Michael Wynn's Occult Reference Library
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ABRAMELIN1

at one element; are of necessity to be found constantly recurring in all the mythologies of antiquity. the dwarfs and elves of the scandinavians; the nymphs, hamadryads, and nature spirits of the greeks; the fairies good and bad of the legends dear to our childish days the host of mermaids, satyrs, fauns, sylphs, and fays; the forces intended to be attracted and propitiated by the fetishes of the negro-race; are for the most part no other thing than the ill-understood manifestations of this great class, the elementals. among these, some, as i have before observed, are good; such are the salamanders, undines, sylphs, and gnomes, of the rosicrucian philosophy; many are frightfully malignant, delighting in every kind of evil, and might easily be mistaken for devils by the uninitiated, save th

ALEISTER CROWLEY ACROSS THE GULF

d with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was written in the old wise book. but my guardians were ashamed and perplexed; for though i was so sleek and subtle, yet my manhood already glowed in such deeds as this- how should i truly become the priestess of the veiled one? therefore they kept me closer and nursed me with luxury and flattery. i had two negro slave-boys that fanned me and that fed me; i had an harp-player from the great city of memphis, that played languorous tunes. but in my mischief i would constantly excite him to thoughts of war and of love; and his music would grow violent and loud, so that the old eunuch, rushing in, would belabour him with his staff. how well i recall that room! large was it and lofty; and there were sculp

ALEISTER CROWLEY MAGICK WITHOUT TEARS

set myself to put a name to my "mission- the contempla- 9^ weh note: crowley sometimes carries his despite for euphemism to a point that obscures his purpose. the use of the term "nigger" here gives such offense to the modern reader that the point can be missed! this was not so in crowley's youth, when this term was used without regard for its effect. for the record "nigger" does not derive from "negro "black" but from "niggard "lazy. crowley uses it here for the stereotype; but he also uses it deliberately to shock, as a lazy way to make such an effect. that makes crowley a "nigger" at this point, as the word is properly defined! research lee davis- magic without tears get any book for free on: www.abika.com 194 41 tion carried me half-way across south-west china- i considered these alter

ALEISTER CROWLEY THE LOST CONTINENT

s yellow as tu-chi, others of a strange, subtle blue like the tattooed faces of chin women, others again red as copper. green was however a prohibited hue for women, and red was not liked in men. violet was rare, but highly prized, and children born of that colour were specially reared by the high priestesses. however, in one part of the body all the women were perfectly black with a blackness no negro can equal; from this circumstance comes the name atlas. it is absurdly attributed by some authors to the deposit of excess of phosphorus in the zro. i need only point out that the mark existed long before the discovery of black phosphorus. it is evidently a racial stigma. it was the birth of a girl child without this mark which raised her mother to the rank of goddess, and ended the terrestr

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

s is a rare accident. it is only in puritan countries, where self-analysis, under the whip of a coarse bully like billy sunday, brings the hearer to 'conviction of sin' that he hits first the 'trail' and then the 'booze' can you imagine an evangelist in taormina? it is to laugh. this is why missionaries, in all these centuries, have produced no conversions whatever, save among the lowest types of negro, who resemble the anglo-saxon in this possession of the 'fear-of-god' and 'sin' psychopathies. truth is so terrible to these detestable mockeries of humanity that the thought of self is a realization of hell. therefore they fly to drink and drugs as to an anaesthetic in the surgical operation of introspection. the craving for these things is caused by the internal misery which their use reve

ALEISTER CROWLEY THE SWORD OF SONG

de of the metaphysical lotus-eyed,6 and i was anyhow, what s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland found, blind, deaf, huge, 10 or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and shall i say god? be patient, your reverence,9 i warrant you ll journey a wiser man ever hence! let s tap (like the negro who gets a good juice of it, 15 cares nought if that be, or be not, god s right use of it),10 in all that forest of verses one tree11 yclept red cotton nightcap country: how a goldsmith, between the ravishing virgin and a leman to rotten to put a purge in, 20 day by day and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself o

ALEISTER CROWLEY EQ I 1

the trust of her black master, she agreed. the poet opened the little door, and closed it quickly after her, turning the key. as she passed into the utter darkness that hid behind curtains of black velvet, she caught one glimpse of the presiding god. 106 it was a skeleton that sat there, and blood stained all its bones. below it was the evil altar, a round table supported by an ebony figure of a negro standing upon his hands. upon the altar smouldered a sickening perfume, and the stench of the slain victims of the god defiled the air. it was a tiny room, and the girl, staggering, came against the skeleton. the bones were not clean; they were hidden by a greasy slime mingling with the blood, as though the hideous worship were about to endow it with a new body of flesh. she wrenched herself

