effects attributed to their conjurations? and again, what was their own outlook on the world? putting out of account the charlatans and impostors, of whom i fancy the middle ages could show quite as plentiful a crop as the modern world, how did the genuine witc

ves and their art and powers- what were in short their experiences? the accounts of their victims are given in ample enough detail in the trials. the rituals may to a large extent be recovered. some are fully expounded in the great grimoire, and recorded by trithemius and others. the confessions of known witches, notably that of isabel goudie, which is perhaps the most fertile storehouse of later medieval formulae, prove that the older rituals were still practised in the seventeenth century. but the corruptions and omissions indicate that they must have been handed down orally, and were repeated parrot-wise with little understanding of their meaning. but before we can realize the witch as a vital living person we must know, not only what she said and did, but what she thought of it. how in

GILBERT R A THE MASONIC CAREER OF A

er family was almost certainly the cause, too, of her conversion to the roman catholic church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the m

GLOBAL FREEMASONRY

or soldiers" but within a short time they became very wealthy. christian pilgrims, coming from europe to palestine, were under the complete control of this order, and by whose money they became very rich. in addition, for the first time they set up a cheque and credit system, similar to that of a bank. according to the british authors, michael baigent and richard leigh, they established a kind of medieval capitalism, and led the way to modern banking through their interest-based transactions.5 it was the templars who were mainly responsible for the crusaders' at- global freemasonry dg the crusaders put to sword all those living in the lands they conquered. tacks of and murder of muslims. for this reason, the great islamic commander saladin, who defeated the crusaders' army in 1187, in the

t number of them took refuge in the only kingdom in europe that did not recognize the authority of the catholic church in the fourteenth century, scotland. there, they reorganized under the protection of the scottish king, robert the bruce. some time later, they found a convenient method of disguise by which to continue their clandestine existence: they infiltrated the most important guild in the medieval british isles the wall builders' lodge, and eventually, they fully seized control of these lodges.7 the wall-builders' lodge changed its name, at the beginning of the modern era, calling itself the "masonic lodge" the scottish rite is the oldest branch of masonry, and dates back to the beginning of the fourteenth century, to those templars who took refuge in scotland. and, the names given

es that there must be a relationship between humanists and masons. prof. martin writes: in other northern climes, meanwhile, a far more important union took place, with the humanists. aunion that no one could have expected. in the 1300s, during the time that the cabalist-humanist associations were beginning to find their bearings, there already existed particularly in england, scotland and france medieval guilds of men no one alive in the 1300s could have predicted a merger of minds between freemason guilds and the italian humanists. the new masonry shifted away from all allegiance to roman ecclesiastical christianity. and again, as for the italian occultist humanists, the secrecy guaranteed by the tradition of the lodge was essential in the circumstances. the two groups had more in common

ere said to possess secret knowledge. but the most important legacy of the rose cross order today is the naturalist philosophy, and the idea of evolution, of which it is a part. the mason declares that the roots of masonry go back to the templars and the rosicrucians, stressing the evolutionist philosophy of the latter: speculative masonry or the contemporary organization of masonry is founded on medieval construction guilds we refer to as operative masonry. but, those who brought the basic speculative elements to this foundation the first to promote the theory of evolution in modern europe were members of the masonic society known as the rosicrucians. above: the symbol of the rosicrucians. the theory of evolution revisited def global freemasonry deg were members of certain organizations t

GNOSTIC CATECHISM

er family was almost certainly the cause, too, of her conversion to the roman catholic church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the m

GNOSTIC HANDBOOK

rements. this way of life, whether it be western consumerism or marxist materialism, was created by the development of the (western) scientific worldview, whereby man was removed from his place at the center of the universe and reduced to his new status as an "evolved monkey. beginning in the 19th century (some would argue earlier) prevailing ideologies began to jettison god, spirituality and the medieval worldview and replace "superstition" with a "scientific" model based on matter, evolution and technology coupled with a belief in progress. this new scientific model was and is a direct contradiction of the earlier "traditional" model, which was based on the "great chain of being. this great chain is the traditional view of the universe which is not locked in a simple "nuts and bolts" vie

plutarch (45-125ad, for example, posited a negative world soul (demiurge) and hence heralded a reconciliation between platonic and gnostic thought. when the platonic model was combined with pythagorean mathematics a hierarchical structure rethe gnostic handbook page 19 sulted. this early model which spanned the universe from the "all" to matter, was probably the map from which later kabbalah and medieval occult schematics evolved. plontinus, a classic neo-platonist, outlined a map which was founded on the indescribable one (en) who is the causeless cause. plontinus also called it the good and the first god, protos theos. below en is a series of hypostasis or emanations which make up the great chain of being. below en is the nous or "gods thought" in which exist the platonic forms of arche

subtle than that of most exoteric religions. it reconciles the supposed differences between so-called monotheistic and polytheistic traditions, as well as uniting such models as theism, deism and pantheism. chapter three: first principles the gnostic handbook page 25 what s in a name? the issue of the name of god is an important one, for in some sense to give something a name is to define it. for medieval sorcerers to know the name of a spirit was to control it. in the gnostic tradition we understand the frailty of the human spirit and the desire to project humanity onto divinity, this tendency towards anthropomorphism is a dangerous one. too often man in his suffering desires to bring the gods down to a more physical level, when this happens the currency of divine imagery is debased. whil

rough the seven spirits (see below, myriad forms of life are created. in our gnostic tradition these are generally categorized as the seven spirits or logoii (sometimes also known as aeons, the immortals or masters who work within each plane or ray and spirits. these spirits are of many forms, from the higher to the lower. there are many, many ways of categorizing them from the kabbalistic to the medieval, from neo platonic hierarchies to those of christian angelology. while we are offering one model it is up to the individual student to explore and expand their understanding through considering the many descriptions of these forms. the gnostic handbook page 36 the seven spirits according to the gnostic traditions the triune principle manifests through a series of seven logii or in more tr

s also seen as the reflective sphere or astral light. the division between the mental and desire plane is not as clear as it seems and intermingling occurs between them both. the physical plane the world on which we live. the earth and the underworld on a critical examine of our models one will notice an anomaly, in the organic models (yggdrasil etc, the underworld is beneath the earth, indeed in medieval mysticism hell (the christian underworld) is even within the earth, being at its centre. while in the emanation model the underworld is called the astral plane (even the spirit world) and is above the earth, rule by the moon. the first thing to note is that the underworld is not hell. there is no heaven and hell in the gnostic system, the underworld is the realm of the dead and where we e

hat the whole world, visible and invisible, is his creation. yet one does not need to be a philosopher to observe that in this world of ours moral and physical evil- suffering, cruelty, decay, death- is abundantly present. how then can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils (a medieval gnostic sect) had an answer which was at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, obolensky what are we to make of such speculations. is the world really evil? or worse is the creator of the world evil? the first thing we need to do is to consider how this model arose and then exam

action between our own thought forms and real fallen astral entities. these fields (probably a better description than forms) allow these entities to interface with our own unconscious. accordingly they can change form according to the language of the culture they communicate though and being a mixture of our own thoughtforms and fallen spirits can mimic our own hidden desires and needs. while in medieval periods we may have has demons, incubus and succubus, in the present we have aliens, ufo abductions and medical experiments by creatures we cannot see. in the modern mode, these archons are sometimes called ultraterrestrials. however we must realize that these forms are spiritual in origin. sure, they may be other races within our universe, assuredly so, but it does seem that the majority

to emanating the forces only for those linked to the order and hence joined to its group mind. as we head further into the kali yuga it is the individuals task to use and transform the heavenly energies within him or herself. it is important to realize that energies the zodiac like those of the planets are ambivalent, they receive and relay forces of both positive and negative nattier. in a more medieval context, they are said to possess both spirits and intelligences. the gnostic tradition has always been unsure of astrology and see the heavenly forces as energies which must be reckoned with, not gods to be worshipped. the present change of cycle is that movement from pisces to aquarius, while there is some variation in the dating it is generally accepted that aquarius will dawn around 2

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the treasury of light (the supernals) and the world of the archons. in the lower kingdom emanation continues, and there are hierarchies of light and darkness- there are aeons and archons. the tree of life documents a model of the emanation process, below the dividing line of the abyss there is a mixture of light and darkness, emanations which are fallen but which also hold particles of light. the medieval writers of the grimoires illustrated this mixture by attributing an intelligence and spirit to each planet; a positive and negative force. the barriers that exist within the tree of life are of vital importance. while in our gnostic theurgy page 94 discussions of the alpha event we examined the great chasm, there are actually two breeches in the emanation scheme. there is the great chasm

n. it is generally accepted that egypt was the point of origin, at least in the modern cycle. there has been much pioneering work done to show that egypt was not some middle eastern backwater, but was a thriving cosmopolitan empire which had satellites around the world. it formed the nucleus in which much of the esoteric tradition developed. while much of the form of modern kabbalah originated in medieval mysticism, alchemy and hermeticism, we can clearly see that the basic mythology and forms was egyptian in origin. the recorded history of egypt covers an immense period of time. even the earliest forms of egyptian civilisation- which concentrated on the stellar worship of the star goddess had a highly evolved structure and form. by the first dynasty a wide range of esoteric and religious

philosophy is at variance with the gnostic tradition, there is much similarity also. plotinus, iamblichus, apuleius, pythagoras and others all prove of value when studying the greek mysteries. indeed it is said that iamblichus was the originator of a complete system of occult practise which was destroyed by the christians in the sixth century. the fragments which survived gave rise to much of the medieval system of signatures, grimoires and planetary magic. the numerical system of pythagoras which gave birth to geometry (and perhaps music and the arts, also was the basis for much of the ariosophic kabbalah, gematria and related numerical, musical and geometrical forms. the esoteric traditions of ancient greek such as the ophite and eleutherian mysteries are certainly considered part of the

GOETIA LUCIFERIAN

not only understand our feelings and perceptions, but the possibilities of becoming something better. the goetia as it is a tool of darkness; it is also a tool of strengthening the self one of fiery light. one must observe the nature of goetic spirits, which generally may be harmful or beneficial depending on how may approach them. in a modern context, the magician is now able to step out of the medieval mode of summoning separately rather the sorcerer now moves forward into the point between the summoner and the summoned. this is the axis of which all change, self-deification and the widdershins dance of the adversary is accomplished and developed. one may perform rites based around the princes of the infernal realm or the sub-princes accordingly. much of this useful information may be f

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

. ronove inspires the knowledge of languages, magical and otherwise. he is a great earl and marquis whom inspires a comprehension of learning within the circle. ronove is an excellent familiar which brings instinctual knowledge via waking and dreaming of the alphabet of desire, the language of the subconscious which empowers spells and talismans. b berith berith is a great spirit who appears as a medieval european soldier, clothed in red whom rides upon a crimson horse. upon the head of berith rests a gold crown. berith is a divinatory spirit who brings visions in dreams, which are revealed as images to the magician. berith governs 26 legions of spirits. in an initiatory context, berith may be a tool in the understanding of the self including the turning of gold, i.e. the self coming into

GOLDEN CHAIN AND THE LONELY ROAD

ve process is actuated there are no grades or degrees beyond the principal initiation ritual, although it must be stated 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

heogenic elixir has sometimes been used to assist in the creation of the initiatory apotheosis 'the aspirant, after being mentally prepared by his or her sponsor, and drinking of the potion, is left alone to spend the night by three stones that stand overgrown in the centre of the wood (taliesin 'a wood in the west country, published in pentagram, august, 1965. this is somewhat reminiscent of the medieval alpine initiatory potion which provoked its drinker to have 'all of a sudden the sensation of receiving and preserving within himself the image of our art, and the principal rituals of the sect (ginzburg. c, ecstasies: deciphering the witches' sabbath, 1989. it is believed that unto those possessing the needful magical capacity a plant-familiar will reveal itself- that it contains within

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ctic oceans. it becomes clear that the ancient voyagers travelled from pole to pole. unbelievable as it may appear, the evidence nevertheless indicates that some ancient people explored antarctica when its coasts were free of ice. it is clear, too, that they had an instrument of navigation for accurately determining longitudes that was far superior to anything possessed by the peoples of ancient, medieval or modern times until the second half of the eighteenth century. this evidence of a lost technology will support and give credence to many of the other hypotheses that have been brought forward of a lost civilization in remote times. scholars have been able to dismiss most of that evidence as mere myth, but here we have evidence that cannot be dismissed. the evidence requires that all the

fic legacy of a vanished civilization? 21 ibid, pp. 76-7 and 231-2. graham hancock fingerprints of the gods 23 chapter 2 rivers in the southern continent in the christmas recess of 1959-60 charles hapgood was looking for antarctica in the reference room of the library of congress, washington dc. for several consecutive weeks he worked there, lost in the search, surrounded by literally hundreds of medieval maps and charts. i found [he reported] many fascinating things i had not expected to find, and a number of charts showing the southern continent. then, one day, i turned a page and sat transfixed. as my eyes fell upon the southern hemisphere of a world map drawn by oronteus finaeus in 1531, i had the instant conviction that i had found here a truly authentic map of the real antarctica. th

prove that? a. i can prove it by a verse. q. how does this verse run? a. the red bamboo from canton is rare in the world. in the groves are 36 and 72. who in the world knows the meaning of this? when we have set to work we will know the secret. the atmosphere of intrigue that such passages generate is accentuated by the reticent behaviour of the hung league itself, an organization resembling the medieval european order of the knights templar (and the higher degrees of modern freemasonry) in many ways that are beyond the remit of this book to describe.24 it is intriguing, too, that the chinese character hung, composed of water and many, signifies inundation, i.e. the flood. finally, returning to india, let us note the content of the sacred scriptures known as the puranas. these speak of fo

le in its western wall leading into a dark, cave-like space beyond. there was also an opening near the centre of the floor which gave access to a ramp, sloping westwards, leading down to even deeper levels. we descended the ramp. it terminated in a short, horizontal passage to the right of which, entered through a narrow doorway, lay a small empty chamber, six cells, like the sleeping quarters of medieval monks, had been hewn 3 abdul latif, the eastern key, cited in traveller s key to ancient egypt, p. 126. 4 ibid. 5 blue guide: egypt, a& c black, london, 1988, p. 433. graham hancock fingerprints of the gods 299 out of its walls: four on the eastern side and two to the north. these were presumed by egyptologists to have functioned as magazines. for storing objects which the dead king wishe

red by waynman dixon which led into the dark distance of the mysterious shafts. the western wall was quite bare. offset a little over two feet to the south of its centre line, the eastern wall was dominated by a niche in the form of a corbel vault 15 feet 4 inches high and 5 feet 2 inches wide at the base. originally 3 feet 5 inches deep, a further cavity had been cut in the back of this niche in medieval times by arab treasure-seekers looking for hidden chambers.22 they had found nothing. egyptologists had also been unable to come to any persuasive conclusions about the original function of the niche, or, for that matter, of the queen s chamber as a whole. 20 the pyramids of egypt, pp. 92-3. 21 ibid, p. 92; the pyramids and temples of gizeh, p. 23. 22 the pyramids of egypt, p. 92. graham

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

n, early physical contactee and founder of the first ufo conclave, the long-defunct giant rock conventions. van tassel also engaged in psychic communications and was closely associated with the earliest new age groupings, which, to some extent, started at giant rock. of particular interest is that, beginning in 1952, van tassel was in communication with a being calling itself ashtar the name of a medieval demon said, in the old magical texts, to have relocated to america. ashtar has shown up in many subsequent cases. williamson, george hunt( ric, claimed a doctorate in anthropology and was a one-time follower of guy ballard s i am movement, an organization with an unsavory reputation for overlap with the pro-nazi silver shirts, an american subversive body broken up by the u. s. government

exuality in their physical examinations or probes on humans, in order to obtain certain secretions of a physical, emotional and even spiritual nature. 56 allen h. greenfield be sure and check out the ufo silencers! 57 10 the men in black and their magical origins..we are dealing with a full-size world-mystery and a real fight between the black and white brotherhoods- frater achad, 1948 throughout medieval times, a major current of thought distinct from official religion existed, culminating in the works of the alchemists and hermetics. among such groups were to be found some of the early modern scientists and men remarkable for the strength of their independent thinking and their adventurous life, such as paracelsus. the nature of the beings who mysteriously appeared, dressed in shiny garm

and the world-wide wave of silencings. they knew too much about the flying saucers was an international success. it was widely assumed that the men in black were either government agents or extraterrestrials, but as researchers wilgus and keel have shown, the eye in the triangle was sometimes their only insignia, while my own research showed startling parallels to certain black magick rituals in medieval times which provoked visitations by what was often called the man in black- widely understood to be the devil himself. even barker noted that albert k. bender s experiments were more like a magical conjuration than an attempt at extraterrestrial communication. any initiated magician reading bender s accounts would recognize the elements of magical conjuration immediately. maybe, i mused

indeed, aleister crowley observed that the black magician or sorcerer is hardly even a distant cousin of the black brother. the difference between a sneakthief and a hitler is not too bad an analogy. the black brothers are highly advanced adepts of the art who have simply, as the popular phrase goes, been seduced by the dark side of the force. at certain times and places in history- for example, medieval tibet or, in more modern times, nazi germany the black lodge has operated more or less openly with characteristic occult symbols of human skulls, lightning bolts, etc. out in the open. but like the great white brotherhood that it actively seeks to subvert and overthrow (as it did in the time of the knights templar, the black lodge has generally communicated by cipher and myth, in silence

egend of secret chiefs may have some rather literal basis in fact; that there are high masters of the art scattered around the world, that they are in communication with one another, and that how they use their illumination depends upon their character and predisposition. this is all that one must grant to consider the great brotherhood, or secret chiefs, as well as their opposition plausible. in medieval tibet, this was known as the whispered succession. it is an open part of the literature of tantric yoga, and the often-invoked tibetan connection of adepts and publicists comes quickly to mind. it was the hidden church of karl von eckartshausen that brought aleister crowley to the path, and small wonder; von eckartshausen wrote in the 18th century of..the society of the elect, which has c

s in this community alone that truth and the explanation of all mystery is to be found. it is the most hidden of communities yet possesses members from many circles; of such is this school..from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was called the interior sanctuary or church. in medieval european graal mythology, we find a strain of accomplished graal templars going out in secret to govern and protect far-flung populations, but (as in von eschenbach s parzival..writing was seen on the gral to the effect that any templar whom god should bestow on a distant people for their lord must forbid them to ask his name or lineage, but must help them gain their rights..members of th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ses, bastions, stockades, bulwarks and entrenchments. crowley saw nine huge towers of iron along the upper frontier of the aethyr. whatever you actually see, the idea of elaborate defenses against hostile invading forces will be strong. even the holy city itsel f wi l l appear this way. you wi l l probably see bastions and sprawling towers and parapets with high thick walls suggesting an enormous medieval castle. the holy city is the "fastness of the most high" and houses the "legions of eternal vigilance" it sits protectively near the edge of thought and guards the mani fested universe against the attacks of the demon khoronzon. it has a few faded colors here and there, but is largely colored in shades of gray like the entire aethyr. not far from the city are the final outposts. these are

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

l. macgregor mathers and ed. aleister crowley (chicago: the occult publishing house, 1903. 4 the grimoire of armadel [17th century, trans. s.l. macgregor mathers, new ed (york beach: weiser, 1995. 5 the book of the sacred magic of abra melin the mage [1458, trans. and intro. s.l. macgregor mathers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditions than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

itions, for want of such a type, were obliged to invent their figures, the legend from which artists chiefly drew their subjects being already song or story; accordingly these pictures stand lower than the works of greek art, and the spirit of protestantism insists on their being bundled out of the churches. but if our heathen gods were imagined sitting on mountains and in sacred groves, then our medieval churches soaring skyward as lofty trees, whose sublime effect is unapproached by any greek pediments and pillars, may fairly be referable to that old peeface. 11 german way of thiuking. irmansul and yggdrasill were sacred trees, rearing their heads into the breezes: the tree is the steed (drasill, the snorter) on which wviotan, the bodeful thrill of nature, stormfully careers: yggr signif

catholics. heathenism bowed before the power of pure christianity; in course of time heathenish movements broke out in the church afresh, and from these the eeformation strove to purify it. the polytheistic principle, still working on, had fastened on two points mainly, the worship of saints, of which i have spoken, and that of relics (conf. gds. p. 149. a stifling smell of the grave pervades the medieval churches and chapels from an adoring of dead bones, whose genuineness and miraculous power seem rarely well attested, and sometimes quite impossible. the weightiest affairs of life, oathtakings, illnesses, required a touching of these sanctities, and all historical documents bear witness to their widely extended use, a use justified by nothing in the bible, and alien to primitive christia

erdolte den slac (tholed, suflfered the blow) von himel so grozen, er fuor ze sinen genozen (fared to his comrades) sa verstozen in die helle, da ist er gebunden sere, daz er niemer mere her uz mac gereichen' maria 191-3. darius writes to alexander: if thou get the better of me' so mugen von himele mine gote zo der helle wesen bote' alex. 2542, i.e. they have belied my confidence, and are devils. medieval poetry is full of such statements. i have shewn in ch. xxxi the way in which wuotan, distorted into a wuotunc and wutende (furious) inmter, appearing at the head of the wild host, was made a devil of (p. 920. that is why the devil is called helle-jager, mart. 62^ 174' er rnscme als der tiuvel in dem rore' msh. 3, 187 'als in (him) der tiuvel ya(/e^e' livl. chr. 96. our folktales make him

1, 122) the giant's eyes are scalded out with oil, and in lith. the devil is called aklatis, the blind, blinded. when other esthonian tales explain thunder by saying the devil is pursued by god, and fleeing for refuge to the rocks, is smitten down (superst. m, 61. 64; here also god resembles the scand. thorr, and the devil a iotunn whom he slays (see suppl. it is a vital part of the machinery of medieval poetry, for heroes to be trarisported hy the devil through the air from distant countries to their home, when there is urgent need of their pi-esence there: some mai-riage is contemplated, that would rob them of wife or lover. thus king charles (in the spagna, canto xxi) rides a devil, converted into a horse, from the east to france in one night; later legends make an angel appear to him

nare (reinh. 5394 (s//d"r or sawd"r is a poetic word for a fire to cook by 'a sey'si bera' sffim. 54, to set on the fire, take to cook, make to boil- eoth de nomin. vet. germ. med. p. 139^ foreign terms are less interesting, e.t. as. dry magus, pi. dryas, drycrceft magia, whose celtic origin is betrayed by the familiar name of druid; ir. draoi wizard, draoidheachd sorcery. nigrovianzie already in medieval 23oets, ms. 2, 10' der list von nigromanzi' parz. 453, 17. 617, 12, list m. answering to on. iffrott, which snorri uses of magic; nigromancie, maerl. 2, 2g1' der swarzen buoche wis' seid-man. juggler. 1037 now, as the concocting of remedies and that of poisons easily fall into one, the ohg. luppi, as. lyf, mhg. luppe, is used of poisoning and bewitching' li'ippe und zouber triben/ berth

ays, that to males (karlmonnum) it seemed undignified to dabble in a doubtful art, so they taught it the fjoddesses or priestesses, for gysjur can mean either. according to differences of national sentiment, the norns and volvas (p. 403, the valkyrs and swan-maids approximate to divine beings or sorceresses. on all this put together, on a mixture of natural, legendary and imagined facts, rest the medieval notions about witchcraft. fancy, tradition, knowledge of drugs, poverty and idleness turned women into witches, and the last three causes also shepherds into wizards (see suppl. to the latin words saga^ strix, striga^ venefica, lamia, furia answers our liexe, by which is meant sometimes an old, sometimes a young woman, and a beauty can be complimented by being called a perfect witch. the

lood, and carry off children and maidens with reckless audacity. out of many stories in woycicki 1, 101 113. 152 8 i select only this: a witch twisted her girdle together, and laid it on the threshold of a house where there was a wedding; when the newly married pair stepped 1 it is also believed, that every ninth day the seal (selr) doffs his iishy skin, and is for one day a man (thiele 3, 51. in medieval germany the nine years' wolf was supposed to give birth to adders, ms. 2, 234; to which may be compared loki's begetting the wolf fenrir and the snake lormungandr (p. 246, and that gandr again means wolf" a married couple lived in poverty; yet, to the man's astonishment, his wife contrived to serve up meat at every meal, concealing for a long time how she obtained it; at length she promis

ch the sick had come, and which they needed no longer in going away healed' ut incredibilis materies scahellorum atque oscillorum post perceptam sanitatem a redeuntibus ibi remaneret^ acta bened. sec. v, p. 102; conf. pertz 2, 574. among the greeks the sick often slept in the temple of the deity in whom they put their trust, and received in a dream instructions as to cure^ much the same occurs in medieval legends, e.g. that passage in the life of st. ida. put together with this the first dream in a new house or stable, p. 1146 (see suppl. there wero superstitious signs, by observing which you could 1 diseases also were hung up pictorially: thus, before miraculous images in bavaria and austria, among the waxen hands and feet you may see a crab- or toad-like figure, understood to be the' ber