ALEISTER CROWLEY EQUINOX EQ I 4 3

but frustrated desire to serve and save "all the britains. acts of killing by the principal character represent renunciations of attachment. argument i. sir palamede, the saracen knight, riding on the shore of syria, findeth his father's corpse, around which an albatross circleth. he approveth the vengeance of his peers. ii. on the shore of arabia he findeth his mother in the embrace of a loathly negro beneath blue pavilions. her he slayeth, and burneth all that encampment. iii. sir palamede is besieged in his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources among the welsh mountains, he is compelled to p

ALEISTER CROWLEY EQUINOX EQ I 6

dly human, his black skin gleaming, his arms so long as to seem almost disproportionate. he seemed apathetic; he reminded one of indiarubber. it was not till the sixth round that any warm exchanges took palace. then ida sat up. joe had sent a sharp upper cut to the englishman's lip. she dug her nails into rolles' hand, that lay idly on her knee. sam hall returned a blow on the heart that sent the negro staggering across the ring. he was after him like a flash, thinking to finish the fight; but the black countered unexpectedly hard, and the round finished in a clinch. in the seventh round both men seemed cautious and afraid of punishment. joe marie, in particular, seemed half asleep. the lazy grace of his feints was admirable; he was tiring the englishmen, and paying nothing for the advanta

olles went to england to his martyrdom, with a lock of her hair in his pocket-book; and he turned martyrdom to battle, and battle to victory. kingdoms have been won for an eyelash, before now. 134 iii the black hour "disgusting" said ida pendragon. she was at the luxembourg gallery, regarding a too faithful portrait of an orator addressing his constituents. she spoke over her shoulder to the long negro, joe marie. his eyes rolled, and his hands twitched, and his thick mouth grinned. he seemed to sniff her hair. a pitiable creature- a tamed leopard. all smiles and yes! yes! to a discourse of whose purport he had no idea "realism" she went on "we want truth, but we want beauty too. we don't want what our silly eyes call truth. we want the beauty that is seen by artists' souls. a photograph i

ruth "i want you" said joe marie "we are both in trouble, then" she smiled back "and perhaps if we had our wish, we should both be disappointed. now i am going home to write letters, and if you are good you shall lunch with me to-morrow" 135 "then let me pay! i want to pay for your lunch "you shall have a great treat, joe! i have a friend and his girl coming, too. you shall pay for all of us" the negro beamed "ida pendragon" he spluttered "i love you, ida pendragon "and ida pendragon loves her leopard. now leave me" she glanced round. they were alone in the gallery "you may kiss the back of my neck, if you like" the negro buried his head between her shoulders. she shivered; her hair hissed under his kiss. she writhed round, and gave her mouth to his for one clinging moment. then she pushed

of yore, who wanted to paint abraham and isaac, gave the old man a blunderbuss. why not? you can shoot your soon with a blunderbuss! i tell you it's all symbolism, all hieroglyphics. take wagner "take a cigarette" said ida. he shrugged his shoulders, and surrendered to the event "mr rolles" she said "it is your advice on life that we are asking. let us talk seriously. this dear boy (she took the negro's lips in her slim fingers and pinched them) likes me "i love her! i would die for her" broke in the black, crying with pleasure and pain, utterly unable to hold himself in. he caught the table to draw himself to it, so violently that two glasses fell "i love her! i love her! i want her "hush, joe! well, you see, mr rolles, i love him too" rolles flashed one glance at her. she would not see

ALICE A BAILEY13 PROBLEMS OF HUMANITY

f the masses and who hang on desperately to their inherited prestige and standing; they would hold back the british people from progress and would like to see the restoration of the old hierarchical, paternalistic and feudal system; the mass of the people, speaking through the voice of labour, will have none of it. in the united states there is isolation, the persecution of such minorities as the negro race and an ignorant and arrogant nationalism, voiced by some senators and representatives with their racial hatreds, their separative attitudes and their unsound political methods. fundamentally, however, these three great powers constitute the hope of the world and form the basic spiritual triangle behind the plans and the shaping of the events which will inaugurate the new world. the othe

untrue; it is obscured also by ancient hatreds and national jealousies. these are- 49- problems of humanity copyright 1998 lucis trust inherent in human nature but are fed and fostered by prejudice and those who are animated by ulterior and selfish intentions. new and rapidly arising ambitions are also fomenting the difficulty; these ambitions are right and sound, particularly in the case of the negro. these ambitions are often exploited and distorted by selfish political interests and trouble-making agencies. still other factors conditioning the racial problem are the economic distress under which so many labour today, the imperialistic control of certain nations, the lack of educational attainments, or a civilization so ancient that it is showing signs of degeneration. these and many ot