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

south (p. 558, which the edda calls muspell or muspells-heimr. this is bright and hot, glowing and burning, 4 1 wallach. iad (hiatus, iadul hell. 2 as evening is the mouth of night. 3 here we may sum up what living men have reached hades and come back: of the greeks, orpheus in search of eurydice; odysseus; aeneas. of norsemen, hermdftr when dispatched after baldr, and hadding (saxo gram. p. 16. medieval legends of brandanus and tundalus; that of tanhauser and others like it shall come in the next chap. monkish dreams, visions of princes who see their ancestors in hell, are coll. in d.s. nos. 461. 527. 530. 554; of the same kind is the vision of the vacant chair in the annolied 724, conf. tundalus 65, 7. 4 muspellsheimr is not heaven, nor are the sons of muspell the same as the light elve

inn whispered in the ear of his son baldr s corpse, as it ascended the funeral pile: a secret which is twice alluded to, in saem. 38a and hervarars. p. 487; so an etruscan nymph speaks the name of the highest god in the ear of a bull. 1 it has already been suggested (p. 815) that presentiments of a mightier god to come may have floated before 1 0. mailer s etr. 2, 83, with which must be conn, the medieval legend of silvester (conrad s poem, pref. p. xx. suktk. 825 the heathen imagination, like the promise of the messiah to the jews.1 the world s destruction and its renewal succeed each other in rotation; and the interpenetration of the notions of time and space, world and creation, with which i started, has been proved. further, as the time-phenomena of the day and the year were conceived

. 167a. norw. manen skjine, doman grine, varte du ikkje rad? conf. the mod. grk. song in wh. miiller 2, 64, and vuk 1, no. 404. 2 he writes der hell, masc; but the plattdeutsch, when they attempt h. germ, often misuse the article, e.g. der pest for die pest. eides a horse. 845 to terms with hell. here, as in other cases, the notion of death has run into one with the personified plague. in our own medieval poems we never read of death riding about, but we do of his loading his horse with souls. thus, in describing a battle: f seht, ob der tot da iht sin soumer liiede (loaded his sumpter at all? ja er was unmiiezec gar (high busy/ lohengr. 71. daz ich des todes vuoder mit in hied und vazzel! ottocar 448a. the mod. greeks have converted old ferryman xdpwv into a death s-messenger xdpos; you s

HANDBOOK OF EGYPTIAN MYTHOLOGY

stian. the coptic language fell out of general use around 1000 ce, but it has continued to be used in the liturgies of the coptic church right up to the present day. for centuries egypt was part of an arab empire ruled by caliphs in damascus or baghdad. the most famous of these caliphs was haroun al-rashid, who features in the arabian nights entertainment, a vast collection of stories compiled in medieval egypt. egypt s greatest medieval leader was saladin (1169 1193 ce, who defended egypt and palestine against the christian crusaders. arabic literature flourished in egypt, and one of its themes was the lost treasures and secrets of the ancient pagan sites.110 medieval christian pilgrims who visited egypt because it was a bible land brought back descriptions of the pyramids, which they gen

, the egyptian hermes; and the introduction to b. p. copenhaver, hermetica (cambridge, 1992. 109. for a fascinating account of the long, slow decline of egyptian paganism, see d. frankfurter, religion in roman egypt: assimilation and resistance (princeton, 1998. 110. the arabic literature also referred to the terrifying guardians of such pagan sites for example, the great sphinx. see u. haarmann, medieval muslim perceptions of pharaonic egypt, in loprieno, ancient egyptian literature, 605 628. 111. all these attempts were fruitless because of their reliance on misleading information in classical authors such as plutarch and horapollo. see e. iversen, the myth of egypt and its hieroglyphs in european tradition (princeton, 1993. 112. freud s collection of figurines of ancient egyptian deitie

forced to cough them up again. the eyes of apophis seem to have been particularly feared, and he was said to make a terrible roaring sound. the movement of his body could cause earthquakes, and he was associated with the hidden sandbanks that were a danger to boats on the nile. it has been suggested that a combination of the snake and crocodile forms of apophis may be the origin of the dragons of medieval legend. in egyptian accounts of the nightly journey of the sun through the underworld, apophis usually attacks in the seventh and the twelfth hours of the night. powerful deities stand in the prow of the solar barque to protect the sun god against apophis. seth, the strongest of the gods, can be shown clubbing or spearing the apophis snake. the fight between seth and apophis has sometimes

tion is badly damaged, but we know that the helpful prince did become king thutmose iv. mud-brick walls that may have been intended to keep sand away from the great sphinx bear his cartouches. thutmose s inscription uses the traditional motif of the creator sun god (the sphinx) under attack by the forces of chaos (the desert sands) and needing to be helped to a rebirth. to the arab inhabitants of medieval egypt, the great sphinx became known as the father of terror. the statue was believed to guard hidden treasure, which it sometimes revealed to the deserving. according to one legend, the great sphinx kept the sand from overwhelming giza until a zealous holy man destroyed its power by mutilating the statue s face. in modern times, the great sphinx has been seen as the guardian of the hidde

HELENA BLAVATSKY THE KEY TO THEOSOPHY

kind existed. q. but why could not a man of well-balanced mind and singleness of purpose, one, say, of indomitable energy and perseverance, become an occultist and even an adept if he works alone? a. he may; but there are ten thousand chances against one that he will fail. for one reason out of many others, no books on occultism or theurgy exist in our day which give out the secrets of alchemy or medieval theosophy in plain language. all are symbolical or in parables; and as the key to these has been lost for ages in the west, how can a man learn the correct meaning of what he is reading and studying? therein lies the greatest danger, one that leads to unconscious black magic or the most helpless mediumship. he who has not an initiate for a master had better leave the dangerous study alone

vely "irrational" because undifferentiated, and that which is irrational because too active and positive. man is a correlation of spiritual powers, as well as a correlation of chemical and physical forces, brought into function by what we call principles. i have read a good deal upon the subject, and it seems to me that the notions of the older philosophers differed a great deal from those of the medieval cabalists, though they do agree in some particulars. page 50 the key to theosophy- hp blavatsky.txt a. the most substantial difference between them and us is this. while we believe with the neo-platonists and the eastern teachings that the spirit( atma) never descends hypostatically into the living man, but only showers more or less its radiance on the inner man (the psychic and spiritual

th the human spirit (or the individuality, the reincarnating spiritual ego, and buddhi, the spiritual soul, are preexistent. but, while the former exists as a distinct entity, an individualization, the soul exists as preexisting breath, an unscient [lacking in knowledge] portion of an intelligent whole. both were originally formed from the eternal ocean of light; but as the fire-philosophers, the medieval theosophists, expressed it, there is a visible as well as invisible spirit in fire. they made a difference between the anima bruta and the anima divina. empedocles firmly believed all men and animals to possess two souls; and in aristotle we find that he calls one the reasoning soul,nous, and the other, the animal soul, psuche. according to these philosophers, the reasoning soul comes fro

e powers of occultism. a hypnotist, who, taking advantage of his powers of "suggestion" forces a subject to steal or murder, would be called a black magician by us. the famous "rejuvenating system" of dr. brown-sequard, of paris, through a loathsome animal injection into human blood-a discovery all the medical papers of europe are now discussing-if true, is unconscious black magic. q. but this is medieval belief in witchcraft and sorcery! even law itself has ceased to believe in such things? a. so much the worse for law, as it has been led, through such a lack of discrimination, into committing more than one judiciary mistake and crime. it is the term alone that frightens you with its "superstitious" ring in it. would not law punish an abuse of hypnotic powers, as i just mentioned? nay, it

ilosophy. the work is preeminently occult or esoteric. black magic sorcery; necromancy, or the raising of the dead and other selfish abuses of abnormal powers. this abuse may be unintentional; still it has to remain "black" magic whenever anything is produced phenomenally simply for one's own gratification. b hme, jacob a mystic and great philosopher, one of the most prominent theosophists of the medieval ages. he was born about 1575 at old diedenberg, some two miles from g rlitz (silesia, and died in 1624, being nearly fifty years old. when a boy he was a common shepherd, and, after learning to read and write in a village school, became an apprentice to a poor shoemaker at g rlitz. he was a natural clairvoyant of the most wonderful power. with no education or acquaintance with science he

gh a certain similitude, they deduced divine natures into this inferior abode. magic is the science of communicating with, and directing supernal supramundane potencies, as well as commanding those of lower spheres; a practical knowledge of the hidden mysteries of nature which are known only to the few, because they are so difficult to acquire without falling into sin against the law. ancient and medieval mystics divided magic into three classes-theurgia, goetia, and natural magic. theurgia has long since been appropriated as the peculiar sphere of the theosophists and metaphysicians -says kenneth mackenzie. goetia is black magic, and "natural" or white magic has risen with healing in its wings to the proud position of an exact and progressive study. the remarks added by our late learned b

HINE PHIL ASPECTS OF EVOCATION

mena are sometimes associated with columns of gaseous material, which can be interpreted by observers as .white lady. type ghosts. researchers in the field of earth mysteries hypothesise that the source of such light-forms is the tectonic activity of the earth, where stress along fault lines combines with other factors to emit light phenomena in the area around the fault line. deveraux notes that medieval tin and copper miners actually looked for the appearance of .lights from the ground. when searching out new mine sites. a ufo .flap. around ilkley moor in 1984 appears to validate this theory, as it followed an exceptional earthquake in that area, which measured at 5.5 on the richter scale. some accounts of observers of light forms (commonly perceived as ufos) suggested that the manifesta

HINE P OVEN READY CHAOS

ction. 1.hung mung is the discordian link to the chinese mysteries and it is none other than he who devised the sacred chao. he is patron of the season of chaos. 2.dr. van van mojo is a fellow of the intergalactic haitian guerillas for world peace and is patron of the season of discord. 3.sri syadasti is the apostle of psychedelia and the patron of the season of confusion. 4.zarathud, a hermit of medieval europe, has been dubbed offender of the faith. he is patron of the season of bureaucracy. 5.malaclypse the elder is alleged to have been an ancient wiseman who carried as sign bearing the legend dumb through the alleys of rome, baghdad, mecca, jerusalem, and some other places. he is patron of the season of aftermath. 28 phil hine spiral pentagrams this bit explains the spiral pentagrams r

INITIATION INTO HERMETICS

ch like. the love-phantom can be condensed to such a degree by unsatisfied passion that it can adopt bodily forms, seducing his victim to onanism and other artificial stimulation of the genital organs. thousands of people have fallen victims of phantoms by committing suicide as the result of disappointment in love or unsatisfied passions. this problem recalls the memory of true occurrences of the medieval succubi and the trials for witchcraft connected therewith. a very dangerous pleasure indeed! in the light of the two foregoing instances, the magician may observe the activity of the phantasms, and he will be able to form such specters himself. but do not forget: sooner or later, he always will run the risk of being influenced or mastered by them. he knows what is happening in the average

ISIS UNVEILED

in hell" his benedictine editor criticises this too-benevolent father very severely. whoever doubts the christian charity of the church of rome in this direction is invited to peruse the cenmre of the sorbonne on marmontel's bsliaaire. the odium tiieolofficum blazes in it on the dark sky of orthodox theology like an aurora borealia the precursor of god's wrath according to the teaching of certain medieval divines. we have attempted in the first part of this work to show by historical examples how completely men of science have deserved the sting- ing sarcasm of the late professor de morgan, who remarked of them that "they wear the priest's cast-off garb, dyed to escape detection" the christian clergy are in like manner attired in the cast-off garb of the htatken priesthood; acting diametri

nds put on strength to atrip naked the iniquily of this man, that the curse prognosticated cm the d^t of his consecration may overtake him; for the gospels being opened on the altar according to ciutom, the first words were; and tiu young man, uaring ati linen doth, fied from them tiaked* why then roast the lay magicians and consulters of books, and canchiize the ecclesiastics? simply because the medieval as well as the modem phenomena' manifested through laymen, whether produced throu^ occult knowledge or happening independently, upset the daims of both the catholic and protestant churches to divine miracles. in the face of reito^ted and unimpeacliable evidence it became impossible for the former to miuntain successfully the assertion that seemingly miraculous manifestations by the 'good

r of the kabala, expresses the same idea "are we not authorized" he asks "to view the kabala as a predous remnant ot religious philosophy of the orient, which, trans' ported into alexandria, got mixed with the doctrine of hato, and under the usurped name of dionysius the areopagite, bishop of atiiens, con- verted and consecrated by st. paul, was thus enabled to penetrate into the mysticism of the medieval ages* says jacouiot" what is then this religious philosophy of the orient, which has penetrated into the mystic symbousm of christianity? we an- swer: this philosophy, the traces of which we find among the magians, the cbaldaeans, the egyptians, the hebrew kabalists and the chris- tians, b none other than that of the hindfi br&hmanas, the sectarians of the piirit, or the spirits of the in

baldaeans, the egyptians, the hebrew kabalists and the chris- tians, b none other than that of the hindfi br&hmanas, the sectarians of the piirit, or the spirits of the invisible worlds which surround us" but if the gnostics were destroyed, the gnosis, based on the secret science of sciences, still lives. it is the earth which helps the woman, and which is destined to open her mouth to swallow up medieval chris- tianity, the usurper and assassin of the great master's doctrine. the ancient kabala, the gnosis, or traditional aecrh knowledge, has never been without its representatives in any age or country. the trinities of initiates, whether passed into history or concealed under the impene- trable veil of mystny, are preserved throughout, and impressed upon the ages. they are known as moses

tjiangeable theory' in italy, in like manner, the king and liberal catholics are in warm sympathy with the unfortunate christians, while the pope and ultramontane faction are believed to be inclining to the mohammedans" the civilized world may yet expect the apparition of the materialised virgin maiy within the walls of the vatican. the so often-repeated 'miracle' of the immaculate visitor in the medieval ages has recently been enacted at lourdes, and why not once more, as a coup de gr&ee to all heretics, schismatics and infidelsp the miraculous wax taper is yet seen at airas, the chief city of artois; and at every new calamity threat- ening her beloved church the 'blessed lady' appears personally and lights it with her own fair hands, in view of a whole' biologized' con- gregation. his so

with the same gesture as the italian madonna and child* 102. th*0mitliamdlmtirsemaia*,p.7u 2iided.,p.l73. 193- exo, zzxiz, 25, 26. 194. b. moor: rapagan and mod. ckritlian sipamitm the author gives a figure from a medieval woodcut the like of which we have seen by dozens in old psalters in which the virgin marv. with her infant, is repieaented as the queen of heaven on the "crescent moon, the emblem of virginity. being before the sun, she almost eclipses its light. than this, nothing could more completely identify the christian mother and child with isis and horus, ishtar, venus, juno, and a host of other p

y, caricatured its forms of religious worship. it is time that posterity should raise its voice in vindication of violated truth, and that the present age should learn a little of that common sense of which it boasts with as much self-complacency as if the prerogative of reason was the birthright only of modem times" all this gives a sure clew to the real cause of the hatred felt by the early and medieval christian toward his pagan brother and dangerous rival. we hate only what we fear. the christian thaumaturgist once having broken all association with the is^steries of the temples and with "these schoob so renowned for magic" described by st. hilarion* could certainly little expect to rival the pagan wonder-workers. no apostle, with the exception perhaps of healing by mesmeric power, has

se ecclesiastical falsifiers, who denounce magic, spiritualism, and even magnetism as being produced by a demon, forget or perhaps never read the classics. none of our bigots has ever looked with more scorn on the abuses of magic than did the true initiate 200. piru du diiert itorieni, ii, p. 283. 201. jiutin martyr: quaettiotui, xxiv, digitizecoy google 98. isis unveiled of old. no modem or even medieval law could be more severe than that of the hierophant. true, he had more diacrimination, charity, and justice than the christian clergy; for while banishing the 'unconscious' sorcerer, the person troubled with a demon, from within the sacred pre- cincts of the adyta, the priests, instead of mercilessly burning him, took care of the uniortumite 'possessed one' having hospitals expressly for

JESSUP MK THE CASE FOR THE UFO

cords of the indian and tibetan monasteries. these in themselves are almost conclusive. records of 15,000 years ago imply wingless flight at least 70,000 years prior to that. add this to the recorded visit of a space fleet to the court of thutmose iii, approximately 1500 b.c, and we are close to paralleling the sightings of today. evidence of continued interest by the space dwellers comes from 29 medieval france where adamski was completely scooped by elements of the french populace who were given rides in the ufo's. ed: the following has no obvious reference or necessary position. no not pals but the french are such of an general pholosophic attitude even in that day that they were chosen to be contacted. now, some l-m's live in france out of preference in field of philosophical study. th

K AMBER THE BASICS OF MAGICK

program the mind. the purpose of magick is to alter the self and the environment according to the will. most of the magick we see today comes to us from ancient egypt and chaldea. the chinese, hindus, and tibetans developed their own unique types of magick. western magick was locked up by the egyptian priests for thousands of years and then supressed by the rise of christianity. it was not until medieval europe that magical knowledge was rediscovered by the alchemists and cabalists. only during the past hundred years or so has western culture been open minded enough to permit widespread investigation of the subject. only since the start of the twentieth century has science shown much interest in it al all. parapsychology and psychic phenomena through parapsychology, we are at last beginni

ce can have an independent existence. and the repetitive physical movement sometimes involved in ritual can itself generate pk force. on the other hand, it could be argued that all of this is subjective to the magician. perhaps all magical effects could be produced through hypnosis alone. but the effects are certainly real. great complexity is not necessary in magick. although basicly magick is a medieval system of symbolism (in a modern context, any cosmological system will work from cabala to star wars. we usually use the medieval one in magick because it is convenient and traditional, and because it seems to fit our thought processes well. what really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond

also possible to create one which will exist for a limited time- no elemental has immortality. a created elemental is called an 'artificial elemental. to the ancients, elementals were the physical explanation of the universe. however, some contemporary occultists see them only as symbols for forces and otherwise not 'real' at all. another word sometimes used for elemental is 'familiar (usually in medieval witchcraft; the term is ambiguous, as it might merely be an ordinary household pet such as a dog or cat. yin yang chinese philosophy and acupuncture talk of yin yang. this is the idea of polarity, or opposite pairs, as shown- yin yang= water fire contraction expansion cold hot feminine masculine moon sun negative positive passive active ebb flow wane wax the list could go on. in chinese l

so mote it be, or "it is done. the basic parts of a ritual often rituals are more formal than the above, but any full magick ritual must always reduce to these stages- 1) imaging; 2) building; 3) firing. sometimes a ritual must be repeated every day for a while to achieve difficult results or to overcome weak belief. the magick circle often an important part of formal ritual is the magick circle. medieval magicians considered the circle essential, and placed great emphasis upon its exactness. elaborate designs were invented with many layers of complex symbols and words. it was very important that the circle be completely intact with no breaks in it. the magician and any other participants stand in the circle during ritual. today, circles are made on the floor with chalk or paint, rock salt

(lesson on chakras) and use your religious background or old belief system for support. but remember too, that wierd experiences are not necessarily bad experiences. review questions 1) what is creative visualization? 2) list the basic parts of a ritual. 3) what is invocation? research topics (for independent study) 1) examine the differences between western magick and oriental magick. 2) how do medieval grimoirs follow the basic ritual pattern? book list p.e.i. bonewitz, real magic. david conway, magic: an occult primer (or ritual magic. aleister crowley, magick in theory and practice. denning and phillips, creative visualization. ophiel, creative visualization. a.e. powell, the astral body, the mental body. joseph weed, wisdom of the ancient masters. julian wilde, grimoire of chaos magi

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

sirah, in mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang, 1993) kiener, ronald. the status of astrology in the early kabbalah: from the sefer yesirah to the zohar, in jerusalem studies in jewish thought, vol. 6, nos. 3- 4: proceedings of the second international conference on the history of jewish mysticism: the beginnings of jewish mysticism in medieval europe, edited by joseph dan english section (jerusalem: the hebrew university, 1987. langermann, y. tzvi. introduction to a new redaction of sefer yesira? in kabbalah: journal for the study of jewish mystical texts 2, edited by daniel abrams and abraham elqayam (los angeles: cherub press, 1997. shulman, david. is there an indian connection to the sefer yesirah? in aleph: historical studi

hmoni. donnolo brought together jewish and non-jewish ideas about astronomy and astrology, but fell short of creating a unified, organized system. further on donnolo s commentary, see elliot r. wolfson, the theosophy of shabbetai donnolo, with special emphasis on the doctrine of sefirot in his sefer hakmoni, in jewish history, vol. 6, nos. 1-2 (haifa: haifa university press, 1992; and joseph dan, medieval jewish influences on renaissance concepts of harmonia mundi, in aries (new series, vol. 1, no. 2 (leiden: brill, 2001. saadia gaon s commentary on sy, tafsir kitab al-mubadi, referred to so often, has still not been published english. the promising but misleading title, rabbi saadiah gaon s commentary on the book of creation, annotated and translated by michael linetsky (northvale: jason

volume 1. new haven: yale university press, 1948. altmann, alexander (trans. saadya gaon: the book of doctrines and beliefs. oxford: oxford university press, 1946 [this was reprinted in three jewish philosophers (philadelphia: jewish publication society of america, 1960] saadia s commentary on sy is referred to frequently in israel efros fine outline, the philosophy of saadia gaon, in studies in medieval jewish philosophy (new york: columbia university press, 1974. see also e. j. revell, the nature of resh in tiberian hebrew, in ajs review, volume 6 (edited by frank talmage; cambridge: association of jewish studies, 1981. judah halevi included a commentary on sy in his renowned kuzari: chapter 4, 25. kuzari has been translated a number of times. note that some versions do not include the

ition, the kuzari: an argument for the faith of israel, reprinted new york: schocken books, 1964. n. daniel korobkin, the kuzari: in defense of the despised faith, northvale/jerusalem: jason aronson inc, 1998; this edition includes informative footnotes. further on halevi, see israel efros, some aspects of yehudah halevi s mysticism and some textual notes on yehudah halevi s kuzari, in studies in medieval jewish philosophy (mentioned above) yochanan silman, philosopher and prophet: judah halevi, the kuzari, and the evolution of his thought (albany: state university of new york press, 1995) diane lobel, between mysticism and philosophy: sufi language of religious experience in judah ha-levi s kuzari (state university of new york press, 2000. chapter 4 (titled the sefer yetzira) of joseph da

, philadelphia: university of pennsylvania, 1991. brody s dissertation contains substantive discussion of r. isaac the blind s commentary on sy. see in particular pp. 419-446* see aryeh kaplan, the bahir: an ancient kabbalistic text attributed to rabbi nehuniah ben hakana (new york: samuel weiser, 1979; subsequently reprinted, northvale: jason aronson* see mark verman, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992. for references on the ashkenazi hasidim, see the source list in my notes on the study of early kabbalah in english, pp. 19-23. 20073 26 goldberg, joel r= yechiel shalom goldberg) mystical union, individuality, and individuation in provencal and catalonian kabbalah (ph.d. dissertation, new york: new york university

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

g, leaking, and orthodoxy in early kabbalah. h also circulating in provence in the early-to-mid 1200s were the writings of the iyyun (contemplation) school. the kabbalah of these strange texts is quite different from the doctrines which developed into classical kabbalah. see ek (p. 26, translations on pp. 43-56) and ok (pp. 309-363, and especially mark verman fs study, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992, which includes translations of several major texts of this group. on the iyyun school, see. dan, joseph. the eunique cherub f circle: a school of mystics and esoterics in medieval germany [texts and studies in medieval and early modern judaism, 15, tubingen: mohr siebeck, 1999: comments regarding the iyyun school

in studies in judaism: first series [articles by s. schechter (philadelphia: the jewish publication society, 1896; rpt. 1945. also in studies in judaism: a selection (philadelphia: jewish publication society/ cleveland- new york: meridian books, 1958. schwartz, dov. gfrom theurgy to magic: sacrifice in the circle of nahmanides and his interpreters, h= chapter three) in studies on astral magic in medieval jewish thought, translated by david louvish and batya stein [the brill reference library of judaism, vol 20 (leiden- boston: brill, 2005. shulman, yaacov dovid. the ramban: the story of rabbi moshe ben nachman. new york. london. jerusalem: c. i. s. publishers, 1993. stern, josef. problems and parables of law: maimonides and nahmanides on reasons for the commandments (ta famei ha-mitzvot

. cambridge: harvard university press, 1983. wolfson, elliot. gby way of truth: aspects of nahmanides f kabbalistic hermeneutic, in ajs review, vol. 14, no. 2 (cambridge: association for jewish studies, 1989. gthe secret of the garment in nahmanides h in daat: a journal of jewish philosophy and kabbalah #24 (ramat-gan: bal-ilan university, winter 1990. weisblum, moshe pinchas. the hermeneutics of medieval jewish thought: understanding the linguistic codes of rashi and nahmanides. lewiston. queenston. lampeter: the edwin mellen press, 2007. zinberg, israel. gnahmanides and his followers, h in (idem) a history of jewish literature, vol. iii (philadelphia: jewish publication society, 1973. 4. r. jacob ben sheshet. ek pp. 109-50. dauber, jonathan victor. standing on the heads of philosophers (

tudy of jewish mystical texts, volume 17, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2008. gabraham abulafia and menahem ben benjamin in rome: the beginnings of kabbalah in italy, h in the jews of italy: memory and identity, edited by barbara garvin and bernard cooperman (bethesda: university press of maryland, 2000. gabraham abulafia and unio mystica, h in studies in medieval jewish history and literature iii, edited by isadore twersky and jay m. harris (cambridge. london: harvard university press, 2000. 20081 10. gabulafia fs secrets of the guide: a linguistic turn, h in perspectives on jewish thought and mysticism, edited by a. l. ivry, e. wolfson, and a. arkush (amsterdam: harwood academic publishers, 1998. gthe contribution of abraham abulafia fs kabbalah

scholem, gershom. kabbalah. pp. 409-11 and other citations. 2. c. isaac of acre (or acco: isaac of acre is of particular interest given that he drew from both the abulafian ecstatic school and the catalonian/castilian theosophic school, which included nahmanides and the zohar. fenton, paul. gsolitary meditation in jewish and islamic mysticism in the light of a recent archeological discovery, h in medieval encounters, volume 1, number 2 (leiden: brill, october 1995. fishbane, eitan. gauthority, tradition, and the creation of meaning in medieval kabbalah: isaac of acre fs illumination of the eyes, h in the journal of the american academy of religion, vol. 72, issue 1 (atlanta: emory university, march 2004. contemplative practice and the transmission of kabbalah: a study of isaac of acre fs m

(cambridge: association for jewish studies, 2004. margoliouth, george. gthe doctrine of ether in the kabbalah, h in jewish quarterly review, vol. 20 (1908. wolfson, elliot. gmystical realization of the commandments in sefer ha-rimmon, h in hebrew union college annual, vol. 59 (cincinnati: 1988. gmystical-theurgical dimensions of the commandments in sefer ha- rimmon, h in approaches to judaism in medieval times i, edited by david r. blumenthal [brown judaic studies, no. 54 (atlanta: scholars press, 1988. wolfson prepared a critical edition of sefer ha rimmon: the book of the pomegranate: moses de leon fs sefer ha-rimmon [brown judaic studies, no. 144, atlanta: scholars press, 1988.a revised version of wolfson fs ph.d. dissertation (waltham: brandeis university, 1986. the text is given in h

h dan (westport: praeger, 1994. gsamael and the problem of jewish gnosticism, h in perspectives on jewish thought and mysticism, edited by alfred l. ivry, elliot r. wolfson, and allan arkush (amsterdam: harwood academic publishers, 1998; also in dan fs jmiii. fenton, paul. gtraces of m..eh ibn eezra fs ear.g.t ha-b.sem in the writings of the early qabbalists of the spanish school, h in studies in medieval jewish history and literature iii, edited by isadore twersky and jay m. harris (cambridge. london: harvard university press, 2000. garb, yoni. gkinds of power: rabbinic texts and the kabbalah, f in kabbalah: journal for the study of jewish mystical texts, vol. 6, edited by d. abrams and a. elqayam (los angeles: cherub press, 2001. gottlieb, efraim. abstract of gthe significance of the sto

f jewish mystical texts, volume 13, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2005. kiener, ronald. gthe status of astrology in the early kabbalah: from the sefer yesirah to the zohar, h in jerusalem studies in jewish thought, vol. 6, nos. 3-4: proceedings of the second international conference on the history of jewish mysticism: the beginnings of jewish mysticism in medieval europe, edited by joseph dan (jerusalem: the hebrew university, 1987. laenen, j. h. jewish mysticism: an introduction, translated by david e. orton [original dutch: joodse mystiek. een inleiding. louisville: westminster john knox press, 2001; iii.2. ghistorical overview of the movements. h. matt, daniel c. gthe mystic and the mitzwot, h in jewish spirituality i: from the bible through the

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

persecu-tion by the emperor diocletian in the year 303, and the great abbey of s. alban was built over his remains some five hundred years later. 29. in the year 411 he was born in constantinople and received the name of proclus- a name which in after life he was destined to make famous. he was one of the last great exponents of neo-platonism, and his influence overshadowed to a great extent the medieval christian church. after that there is a gap in his list of incarnations, as to which at present we know nothing. we find him reborn in the year 1211, and in that life he was roger bacon, a franciscan friar, who was a reformer both of the theology and the science of his day. in 1375 came his birth as christian rosenkreutz. that also was an incarnation of considerable importance, for in it

monies should be performed. above all, they must carry with them everywhere the strong magnetism of a completely harmonious centre, the potent radiation of brotherly love. 88. to us also, as to the ancient egyptians, the lodge should be holy ground, consecrated and set apart for masonic work, never to be used for any secular purpose. it should have an atmosphere of its own, just as have the great medieval cathedrals; as they are permeated by the influence of centuries of devotion, so should the very walls of our temple radiate strength, broadmindedness and brotherly love. 89. chapter ii 90. the lodge 91. form and extension 92. it is customary in speaking of the freemasonic lodge to which one belongs to think of a hall or room in an ordinary building in the physical world. therefore, when i

ucified upon the cross of limitation, willingly suffered that the world might come into being. in that process of creation the divine as life and the divine as form seem a duality, even though they are but manifestations of the one eternal god. this interplay or apparent duality in the universe is also symbolized by the cross, which thus becomes the emblem of the fourfold name of god. amongst the medieval rosicrucians the four arms of this cross were taken to symbolize the four elements, water, fire, air and earth, called in hebrew iammim, nour, ruach and iabescheh, corresponding yet again to the four beasts about the throne of god, symbolized for us by the four great banners of the order. 773. since thus we learn that all life is the divine life, it follows also that the brotherhood of th

ke radiance in immediate response to her earnest thought of devotion! the holy presence is never absent, but it certainly exhibits itself in greater activity in answer to an appeal. is the angel fs force-centre something like a faint reflection of that? 825. perhaps another analogy may be found in the twelve stars which, following the beautiful description in the apocalypse, are so often shown in medieval paintings round the head of the blessed virgin mary. all these represent powers; perhaps they correspond in some way to the points of light which the angels leave in our aura. the star always floating over the head of an initiate betokens the power of the king, upon which he can draw at any moment, while the star upon his forehead is the symbol of his own acquired power. 826. chapter x 82

is noticeably easier than is commonly the case. often there is an astronomical basis for the phenomenon, as in the case of the festivals of the two st. johns who are said to be the patron saints of freemasonry- one occurring on june 24th, and the other on december 27th- obviously aiming respectively at the summer and winter solstices, though wrong by a few days because of the maladjustment of the medieval calendar. michaelmas day is evidently an attempt to mark the autumnal equinox, though now it is a week behind time; still, it is one of the occasions which i have mentioned, and each year advantage is taken of that fact to make the wonderful interchange of forces which i am about to try to describe- though again, as in the former case, this is one of the many instances in which words seem

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

o century. in consequence of this persecution, and the partial restoration of masonry in different forms in different countries, its outward history had been obscured and confused in the greatest possible degree. it is a matter that might no doubt be elucidated by long and painstaking research, but it would be a task involving far too great an expenditure of energy and time. 450. craft masonry in medieval times 451. evolutionary methods 452. the theory of human evolution ordinarily put before us is that of a slow upward progress of man from extremely primitive and almost animal conditions through the stone age, the bronze age, the iron age, until he has arrived at his present level, which is by this hypothesis the highest which he has yet attained. this view is only partially true; it is o

LEMEGETON

slated by robert turner, 1656, pp. 136 ff. ars almadel in 1608, trithemius mentioned a long list of books on magic, including the book "almadel attributed to king solomon [7] ars almadel is also found in the hebrew manuscript of the key of solomon, ed. gollancz, sepher maphteah shelomoh, 1914, fol 20b. turner mentions a fifteenth-century manuscript in florence [8] ars notoria the ars notoria is a medieval grimoire of the 'solomonic cycle. many latin manuscripts are extant, the oldest are dated thirteenth century, and possibly earlier. like liber juratus (also thirteenth century, the text centers around an even older collection of orations or prayers which are interspersed with magical words. the orations in ars notoria and those in liber juratus are closely related, and suggest to me a com

science, chapter xlix, 1923, pp. 279 ff. 6. bn 7170a. see robert turner, elizabethan magic, 1989. pp. 140-1. 7. see i. p. couliano, eros and magic in the renaissance, chicago, 1987, p. 167. 8. ibid. florence ii-iii-24. 9. for examples of the illustrations and an excellent discussion of the ars notoria, see the article by michael camille in claire fanger, conjuring spirits, texts and traditions of medieval ritual magic, pennsylvania state university press, 1998, pp. 110 ff [preface from harl. 6483 [the sixth sheet of dr. rudd liber malorum spirituum seu goetia this book contains all the names, orders, and offices of all the spirits salomon ever conversed with. the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. some of these spirits

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

ead, a final judgment, the defeat of satan, and the end of this world. with these apocalyptic additions, the christian devil remained essentially unchanged for centuries. these understandings were, however, gradually amplified by an emergent folklore about satan and his minions. this diabolical folklore eventually came to be regarded with the utmost seriousness by the church, so that, by the late medieval period, authorities were executing numerous people hundreds of thousands of people, especially women on the charge of being witches. the central item in this folklore was the idea that witches gathered together in the middle of the night for nefarious purposes. the churchmen of the middle ages believed that witches, who were usually women, slipped out of their homes at night and gathered

and copulated with demons. the core of the meeting often involved the sacrifice of a human being. babies were usually cooked and eaten. new witches signed a pact, renounced christianity, trampled on a cross, and received a mark on their bodies from satan s claw. although they are associated with the middle ages in most people s minds, the deadliest witchhunts were conducted in the twilight of the medieval world. it has been suggested that witchhunting was, in fact, a displaced reaction to the breakup of medievalism and the emergence of the modern world. whatever the factors at work in this phenomenon, the witch-hunts came to represent the worst aspects of christianity an important component of a new image of the church as a corrupt, evil institution that repressed and executed innocent peo

eady for portrayals of unmarried seductiveness on tv, who is obviously highly responsive. the commercial ends by asserting that even the most quiet woman should get in touch with her dark side every once in a while. a more long-standing tradition has been to portray one s enemies as aligned with the prince of darkness. this propagandistic utilization of the diabolical is very old, as reflected in medieval protestant woodcuts portraying catholics as satanic and vice versa. more recently, in both world wars propaganda posters were produced that showed the enemy as evil or as somehow allied with the devil. political cartoonists have also relied upon infernal associations to attack opponents. then there are ads and products that rely upon hell s association with heat to promote their products

o. witch balls are bright reflecting balls of glass that one often sees hanging up in antique shops. their purpose was to ward off the evil eye by reflecting it back to the source. it was believed that the glass ball would attract to itself all the influences of ill luck that would otherwise have fallen upon the household. early christians continued to use many of the amulets of the ancients. the medieval catholic church promoted the use of numerous holy charms including rosaries and holy relics. the most common charm was the agnus dei, a small cake of wax originally made out of passover candles, bearing images of the lamb and flag. when blessed by the pope, the agnus dei protected the wearer against attacks by the devil, thunder, lightning, fire, drowning, death in childbirth, and other d

aved. consequently sorrow must be said to exist in them, and especially because it is of the very notion of punishment that it be repugnant to the will.moreover, they are deprived of happiness, which they desire naturally. while condemned to hell, thomas asserted that demons would float in the air until the day of judgment in the form of incubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work behind many cases of dream divination. he distinguished between lawful dreams proceedi

r beliel, meaning worthless, is mentioned as the personification or symbol of evil in various sources, such as in deuteronomy, judges, 1 samuel, as well as in the work of two modern writers, thomas mann and aldous huxley. he is the angel of lawlessness in the apocryphal the martyrdom of isaiah and satan in the gospel of bartholomew. milton refers to beliar as a falsetitled son of god, whereas the medieval schoolmen asserted that he was once partly of the order of angels and partly of the order of virtues. in glasson s greek influence in jewish eschatology, however, beliar is not regarded as an angel. he is, rather, compared with ahriman, chief devil in persian mythology. see also demons; satan for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new yo

magical purposes. for example, the gelasian sacramentary, which contains sixth-century documents, includes masses for such mundane goals as healing sick people and cattle, bringing rain, invoking good weather, protecting individuals about to take a trip, and even obtaining children. saying the mass over fishing boats, farming implements, and livestock to make them more fruitful was common in the medieval period and continues to this very day. the church teaching that masses are effective even when the priests performing them are not in a state of grace only serves to underline the point that the rite has a magical efficacy of its own. one of the early records of the power of the mass being turned against other human beings comes from the council of toledo, which in 694 banished certain pr

the artist is revealed in the temptation of st. anthony, which represents the mystical theme of contemplation struggling against temptation. a world of fire is portrayed, with spectral visions and nightmare beings. a bosch s garden of earthly delights (the art archive/museo del prado madrid/album/joseph martin) buddhism 33 complex system of signs and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common wisdom of his time, when belief in the devil was fundamental to proper religious devotion. see also demons; hell and heaven for further reading: beagle, peter s, the garden of earthly delights. london: pan books, 1982. cavendish, richard, ed.man,myth& magi

LIBER 777

ons and clarifications in the endnotes; still not done the arabic. 51 endnotes notes to crowley s preface 1 s.l. macgregor mathers. 2 the reference is probably to the heptameron seu elementa magica, a 16th-century grimoire of planetary magick (published with the fourth book of pseudo-agrippa) deriving in part from the solomonic cycle and in part from the liber juratus or sworn book of honorius, a medieval work on magick (not to be confused with the early modern grimoire of honorius falsely attributed to the third pope of that name. its attribution to pietro d abano (1253-1316) is generally recognised as spurious. the uncontested works of d abano do deal in part with astrological images and the medical/ talismanic use of the same (vide walker, spiritual and demonic magic and yates, giordano

heurgia- goetia was based on the steganographia of trithemius by someone who did not realise that the latter was primarily a work of cryptography. the third book, ars paulina, contains a catalogue of angels for the 12 hours of the day and night, and for the 12 signs and 360 degrees of the zodiac; they are also attributed to the seven classical planets. the fourth book, ars almadel, is probably of medieval origin: it divides up the powers it summons into four altitudes, seemingly referred to the cardinal points of the zodiac. the fifth book of the lemegeton, ars nova, is rather a kind of appendix which appears in one ms. where it occupies one and a half sides of a single folio leaf: it contains an extended prayer associated with the names on the circle and triangle of the goetia, possibly i

ended to be spoken while drawing these, along with a short and garbled conjuration containing some highly corrupt hebrew names, probably also connected with the goetia as it mentions the brazen vessel; and finally, a lengthy curse targetted at anyone who steals the book. the ars nova is sometimes confused with the ars notoria (notary art) attributed to solomon, which latter rather appears to be a medieval magical derivative of classical art of memory, based around the contemplation of images or not while repeating prayers. the ars notoria was condemned by aquinas (cited in yates, art of memory) and various renaissance writers such as erasmus and agrippa (in de vanitate &c; robert turner produced an english translation which was made less than useful by the omission of the figures: this tra

cdq cwdq, qadosh qadeshim, holy of holies. doubtless there is an arcanum concealed here, possibly along the lines of you can prove anything with gematria if you try hard enough. transcriber s endnotes 55 line 5. ashteroth. historically a middle eastern goddess (a.k.a. ishtar, astart, asherah, etc, denounced and maliciously mis-spelt by old testament writers and given an inexplicable sex change by medieval demonologists. line 6. chiva, the beast; said to be the offspring of samael and isheth zanunim (see mathers introduction to kaballah unveiled, para 61. only a hideous fudge (to wit (a) mis-spelling the name as ahija (b) writing each letter out in full and (c) counting h in full as ah rather than the more usual hh) can get this name to add to 666. line 7. asmodai. appears in the apocryphal

arious arrangements in 777 revised) but later changed this arrangement, referring pluto to kether, neptune to chokmah and uranus to da ath (see the description of atu xxi, ibid p. 119. cols. cxlix cli. agrippa (tom. ii cap. xxxvii) gives a somewhat different set of images for the decans, along with the significance of each. it is believed agrippa derived from latin translations of the picatrix, a medieval arabic work on magic. the images given here are close to those printed by regardie in complete golden dawn, and thus probably represent those circulating in the g.d (possibly deriving from petro d abano, though regardie also gave the signification of each image (similar but not always identical to those in agrippa. cols. clv clxvi. i have added transliterations of the names of the spirits

LIBER LVII

hokmah= 2= b= the magus= i= 1. 60 [crowley probably means the story published as .the sorrow of search. in time and the gods. t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortly be published by authority of the a a. a.c [it was published in equinox i (8] 61 [i.e, the chaldaan oracles, whose ascription to zoroaster is late (medieval/ renaissance; fragment 186 in the westcott edition. cf. the hermetic discourse .the eighth reveals the ninth (nhc vi 52.1. 63.32; in some versions of hermeticism and graeco-egpytian magick the .9th sphere (counting upwards) lies beyond the sphere of the planets and .fixed stars. and is the realm of the divine. t.s] on the qabalah 41 scholion. 9= the foundation of all things= the foundatio

LIBER LXVII THE SWORD OF SONG

ot) regard all progress in any direction as morbid. so (as with lombroso .disease. will become a mere word, like its predecessor .infidelity. and cease to carry any obloquy. if science is never to go beyond its present limits; if the barriers which metaphysical speculation shows to exist are never to be transcended, then indeed we are thrown back on faith, and all the rest of the nauseous mess of medieval superstition, and we may just as well have vital principle and creative power as not, for science cannot help us. true, if we do not use all the methods at our disposal! but we go beyond. we admit that all mental methods known are singularly liable to illusion and inaccuracy of any sort. so were the early determinations of specific heat. even biologists have erred. but to the true scienti

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

osmos, and everything in it is presented in light of an enduring struggle between two groups of beings, the gods on the one hand and giants on the other hand. these terms are to some extent misleading: although the group that creates and orders the cosmos is often referred to by words that can best be translated ggods, h the principal word, gasir, h is explicitly presented by the most 1 important medieval interpreter, snorri sturluson, as meaning gpeople of asia, h and indeed the word often has the feel in mythological texts of an extended kin group or tribe rather than of a collective of deities. and the other group, the ones who aim for the destruction of the cosmos and disruption of order, are certainly not ggiant h in the sense that they are demonstrably larger than the gods. they are

ferences among humans, animals, and the earth, and they began to trace their genealogies from earth. and seeing the importance of the heavenly bodies for time reckoning, they assumed that some being had ordered the course of these bodies and probably existed before they did and might rule all things. this knowledge they possessed was worldly knowledge, for they lacked spiritual knowledge. this is medieval speculation on the origin of paganism, and it ascribes to pagans a kind of natural religion, one based on unenlightened observation of the environment. it was especially attractive to icelanders like snorri, who traced their genealogies from pagans and for whom the conversion of their land to christianity was a relatively recent event. the first extant work of icelandic history writing is

o this theory of natural religion, was for icelanders to regain sight of god. unlike the pagans whom icelanders learned about when they translated and read the lives of the early saints of the christian church, nordic pagans were not doomed souls in league with satan. they were merely sheep who had lost their way. snorri now adds a historical dimension to his prologue. after presenting a standard medieval view of the world as consisting of africa, europe, and asia, he says that near the center of the earth, in tyrkland, lies the city of troy. a king there was called munon or mennon, who was married to troan, the daughter of king priam; their son was tror, gwhom we call thor. h he was raised by duke loricus, whom he subsequently killed, and he took over the kingdom of loricus, trakia (thrac

troy was a known place, and agamemnon and priam were historical figures known in iceland from the twelfth century onward. snorri sets thor in that environment; that is, he tells us that there was a historical figure whom the nordic peoples called thor who lived before christ was born and who performed historical acts (it is important to remember that berserks and dragons were not as fantastic to medieval historians as they seem to us) that look very much like some of the myths about thor that later were to be told by the nordic peoples. the idea that gods derive from humans whose actions are reinterpreted and deified by later generations is called geuhemerism, h after the greek philosopher euhemeros (fl. 300 b.c.e, whose claim to have discovered an inscription showing that zeus was a mort

much power in his kingdom as he wished, and those good times went with 22 norse mythology them, that wherever they stayed in lands, there was peace and prosperity, and everyone believed that they were the cause of that. h odin settles in sigtunir (modern sigtuna, on lake malaren south of uppsala) and establishes his sons saming as king of norway and yngvi as king of sweden after him. although the medieval icelandic word asir (sing, ass) etymologically has nothing to do with asia, the derivation of the asir from asia-men completed the euhemeristic process. snorri tells us who the historical figures were who were deified by his ancestors, and he alleviates somewhat the peripheral northern location of scandinavia by associating it with the ancient center of the world. it is not difficult to i

but his warriors could go berserk. he was a shape-changer, his body lying apparently inert while he was off and about in some animal form. here i see the key to this ghistorical h odin of snorri, for this is a classic description of a shamanic trance and journey. if snorri fs historical odin was a shaman from tyrkland, he was just a charismatic version of the sami shamans who are described in the medieval scandinavian historical record. to cite but one example among a great many, historia norvegiae (history of norway, a work 24 norse mythology composed presumably in norway before 1211, describes a shamanic trance and journey to the world of the spirits witnessed by norwegian traders among the sami people in the norwegian mountains. the author describes the event as though it were fact, as

ian historical record. to cite but one example among a great many, historia norvegiae (history of norway, a work 24 norse mythology composed presumably in norway before 1211, describes a shamanic trance and journey to the world of the spirits witnessed by norwegian traders among the sami people in the norwegian mountains. the author describes the event as though it were fact, as indeed it was for medieval scandinavians. odin did not have to be a god to do what snorri has him do in ynglinga saga. snorri says explicitly that odin was a master of seid, which surely refers to the shamanic arts. ghis enemies feared him, but his friends relied on him and believed in his strength and in odin himself. h so snorri expressed his euhemerism at this point. and he extended it by reporting that odin and

ach has its history and is anchored, either by recording or composition, in thirteenth- century christian iceland. iceland recorded its older traditions with introduction 25 extraordinary diligence, and within this large vernacular literature there is much that is of interest for the study of scandinavian mythology, especially among the sagas. the word saga is related to the verb gto say h and in medieval icelandic means both ghistory h and gnarrative. h there are many kinds of sagas, of which one category, for example, comprises sagas of the norwegian kings of the sort that are in heimskringla. the other most important saga genres are the mythicheroic sagas (fornaldarsogur, literally gsagas of an ancient age h; sg, fornaldarsaga) and the sagas of icelanders (islendingasogur. the mythic-he