ecognize that the minority itself is not free from faults but is in a measure also responsible for some of the difficulties. these racial faults and difficulties are usually frankly ignored by the minority itself and its friends. racial faults may be entirely the result of the point reached in evolution, of unfair environing conditions and of a certain type of temperament, as is the case with the negro minority in the united states of america, which leaves them basically not responsible for the difficulty; or the responsibility of the struggling minority may be far greater than it is willing to admit, as is the case with the jewish minority in the world who are an ancient and civilized people with a full culture of their own, plus certain inherent characteristics which may account for much

rities are attracting at this time much public attention. if they can be solved a tremendous step forward will have been made towards world understanding. they are: 1. the jewish problem. the jews constitute an international minority of great aggressiveness, exceedingly vocal, and they also constitute a minority in practically every nation in the world. their problem is, therefore, unique. 2. the negro problem. this is another unique problem, with the negro constituting a majority in that great (and as yet undeveloped) continent of africa, and at the same time constituting a minority in the united states of america and one which is attracting great attention. this problem is unique in the sense that it is essentially the problem of the white people and one which they must solve because the

ally and spiritually, and can gain some insight into the responsibilities involved, much of usefulness may be gained. in the case of the jews, the sin of separateness is deeply inherent in the race itself, as well as among- 55- problems of humanity copyright 1998 lucis trust those among whom they live, but for the perpetuation of the separation the jews are largely responsible; in the case of the negro, the separative instinct derives from the white people; the negro is struggling to end it and, therefore, the spiritual forces of the world are on the side of the negro. 1. the jewish problem this problem is so old and so well known that it is difficult to say anything about it which will not be in the nature of a platitude, that will not indicate a bias of some kind (from the point of view

ore keen to do what is right by the jew or more anxious to solve this problem and make restitution for all he has suffered. changed inner attitudes are needed on both sides, but very largely on the side of the jews; there is evidence that these new attitudes are germinating, even if the finding of the right solution may take much time. there are jews who today are saying what is said here. 2. the negro problem this problem is totally different to that of the jews. in the first case you have an exceedingly ancient people who for thousands of years have played their part in the arena of world history and who have developed a culture and identified themselves with a civilization which has enabled them to take their place on equal terms with what we call the "civilized" peoples. in the case of

problem this problem is totally different to that of the jews. in the first case you have an exceedingly ancient people who for thousands of years have played their part in the arena of world history and who have developed a culture and identified themselves with a civilization which has enabled them to take their place on equal terms with what we call the "civilized" peoples. in the case of the negro, we are considering a people who have (during the past two hundred years) begun to rise in the scale of human endeavour and have, in that time, made amazing progress against great odds and much opposition. two hundred years ago, the negroes were all to be found in africa and are still there in the millions; two hundred years ago, they were what the european and american regarded as "raw sava

t 1998 lucis trust on the part of the white race, though much good also came out of it for the black race. the story of these relationships is still unfinished, and unless it is conducted in the future with righteousness and justice, may terminate in tragedy. there is, however, much improvement in the internal history of these territories, and there is much reason for optimism. the problem of the negro falls into two divisions: the problem of the future of the african negro and the problem of the future of the negro in the western hemisphere. africa is potential and the destiny of its countless millions of inhabitants is still in the embryonic stage; the relationship of its true inhabitants to the alien races who seek to dominate them remains still in the realm of political manoeuvring and

ntinent" has brought great evolutionary development and benefits education, medical aid, the ending of the ceaseless tribal wars, sanitation, and a more enlightened religious system in the place of the barbaric cults and crude religious practices. much evil followed the explorer, the missionary and the trader but much good also followed in their steps, particularly in those of the missionary. the negro is naturally religious and mystically inclined, and the major tenets of the christian faith have a definite appeal to his nature; the emotional aspects of the christian presentation (with the emphasis upon love and goodness and the life hereafter) is understood by the emotionally focussed negro. behind the many separative religious cults of that dark land, there emerges a fundamental and pur

he many separative religious cults of that dark land, there emerges a fundamental and pure mysticism, ranging all the way from nature worship and a primitive animism to a deep occult knowledge and an esoteric understanding which may some day make africa the seat of the purest form of occult teaching and living. this, however, lies several centuries ahead. in considering the problem of the african negro, it is the long range vision with which we must deal and the steady rising into power of millions of people who have, as yet, only made the first steps towards modern civilization and culture, but are taking others with an almost frightening rapidity. the undesirable aspects of civilization are present, but the benefits conferred far outweigh these, and the negro, in spite of his natural and