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

th a challenging, a potent new form of witchcraft, a return to primal sorcery with the highest aspects of the sethian, ahrimanic or luciferian spirit. this article was originally published in a setian publication as sabbatic sorcery and set and has since been advanced accordingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

h. coven nachttoter has announced the formation of the order of phosphorus, a luciferian group based on a wide variety of traditions which allow the individual a multitude of choices to develop his/her will to its fullest potential. the foundation of toph and coven nachttoter is luciferian magick, and the luciferic witchcraft tradition developed by the coven. taken from elements of gardnerian and medieval witchcraft, influences of thelemic magick, austin osman spare, chaos sorcery and other avenues, toph intend to move magickal initiation into new areas of science and folklore. this is the primary tool of the order, working with phi brainwave patterns to control ones own initiation into the mysteries. systems are very important to the order, and its works. while some may find interest in t

and other avenues, toph intend to move magickal initiation into new areas of science and folklore. this is the primary tool of the order, working with phi brainwave patterns to control ones own initiation into the mysteries. systems are very important to the order, and its works. while some may find interest in the witchcraft tradition developed within toph, some may find especial interest in the medieval black magick systems worked with through the group. finding a strength and beauty in the left hand path allows a balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the da

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

s is that of a flat earth. even though the ancient greeks had demonstrated more than 2,000 years ago, using clever observational and mathematical techniques, that our planet is actually spherical, this knowledge was lost during the middle ages. back then, the doctrine of the flat earth prevailed because, after all, earth looks flat when observed from the surface. a flat earth is well indicated in medieval maps that have survived to the present. in these maps, continents whose shapes are incorrect are clustered and surrounded by a ring of water, the universal ocean that marked the boundaries of our planet. thus, a flat earth became an indisputable fact for medieval geographers even though it was a false discovery that is of course no longer accepted today. in a similar vein, but this time w

t diarrhea in infants occurs when the baby gets rid of excess water in its body. this fact tells a parent not to rehydrate the sick child. one can easily imagine the results of such commonsense thinking. in summary, when people talk about facts, they should put these in a historical, technical, medical, and so on, context and be aware that today s facts may be tomorrow s fiction. for example, the medieval belief that men have one less rib than women (to account for the fact that eve was created from one of adam s ribs) was discounted centuries ago, once early human anatomists cared to actually compare the number of ribs in men and women. 6 evolution and religious creation myths discovery of new phenomena (new facts) is one of the aims of science. but equally important is the interpretation

a centralized authority in matters of doctrine, leaving it up to potentially many religious leaders to offer their own interpretation of the sacred texts. and there is the old joke: three jews, four opinions. historically, the general attitude of judaism has been that the creation account in genesis should not be taken literally: it is symbolic rather than descriptive of an actual fact. the great medieval jewish philosopher creationism and intelligent design 23 maimonides even wrote that only ignoramuses would take genesis literally. on the other hand, the age of earth, how life-forms came to be, and the timing of the appearance of humans are still very much debated by jewish scholars. for example, there is no general agreement on what is meant by days in genesis. be that as it may, many o

s. yes, humans are more complex than worms, but they are not more perfect than worms in an absolute sense, and certainly not more adapted to their natural habitat than are worms. in fact, the notion that there exists a natural scale measuring perfection is an old one. what is called the great chain of being was first proposed by ancient greek philosopher aristotle and was further developed by the medieval scholastic thinker st. thomas aquinas (1225 1274. its corollary, the idea of biological, and even moral, progress, is a concept that survived into the nineteenth century (and quite possibly is still alive today in some quarters. this concept seems to have influenced lamarck. the great chain of being ranks all things according to their absolute value or essence. at the top of the great cha

f their faith. in a courageous move, the catholic church allowed three independent laboratories to use the carbon-14 dating technique on small samples of the shroud. this particular technique works well with samples of biological origin, such as cloth, if they are not older than about 60,000 years. all three labs agreed: the turin shroud was made in the fourteenth century. in other words, it is a medieval forgery. many people were upset by this result, including creationists, who called the scientists who did the dating radiocarbonists, as if the latter were members of a religious sect or a political party. one creationist explanation for the recent date of the shroud that we heard ourselves was that the flash of resurrection somehow reset all the carbon-14 atoms in the shroud. well, who k

s is that galileo actually performed reproducible experiments that shattered the view held in his time by religious and other authorities. these experiments dealt with the motion of accelerated bodies, the results of which were in agreement with a rotating earth but could not be reconciled with universally accepted ancient greek aristotelian physics and its reinvigoration by religious, scholastic medieval thinking. the dangers of creationism 187 the key term here is thus reproducible experiments. in other words, galileo was not an armchair philosopher-scientist who merely thought up alternatives to old science. contrary to aristotle and his medieval followers, galileo put nature to the test. do neocreationists, who, superficially, emulate some of the bold thinking of galileo and his demise

wont to demonstrate that the theory of evolution is in opposition to both free will and purpose, because, they proclaim, undirected evolution is incompatible with both. to rebut this, 188 evolution and religious creation myths and to show that these people lack understanding of modern science, we again draw on the cogent student writings of kathryn dooley. to understand her argument, remember the medieval great chain of being and its ranking of the progress of things from rocks to god described in chapter 2. now contrast this view with dooley s description of evolution by natural selection: natural selection invokes neither progress nor purpose, and rejects the idea of perfection as either a state of the natural world or an evolutionary goal. evolution by natural selection is neither progr

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

tp//www.mysteriousbritain.co.uk/folklore/boggarts.html typical story book elf note the green& red livery and the red phrygian style cap. about five years ago an antique dealer i know told me of another dealer, who was looking to sell a mixed bag of antiquities a metal detectorist had unearthed from a ploughed field in the vicinity of york. i went and had a look most of the items were poor quality medieval detritus eg broken buckles poor quality coins etc. however there were a few good 2nd century roman coins and one very nice 3 inch bronze of mars (laran) in the etruscan style. the dealer was a notorious operator often selling overpriced rubbish to the unwary. however he clearly didn t recognise the bronze so i was able to buy it for 18 (about $32) believing it likely to be an 18th century

MASTERING WITCHCRAFT

, as a witch, you will be obliged to collect around yourself over the course of time a good complement of sorcerers trinkets. they don't necessarily have to be the genuine articles real skulls and goat's-foot candlesticks are hard to come by and somewhat expensive but seeing that atmosphere is so important, it is worth investing in the odd dime-store pacific island devil mask or reproduction of a medieval astrological chart. it will probably grow to be a passion with you as time passes, and you may soon find yourself having to resist sternly the lure of any junk or antique shop you happen to pass, purely in the interests of economy. so treasure up your fantasies. the controlled daydream is one of the main keys to being a successful witch. in fact, dream on, the richer and more fantastic th

favourite metrical style, i would say. they are certainly among the simplest to construct. again: the deep mind is, as always, the target with this use of rhyme and rhythm. verse, however doggerel and bad, is always potent for stirring the depths, especially when there is a certain amount of frenzied repetition involved. in view of this particular attitude to incantation, most of the processes of medieval sorcery that are now available to the general public are seen by the average witch as extremely clumsy and, as such, highly unsuitable for performance. not only are they closely bound up with judeo-christianity, but they are also always bogged down with endless preachy pages of invocation, as you will see if you ever consult one, which, far from awakening the deep mind of the operating wi

t call for the use of your show stone, but rather a triangle of manifestation, so i shall leave that process till last, and deal with the conjuration of nonhuman entities first. the entity summoned for questioning par excellence is one that has been a favourite among witches from time immemorial, and is known by the name "vassago" he is numbered among the seventy-two demonic intelligences in that medieval grimoire, the lemegeton, or lesser key of solomon; and wierus, cornelius agrippa's pupil, also mentions him in his pseudomonarchia demonorum- 1. the wand 2. seeing stone within the triangle 3. and 4. lamps of art. vassago, a mighty prince, of the nature of agares, who declareth things past, present and to come and discovereth that which hath been lost or hidden. he is good by nature, and

bolism somewhat similar to that of the classical divinities of love, such as venus and amor. indeed the chalice is obviously sexual in its implication of receptive passivity, as opposed to the more thrusting aggressiveness of wand and the athame. it would be truer to say that the witch symbolism of the chalice was rather more akin to that surrounding the elven-folk, the fays, and enchantresses of medieval legend, vivian, brisen, nimue, lady of the lake, morgan le fay, and of course melusine. the may queens and corn maidens of european folklore are all partakers of the same symbolism along with greek persephone and euridice, retracing their steps to the underworld during the cold winter months when the sun has grown dark and the days short; the lord of the dead holds rule over the land for

this chapter are best per formed on a friday around eight in the morning, three in the afternoon or ten at night, when the moon is waxing. some truly astrologically minded witches claim that the moon should be passing through the first ten degrees of taurus or virgo and well aspected to venus and saturn as well, this, however, is not strictly necessary, although fully in accord with principles of medieval witchcraft. the observance of the correct moon's phase, suitable day of the week, and time of day, along with a firmly resolved intention, is all that is really necessary. among the first love spells you should acquaint yourself with as a beginner should be those classed under the heading "philters" this is the way they should be compounded: having observed the correct time of day, as ind

ould you gain no appreciable result the first time around, one of the following spells will aid you in your entrapments. the last two are very potent and can be of considerable help to the lustful though maybe as yet unfascinating practitioner. the rituals themselves in this area of magic are ruled by a very different power to habondia. in fact, we are dealing with her consort, the horned one, in medieval times claimed by the church to be none other than satan himself. the attribution is merely scholarly, however, as the horned one existed long before christianity came into existence, with its concept of the devil. whereas habondia's symbol is the dove, old horny's is the goat. to students of symbolism, this attribute should speak for itself. the goat is the age-old representative of lust

the spellbinder is quite sure there is no chance of its being used for any countermagic against her. this eventuality can only be said to be completely out of the question when it is definitely known for a fact that the victim will either be too frightened to reply with countermagic or, as is more often the case, if he is the type of person who feigns total disbelief in witchcraft, deeming it all medieval nonsense. the latter is the readiest victim for your doll technique! you will know he can never condescend to indulge in any countermagic, and give full play to his superstitions. of course, it is remotely possible that, due to his run of unbelievably bad luck, loss of wife, estate, and possibly all his hair, he may decide to review his past attitudes towards medieval superstitions; at th

t. as i mentioned at the beginning of chapter 5, your occult activities never go by completely unnoticed. it is my belief that "something" if not someone is always alerted whenever occult balances are tipped one way or another by the considered use of witch power by an individual or group. the barabbas spell here is a ritual of wrath and chastisement passed down to us originally by the witches of medieval spain. it is a conjuration of the horned one, using his christianized titles "barabbas "satanas" and "the devil" in his destructive aspect, cernunnos could well be allied with those images, although nothing like the usual christian theological background for his existence is accepted by present-day members of the craft. however, the spell is impressive, and traditional, even with the impl

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ust" figure 12. the second pentacle of saturn. this pentacle is of great value against adversaries; and of especial use in repressing the pride of the spirits. editor s note. this is the celebrated s a t o r a r e p o t e n e t o p e r a r o t a s, the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is repeatedly mentioned in the records of medieval magic; and, save to very few, its derivation from the present pentacle has been unknown. it will be seen at a glance that it is a square of five, giving twenty-five letters, which, added to the unity, gives twenty-six, the numerical value of ihvh. the hebrew versicle surrounding it is taken from psalm lxxii 8 "his dominion shall be also from the one sea to the other, and from the flood un

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

ble of practice. but he lays it upon the sigil of the planet ruling the rising sign, not upon the sigil of the planet ruling the day and hour according to the cabalistic system of hours. ars paulina 23 further, the invocation used makes no mention of the cabalistic ruler of the day and hour. it does mention elements of the seals, and also refers to the angels rays; this term is frequently used in medieval documents when discussing the action of the planets on the world, but i have never seen it used in relation to the cabalistic system of attributes. so every symbolic and operational element of this magick seems geared towards using the lord of the ascendant as the power ruling the hour. the preliminary mention of the ruler of the day, with its implied reference to the cabalistic method of

MEANING OF MASONRY

freemasonry. to trace the genesis of the movement, which came into activity some 250 years ago (our rituals and ceremonies having been compiled round about the year 1700, is beyond the purpose of my present remarks. it may merely be stated that the movement itself incorporated the slender ritual and the elementary symbolism that, for centuries previously, had been employed in connection with the medieval building guilds, but it gave to them a far fuller meaning and a far wider scope. it has always been the custom for trade guilds, and even for modern friendly societies, to spiritualize their trades, and to make the tools of their trade point some simple moral. no trade, perhaps, lends itself more readily to such treatment than the builder's trade; but wherever a great industry has flouris

t in god (as our present candidates are made to say, have knocked at the door of certain secret sanctuaries in the confidence that door would open and that they would find in due course that for which they were seeking. those who institut ed modern speculative masonry some 250 years ago took certain material s lying ready to hand. they took, that is, the elementary rites and symbols pertaining to medieval operative guilds of stone-masons and transformed them into a system of religio-philosophic doctrine. thenceforward, from being related to the trade which deals in stones and bricks, the intention of masonry was to deal solely and simply with the greater science of soul-building; and, save for retaining certain analogies which the art of the practical stone-mason provided, thenceforward it

. it is important to note here that this enlargement of consciousness is in no way represented as being dependent upon intellectual attainments, learning or book-knowledge. these may be, and indeed are, lesser staves of the ladder of attainment; but they are not numbered among the principal ones. compare st. paul's words" though i have all knowledge and have not love, i am nothing" and those of a medieval mystic" by love he may be gotten and holden, but by wit and understanding never" the lodge is" supported by three grand pillars, wisdom, strength and beauty" again the references are not to the external meeting-place, but to a triplicity of properties resident in the individual soul, which will become increasingly manifest in the aspirant as he progresses and adapts himself to the masonic

and purpose in the only way that matters vitally. the student is apt to waste much time to little profit by turning for information to publications the titles of which seem to promise full enlightenment, but that leave him unsatisfied and unconvinced. desultory collections of information upon points of symbolism, archaeology and anthropology, the tracing of connections between modern masonry and medieval building-guilds and other communities may be all very interesting, but these are but as the dry bones of a subject of which one desires to know the living spirit. they fail to answer the main questions one asks from the heart and is anxious to have answered; such as, what was the nature of the ancient mysteries of which modern masonry purports to be the perpetuation? to what end and purpo

MICHAEL FORD WITCHMOON

bused her. the text explains the possibilities of the experiences of the dreaming infernal sabbat, to be undertaken by will of the sorcerer or witch. this ecstasy may be explored and used to strengthen the initiation of the individual, and to allow communion with ones familiars and servitors. 47 47 osculum infame and the sigilium diabloi the kiss or shame or devil s kiss has represented since the medieval times the kissing of the devil s behind, or end quarters as a dedication to the left hand path. the context of defining this ritual dedication was propagated by the church and was a charge often thrown at those accused of witchcraft during these times. while the essence of the dark sethanic witchcraft is based on the principles of reversion and descending to achieve and awakening, the dev

e in all manners and means focus on the core of the coven, what the skeleton represents. many simply seek fleshly pleasures yet have no concept or grasp on their responsibility. that 48 48 responsibility is to seek to perfect the self in all ways. it is also essential to enjoy yourself and to harness your skills at both black magic and holy magick. the history of the dedication was perpetrated by medieval witch hunters who in base were impotent bigots, who could not understand nor accept the equality of women within a cultural context. the kiss was assumed into a feminine submission because that to take up with the devil, one should intimately know this spirit. the males, or heterosexual males would in turn have congress with female succubi, or children of lilith. the legends of nocturnal

syche shall be explored in depth. seven: path of ahriman the lord of darkness and shadows, the vampyric essence itself. the initiate works in meditation upon developing the shadow into various forms of transformation, via creating ngangas and fetishes. this is the essence of the multitude of daemonic transformation. keep a detailed journal on the results therein, including the paths of goetic and medieval grimoire workings which involve summoning these interior and exterior forces as a form of yourself, that you may absorb and become as them, they as yourself. it is during this self-transformative work that the realization of i as either a multitude of forms comes into being, that you may strengthen and become a solid form of being, controlled and able in your own self-directed journey of

some obscure ointment in order to obtain flight across the sky. one workable explanation of such tales is the witch obtaining flight in dream facilitated by an ointment, which would contain such fluids as blood or sexual excretion, mixed with herbs, oils and ashes. once the ointment is created, a small amount should be spread over the forehead, chest or breast of the witch. the ointments used by medieval witches were combinations of such extremely potent herbs as mandrake, deadly nightshade, henbane, and hemlock. these herbs would be mixed in a base of lard and be smeared upon the body. the intention should then be bound into the ointment, by focused concentration, before taking to the night sky in dream. the webs of belief are always formed out of inspiration, a flash of consistent desir

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

l-edge of such things. the practice of assigning places to the rule of specific zodiacal signs (and thus, in medievaltimes, to spiritual beings) is very ancient and has been extended into modern times. since thediscovery of america we are able to trace most of the sources for the zodiacal rulershipsascribed to the cities of the united states. perhaps it is sufficient that we recognize as true the medieval arcane notion that such beingscould be invited to participate in the life of a city, by means of the spiritual art of astrology.ovason then goes on to give one reason why the city was constructed according tosuch specific designs and dates. he speaks of the presence or existence of angelicbeings, or overlords, who are being invoked to literally take part in the terrestrial oper-ations of

ore the senate foreign relations committee).the great irish scholar and christian thinker c. s. lewis wrote in the 1940s aboutthese aliens and their internment on our earth, which he referred to as the silentplanet. in a similar vein as his colleague j. r. r. tolkien, he attempted to create fic-tional works that would disseminate the truth that he had uncovered while reading thegreat untranslated medieval and anglo-saxon tomes, deep in the vaults of oxford andcambridge universities. not one-tenth of the books that have been penned are available in the public domain. throughout time, there have been many who have written on the matters here discussed. such writings are eventually ridiculed and/or sequestered (see five million years to earth and the name of the rose) until now, none of the p

conjectured that the comets that descended toearth were bringers of lethal infections from bacteria, but that only certain creatures would be suscepti-ble to the contagion. halleys comet is especially to the idea. the visible decrease extended far beyond justinians reign. it is clear through the dark ages, and themain cause seems to have been the multitude of celestial attacks heaved against the medieval genera-tions (p. 118)annals of the four mastersmany of these disturbances were seen in ireland and are recorded in the annals of ulster .modern astronomers confirm that the sightings were factual (p. 118)atlantis, alien visitation, and genetic manipulation233 appendix b: book abstracts puritan cover-upsall the information that was recorded concerning these celestial assaults and tribulati

)the tradition of godlike tutelary city ruler was much older than this idea of planetary intelligences, how-ever. the ancient records indicate that it was a practice in former ages for the mystery centers thatdirected civilization to hand out newly founded cities to the care of specific spiritual beings (p. 371) the practice of assigning places to the rule of specific zodiacal signs (and thus, in medieval times, tospiritual beings) is very ancient and has been extended into modern times. since the discovery of amer-ica we are able to trace most of the sources for the zodiacal rulerships ascribed to the cities of theunited states (p. 373)there may be no doubt altogether that astrology played an important role in the choice of the key mon-uments for the laying down of the federal city. even

eeper investigation. of special note is the fact that almost all of them existed and operatedbetween the fifteenth and seventeenth centuries about the time when the portal to the macrobes orcosmocraters was opened by the serpent brotherhood. we forget that most of the pre-industrial sci-entists were occultists and had written on astrology, demonology, and magic. many were metallurgists.the quaint medieval imagery of the sorcerer in his garret, the alchemist in his test-tube filled laboratoryis a romantic smoke-screen behind which lies a very interesting tale that finally needs telling. the following were abstracted from alchemy and alchemists by sean martin:georgius agricola (1494-1555) an expert in mineralogy and metallurgy.henry cornellius agrippa (1486-1535) wrote de occulta in 1510. he

bodies were found, bearing faces stitched onto the cloth. like egyptianmummies these had no internal organs and were embalmed, helping to preserve them fromthe high humidity of the cloud forest. the average height of the adult bodies was estimatedto be 5 foot 10 inches, making them quite tall for ancient man (from the website: http//members.aol.com/jimb3d/myth/atlantis.html )william the conqueror/medieval britain(this is one of the most interesting periods of history to study) william brought the pyramidal structureof economics and politics to england, as well as heavy taxation. he had the entire british isles surveyedand a full account made of the properties that were under his dominion. the saxons under him, calledthe time of this compilation of this record doomsday, in respect of what w

olutions and wars in the19th and 20th centuries are centered in the battle of the guelphs to hold and enhance their power, whichis now the new world order. the power of the guelphs would extend through the italian financialcenters to the north of france in lombardy (all italian bankers were referred to as lombards. lom-bard in german means deposit bank, and the lombards were bankers to the entire medieval world.they would later transfer operations north to hamburg, then to amsterdam, and finally to london. theguelphs would start the slave trade to the colonies. the guelphs, in order to aid their control of financeand politics, would perpetuate gnostic cults which eventually developed into the rosicrucians, unitari-ans, fabian society and the world council of churches. the east india compan

MICHAEL WYNN THE SOUL TRAVELERS

n magic, absolute faith is necessary. rule #1: faith. like every other path of spiritual development, magic requires faith. without belief and focus, you (your spells) are sure to fail. surely, this is an aspect of the occult that has kept the merely curious at bay. but there was something else about magic that violated and troubled my computer-like mind. magic's arbitrary nature. while reviewing medieval grimoires, one is struck by the countless strange requirements for a given spell. you have to say these incantations, at this time of year, facing that direction. a modern aspirant to the magical arts will find himself saying things like "the testicle of a wild bull! where the hell am i gonna get that" oh, but don't forget that you have to cut that bull's balls off at midnight, and only i

MICHAEL W FORD NOX UMBRA

ach kissed the skull in the honor of the dead, to the honor of lilith/hecate and azrail. the mask/daemon fetish was placed back upon the wall near the altar mirror. closed the circle and the ritual was complete. a ritual of lycanthropy part one when one prepares for the nocturnal essence of transformation, a decision to explore the bestial aspects of the mind may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the falle

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

century for worshipping baphomet- an idol with the head and feet of a goat, the breasts of a woman, and the wings of an angel. inverted the pentagram becomes the symbol of baphomet- the five points being two horns, two ears, and the beard. so now you know! love and witchcraft love has always been a problem. witches and witchcraft have long been associated with the search for love. the warlock of medieval times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company he desired above all else. the preliminaries included burning frankincense, and the solemn lighting of two candles. the figure of wax, on which were inscribed the names of assorted demons, was passed back and forth through the fumes, while reciting the conjurati

d seek out the brightest star in the night sky and recite a solemn conjuration so powerful it was believed capable of drawing any young girl the warlock desired to him. the conjuration was repeated three times and the parchment burned. the ashes were placed in the warlock s left shoe and were left there until the young girl either came to the warlock or faded away. the black pullet the warlock of medieval times did not confine his witchery to the securing of love alone; he also lusted after buried treasure and its possession. imagine if you will egypt in 1740. a young officer is sent< on an expedition to the pyramids. the party of explorers lunch in the shadow of the great stone mountains of the desert, and are attacked by a horde of arabs. the comrades of the young officer are slain, and

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

r doctrine into the collegia that had been in existence from the time of carausius to the final departure of the romans. after the disappearance of the collegia following britain's invasions, these christians were forced to seek refuge in wales, the orkneys, scotland, and especially ireland, countries that had never the collegia and the barbarian invasions 29 experienced roman occupation and that medieval authors often referred to together as little scotland, scottia minor. the culdees were the source of celtic or "scottish" art. a distinctive and unique style rather than the survival of roman techniques is what is most visible in their work. in the transmission of roman traditions it is important to underscore the action of saint augustine, or austin, during the second evangelization of e

eventh century the blueprints for saint hilaire in poitiers. others include benoit, architect of saint eutropes de saintes around 1075; gislevert, who worked on saint ouen in rouen around 1100; jean, a bourgeois of saint quentin in 1113; and gervais, who built a cathedral in beziers in the second half of the twelfth century. in any case, what is at play here is a partial approach to the facts. in medieval society, whether twelfth or thirteenth century, romanesque or gothic, art in both its concept and creation was religious at heart. it expressed only the directives of the church, which gave long and detailed guidelines for artists and their works, priests, and liturgists. nothing was left to the artists except for their skill and ability to execute. to dispel any misunderstandings that ma

oddy products, defective wood, or works that violate police regulation and the art of carpentry, said sworn syndics will make their report and appear before the lieutenant general of the police, in the places where said visits were made. 16 up until the end of the ancien regime, then, we find existing inside the temple domain craftsmen benefiting from privileges and franchises that go back to the medieval templars. these craftsmen formed more or less marginal communities in relation to the sworn confraternities and corporations of the city of paris. it is certainly much harder to find traces of these templar associations than of the sworn associations. the latter were regarded as legal entities: they had statutes, they possessed properties, and they contracted and operated under terms prov

rneyman i am not, they will have me for their indefatigable audience for their heavenly writings."52 this confession takes on its full meaning when placed in context with the one that appears earlier in the prologue to "gargantua "to me it is all honor and glory to be dubbed and esteemed as a good gaultier* and a fellow companion" the word gaultier can be related to the gault, meaning "cock" that medieval- and renaissance-era masons took as a sobriquet. the sainte catherine du val des ecoliers was located not far from saint paul church, on the current site of the rue d'ormesson where the masons confraternity celebrated saint louis on august 25+ no masons' names were left in the epitaph records of saint jean en greve church. the building nonetheless includes a chapel dedicated to saint jose

removing masonry from its operative contingencies, it became possible for it to benefit not just masons but everyone whose ambition was to build the ideal temple of wisdom and beauty. 9 builders corporations in italy, germany, and switzerland builders corporations of italy the appearance and development of trade communities in italy (known as arti in italian, a word that beautifully expresses the medieval and christian concept of work) were closely bound to the communal movement and its circumstances that were unique to this country. with the establishment of feudalism, almost all italian cities had fallen under the authority of the bishops. they were the first to acquire their freedom. the political process, however, was different from the communal movement in france, flanders, and great

lso prescribed fasts, vigils, and masses to be celebrated in a chapel in strasbourg dedicated to the virgin. the building of churches was to be performed by the associates, by virtue of the same rules, for "the enlargement of divine worship and the salvation of their souls" the decline of the german brotherhoods the mastery associations in germany never attained the same level of power that their medieval italian counterparts did. their efforts were sometimes opposed by the cities' aristocrats, sometimes by the feudal lords, and sometimes by the emperor himself. the burgave of strasbourg had the right to place the masters who headed the arts corporations. in worms all such associations were suppressed in 1233, with the exception of those of the coin minters and the furriers. the statute ha

ld a certain position. the origin of english craft freemasonry contrary to what took place in associations in france, in england there was no duplication of duties between the professional association and the corporative masonry of great britain 185 the brotherhood responsible for religious practices. the guild assumed responsibility for both kinds of duties. of course, as was the case throughout medieval christian europe, the church kept its hand on the trades and by virtue of this had its own place in the guild. a priest would thus perform the duties of chaplain. this should not lead us to believe, however, that the guild enjoyed a kind of monopoly and that there were not, outside its walls, autonomous and even rival brotherhoods that were simultaneously professional, religious, and char

r brotherhoods of builder craftsmen that were created and nurtured under the aegis of the templars continued to live, with their rites and symbols, traditions and franchises, under the protection of the templars' successors, the hospitallers and the knights of malta, whose religious orthodoxy has never been in doubt. in order to dispel any misunderstanding, it is helpful to emphasize here how the medieval mind conceived of religious orthodoxy. in the middle ages and up until the reformation, though theology was the chief topic of debate, freedom of expression was quite considerable. while not more expansive, the notion of orthodoxy was much more flexible than it is today, for the essential dogmas hadn't varied over time. certain systems that today may appear daring, at least to catholics

PHILIP NEIL MYTHS LEGENDS EXPLAINED

man, half-divine (see pp. 50 51, 54 55) offer a pattern after which the wholly human can model themselves. the indian story of rama (see pp. 114 15, still inspires the devotion of all hindus, and his story has even been adopted as the national epic of buddhist thailand. the celtic hero king arthur (see pp. 80 81, 84 85) is the center of similar legends, in which celtic myth and the aspirations of medieval christendom meet. taoist myths of the eight immortals (see pp. 118 19) show how human beings can aspire to the divine. in their search for perfection, the immortals earn not long life on earth, in linear time, but everlasting life in heaven, in eternal time. death and the underworld for most of humanity, the moment when linear time stops is at death. all mythologies hold out the hope that

ep a magic ring that would enable him to build up his fortune again; so andvari cursed the ring to bring misfortune to whoever owned it. when loki returned, he had almost enough gold to pay the ransom one whisker was still left uncovered. so malicious loki took out andvari s ring, and added it to the pile, and with it, andvari s curse. lohengrin 74 lohengrin lohengrin the swan knight is a hero of medieval european myth who was eventually absorbed into arthurian legend, as the son of the grail knight parsifal (percival, see p. 80. according to the 13th-century folk epic lohengrin and related sources, when the duke of brabant died, he urged his only child, elsa, to marry his knight, friedrich of telramund. but elsa refused friedrich, who complained to the emperor, henry the fowler, that she

zival, 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 his accusation is that she has murdered her brother gottfried, the true heir of brabant, who has disappeared. gottfried has, in fact, been turned into a swan by ortrud s

has decreed that when knights go out from the grail kingdom they must do so anonymously, and that if their identity is revealed they must return. so lohengrin must go back to the keeping of the grail, leaving elsa only his sword, horn, and ring as heirlooms for his children. duelling sword the notion that guilt or innocence could be decided in single combat by knightly champions is commonplace in medieval romance. such a duel is not a mere trial of strength or skill for, as here, divine powers may aid the righteous. henry the fowler the emperor henry the fowler was a real historical figure, the first non- carolingian ruler of the german reich (916-36. his wife matilda was a descendant of widekund, the pagan ruler who led the saxon resistance to charlemagne, and although after her death she

tristan, and dies heartbroken. the fact that tristan and isolde have no choice in their passion, being bound together by the love potion, is an important element of their story. even after death, the potion retained its power. trees sprang up from their graves and intertwined, and although king mark cut them down three times, they always grew again. tristan and isolde are the archetypal lovers of medieval romance. although the story has become entwined with that of king arthur (in some stories tristan becomes a knight of the round table) it is essentially celtic in origin, and the action takes place in cornwall and ireland. this medieval manuscript illumination shows sir bertilak s wife trying to seduce sir gawain. tristan in disguise tristan returned briefly to cornwall disguised as a min

dle. he then revealed himself as sir bertilak, given this terrible form by the enchantress morgan le fay (see p. 85) to test the honor of king arthur s knights. sir gawain, convinced he had failed, left in shame, but the other knights of the round table wore green girdles from then on in his honor. the death of king arthur 84 the death of king arthur king arthur and his knights were the model for medieval chivalry pure in heart and deed and defenders of the weak against the strong. arthur lived in camelot with his queen, guinevere, surrounded by his noble knights. but even they had failings, and that of sir lancelot to fall in love with guinevere was arthur s downfall. told of the affair by sir agravain, one of his knights, arthur condemned guinevere to die. lancelot rescued her, but in do

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

o show the student what can be done with these four english letters ln.r.1. they are, of course, the initials of a latin phrase once placed by the romans at the head of the cross representing the phrase "jesus of nazareth, king of the jews" several other theological meanings to these letters have been given at different periods in history by various groups of people and scholars. for example, the medieval alchemists suggested that i.n.r.i. meant "igne natura renovatur integra "the whole of nathre is renewed by fire" another example of about the same period elaborated the four letters to "igne nitrum raris invenitum" translated as "shining (or glittering) is rarely found in fire" the jesuits in their day interpreted it as "justum necare regis impiusu-'lt is just to kill an impious king" j.s

ROBERT KIRK WALKER BETWEEN WORLDS

also have a wide range of texts from the renaissance period onwards, in which such perennial metaphysical and magical themes and systems are restated in various ways although kirk's book is always declared to be a text or collection of folklore, it often reads like a book on alchemy renaissance theosophy, or esoteric spiritual arts. it is only fair to state firmly at this point, that many of the medieval and renaissance magical and mystical texts and systems can only be truly interpreted in the light of folklore and collective tradition, and that scholars specializing in these texts often totally miss their true ground of http//www.dreampower.com/kirk_wbw/pg_10.htm (4 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) origin and their relationship to the lore of

s (page 57) that the nature of an otherworld or fairy contact is defined by the inner condition of the seer: evil or corrupt actions and thoughts will drive away a beneficial advisory entity or companion; conversely, evil, lustful or negative thoughts and emotions will attract vicious or malicious entities. the original daemones in the classical greek, roman, and indeed in the early christian and medieval sense, were held to be neutral in their potential to do good or evil. some seemed, indeed, to be of an anti-human disposition, while at other times they seemed to be distinctly pro-human. there is, perhaps, a commentary 73 subtle insight below the surface of this discussion of fairies or daemones and their potential for good or evil: they tend to respond according to our own personal inne

spiritual ones lead to beneficial allies, though no less potentially dangerous. kirk deals in various places with this reflex quality or polarized mirroring between human and fairy beings, so we shall return to it later. the realm of fairy in folklore actually holds a range of beings directly comparable to the range found in pagan religion, from early celtic sources, to examples in classical and medieval cosmology and spiritual description. the celtic deities are mainly preserved in early literature, and in some romano-celtic evidence from archaeology: their relationship to one another is defined by various interconnected worlds and by the concept of sacred space, sacred directions, and cyclical marriages.12 some of these typically celtic sets of relationships arise in kirk's treatise, an

an [catholic] invention of good and bad daemons and guardian angels. is called by [the seers] an ignorant mistake [deriving. from this original [resemblance or reflection] of species through the elements. kirk uses this paragraph to mock the catholic church gently, and employs the frequently cited instance of the 'monk-fish, which was known persistently, along with other examples of mimicry, from medieval literature onwards. although we do not subscribe to these crude examples as proof, the concept of elemental-reflection of entities, and of morphol-ogy or morphic resonance, has gained a new scientific stature in recent years. 16 the suggestion that the gaelic seers ascribed the orthodox religious definition of good and bad demons or angels to a misunderstanding of the perennial metaphysic

esitation in proposing these supportive quotes, though the manner in which he uses them and the verses which he selects are sometimes surprising. when we come to his criticism of lord tarbett's letter to robert boyle (page 45) we find kirk marshaling his scientific, religious, and legal arguments separately, but confirming one another. part of the scholarly technique of the day, stemming from the medieval period and perpetuated as late as the nineteenth century, was to assemble the natural, legal and religious evidence for a case side by side, and then show how they supported and reinforced one another to prove the main thesis. having stated that biblical quotations were an essential part of kirk's evidence, just as essential to his thesis as actual cases, techniques, anti examples from th

ntieth century, being sung by ordinary people as part of the vast repertoire of such ballads and songs that formed a grounding of mythic education and entertainment.23 page 32 as our religion obliges us not to make. a. curious search into these abstrusenesses. a list of historical or literary-mythical-historical proofs is briefly given, including a tale relating to merlin that is not found in the medieval chronicles. kirk is qualifying his revelation of operational traditions by drawing back a little, and reminding the reader that one must not delve too curiously into the otherworld, but that it may be proved even by historical examples at less risk to oneself and without breaching religious http//www.dreampower.com/kirk_wbw/pg_92.htm (7 of 9 [10/9/2001 12:36:14 am] robert kirk- walker bet

ards through various orders of being] can we then think the middle cavities of the earth to be empty? kirk's cosmology is (see figure 7) similar to that of renaissance adepts, drawing upon various traditional and neoplatonic sources. similar sets of harmonic or hierarchical relationships are found in many publications from the sixteenth to the nineteenth century, and earlier variants are found in medieval texts, often in complex written form with no illustration, though illustrations also occur. earlier cosmic figures or maps are known, of course, from roman, greek, egyptian, babylonian and assyrian cultures, so the concept of interlinked or concentric levels of entities or worlds is inherent in human consciousness. kirk's model is very close to the cosmology described in detail in the twe

robert kirk- walker between worlds(page171) flip to page# appendix 9: angels and fairies, extract from harold baley's archaic england 171 an extract from harold bailey's archaic england. the connec-tion between fairies, otherworld lovers, daemones, and angels is found in the secret commonwealth. it also plays an important part in the merlin tradition as reported by geoffrey of monmouth and other medieval chroniclers. in glamorganshire there is a village known as angel town, and pembroke is angle or nangle: adamnan, in his life of columba, records that the saint opened his books and 'read them on the hill of the angels, where once on a time the citizens of the heavenly country were seen to descend to hold conversation with the blessed man. upon this his editor comments 'this is the knoll c

RUBY TABLET OF SET

onsideration of aquinas. if his cosmology is accepted as a priori valid, then his reasoning represents a high point in philosophy. a standard for the catholic church even today. if it is not accepted, then he is a sort of "aristotle baptized" who did as good a job as possible of reconciling christian dogma with a non-christian empirical and intuitive classical philosophy. aquinas is an example of medieval scholasticism in that he is "reasoning" towards a preaccepted and pre-determined conclusion. instead of using logic as an investigative device to address questions open-mindedly, he uses it as a vehicle to justify dogma. while it is easy to see this in aquinas and other scholasticists, one must also bear in mind the "intuitive truth" element to be found in classical logic as applied by pl

ate and substantiate concepts which they had essentially grasped intuitively, i.e. supralogically. hence one cannot question aquinas in this area without questioning them too. machiavellianism the period ca. 1350-1600, termed the "renaissance" was characterized by a continuing increase in secular education [with emphasis shifting from the clerical universities to secular courts and academies. the medieval-era emphasis on logic and metaphysics gave way to revived classical learning in areas such as language, literature, history, and ethics. the renaissance began in italy due to its strong ties with classical knowledge, and due to the comparative wealth of the major italian cities. the popes also patronized artists such as raphael and michelangelo. among the other masters of the italian rena

and calvin believed that mankind is totally depraved. that even "good works" fall short of god's standards of righteousness. the reason for ethical behavior is that a righteous man will automatically incline towards such behavior, not because it is logically or ethically justified in itself. salvation is attainable only by complete surrender of the self to christ. this constitutes a rejection of medieval scholasticism, and of the "logical ethics" arguments of aristotle("this damned, conceited, rascally heathen. luther) and aquinas "reason" is mistrusted and even condemned. concerning the two kingdoms calvin stated "let us observe that in man government is twofold: the one spiritual, by which the conscience is trained to piety and divine worship; the other civil, by which the individual is

1556 to 1598. the defeat of his "invincible armada" by elizabeth i's england in 1588 marked the beginning of spain's decline as a great power in europe. frederick ii("the great) reigned in prussia from 1740 to 1786. his domestic policies were progressive, although his foreign policy was as warlike as those of his neighbors. culturally the 16th and 17th centuries were a time of transition between medieval/renaissance knowledge and the new, scientific climate of the enlightenment. in hobbes' time ancient history was still known only by the "old testament" other histories being considered later and inferior to it. while scripture put creation at 4004 bce, histories began ca. 400 bce, with large episodes of later history being unknown. the universe was generally thought to be earth-centric, a

the objective universe, asserting that the supernatural or subjective universe was beyond rational understanding. politics belongs wholly to the realm of the rational and natural. impressed by mathematics and geometry, hobbes postulated human behavior as similarly structured. he thus sought to understand the "mechanics" or "laws" of human political behavior. hobbes departed from aristotle and the medieval tradition by denying that man is a social animal, i.e. that he seeks companionship, society, and political interaction as an end in itself. man is indeed a "solitary beast" there is no "supreme good; there is only self-interest and gratification "in the first place, i put for a general inclination of all mankind, a perpetual and restless desire of power after power, that ceaseth only in d

gation of mankind to a "natural place" not a privileged place within the natural order of things (2) a vague, general disbelief that god, if he were presumed to exist, would ignore the operation of natural laws to take an interest in the behavior of individual human beings for better or worse (3) a sentimental admiration for the culture of ancient greece and rome, together with a distaste for the medieval christian heritage (4) increased emphasis on the affairs of the present world as opposed to an afterlife (5) a growing humanitarianism, being respect for and kindness to others for their own sake as fellow natural creatures. the enlightenment, however, was a phenomenon limited to the literate, wealthy, and noble classes. the masses of the european populace were still impulsive and superst

nition by them; i do not wish to recognize them in return. thus there comes into being the political "master/slave relationship" the next step in the dialectic involves a personal internalization of the master/slave relationship, as exemplified in hellenistic stoicism and skepticism. the inconsistency this produces between internal and external life goes on to produce the rages and hypocrisies of medieval christianity. in the reformation the internal is seen as relevant to, and in command of the external. there is still the problem of conflict between individual wills, which, if undisciplined through organization and government, would run wild in anarchy. since any institution whatever is antagonistic to the abstract self-consciousness of equality" as consciousness gives way to self-consci

m wherein one sees only the failures of things, unconsciously neglecting their positive legacy. nietzsche interprets hegel as saying that history had now reached its perfection in the contemporary german state system. nietzsche sees danger in this because it would lead to lassitude on the part of modern man, who would feel "there is nothing more to be done [compare the "last days" sects of early, medieval, and modern christianity, as well as the "ecological doomsday" ideologies of the late 20th century] man differs from other animals, says nietzsche, in that he has the power to "create horizons. to construct visions, ideas, and ultimately philosophical systems. these horizons are meaningful to him unless he perceives them as artificial constructs. in that case he either destroys them in fa

SABBATIC KABALA OF THE CROOKED PATH

smitter of the people s prayers to the god and through the giving of blood the desired effect of the prayer. this cell speaks of chuaylil- the bloodthirsty god and the importance of blood, blood-pacts and blood-bounds, the secrets of the witches blood. the commitments to the craft is equal to the commitment to the chuaylil. blood is requested! there is more than a hint towards the essences in the medieval grimoires in this cell, which is due to the influence of the yud, of the sacred alphabet, a letter that is really conducting the concentration of secret undertakings performed in the occult voyage. the presence of the master cain is great, he is the master of the forge and the transgressor who made the yud possible, in one esoteric meaning of this complex mystery, because he took it to us

SALMANRUSHDIE THESATANICVERSES

what they call him, to his nickname in jahilia down below _he-who-goes-up-and-down-old-coney. here he is neither mahomet nor mochammered; has adopted, instead, the demon-tag the farangis hung around his neck. to turn insults into strengths, whigs, tories, blacks all chose to wear with pride the names they were given in scorn; likewise, our mountain-climbing, prophetmotivated solitary is to be the medieval baby--frightener, the devil's synonym: mahound. that's him. mahound the businessman, climbing his hot mountain in the hijaz. the mirage of a city shines below him in the sun. o o o the city of jahilia is built entirely of sand, its structures formed of the desert whence it rises. it is a sight to wonder at: walled, four-gated, the whole of it a miracle worked by its citizens, who have lea

ge, burly man with a thick roller--coaster of a nose; his accent, it now transpired, was exaggeratedly scottish "tha's the ticket" he remarked approvingly as chamcha munched miserably on "an actor, was it? i'm partial to watchin" a guid man perform" this observation prompted officer novak- that is "kim- who had acquired an alarmingly pallid colouring, an ascetically bony face that reminded one of medieval icons, and a frown suggesting some deep inner torment, to burst into a short peroration about his favourite television soap--opera stars and gameshow hosts, while officer bruno, who struck chamcha as having grown exceedingly handsome all of a sudden, his hair shiny with styling gel and centrally divided, his blond beard contrasting dramatically with the darker hair on his head- bruno, the

ump than one might have expected against the crash barrier at the edge of the hard shoulder, after spinning through a further one hundred and eighty degrees to face, once again, into the west, where with all the corny timing of real life, the sun was breaking up the storm. o o o the fact of being alive compensated for what life did to one. that night, in an oak-panelled dining-room decorated with medieval flags, pamela chamcha in her most dazzling gown ate venison and drank a bottle of chateau talbot at a table heavy with silver and crystal, celebrating a new beginning, an escape from the jaws of, a fresh start, to be born again first you have to: well, almost, anyway. under the lascivious eyes of americans and salesmen she ate and drank alone, retiring early to a princess's bedroom in a s

SAPPHIRE TABLE OF SET MAIN

g in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white's _the alchemical body: siddha traditions in medieval india *initiation is real-world testable. primates appear to be hard-wired to travel in packs, and a good deal of our "ritual" behavior is there to make us fit in. secret societies and initiatory schools are both aided and retarded by this evolutionary tendency. it's fun to "fit in- doubly so for people who have spent a good deal of their lives as misfits. however learning social codes is

SAPPHIRE TABLET OF SET

g in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white's _the alchemical body: siddha traditions in medieval india *initiation is real-world testable. primates appear to be hard-wired to travel in packs, and a good deal of our "ritual" behavior is there to make us fit in. secret societies and initiatory schools are both aided and retarded by this evolutionary tendency. it's fun to "fit in- doubly so for people who have spent a good deal of their lives as misfits. however learning social codes is

SATANGEL

aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism of the black magicians, like that of their close relatives the al-khem-ists1, may be likened to a code describing ideas more profound than their absurd and laborious rituals seem to describe. many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonl

, and the fashion of jewelry from silver and gold. fairy (old french, phairee, to dream. the shining ones who are the ancestral dead, also considered the spawn of lilith and lucifer, descended from the fallen angels. closely related to elves, otherwise called the shining ones. fates (greek. originally the three weavers of men s destiny they ere identified as actually being denizens of hell by the medieval demonologist alphonsus de spina. focalor, forcalor, furcalor (goetia, 41st spirit. duke commanding 30 legions. appears as a man with griffin s wings. kills and drowns men, overthrows warships, controls wind and sea. originally of the seventh throne, a position to which he hopes to return. foras (goetia, 31st spirit. president commanding 29 legions. appears as a strong man. teaches virtue

ding twenty legions. master of the devil s stables who can render objects invisible, and may be invoked to find lost objects. teaches rhetoric, mathematics, and logic. forneus (goetia, 30th spirit. marquis commanding 29 legions. appears as a great sea monster. teaches rhetoric, causes men to have a good name, understands languages, makes one beloved of friends and foes. appears again and again in medieval literature of black magick. possibly a parodic version of fornjotr, the germanic father of the frost giants hler, logi and kari. frimost (grimorium verum. a subordinate spirit of lucifer. has power over wives and maids, and will help thee enjoy them. frucissiere (grimorium verum. brings the dead to live. frutimiere (grimorium verum. a subordinate spirit of lucifer. dights thee all kind of