out of their primitive state into a more modern one; education and modern ways of thinking and planning are rapidly fitting the negroes to take their place in a modern world; science, transportation and knowledge brought to them through the medium of the white races are tying them closely into the developing scheme of modern history; the new world with its better ways of living is as much for the negro as for the white man. but beyond this necessary recognition of indebtedness and the effort to benefit from the presented conditions and to ignore that which is evil and undesirable, the negro problem, both in- 62- problems of humanity copyright 1998 lucis trust africa and in the western world, is largely (if not entirely) that of the white race and one which it is their responsibility to sol

hite man. but beyond this necessary recognition of indebtedness and the effort to benefit from the presented conditions and to ignore that which is evil and undesirable, the negro problem, both in- 62- problems of humanity copyright 1998 lucis trust africa and in the western world, is largely (if not entirely) that of the white race and one which it is their responsibility to solve. in africa the negro greatly outnumbers the white population; the latter is in so small a minority that they are faced with a most difficult situation, living as they do in the midst of an overpoweringly vast black population. in the west and in america, the situation is reversed and the negroes constitute a minority, greatly outnumbered by the white people. in africa the negro is virile and militant; in america

iven a sense of trained responsibility; they must be taught to realize that africa can belong to its own people and at the same time be a cooperating partner in world enterprise. this can only happen when the antagonism between the white people and the black races is ended; between the two of them goodwill must be demonstrated. right human relations must be firmly established between the emerging negro empire and the rest of the world; the new ideals and the new world trends must be fostered in the receptive negro consciousness and in this way "darkest africa" will become a radiant centre of light, ready for self-government and expressing true freedom. increasingly these negro races will forsake their emotional reaction to circumstances and events, and meet all that transpires with a menta

frica" will become a radiant centre of light, ready for self-government and expressing true freedom. increasingly these negro races will forsake their emotional reaction to circumstances and events, and meet all that transpires with a mental grasp and an intuitive perception which will put them on a par and perhaps ahead of the many who today condition the environment and the circumstances of the negro. we might express the possibilities as follows: will the negroes of africa arrive at control of their own continent by violently ejecting the governing white races and by a long cycle of wars between the different negro groups which people that continent? or will the matter be settled by an understanding farsighted policy on the part of the white people, plus cooperative planning for the fut

negroes of africa arrive at control of their own continent by violently ejecting the governing white races and by a long cycle of wars between the different negro groups which people that continent? or will the matter be settled by an understanding farsighted policy on the part of the white people, plus cooperative planning for the future? will this be paralleled by an ability on the part of the negro races to move slowly and wisely, to avoid bloodshed and rancour, to see through the devious ways of selfish political agents (seeking to exploit them) and demonstrate also such an outstanding capacity to handle their own affairs and produce their own leaders that naturally and automatically, without conflict or violence, they will gather the reins of government into their own hands and gradu

ed land. unless both races, the black and the white, approach the problem of their relationship with sanity, with long range vision, with patience and without hatred or fear, the cultural history of our planet will be retarded for many years. the hitherto unused and unorganized power of the countless millions of africa is something that the white race should carefully consider. they can place the negro peoples as rapidly as possible on an equality of opportunity, of constitutional and human rights, and help them to pass through the stage of adolescence in which they are now to be found to that full and useful maturity in which they will handle their own problems and territory. this process is now going forward and africa will thus take its place (through its many possible national groups)

t full and useful maturity in which they will handle their own problems and territory. this process is now going forward and africa will thus take its place (through its many possible national groups) in the great family of nations and bring into the world arena a race with an amazing contribution to make of spiritual assets, cultural values and creative possibilities. the innate endowment of the negro is very rich in content. he is creative, artistic and capable of the highest mental development when taught and trained as capable as is the white man; this has been proved again and again by the artists and the scientists who have come out of the negro race and by the fact of their aspirations and their ambitions. the time has come when the white man must cease to look upon the negro as a f

proved again and again by the artists and the scientists who have come out of the negro race and by the fact of their aspirations and their ambitions. the time has come when the white man must cease to look upon the negro as a field labourer, a factory hand, a beast of burden, or one only capable of housework or unskilled labour and accord him the respect and the opportunity which is due him. the negro of africa is emerging fast and when a few more years of education, study and travel have played their part, the problem of africa will become even more acute than it already is. it need not become dangerous if the white race demonstrates wisdom, understanding, selfless thinking and a willingness to give complete freedom to the negro races. the future peace of the world depends today upon enl