SATANIC BIBLE

these diabolical kidnappings, refrain from getting her child properly baptized, post haste. another facet of man's nature was apparent in the fact that the writer or artist with lewd thoughts could exercise his most obscene predilections in the portrayal of the activities of heretics. the censor who views all pornography so that he will know what to warn others of is the modern equivalent of the medieval chronicler of the obscene deeds of the satanists (and, of course, their modern journalistic counterparts. it is believed that the most complete library of pornography in the world is owned by the vatican! the kissing of the devil's behind during the traditional black mass is easily recognized as the forerunner of the modern term used to describe one who will, through appealing to another'

SATANIC RITUALS

ebrant is at the altar, he stands between the woman's knees. the wall over the altar should bear the sigil of baphomet or an inverted cross. if both are employed, the sigil of baphomet must take the uppermost or prominent position, the cross occupying the space between the lower halves of the altar's legs. the chamber should either be draped in black or in some way approximate the atmosphere of a medieval or gothic chapel. emphasis should be placed on starkness and austerity, rather than finery and glitter. all implements standard to satanic ritual are employed: bell, chalice, phallus, sword, gong, etc (see satanic bible for descriptions and use. in addition a chamber pot, thurible (censer) and incense boat are used. the chalice containing wine or liquor is placed between the altar's thigh

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ian mass was performed by a christian priest accompanied by a female server, with whom he had copulated prior to the ritual. the mass took place in a disused church, water from a well in which an unbaptized child had drowned replaced wine and a black triangular host was duly consecrated. the progression from the mass of the dead into the modern black mass took a new turn when it was linked to the medieval witches sabbath. accordingly the inclusion of a horned figure who presided over the ceremony and who came to be associated with the hebraic scape-goat came to be one of the satanism- an examination of satanic black magic side 3 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central as

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

her (tomb) is believed to be built on the spot where jesus was crucified and near where he was buried. also in the holy land is bethlehem, birthplace of jesus, and nazareth, where he came of age. santiago de compostela, in the northeast of spain, has also long been a pilgrimage site for christians. the remains of st. james, one of the original twelve disciples, are believed to be buried here. the medieval pilgrimage route of several hundred miles, the way of saint james, or camino de santiago, is still walked today by the faithful. pilgrims also visit the church in the city and pray to st. james, hoping for a miracle to solve their problems or cure their illnesses. there are many holy shrines around the world associated with curing powers or with miracles. lourdes, in southern france, is o

ty justice (the idea that all people should have equal opportunities) and fair treatment to people who are oppressed, or mistreated, by their governments. christians have also played an important part in opposing war and promoting global peace. christianity has had a long tradition in education. some of the earliest universities in europe were founded by the christian church. some of the greatest medieval thinkers, such as italian thomas aquinas (c. 1225 1274, advanced philosophy through their close examination of religious questions. christianity still plays a large role in education in the united states, where many schools from kindergarten through university are run by faith-based institutions. many fundamentalists (people who believe in the bible as a complete and accurate historical r

who worship devi, the divine mother or the mother aspect of god. saktis recognize devi as the mother of all things and a representation of god s greatness. in rural areas, many hindus worship a village god or goddess who influences such matters as fertility and disease. scholars generally recognize four major periods in the history of hinduism: the vedic period, the epic and classical period, the medieval period, and the modern period. the first was the vedic period, extending roughly from 2000 bce to about 400 bce. during this period most of the hindu holy texts, including the vedas, were written down, and most of world religions: almanac 241 hinduism the basic beliefs of hinduism were formed. the second is called the epic and classical period, extending roughly from 400 bce to about 600

. this was the period when hinduism s two great epic poems, the mahabharata (which contains the rig veda) and the ramayana, were composed. it was also during this period that the hindu caste system was created (the caste system was and still is a hereditary social class system that identifies the duties and obligations, but also restricts the occupations, of hindus) the third major period was the medieval period, roughly from 600 to 1800. during this period hinduism experienced a great deal of debate and developed numerous schools of thought. during the modern period, from 1800 to the present, hinduism has had increased contact with western cultures and ways of thinking, primarily because india was a british colony during much of this time. it began to have more appeal to non-indians after

ms, the mahabharata (the world s longest epic poem, written sometime around 300 bce) and the ramayana (first written down in about 200 bce. this literary tradition continued in the centuries that followed. around the year 150 the tamil sangam, an academy of philosophers and poets, was founded. the sangam led a resurgence in the writing of poetry and plays, many of them written in sanskrit. in the medieval period hindu poets, playwrights, philosophers, and logicians produced an outpouring of work, and hinduism produced two of its greatest poets: the princess mirabai (1498 1546) and kabir (1440 1518. meanwhile, handbooks written in sanskrit laid out rules for the production of hindu statues, temples, and paintings. namaste namaste is used to greet friends and to pay respect to elders, holy p

life of eternal bliss. according to jain tradition, by the time of his death, mahavira had established a community of some 14,000 monks and 36,000 nuns. in the centuries that followed, jainism spread throughout central and western india. however, its numbers and influence began to decline with the growth and spread first of hinduism, then of islam. during the world religions: almanac 327 jainism medieval period (500 1450, jains constructed a number of large temple complexes, such as the one at ranakpur, india, in 1441. by the nineteenth century jainism was in danger of being virtually extinct, but it was revived by reformers such as atmaramji (1837 1896, a highly respected teacher who was invited to the world parliament of religions in chicago in 1893 (though he did not attend, sending a

f living a sin-free life involves not harming living creatures and one portion of the sutra, for example, explains the presence of life in fire, wind, water, the earth, and so on. in addition to the texts that survive from the age of mahavira and before, jain scholar-monks have produced learned texts called the expositions. the dates of most of these texts range from the first century through the medieval period (c. 500 c. 1500, although some were written even later. they are arranged into four categories, including biographies, scientific treatises, treatises on discipline, and philosophy (a treatise is a book that discusses a particular subject) in addition, jain scholarmonks have produced a large number of hymns of praise to the tirthankara. these hymns, too, are regarded as sacred text

ed. his followers, part of the shi a sect, believe that ali is the first imam, or leader with divinely inspired powers. c. 717 c. 801 life span of ra bi ah al-adawiyah, a poet and a founding member of the mystical branch of islam called sufism. her verses and prayers will become part of the literature and oral tradition of islam. 1017 1137 life span of ramanuja, one of the great hindu teachers of medieval india. c. 1105 the islamic philosopher abu ha mid muhammad al-ghaza l publishes his greatest work, the revival of the religious sciences. the book explains the doctrines or rules and practices of islam, especially sufi islam. 1177 moses maimonides, a jewish scholar best known for his thirteen principles of faith, is officially appointed head of cairo s jewish community. c. 1199 c. 1287 li

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

orical christ as the physical eye looks to the sun. the physical eye tells us that what it can see, it sees by the light of the sun, and the christian initiate tells us that one ascends in one s own inner nature to the vision of god, but the light by which one sees is the light of christmade- manifest. it is through him that the mystic ascends to the highest point within. so does the mysticism of medieval christianity differ from the experiences of the mystai in the ancient mysteries.169 chapter 11 christian and pagan wisdom philo judaeus: the mystery of the logos at the time of christian origins we also find the development within the ancient pagan culture of certain world conceptions that constitute a continuation of platonic thought, but which also have roots in a mysteriosophy that has

SYMBOLISM OF THE BANNERS

on a single stake (crux simplex, but on a patibulum or bigot formed of two bars of wood with one fastened across the other. some have held the view that he was nailed to the cross whilst it lay on the ground, and that the cross was then lifted up and set upright. another view is that he was made to ascend a ladder of nine steps, and was then nailed to the cross. this ladder is represented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pillar of scourging, the scourge, the reed, the sponge, the vessel of vinegar, and the crown of thorns

TECHNICIANS GUIDE TO THE LEFT HAND PATH

setian hermeticism. for useful magical and cultural background on that time of super-individuation, see especially spiritual guides of the third century by richard valantasis. with the coming of christianity as a state religion, individualism was again despised. the coptic fathers identified set with satan, and he almost disappears as a figure in egyptian magic. the european manuals gave away to medieval grimoires and perhaps the last practicing setian, the 8th century abulfaiz dhu l nun, changed his name to thuban the black (thuban being the name of the star alpha draconis. thuban as pir, or chief of his order, was called king or lord of the fish the fish being a typhonic animal. thuban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. th

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

mute. it is by hints only. that the initiate is put upon the track of the hidden secret" 22 how does one finally discover the inner secrets of freemasonry? my own experience provides the answer. it has taken me many years of meticulous research and study of the ancient mystery religions of babylon, sumeria, greece, rome, china, etc. i have spent many nights reading old textbooks and treatises on medieval and occult subjects; conducted intensive investigation of the rituals and symbols of scores of secret societies and orders; and spent years examining the true teachings and practices of new ageism, witchcraft and satanism. moreover, without study of the holy bible and constant referral back to it, much of the knowledge i have acquired could not be properly understood. masonic expert lynn

nd god's religion and strike out in liberty, doing one's own thing. in other words, live free beyond any bounds of morality or propriety. lust, free sex, immoral conduct, rape, pillage, plunder all are permitted the new man of reason. as crowley's one great commandment put it "do as thou wilt shall be the whole of the law" now baphomet, the androgynous horned, half man-woman, half goat god of the medieval knights templars, inculcates this "do your own thing" philosophy of illuminism. he is the very image of the freethinker, the mason and illuminist who raises the "torch of liberty" the fire of hell and light of lucifer. the knights templar, predecessor to today's freemasons, revered baphomet as the deity of wisdom. look closely at the reverse side of the u.s. dollar bill and you will find

l 1, 1995, the tomb of alexander the great was found at siwa, in egypt. adorers of the greek conqueror, alexander the great, attributed horns to him. this was thought to be emblematic of a person's divine power and spiritual acumen. coins bearing alexander's visage were struck picturing the greek military leader as a bull with horns and the lit torch in his head. 112 codex magic a strangely, many medieval artists, especially those clandestinely dabbling in the occult arts, often portrayed moses as a bearded human figure with horns (the herder dictionary of symbols, chiron publications, illinois) the devil has long been conceived in the popular imagination of the masses as a creature with horns, cloved feet and claws, and tail. smokey the bull? baphlesme! 113 this ad for nokia telephones ap

utor who is active in the anti- christian group, the adl, lets the elite see who he is by giving the vulgar and coarse manofigo hand sign. chertoff is president george w. bush's director of homeland security. many believe chertoff is an israeli mossad asset. eleven "cross my heart and hope to die" the mysterious "x" factor an x is an ancient symbol for change or transformation .long associated in medieval and renaissance art with the coming of the messiah who shall make all things new. jim tresner, 33 scottish rite journal the illuminist/masonic meaning of the x is simply this: it is the sign of osiris, the great (egyptian) sun god. texe marrs dark majesty t h e sign, or letter, x, has a long history of use in the ancient mystery religions, in apostate judaism, in freemasonry, and in the o

3= 18 and 6+ 6+ 6= 18. an outstanding study of the six-pointed star was accomplished by dr. o.j. graham in the book, the six-pointed star.1 dr. graham proves that this symbol was never used by king david of israel and so the name star of david is a misnomer. the symbol was chosen in 1947 for the flag of the fledgling nation of israel at the insistence of the rothschilds. its usage stems from the medieval period when corrupt rabbis into cabalistic magic began to use the six-pointed star in their rituals. dr. graham does not mince words in declaring this emblem a tool of satan, unworthy of use by the holy people of god. the occult triangle and the masonic lodge returning back to the single triangle as a common symbol of occult usage, we note that the freemasons were able, through the influe

is pointing downward, toward the nether regions where, presumably, satan and his legions reside. that is, toward the pit of hell. title page of barbara walker's the woman's dictionary of symbols and sacred objects. inside, walker identified the symbol shown as the dragon's eye. she reports that the dragon's eye forms a triple triangle, sacred to the goddess, and that this symbol appears often in medieval books of magic, to invoke the protection of female spirits and entities. in fact, the dragon's eye bears a remarkable resemblence to the sign of the spear point, and the name dragon's eye is approprate, indeed. symbol from the back cover of the fascinating book, the talisman of the united states: the mysterious street lines of washington, d.c, by charles westbook, ph.d (1990. the symbol d

chaldean magic" highlights the importance of the star of david to occult ritual and magic. chaldean magic magical signs of the jewish cabala 435 436 codex magica the magic of the cabala calls for many uses of the occultic star. both the five pointed star and six-pointed star are used by jewish magicians who work the cabala formulas and rituals. an enduring cabalistic tale is that of the golem. in medieval times, it was taught that by use of the magic word and by other means, an inanimate man made of clay or dust could be made to come alive. a huge and powerful monster, or beast, the golem would then do the magician's bidding. in 1920, the classic film der golem created a stir. directed by paul wegener, der golem depicted the monster variously wearing either the five-pointed star with one p

ael's six-pointed star the six-pointed star, known as the seal of solomon, as the magen david of the jews, or as the hexagram, is considered by witches and occultists of all stripes as a powerful tool of witchcraft and magic. with this image, one can cast spells, curse victims, and otherwise wreak havoc. or so it is said. the six-pointed star was especially beloved by the cabalistic rabbis of the medieval era. the rothschild dynasty later adopted this star as a magical device and was instrumental in persuading (money talks) the fledgling zionist entity, israel, to adopt the six-pointed star as the national emblem. it is the symbol of the israel national flag, even though a more appropriate device undoubtedly would be the torah, the menorah, or some other historic or religious symbol.7 geom

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

r is associated with the harvest and the hunt. the archetypes here go back to the days when all humans were hunters and gathers) elements and watch towers( archetype gods and goddesses( all cultures have within their belief systems the concept of the four corners of the world. the idea of guardians dwelling in watch towers, is not something from the far distant past. it is, more a creation of the medieval magician, coming to us from a time when the lords of the land dwelt and ruled from their castles. even more perplexing, is that many pagan and wiccan systems name, and call upon the hebrew archangels as the watchers who dwell within these towers at the edge of the world. the singer, song writer, kate bush, on her album the red shoes, has within the lyrics of the song lily, incorporated th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ers have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them sites where they might gather to participate in religious rituals or where they might retreat for solitude and reflection. in such places, many people claim to experience a sense of the sublim

. the search for grace. sedona, ariz: in print publishing, 1994. guirdham, arthur. we are one another.wellingborough, northamptonshire, great britian: turnstone press ltd, 1982. jung, carl gustav, and herbert read, eds. archtypes and the collective unconscious (collected works of c. g. jung, vol. 9, part 1. 2nd edition. princeton, n. j: princeton university press, 1981. lane, barbara. echoes from medieval halls. virginia beach, va: a.r.e. press, 1997. stearn, jess. the search for the girl with the blue eyes. new york: bantam books, 1969. sutphen, richard. you were born together to be together. new york: pocket books, 1976. hypnotic regression into past lives richard sutphen (1937) began his hypnosis and past-lives regression work in 1972 and was probably the first to develop a technique wh

y to remain quiet and unnoticed at this time, thereby betraying its presence and presenting the unfortunate human host for the process of exorcism. according to the september 1, 2000, issue of the national catholic reporter, the first mention of exorcist as an office in the roman catholic church exists in a letter of pope cornelius in 253. historian jeffrey burton russell states that in the early medieval liturgies, there were three kinds of common exorcisms the exorcism or blessing of houses or objects, of those about to receive baptism, and of people believed to be possessed by demons. in various parts of europe, the priest conducting the exorcism might also use the rites to banish such pre-christian deities as thor and odin. accounts of demonic possession were commonplace in ancient egy

ise. 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 second examination in 1978, the shroud of turin has been hailed by some as physical proof of jesus resurrection from the dead and his triumph over the grave, while others have condemned it as a hoax crafted by medieval monks who sought to create the ultimate in holy relics for spiritual pilgrims to venerate. ray rogers is one of a number of scientists who believes that the burial cloth is truly the shroud of jesus christ. in his view and in that of many others the shroud of turin answers the eternal question of whether humans can achieve immortality. if christ was resurrected from the dead, rogers state

d was not painted on the cloth and that an unknown event of oxidation selectively darkened certain fibrils 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 233 the shroud of turin (ap/wide world photos) theshroud of turin has been hailed by some as physical proof of jesus resurrection, while others have condemned it as a hoax crafted by medieval monks. of the threads so as to make a superficial image of a man with accurate details valid when magnified 1,000 times. through some paranormal occurrence the body image is much like a photographic negative. during the september/october 1978 exhibition of the shroud in turin, more than three and a half million people viewed the relic. the viewing was followed by a sindonological congress

ges are not pressure sensitive in that the back and front images of the man have the same shadow and lack of saturation characteristics. if contact with the bleeding physical body was the only factor, the man s lying on his back should have made the image darker and different. many of the critics of the authenticity of the shroud and its images argue that it is nothing more than a finely executed medieval painting. some skeptics have even claimed that the shroud images were painted by leonardo da vinci (1452 1519. such an argument was quickly dissolved by pointing out that the great artist was born in 1452, nearly one hundred years after the shroud had been on exhibit in lirey in 1357. at the scientific symposium on the shroud conducted in rome in 1993, isabel h. piczek of los angeles pres

meled the crusaders. although it took him nearly 20 years of warfare against the beleaguered albigenses, de montfort managed to exterminate 100,000 men, women, and children, before he himself was killed during the siege of toulouse in june 1218. according to many contemporary scholars, the cathars or albigenses real offense, their heresy, was their opposition to the sacramental materialism of the medieval church. the group had no fixed, religious doctrine, and was known by various names. they called themselves the true church of god, and most of the few manuscripts that survived the flames of siege were all written in proven- 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 274 mystery religions and cults t h e g a l e e n c y c l o p e d i a o f t

massacres and endless sieges long enough to be tortured and burned at the stake, it has been difficult to gain access to their true belief structure until recent times. research now indicates that far from the devil-worshipping heretics that pope innocent iii decreed warranted extermination, the albigenses were devout, chaste, tolerant christian humanists, who loathed the material excesses of the medieval church. they were metaphysicians, spiritual alchemists, herbalists, healers, and social activists with a pragmatic turn of mind. similiar expressions of their belief concepts may be found in the gnostic gospels, in the essenic teachings discovered at qumran, and in the egyptian mystery schools. 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 276 m

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ers have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them sites where they might gather to participate in religious rituals or where they might retreat for solitude and reflection. in such places, many people claim to experience a sense of the sublim

age on film. perhaps the most famous of all ghost ships is the flying dutchman, whose legend states that as punishment for his impiety and blasphemy, the captain, cornelius vanderdecken, must sail until doomsday. the appearance of this supernatural vessel is considered by seafarers to be an omen of ill-fortune. another one that is a forerunner of disaster is the ghost ship of the yangtze river, a medieval chinese pirate junk. the ghost junk has been said to herald wars, famines, and the deaths of thousands. off of the chileo island, in south america, a ship apparition called the caleuche, is claimed to leave broken down boats and drowned men in its wake. on january 5, 1931, the ms tricouleur, with a cargo of chemicals, exploded and sank after leaving calcutta en route to bombay. sailors of

s found themselves living in what dr. harry price would soon come to call the most haunted house in england. in the summer of 1929, price answered the plea of the haunted rector and his wife. leaving london, price and an assistant drove to the small village of borley, reviewing what they already knew about the eerie rectory. the building, though constructed in modern times, stood on the site of a medieval monastery whose gloomy old vaults still lay beneath it. close at hand had been a nunnery, whose ruins were much in evidence. about a quarter of a mile away stood a castle where many tragic events had occurred, ending with a siege by oliver cromwell. there was a persistent legend about a nun who had been walled up alive in the nunnery for eloping with a lay brother who had been employed at

. in this film actor max schreck s loathsome bloodsucker creeps about in the shadows with dark-ringed, hollowed eyes, pointed devil ears, and hideous fangs. 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 80 mysterious creatures in the summer of 2002, romanian tourism minister dan agathon announced plans to build a dracula theme park on a hilltop near the medieval town of sighisoara, the birthplace of the fifteenth-century romanian count vlad tepes (1431? 1476, said to have been the inspiration for bram stoker s (1847 1912) famous vampire novel, dracula (1897. critics immediately opposed the idea of such an enterprise, stating that the park would undermine more dignified projects to restore the medieval spirit of sighisoara. tourism minister agatho

immediately opposed the idea of such an enterprise, stating that the park would undermine more dignified projects to restore the medieval spirit of sighisoara. tourism minister agathon denied any rumors suggesting that the concept of a dracula theme park was being abandoned due to the efforts of opposing critics, and he requested that all groups support the effort to attract more tourists to the medieval town. sources: ghostbuster believes dracula s ghost is haunting theme park site, ananova, june 26, 2002 [online] http//www.ananova.com/news/story/sm_616089.html?men u=news.scienceanddiscovery.p. marinas, radu. dracula park plan undead. reuters.com, july 1, 2002 [online] http//reuters.com/jhtml?type= entertainmentnews&storyid=1151684. count dracula theme park with his long, blood-stained t

l a i n e d 88 mysterious creatures lynne cherry s illustration from the dragon and the unicorn (harcourt, inc) afew scientists hold the theory that a number of dinosaurs might have survived into the age of man. likely that the bones of the mammoth, the woolly rhinoceros, and the giant cave bear were not that uncommon in early europe. the tusk of the mammoth was often called for in the recipes of medieval love potions. in the marketplace of the austrian city of klagenfurt, there is a statue of a giant killing a dragon. the dragon s head has quite obviously been modeled on the skull of a woolly rhinoceros. the connection can be proven by the fact that old records note the discovery of a dragon s skull in klagenfurt in the sixteenth century, 30 years before the statue was constructed. the sk

tes elves, gnomes, and leprechauns are most often depicted as sweet, little winged tinkerbells and jolly forest creatures in bright costumes and pointed hats, each of the fairy folk and their kin have a dark side. some of the nursery tales throughout the centuries have depicted a certain mischievous nature to the wee people, but the creatures can become downright nasty even dangerous if provoked. medieval theologians seemed to favor three possibilities to explain the origin of these beings: 1. they are a special class of demoted angels, 2. they are spirits of the dead or a special class of the dead, or 3. they are fallen angels. most of the ancient texts declare that these entities are of a middle nature, between humans and angels. although they are of a nature between spirits and humans

y experience, while either falling asleep or waking up. they may believe that some kind of supernatural being has entered the room and settled on their chest. they may even hear the entity speaking to them in a peculiar language. some researchers suggest that such hypnopompic hallucinations might explain the incubus and succubus phenomena of nighttime demonic attacks that have been reported since medieval times. hallucinations caused by sleep or sensory deprivation require no medical treatment unless the individual continues to abuse the normal bodily demands for rest. those caused by substance and alcohol abuse may likely need medical help to allow the individual to establish normality. hallucinatory manifestations that continue without an individual s being able to determine any physical

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ers have searched for mysterious relics filled with supernatural attributes that were credited with accomplishing miracles in the past. no physical evidence is available to determine that such an object as the ark of the covenant ever existed, but its present location continues to be sought. the holy grail, the cup from which jesus drank at the last supper, is never mentioned in the bible, but by medieval times it had been popularized as the holiest relic in christendom. in addition to bestowing mystery and power upon certain objects, humans have always found or created places that are sacred to them.sites where they might gather to participate in religious rituals or where they might retreat for solitude and reflection. in such places, many people claim to experience a sense of the sublim

ng officer of the order was called the grand master and was assisted by a lieutenant, a steward, a marshal, and a treasurer. the states of christendom were divided into provinces, and over each was set a grand master. the grand master of jerusalem was considered the head of the entire brotherhood, which grew in numbers, influence, and wealth to become one of the most powerful organizations in the medieval world. counts, dukes, princes, and even kings sought to wear the red cross and white mantle of the templar, an honor which was recognized throughout europe. in 1139, pope innocent ii (d. 1143) granted the templars an unprecedented mark of papal approval: the churches of the templars were exempt from interdicts; their properties and revenues were free from taxation to either crown or holy

f the magi of old persia and the scholars and magicians of the byzantine empire. many christian adventurers returned with the secrets of what they called gconstantinople magic h and began to experiment with the ancient teachings in hidden laboratories. by t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of the spanish moors and the jewish kabbalah had begun to achieve popularity among the intellectuals of europe, who found in alchemy a perfect expression of their quest for god and for gold. the true alchemist sought the transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the baser human i

ompounds to medicine; blaise vigenere (1523.1596) discovered benzoic acid. discoveries increased during the renaissance when such men as basil valentine (c. 1450. 1492) discovered sulphuric acid, and johann friedrich boetticher (1682.1719) became the first european to produce porcelain. evidence has been disinterred from the musty alchemists f libraries in europe that suggests that certain of the medieval and renaissance alchemists conducted experiments with photography, radio transmission, phonography, and aerial flight, as well as the endless quest to transmute base metals into gold. m delving deeper budge, e. a. wallis. egyptian magic. new york: dover books, 1971. caron m. and s. hutin. the alchemists. trans. by helen r. lane. new york: grove press, 1961. heer, friedrich. the medieval w

ack superstition and reject the black arts, he remains widely known as a magician, rather than an early experimental scientist. m delving deeper caron, m, and s. hutin. the alchemists. trans. by helen r. lane. new york: grove press, 1961. de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. trans. by j. courtenay locke. new york: causeway books, 1973. heer, friedrich. the medieval world: europe 1100 to 1350. trans. by janet sondheimer. cleveland, ohio: world books, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. helvetius (1625.709) while not a great deal is known about the life of john fredrick schweitzer, called helvetius, his place in the history

tion of some extraordinary psychic ability, but it is likely that the far greater numbers of wizards and miracle workers had only mastered an imitative exploitation based on the essence of the idea of supernatural powers. m delving deeper de givry, emile grillot. illustrated anthology of sorcery, magic and alchemy. trans. by j. courtenay locke. new york: causeway books, 1973. heer, friedrich. the medieval world: europe 1100 to 1350. trans. by janet sondheimer. cleveland, ohio: world books, 1961. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. abramelin magick the essence of abramelin magick can be found in the sacred magic of abramelin the mage, which was translated by macgregor

, and disease. the desire to use supernatural entities to wreak havoc upon one fs enemy or to acquire material wealth and power was in play during the time of the ancient egyptians and persians. the greeks and hebrews adapted many of the rituals and incantations, transforming the gods of the earlier cultures into the demons of their own time. this process of deity transmutation was continued into medieval times when the earlier gods of the middle east became devils, the ancient mysteries and fertility rites became orgies, and the orders of worship for the old hierarchy of gods and goddesses became patterns for sorcery. by the middle ages, belief in black magick and the powers of evil became so intense that the world had become a dark and shadowy place of dread ruled by satan. the sorcerers

nd the powers of evil became so intense that the world had become a dark and shadowy place of dread ruled by satan. the sorcerers of the middle ages who practiced black magick followed to the letter the instructions recorded in the great grimoires, books filled with rites, rituals, incantations, conjurations, and evocations of demonic entities. the deity most often invoked by the dark sorcerer of medieval times to the present day is satanas, a direct descendant of the 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 51 baphomet: the sabbatic goat from the 1896 edition of transcendental magic (fortean picture library) egyptian set and an alias for the persians f ahriman, the muslims f iblis, the hebrews f asmodeus and beelzebub, and

THE GOD OF THE WITCHES

e anthropological method that the study ofreligions, whether ancient or modern, can be advanced.the attitude of all writers towards the post-christian era in europe, especially towards the middle ages, hasbeen that of the ecclesiastic, the historian, the artist, the scholar, or the economist. hitherto the anthropologisthas confined himself to the pre-christian periods or to the modern savage. yet medieval europe offers to thestudent of mankind one of the finest fields of research. in this volume i have followed one line only ofanthropological enquiry, the survival of an indigenous european cult and the interaction between it and theexotic religion which finally overwhelmed it. i have traced the worship of the horned god onwards throughthe centuries from the palaeolithic prototypes, and i h

ns of robin hood as the incarnate godalso bore special names, for in the fifteenth century there is a pardon to a chaplain which is so worded as tosuggest this possibility "pardon to robert stafford, late of lyndefeld, co. sussex, chaplain, alias frere tuk,for not appearing before the king to answer richard wakehurst touching a plea of trespass"[48]the continuity of the pagan religion through the medieval period cannot be gainsaid when it is foundsurviving to the present day. i quote from an article by the rev. john raymond crosby, d.d, d.c.l, ph.d.,in the living church for march 2, 1929, which states that the rites are still to be found in pennsylvania andare practised by people who have been in america for five generations. the witch "lives alone, with thetraditional black cat, in a smal

ies. though no proof can be adduced that these objects were made by fairy handsthe tradition that they were so made shows the belief that, in later times at any rate, the fairies were as skilfulin working metal and stone and in weaving textiles as any human being, and that the objects which they madeare as solid and tangible as any others of that period.if then my theory is correct we have in the medieval accounts of the fairies a living tradition of the neolithicand bronze-age people who inhabited western europe. with further study it might be possible to show thedevelopment of their civilisation, first by the contact between the flint-users and the bronze-workers, then bythe slow development of intercourse with the people of the iron-age, by whose descendants they were finallyabsorbed. t

up in a basket, she does not ride on the broom, shecarries it in her hand.the connection in the popular mind between a won-tan and a broom probably took its rise in very earlytimes, the explanation being that the broom is essentially an indoor implement, belonging therefore to thewoman; the equivalent implement for a man is the pitchfork, which is for outdoor work only. this is thereason why, in medieval representations of witch-dances, the women or witches often hold brooms, while themen or devils carry pitchforks. the broom being so definitely a feminine tool came to be regarded as thesymbol of a woman. until within very recent times cottage-women in surrey, when going out and leavingthe house empty, put a broom up the chimney so that it was visible from the outside, in order to indicat

g step with which moslems go round the ka'aba isperhaps the survival of a sacred dance at mecca.the processional dance might be performed either on foot or on horseback, the essential part being that therewas a leader, whose course was followed and whose actions were imitated by the rest of the dancers. theprocession of the fairies was always on horseback, but the bacchae of ancient times and the medieval witchesdanced the processional dance on foot. the round dance, whether of witches or fairies, was also on foot. thedancing ground was regarded as sacred, and often the dancers assembled in the village and danced their wayto the holy spot. a survival of such a processional dance is seen in the folk-dance known as "green garters",which carried the procession from the place of assembling to

might be expected, more detailed and sophisticated. the central figure is bearded like thedancing god of ari350ge, but the animal's skin has degenerated into animal's legs. the number of performers the god of the witcheschapter iv. the rites43in the robin goodfellow picture is thirteen, including the god and the musician; there are only nine in thecogul painting; but in both the palaeolithic and medieval examples the dancers are as carefully hatted orhooded as any fairy.other sacred dances were known in ancient times. the therapeutae, at the beginning of the christian era, hada religious service very like that of the witches "after the feast they celebrate the sacred festival during thewhole night. they sing hymns in honour of god, at one time all singing together, and at another moving t

harem ladies and harem officials, besides people from outside. they began by making wax figures, butthese not proving a success the conspirators resorted to personal violence, from the effects of which thepharaoh eventually died. the conspirators were brought to justice, and the guilty were condemned to death. itis interesting to see how much less superstitious the ancient egyptians were than the medieval christians.there is no mention of the devil, no feeling that an evil power was invoked; there is none of that shudderinghorror which is so marked a feature of the christian records, and the only abusive term used is the word"criminal" applied to the convicted prisoners. there were two men concerned in the making of the waxfigures. the record of the first one states[28] that "he began to m

THE KEY TO THE MYSTERIES

nob at that spot, with a winged angel facing right and pulling the nob with a diagonally downward line to the right "malchvt" is written below the angel. the letters "hb:yod "hb:heh "hb:vau "hb:heh" are picked out by dots with three clustered radial dashes in or near the four corners, starting with the upper right (clockwise or counter-clockwise makes no difference. these dotletters are the late medieval style, and either represent stars or fires. the hebrew letters are formed by straight line segments connecting the dots. the hay's have three dots to the upper bar: ends and center with the dashes to the top. the verticals on the hays have three dots and join the upper bar to add a fourth, with the three having their dashes facing outward. the yod is composed of two lines, dots at ends an

THE MAGICIAN S KABBALAH

gh mark of respect in kabbalism. having briefly examined the development of kabbalah within the judaic mystical tradition, we must now attempt to sketch some of the significant points at which it passed through to the occult tradition, particularly in europe, and thence to the modern magician. the kabbalah and its teachings passed across into the magical philosophy primarily by transition through medieval christian thinkers who saw in kabbalah a model and validation for their own tradition. from the late fifteenth century jewish converts to christianity brought kabbalistic views to the attention of other theologians. a platonic academy in florence, founded by giovanni mirandola (1463-94) furthered research and discussion of kabbalah amongst the philosophers of the time. the later publicati

diagram have been attributed various other systems and attributions of elements from other systems. therefore, the twenty-two tarot cards have been linked (in various formats) to the paths, and the planets, elements, stages of alchemy and other aspects of esoteric teachings have been linked to the sephiroth. the majority of these attributions are derivations and permutations of those developed by medieval hermeticists, who painstakingly produced pseudo-scientific tables of every angelic hierarchy, every grade of demon, and even the occult connections between rocks and stars. the "magus; celestial intelligencer (published 1801) of francis barrett is an example of these tables of correspondence and the occult dictionary "777" by crowley provides a synopsis of the major systems of magical cor

cs "as the senses never and in no single instance enable us to know things in themselves, but only their appearances, and as these are mere representations. all bodies, together with the space in which they are, must be held to be nothing but mere representations in us, and exist nowhere else than merely in our thought" the actual world is termed by kant the ding-an-sich, the "thing-initself. the medieval kabbalists, such as abraham ibn ezra, followed on from the neoplatonic school of plotinus in utilising a threefold division of the functions of the psyche. these were; nefesh (npsh; breath, spirit, soul, person, character in drama, tombstone) ru'ah (rvch; wind, spirit, ghost, disposition) neshamah (nshmh; breath, soul, life, living creature) this trinity, as developed by such kabbalists a

tionship between form and meaning? 3. binah can be considered as the "temple; try and draw your ideal temple, a place where you could work and find peace. it should also represent your understanding (the meaning of binah) of the universe; what does your idealised temple tell you about yourself and what you want from the universe? the temple could be a grove of trees, an elaborate grecian villa, a medieval alchemists workshop, or even a futuristic space station! this temple can also be used in visualisation work, dream work and ritual work. chapter four 1. using a reference work on greek legends, or egyptian mythology, or celtic stories and the like, choose a god or goddess who appeals to you. create a representation of this deity, be it a picture, or even their name written on a sheet of p

cial system, and discover who or what is functioning as the tiphareth centre of the group. note how much the social order and the actions of the group revolve from the tiphareth location. where does the tiphareth individual get his inspiration from in order to influence the group? 3. collect images of the heart from any sources you have available to you. the religious systems of ancient egypt and medieval christianity provide useful sources, as do the ancient mexican religions of the toltecs and mayans. what does the heart symbolise? chapter seven 1. make a study of the relationship between religion and love. the raptures of christian mystics, the experiences and stories told by the sufi schools, and the devotional work of magicians such as aleister crowley will provide numerous examples o

THE MIDDLE PILLAR

kind will ever be grateful. for such a union comprises the marriage of the archaic with the modem, the unconscious with the conscious-the precursor of the birth of the golden flower not for any individual alone but for mankind as a whole. 1. other helpful books on the subject include hatha yoga by theos bernard, and yoga: a scient9c evaluation by kovoor t. behanan. 2. aleister crowley adopted the medieval spelling of magick with a "k" to differentiate the psycho-spiritual science from stage magic. the magicians of the golden dawn, as well as countless theurgists before them, spelled magic without the "k" like regardie, we see no reason to surrender the word "magic" to the arena of the stage magician. 3. keep in mind that this book was first printed in 1938, over a decade before gerald gard

e them, spelled magic without the "k" like regardie, we see no reason to surrender the word "magic" to the arena of the stage magician. 3. keep in mind that this book was first printed in 1938, over a decade before gerald gardner published witchcraft today and started the religion of wicca, which is positive and life-affirming. regardie's reference to "such pathologies as witchcraff'refers to the medieval superstitions, hexes, and general hysteria that resulted in the inquisition and the salem witch trials. 4. unfortunately in modem times the "pathology of demonolatry" has a following among certain individuals who call themselves satanists. although many self-proclaimed satanists are merely practicing a rather juvenile philosophy created out of adolescent rebellion based on the rejection o

rworld. superconscious levels are often contacted by visualizing the climbing of a steep mountain-or climbing the branches of a mystical tree. properly used, the imaginative fadties of the transconscious self can be used to activate the latent faculties of the psyche and bring renewed health and well-being to the entire mind/ body system. the tree of life the qabalah is the mystical system of the medieval jews; its exact origins are buried in antiquity. its primary symbol, the tree of life, is said to be a glyph of the essence of god, the origins of the cosmos, the soul of man, and a model of how to live in accordance psychology and magic 131 with the divine plan. it is also the most important symbol used by magicians and other practitioners of the western esoteric tradition. for our purpo

THE WITCH CULT OF ZOS VEL THANATOS

aos-the book of pleasure sigils may be constructed through several methods as the following; 1. letter manipulations, from arabic, greek or otherwise. 2. paintings and other abstractions of sight through art. 3. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understood demons as

TRUE HISTORY OF WITCHCRAFT

"the judges ignored the goddess, being preoccupied with the satan-image of the god (what witches do, p 33. but it is the evidence of that reign of terror which lasted from roughly 1484 to 1692 which brings the whole idea of a surviving religious cult into question. it is now the conventional wisdom on the witchburning 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

ore pain to confess again, she is asked "how did she influence the weather? she does not know what to say and can only whisper, oh, heavenly queen, protect me" was the victim calling upon "the goddess? or, as seems more likely, upon that aforementioned transfiguration of all ancient goddesses in christian mythology, the virgin mary. one more quote from dr. robbins, and i will cease to parade late medieval history before you. it comes from yet another priest, father cornelius loos, who observed, in 1592 that "wretched creatures are compelled by the severity of the torture to confess things they have never done, and so by cruel butchery innocent lives are taken (ibid, p 16. the "evidence" of the witch trials indicates, on the whole, neither the satanism the church and state would have us bel

not subscribed to it. as we have seen, wicca since gardner's time has been watered down in many of its expressions into a kind of mushy white-light `new age' religion, with far less of the strong sexuality characteristic of gardnerianism, though, also, sometimes with less pretense as well. in any event, satanism has popped up now and again through much of the history of the christian church. the medieval witches were not likely to have been satanists, as the church would have it, but, as we have seen, neither were they likely to have been "witches" in the wiccan sense, either. the hellfire clubs of the eighteenth century were satanic, and groups like the process church of the final judgement do, indeed, have satanic elements in their (one should remember) essentially christian theology. a

f this is."ye book of ye art magical..this is definitely in gerald gardner's handwriting. old gerald, however, had several styles of handwriting..i think it is probable that the whole ms. was in fact written by gerald, and no other person was involved; but of course i may be wrong. at first glance it appeared to be a very old book, and it suggested to me where the rumors that a very old, possibly medieval book of shadows had once been on display in gardner's a true history of witchcraft get any book for free on: www.abika.com 22 museum had emerged from. any casual onlooker might see ye book in this light, for the cover was indeed that of an old volume, with the original title scratched out crudely on the side and a new title tooled into the leather cover. the original was some mundane volu

en both, an honest error, but maybe the source of that long-standing accusation. there is even a notation in the ripley catalog attributing the manuscript to crowley on someone's say-so, but i have no indication ripley has any other such book. finally, if the notebook is a sourcebook of any a true history of witchcraft get any book for free on: www.abika.com 23 religious system, it is not that of medieval witchcraft, but the twentieth century madness or sanity or both of the infamous magus aleister crowley and the thelemic/gnostic creed of the book of the law. as i sat there i read aloud familiar quotations or paraphrases from published material in the crowley-thelemic canon. this is not the "ancient religion of the wise" but the modern sayings of" the beast 666" as crowley was wont to sty

TYSON DONALD NEW MILLENNIUM MAGIC

thin the zeitgeist of western culture who tried to force his or her mind to such a literal belief would be erecting a barrier in the way of spiritual progress. yet five centuries ago many sought magic specifically for gaining power over gnomes. the classic texts of magic, which are called grimoires (a french word meaning "grammarsv-in other words, the copy books of occult students, were penned by medieval europeans. it is necessary to understand their ignorance of physical facts now taken for granted. vast stretches of ocean were then uncharted. the very shape of the world was in doubt. when sailors came back with wild tales of a great armor-plated beast with a single horn on its nose or of a race of black men with their faces located in their stomachs, the listener had no way of knowing t

analogous to the egyptian god thoth. the book of thoth, with sins listed on the left and good deeds on the right, has itself become the great scale. heaven is the inner chamber of osiris. hell has been granted a reality it does not merit, since it is born of shadows and its true nature is oblivion. that the egyptian and christian myths are essentially the same is demonstrated conclusively by the medieval images of the great scale that weighs souls at the last judgment. examples of this scale of souls are to be found in the doorway of autun cathedral (eleventh centu- ry) and in the doorway of bourges cathedral (thirteenth century, both in france. the egyptians understood the dynamic aspect of the balance of life-that every action was part of the final assessment of the soul. a deed could b

ave five digits, not four. expectation rules perception. variations within the conventions of social perception are most noticeable over a long span of time. to modern eyes, the woodcuts of the middle ages that depict the human figure seem crude. the features are asymmetrical. the length and size of the limbs are distorted. the modern observer can be forgiven for auto- matically assuming that the medieval artists had no knowledge of perspective and no ability to convey the true appearance of a human being. the actual explanation is that what was perceived as the human form at the time of dante and what is perceived as the human form today are not the same. man is still man, but the way human seeing assembles the details of human fea- tures has changed over the centuries. what medieval arti

of all manner of evils as loud pounding noises. when even a small amount of noise is present in the psy- chic ear of the magus, the whisper cannot be heard, although it continues to speak all the while. evil can take many forms: thoughts, acts, words. such things as the worry and bother of daily business are not usually recognized as evil, yet they drown out the voice of the guardian. this is why medieval woodcuts show little devils pricking the common folk with pitchforks as they go about their futile activities-gossiping, lying, gambling, speculating-because the artists intuitively grasped that evil uses small acts to dis- tract the mind away from the light. why else show devils tugging on ears and tick- ling noses? such useless and time-wasting activities as fill the lives of average pe

it has not come down to modern tirnes-at least, not in the works of the kabbalah generally available. the system presented here is completely original. it was necessary to invent it since no one else had taken the trouble to invent it earlier. it is based on sound magical principles. in every society hand positions are used to convey esoteric meaning. cornelius agrippa gives a complete system of medieval numeration based on the placement of the fingers that effectively turns the human body into a living abacus.50 early christian art contains an entire dictionary of hand signs with secret meanings known only to the initiated-see j.s.m. ward's signs and symbols of freemasonry. just how much information can be conveyed using the hands is demonstrated by american sign language, the visual lan

oyed greek letters in its rituals. ogham is a system of representing letters by sets of parallel notches along the cor- ners of wooden staves or stone blocks. it was invented by the celts and used for writ- ing purposes. there is no certain evidence that ogham scripts were ever employed for magic, although this seems probable. examples of ogham have survived on the edges of stone monuments and in medieval manuscripts. it was probably invented by a nop qr s tvx y z the celestial writina $as%un i 4% xx lamed caph )od teth cheth zain vau he daleth cimel beth aleph tau shin resh kuff zade pe ain samech nun mem malachim caph jod teth cheth zain vau he daleth gimel beth aleph vu x resh kuff zade pe n%"x%gauw'%h ain samech samech shin tau nun mem lamed passina the river lamed caph jod teth cheth

TYSON DONALD SOUL FLIGHT

main reasons that i decided to write this book was to demonstrate that even though astral travel has expressed itself in numerous seemingly distinct ways over the centuries, it always relies on a similar underlying process. the ancient shaman and the modern cold war spy each used the same basic techniques to shift their consciousness from the physical world to the astral world. the experiences of medieval witches at their mountaintop sabbat gatherings and modern alien abductees in the bellies of spacecraft from the stars are not unlike each other even though they are called by different names. another reason i felt a need to write this book was to dispel some popular misconceptions about the nature of astral projection, many of them fossilized relics of theosophy and the spiritualism movem

effective at generating an out-of-body experience. ecstasy through dance and song is an uplifting experience that has no negative repercussions, apart from perhaps a gentle fatigue of the body that is without lasting effect. chapter two witches' flying ointment t raditional european witchcraft descends from shamanism, which is evident when we compare the abilities attributed to witches during the medieval witch trials with the powers of shamans. witches healed the sick. they performed divination and augury. they conversed with spirits and kept familiar spirits as their servants, usually in the forjms of small animals such as cats. witches were able to bewitch beasts, cause storms, ancl affect the growth of crops. spirits instructed them in the technical details of their profession. most si

woolves, ferrets, cowes, apes, horsses, dogs, etc. some say they can keepe divels and spirits in the likenesse of todes and cats.12 why most witches were women the term witch is gender neutral, as is the term shaman. even so, today most people think of witches as exclusively women. there is a reason for this error. throughout history witches have been presented in literature and in art as female. medieval christian theologians held that women were by their nature more susceptible to evil influences than men. they derived this belief in part from the biblical fable of adam and eve because it was eve who was seduced by the serpent. due to this imagined vulnerability of women, theologians believed that more women than men became witches. however, many men were also accused of witchcraft and e

y be wondered why witchcraft, its descendent, came to be associated predominantly with women. a possible answer lies in tracing what became of the role in society that had been filled by male shamans. it is apparent that their functions of intermediaries with the spirit world and healers of the sick were assumed, respectively, by priests and physicians- and neither profession was open to women in medieval europe. to be a healer, a woman had to become a witch. to converse with the spirit realms and work magic, a woman had to become a witch. or, at least, women who healed and made charms were understood to be witches by the general population, and may have considered themselves to be witches also. 12. scot, discoverie of witchcraft, bk. i, chap. 4, p. 6. chapter two: witches' flying ointment

s himself, that chose to represent itself as a familiar of the accused witch in order to fulfill the expectations of hopkins. if any man was haunted by evil spirits, it was surely hopkins, who was responsible for the deaths of hundreds of innocent women. goddess of the witches as is the case with legends and stories about shamans, there is often confusion between the physical and spiritual in the medieval accounts of witchcraft. many records of the witch trials declare witches to have the power to physically fly through the air, as well as 14. robbins, 192. chapter two: witches' flying ointment 21 tfle ability to vanish from sight or transform themselves into cats or other creatures. the theologians, unwilling to grant any power to the witches themselves, ascribed the power ol' flight to t

upon an ox or a goat or a dog, and so are carried to their feast. and yet again they go on foot when the place is not far distant.26 in earliest times, it was by transformation into birds, as the quotation from the novel of apuleius demonstrates. by the tenth century, the prevailing belief was that witches flew on the backs of beasts sacred to the lunar goddess diana. in the fanatical eyes of the medieval church, pagan diana was only one step away from satan, so it was maintained that witches flew on beasts controlled by the devil, or sometimes were carried through the air by the devil or by his demons. a later evolution gives the witch a stick to ride upon. this stick takes several forms. it can be a simple forked twig-forked to indicate duality and thus duplicity, after the manner of the

their younger siblings and playing with 26. guazzo, 34-5. chapter two: witches' flying ointment 27 them alone for prolonged periods of time. whether astral travel was achieved by these girls is doubtful. there seems little difference between the soul flight of the shamans of primitive cultures- frequently induced by intoxicating drugs such as alcohol, nicotine, and peyoteand the astral flight of medieval european witches, which was often provoked by what has come to be known as flying ointment. this ointment was sometimes applied to the wands or rods that witches held between their legs during flight. if these wands were used as dildos, absorption of the active components of the ointment through the mucous membranes of the sexual parts would have been rapid. the witch's ointment was also

n soot, which has no active function but would blacken the ointments. the first may have been thickened by a paste made from ground an'd pulverized poplar leaves, or more probably fresh green poplar buds, which yield a thick juice when crushed that was employed for the making of ointment. the second was liquid and used an oil as its base. the third relied on human fat taken from an infant. in the medieval european world, infant deaths were commonplace. woman had many children, and the majority of them died in infancy. it is impossible to know if baby fat was ever used in a flying ointment, but it was not an unobtainable substance, and would not necessarily have required murder. human fat is perhaps more readily absorbed through the skin than animal fat, since it is so similar to the fat be

TYSON DONALD THE MAGICAL WORKBOOK

. many of the components of golden dawn rituals lend themselves extremely well to incorporation into new rituals. once you have acquired the basic skills of magic, you should not hesitate to construct your own rituals tailored to meet your personal needs. one way to do this is to mix and match parts of traditional rituals such as those worked by the original golden dawn, or those described in the medieval grimoires. cleansing prayer i t is best to perform this exercise directly following a bath or shower. if it is done at other times, first wash your hands and face and brush your teeth. it is also best to do the exercise nakedotherwise, wear comfortable, loose clothing and remove your shoes. assume the standing pose facing east. direct your gaze straight ahead and focus your eyes on the un

TYSON DONALD THE POWER OF THE WORD

ng the four elements, the seven planets, and the twelve signs of the zodiac. tetragrammaton is shown to be the primeval binary code that forms the basis for the genetic pattern of dna and the language of modern computers and digital storage systems. it is also the foundation for two ancient methods of divination-the sixty-four hexagrams of the i ching of china and the sixteen geomantic figures of medieval europe. introduction xv presented here is a totally original technique for invoking and banishing the banners of the name (twenty-four forms, twelve overt and twelve occult, that result from the permutation of the four letters, with a new symbol that i have christened the tetragram. it is used in much the same way as the pentagram is employed in ceremonial magic for invoking and banishing

t through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in a set of cosmic cycles called shemittah that were connected with the seven lower sephiroth that emanate from the great mother, binah. each cycle is active for a period of six thousand years corresponding to the six days of creation, followed by a period of a thousand 12 tetragrammaton years of chaos corresponding to the day of rest, during which the universe is torn

tainty, the fourth factor introduces doubt, thereby contaminating it and rendering it profane. yet it is precisely this element of uncertainty that permits choice and human free will. four is the number of the real world of human misery, and human potential, into which the human race fell when it was cast forth from paradise. the dynamic interrelationship of three and four was a central puzzle of medieval alchemy. one of the foremost authorities on this subject, the psychiatrist carl jung, writes "the number three is not a natural expression of wholeness, since four represents the minimum number of determinants in a whole judgement. it must nevertheless be stressed that side by side with the distinct leanings of alchemy (and of the unconscious) towards quaternity 16 tetragrammaton there is

s mingle and amalgamate with each other. as such, it represents heavenly adam incarnated upon the earth (the messiah, or christ) and the middle pillar of mildness on the tree of the sephiroth. this is an occult correspondence that is seldom found in the texts of the kabbalah, but was well understood by john dee (see the hieroglyphic monad, theorem xiii, and 100 tetragrammaton also familiar to the medieval alchemists, who represented mercury in this moderating and reconciling aspect in their symbolic illustrations. this is why dee made the astrological glyph of mercury the dominant component of his monad. mercury contains the sun and moon within itself, just as christ is both heaven and earth mingled in one form. when i speak of christ in these pages, i am not asserting a christian bias. ch

this inversion of gender is not really necessary, however, and is in some respects undesirable. the messiah, who is the light incarnated upon the earth in human form, is neither wholly male nor wholly female, but contains both sexes within himlher self, even as god is neither male nor female, but both. that is why the stories of jesus portray him with so many feminine characteristics, and why in medieval images he is sometimes shown with wide hips and prominent breasts. throughout religious history, messiah figures (incarnations of god in human form) have been given hermaphroditic qualities. they belong to the middle pillar of the tree of the sephiroth. the seated christ is the tendency of this middle pillar emanation toward the right side; the mounted christ is the opposite tendency towa

UNLEASHING THE BEAST

mystica maxima"xliii the sexual act is a sacrament of wiil. to profane it is the great offense. all true expression of it is lawful; all suppression or distortion of it is contrary to the law of liberty- crowley, the law is for allxliv sex, magic and secrecy had, of course, long been associated in the western religious imagina-tion. from the early gnostics to the knights templar to the cathars of medieval europe, esoteric orders had long been accused of using sexual rituals as part of their secret magical arts. xlv however, perhaps the first sophisticated and well-developed system of sexual magic was that of paschal beverly randolph (1825-75. the son of a wealthy virginian father and a slave from madagascar, randolph was raised a poor, self-taught free black in new york city. after running

ne method to awaken and harness this power; but it is by no means the only, or even usually the most important, technique employed in tantric ritual. and even when it is used, it is typically restricted to very closely guarded, highly esoteric ritual settings and surrounded with the most severe injunctions warning of the dangers of its abuse. in the words of one of the most famous and influential medieval texts, the kularnava tantra -151- what i tell you must be kept with great secrecy. this must not be given to just anyone. it must only be given to a devoted disciple. it will be death to any others. if liberation could be attained simply by having intercourse with a [female partner, then all living beings in the world would be liberated just by having intercourse with women.lxvi many form

even sexual union as a means of spiritual experience. ironically, although physical intercourse plays a very limited role in most indian tantric traditions, the sexual aspect was quickly singled out as the most infamous and most shocking aspect of this terrible perversion of true religion. as the great sanskritist, sir monier williams, put it, tantra is "hinduism arrived in last and worst age of medieval development" in which the noble philosophy of the vedas had been replaced by the obscene sexual perversions and black magic of the left-hand (vamacara) tantras "the rites, or rather, orgies, of the left hand worshippers presuppose the meeting of men and woman of all castes in the most unrestrained manner."lxviii -152- this identification of tantra with sexual licentiousness was only furth

he body born of mere woman. this goal of creating a divine fetus, crowley suggests, lies at the heart of many esoteric traditions, from ancient mesopotamia to india to the arab world: this is the great idea of magicians in all times to obtain a messiah by some adaptation of the sexual process. in assyria they tried incest..greeks and syrians mostly bestiality..the mohammedans tried homosexuality; medieval philosophers tried to produce homunculi by making chemical experiments with semen. but the root idea is that any form of procreation other than normal is likely to produce results of a magical character.cxiv -166- sex magic, particularly in its transgressive, non-reproductive forms, can thus unleash the supreme creative power: the power to create not an ordinary fetus, but a magical child

VOX SABBATUM

; and of the homunculus, many of which are included in francis king, ed, the secret rituals of the o.t.o (new york: samuel weiser, 1973. lxxx blavatsky, collected writings, ed. boris de zirkoff (madras: theosophical pub. house, 1950-73, v.11, p.29; cf. collected writings, givox sabbatum the witches sabbat 1 vox sabbatum the witches sabbat by michael ford illustration by elda isela ford with other medieval images vox sabbatum the witches sabbat 2 luciferian witchcraft and in the secret cave of my wisdom it is known that there is no god but myself -qu ret al-yezid, the revelation of malak tauus the perception of lucifer is to seek light, wisdom and higher articulation of being through developing and understanding self-consciousness. in the instance of witchcraft, it is specifically a magicka

as become both as lucifer and ahriman, surrounded with the crooked dragon leviathan, may that image haunt your dreams, these words carry on nightwings the desire of the sabbat so is will be become! vox sabbatum by michael w. ford 2003 artwork by elda isela ford 2003 other art by various illustrators. cover sabbat, witch offering navel cord and daemon initiator pg. 16 belial from hades, based from medieval painting. pg. 22 lucifer ahriman leviathan, self-transformation michael ford* p.o. box 926344* houston, tx 77292* 26some deeper aspects of masonic symbolism by bro. aurthur edward waite part i the subject which i am about to approach is one having certain obvious difficulties, because it is outside the usual horizon of masonic literature, and requires, therefore, to be put with considerab

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

negro. 42 it is precisely in the microcosmos, represented by the inferior triangle, where the entire work of alchemical laboratory must be performed by us. the marvelous microcosmos and macrocosmos alchemical illustration above (from chimica basilica philosophica) represents the man and the woman working with the sun (the symbol of the phallus) and with the moon (the symbol of the uterus. in that medieval painting, two men together or two women together do not appear (because that crime against nature originates the filthy vampire. the tenebrous ones justify their crimes against nature, thus, the law punishes them by separating them from their superior triangle forever. this is how they roll into the abyss. the mysteries of lingam-yoni are terribly divine and cannot be altered. the lingam

imal sensations. es precisamente en el micro-cosmos, representado tambi n por el tri ngulo inferior, donde debemos realizar todo el trabajo del laboratorio alkimista. el maravilloso grabado del micro-cosmos y macro-cosmos alkimista (ilustraci n de chimica basilica philosophica, representa al hombre y la mujer trabajando con el sol (s mbolo del phalo) y con la luna (s mbolo del tero. en ese cuadro medieval no aparecen dos mujeres, ni tampoco dos hombres (ese crimen contra natura origina el vampiro inmundo. los tenebrosos justifican los cr menes contra natura y la ley los castiga separ ndolos del tri ngulo superior para siempre. entonces ruedan al abismo. los misterios del lingam-yoni son terriblemente divinos y no se pueden alterar. el lingam s lo se puede unir con el yoni, esa es la ley de

alth. if you do not see anything here, there is no reason for you to keep searching, for you will be blind even in the midst of the light. those students of occultism who think that they can acquire in depth self-realization without the arcanum a.z.f. are absolutely mistaken. the great secret sister master stated that those who want to know the mysteries of chiram (the fire) must search among the medieval alchemists. this great master was a true yogini disciple of kout humi, nevertheless, after she had been widowed (by the count blavatsky) she married the colonel olcott, in order to work with the arcanum of sexual magic. only thus, could she achieve in depth self-realization. en el centro de la septenaria estrella de la alkimia, aparece grabado el rostro de un venerable anciano seg n ilust

WESTERN MANDALAS OF TRANSFORMATION SR AL

uage" in the ancient near east, numbers were associated with the planets, or even deified. god was thought of as number one.the prime mover.much like the modern qabalistic concept, where numbers are assigned to attributes of the god-energy on the tree of life. very early in the old testament writings the ancient-hebrews displayed a special fascination with certain numbers, and both gnosticism and medieval qabalism developed the themes of this mystical relationship with numbers. the bible is riddled with numerological meaning and augustine himself studied biblical numerology for much of his life. the pythagoreans imbued certain numbers with mystical properties and had special reverence for numbers such as six, which is the sum of its divisors (6=1+2+3; and the sum of the first four whole nu

nor any false imagination, may be able to enter into them, through our lord jesus christ" numerous other prayers and affirmations may be used in keeping with the student's own personal inclinations, but these should be studied, at least for the implications suggested, both psychologically and magically. purification and intention.so frequently stressed.are vital at this point in the working. the medieval mystic arnold of villanova felt that although talismans were a blessing for those who were struggling on the spiritual path, they would only benefit those who had been purified in both mind and heart. setting aside a time of prayerful reflection is a very important part of beginning. regardie offers a number of other traditional qabalistic prayers at the end of his wonderful treatise, the

ive existence, as well as order, affirmation, and happiness by attainment. 5. five implies action, force, and power. it is represented by the planet mars, the mundane chakra attributed to geburah, the fifth sphere on the tree. it is also attributed to anthropomorphism in general, and one often sees the representation of a man with extended limbs in the shape of a pentagram or five-pointed star in medieval magical literature. humans have five senses and understand the universe through its five elements (earth, air, fire, water, and ether. levi says it is the number of magic and enchantment. the five-pointed star is a symbol used both to invoke and to banish spirits. five symbolizes the transcendence of spirit over nature. it signifies versatility and adventure as well as mediation and intui

the student should keep this principle in mind. sigils change if the pronunciation changes; if even one letter is omitted (with the possible exception of zero, it no longer has the same numerical value as the kamea and therefore loses its inherent identity with it, since the numbers of a true magical square are not arbitrary. the wings are not just a fanciful visualization which is left over from medieval conceptualizations about angels. many visionaries today are seeing and conversing with angels, and the vast majority report that angels do have wings. this may bring a smile to the lips of the intellectual who feels these are child-like projections, but from a hermetic point of view, wings are a powerful symbolic image. all organs of action are forms of crystallized will. as we use our le

WICCA EIGHT SABBATS OF WITCHCRAFT

is a tarot card reading, crystal reading, or tea-leaf reading so likely to succeed. the christian religion, with its emphasis on the 'historical' christ and his act of redemption 2000 years ago, is forced into a linear view of time, where 'seeing the future' is an illogical proposition. in fact, from the christian perspective, any attempt to do so is seen as inherently evil. this did not keep the medieval church from co-opting samhain's other motif, commemoration of the dead. to the church, however, it could never be a feast for all the dead, but only the blessed dead, all those hallowed (made holy) by obedience to god- thus, all hallow's, or hallowmas, later all saints and all souls. there are so many types of divination that are traditional to hallowstide, it is possible to mention only

to be an aphrodisiac (magically- not medicinally! it's highly toxic) but aphrodisiacs must have been the smallest part of the yuletide menu in ancient times, as contemporary reports indicate that the tables fairly creaked under the strain of every type of good food. and drink! the most popular of which was the 'wassail cup' deriving its name from the anglo-saxon term 'waes hael (be whole or hale. medieval christmas folklore seems endless: that animals will all kneel down as the holy night arrives, that bees hum the '100th psalm' on christmas eve, that a windy christmas will bring good luck, that a person born on christmas day can see the little people, that a cricket on the hearth brings good luck, that if one opens all the doors of the house at midnight all the evil spirits will depart, t

ic name for may day is beltane (in its most popular anglicized form, which is derived from the irish gaelic 'bealtaine' or the scottish gaelic 'bealtuinn, meaning 'bel-fire, the fire of the celtic god of light (bel, beli or belinus. he, in turn, may be traced to the middle eastern god baal. other names for may day include: cetsamhain('opposite samhain, walpurgisnacht (in germany, and roodmas (the medieval church's name. this last came from church fathers who were hoping to shift the common people's allegiance from the maypole (pagan lingham- symbol of life) to the holy rood (the cross- roman instrument of death. incidentally, there is no historical justification for calling may 1st 'lady day. for hundreds of years, that title has been proper to the vernal equinox (approx. march 21st, anoth

moses. christian iconographers mumble embarrassed explanations about 'horns of light, while modern pagans giggle and happily refer to such statues as 'pan the baptist. and to clench matters, many depictions of john actually show him with the lower torso of a satyr, cloven hooves and all! obviously, this kind of john the baptist is more properly a jack in the green! also obvious is that behind the medieval conception of st. john lies a distant, shadowy pagan deity, perhaps the archetypal wild man of the wood, whose face stares down at us through the foliate masks that adorn so much church architecture. thus medieval pagans may have had fewer problems adapting than we might suppose. in england, it was the ancient custom on st. john's eve to light large bonfires after sundown, which served th

h' figures found on the tarot cards, the world and the wheel of fortune (the other three figures being the bull, the eagle, and the spirit. astrologers know these four figures as the symbols of the four 'fixed' signs of the zodiac, and these naturally align with the four great sabbats of witchcraft. christians have adopted the same iconography to represent the four gospel-writers 'lammas' was the medieval christian name for the holiday and it means 'loaf-mass, for this was the day on which loaves of bread were baked from the first grain harvest and laid on the church altars as offerings. it was a day representative of 'first fruits' and early harvest. in irish gaelic, the feast was referred to as 'lugnasadh, a feast to commemorate the funeral games of the irish sun-god lugh. however, there

such trial marriages (obviously related to the wiccan 'handfasting) were quite common even into the 1500's, although it was something one 'didn't bother the parish priest about. indeed, such ceremonies were usually solemnized by a poet, bard, or shanachie (or, it may be guessed, by a priest or priestess of the old religion. lammastide was also the traditional time of year for craft festivals. the medieval guilds would create elaborate displays of their wares, decorating their shops and themselves in bright colors and ribbons, marching in parades, and performing strange, ceremonial plays and dances for the entranced onlookers. the atmosphere must have been quite similar to our modern-day renaissance festivals, such as the one celebrated in near-by bonner springs, kansas, each fall. a ceremo

true. astrologers know this as the date on which the sun enters the sign of libra, the balance (an appropriate symbol of a balanced day and night. this year (1988) it will occur at 2:29 pm cdt on september 22nd. however, since most european peasants were not accomplished at calculating the exact date of the equinox, they celebrated the event on a fixed calendar date, september 25th, a holiday the medieval church christianized under the name of 'michaelmas, the feast of the archangel michael (one wonders if, at some point, the r.c. church contemplated assigning the four quarter days of the year to the four archangels, just as they assigned the four cross-quarter days to the four gospel-writers. further evidence for this may be seen in the fact that there was a brief flirtation with calling

itish folk tradition is, however, full of mock sacrifices. in the case of the wicker-man, such figures were referred to in very personified terms, dressed in clothes, addressed by name, etc. in such a religious ritual drama, everybody played along* they've hired men with scythes so sharp, to cut him off at the knee, they've rolled him and tied him by the waist serving him most barbarously* in the medieval miracle-play tradition of the 'rise up, jock' variety (performed by troupes of mummers at all the village fairs, a eight sabbats of witchcraft get any book for free on: www.abika.com 30 young harlequin-like king always underwent a mock sacrificial death. but invariably, the traditional cast of characters included a mysterious 'doctor' who had learned many secrets while 'travelling in fore

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

e language into which the symbol is translated is itself a symbolic language, which calls to mind kafka s statement that all his works were symbolic, but only in the sense that they were to be interpreted by new symbols in an endless series of steps. 2 adorno correctly understood that in presuming the parabolic nature of truth an orientation that resonates with the symbolic imaginary proffered by medieval kabbalists kafka closed the gap separating fact and fiction and thereby opened the horizon of textuality to the measure of incommensurability, the limitless limit that delimits the interpretative standpoint from which a reader may summon a hermeneutical criterion of objectivity that avoids the extremes of absolute relativism, on the one hand, and relative absolutism, on the other. critica

objectivity that avoids the extremes of absolute relativism, on the one hand, and relative absolutism, on the other. critical to abiding in the sway of this stance is the discernment that language, poetically conceived as inherently metaphorical, is always a gesture of translation, a joining of disparate sign-codes rather than a harnessing of similar ones.3 in the particular cultural ambiance of medieval kabbalah, language performs this function by expressing the inexpressible, rendering the invisible visible. the symbol, therefore, brings the unknown into relation with the known, but without reducing the difference that binds the two incongruities into a selfsame identity.4 the obfuscation between story and event displayed in sefer ha-bahir, and even more extremely in sefer ha-zohar, rep

be dissected into a past, a present, and a future of world-time, for at every point of the flow there persists the tension toward eternal being transcending time. the concept most suitable to express the presence of eternal being in the temporal flow is flowing presence. 18 it is surely wise to mark out carefully the multiple conceptions of time attested in biblical, post-biblical, formative and medieval rabbinic texts. still, a broad view can be legitimately posited if the taxonomic classifications are examined retrospectively from a redactional standpoint, which must take into account the pluriformity and ongoing evolution of texts that eventually become fixed, albeit relatively so, as an identifiable canon that informs the beliefs and actions of lived liturgical communities. thus there

more precisely, hebrew, which is depicted in rabbinic lore (and all the more so in the esoteric accretions to the tradition) as the cosmic language, a pure or originary speech, the proto/verb inscripted as spoken, spoken as inscripted.46 at this juncture, we do not yet know what this correlation is supposed to communicate, but in time the matter will be unraveled. what can be posited here is that medieval kabbalists introduced (or, at least, made explicit) the link between the consonants of emet and the three points that dominate the caricature of time in human consciousness.47 alef induces us to consider the past, mem the present, and tau the future. prior to delving into the letters and their corresponding temporal modalities, some preliminary remarks are needed on the place of time in t

not antinomical; what recurs is precisely what has been that which will recur as what has never been. paraphrasing the second midrashic gloss cited above, solomon ben isaac, the eleventh-century talmudic and biblical exegete better known by the acronym rashi, wrote on the words ba-yom ha-zeh, on this very day: words of torah should be new [hadashim] for you as if they were given this day. 60 this medieval commentator adds nothing substantial of his own, but by newly reiterating the rabbinic dictum more or less verbatim, he elucidates further the original intent; indeed one might say rashi demonstrates that the rabbis principle with respect to the written torah can be applied to their own dicta assembled in the oral torah: for one who studies either the written or the oral torah, the text m

cording to the gradation of their importance they act without time. the act of god, blessed be he, is completely without time. 74 prima facie, the position maharal articulates seems to be at odds with what is implied in the rabbinic dicta and reiterated in rashi s paraphrase. however, if one examines the works of maharal more assiduously, a case can be made that his view, though largely garbed in medieval philosophical language, is a rea rmation of the stance proffered by the rabbis of old: the portrayal of torah as intellect beyond time serves as the ideational basis for the belief that revelation of what is received and reception of what is revealed are ongoing; one can, indeed must, reexperience the sinaitic theophany continuously, for in every moment both text and interpreter are fashi

entails that god is not limited, and not a body or a force in a body, and included in the negation is that [god] is not constricted by place or time, but rather it was, it is, and it shall be [hayah howeh we-yihyeh. 117 all corporeality is to be removed from the divine; consequently, god cannot be bound spatially or temporally in terms of the exegetical gloss on the tetragrammaton wellattested in medieval rabbinic literature: god is the being who was, is, and will be.118 to say that god is all three tenses in tandem is equivalent, therefore, to saying that god is beyond temporal ascription. as hayyim vital, one of the most prominent sixteenth-century kabbalists and a disciple of both cordovero and luria, wrote: the great name, which is the tetragram, yhwh, is called as such to indicate his

past and future 76 chapter two time are wholly in the creator in the present, for there is no change or set term in relation to him,135 and no days at all have passed from him. therefore, all the tenses [zemannim] in him are designated by one name, which instructs about the necessary of existence [hiyyuv ha-mesi ut. 136 nahmanides casts the explication attributed to r. isaac on the name ehyeh in medieval philosophical language: the expression necessary of existence, as noted above, is appropriated from maimonides, for whom the idiom, in consort with avicenna, signifies that god is the one being whose existence is identical with his essence, that is, it cannot be said that god does not exist, and thus existence is not an attribute added to his essence but rather an expression of what unfol

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