problem of africa will become even more acute than it already is. it need not become dangerous if the white race demonstrates wisdom, understanding, selfless thinking and a willingness to give complete freedom to the negro races. the future peace of the world depends today upon enlightened, far-seeing statesmanship and an appreciation of the fact that god has made all men free. the problem of the negro in the western hemisphere constitutes a very ugly story, seriously implicates the white man and provides an outstanding disgrace. brought to the united states and to the west indies more than two centuries ago and forced into slavery, the negro has never had a fair deal or any true opportunity. under the constitution of the united states, all men are regarded as free and equal; the negro, ho

rtunity. under the constitution of the united states, all men are regarded as free and equal; the negro, however, is not free or equal, particularly in the southern states. the situation in the west indies more closely resembles that in the northern states, where conditions are somewhat better but where there is still no equality of opportunity and much racial discrimination. the treatment of the negro in the southern states is a blot upon the country; there the fight is to keep the negro consistently down, to refuse him equality of education and of opportunity, to keep his standard of living at the lowest possible level and well below that of the white, to refuse him political recognition and, in a democratic country where all men are entitled to vote, he is prevented from sharing in this

tunity, to keep his standard of living at the lowest possible level and well below that of the white, to refuse him political recognition and, in a democratic country where all men are entitled to vote, he is prevented from sharing in this constitutional privilege. in the northern states these- 64- problems of humanity copyright 1998 lucis trust conditions do not exist to the same extent, but the negro is steadily discriminated against, is refused equal opportunity and has to fight for every privilege. a few corrupt and ignorant senators consistently outrage the good intentions of the mass of american people by perpetuating these evil conditions and fighting by every possible means to prevent their being changed; they play upon the fears of their constituents and block every move made to b

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

cience has made all men so close that what happens in some remote area of the earth's surface is a matter of general interest within a few minutes. this makes it uniquely possible for him to work in the future. the development of spiritual recognition is the great need today in preparation for his reappearance; no one knows in what nation he will come; he may appear as an englishman, a russian, a negro, a latin, a turk, a hindu, or any other nationality. who can say which? he may be a christian or a hindu by faith, a buddhist or of no particular faith at all; he will not come as the restorer of any of the ancient religions, including christianity, but he will come to restore man's faith in the father's love, in the fact of the livingness of the christ and in the close, subjective and unbre

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

e scolded me and she fought for me and, for some reason, she hated the sight of walter evans and took pleasure in telling him so. she saw to it that i had the best that it was in her power to provide. i loved her and she was my one confidante- 60- the unfinished autobiography copyright 1998 lucis trust it was then, for the first time in my life, i came up against the racial problem. i had no anti-negro feeling, except that i did not believe in marriage between the coloured races and the white for it never seemed to work for happiness on either side. i was appalled to discover that under the american constitution we stood for equality for all men but that (through the poll tax and poor education) we most carefully saw to it that the negro was not equal. things are better in the north than i

t that i did not believe in marriage between the coloured races and the white for it never seemed to work for happiness on either side. i was appalled to discover that under the american constitution we stood for equality for all men but that (through the poll tax and poor education) we most carefully saw to it that the negro was not equal. things are better in the north than in the south but the negro problem is one that the american people will have to solve. the constitution has already solved it for them. i remember at lane theological seminary a negro professor, a doctor franklin, had been invited to give the alumni address. after we came out of the chapel, i was standing with my husband and a couple of professors talking about the beautiful address we had had when dr. franklin passed

and handed him money to go and buy his lunch. he was not even good enough to eat with all the rest of us, though he could speak to us on the spiritual values. i was so horrified that, with my usual impetuosity, i rushed off to a professor and his wife whom i knew and told them about it. they immediately came back with me and took dr. franklin to their own home for lunch. the discovery of the anti-negro feeling was like discovering an open door into the great house of humanity. here was a whole section of my fellowmen who were being refused the rights of the constitution under which they had been born. since then i have thought and read and talked about this problem of the minorities. i have many negro friends and i think i may claim that we understand each other. i have found negroes as cu

tural and as fastidious and as sound in their thinking as many of my white friends. i have discussed the problem with them and i know that all they ask is equality of opportunity, of education, of work and living conditions. i have never met one who was demanding social equality, though the time is coming when they must and will have it. i have found that the attitude of the cultured and educated negro towards the undeveloped members of their race is reasonable and sound, and as a prominent negro lawyer said to me once "most of us are children, particularly in the south, and need loving and developing like children" a few years ago in london i had a letter from a scientist, a dr. just, asking me if i would grant him an interview as he had read some things i had written and wished to talk t

and as a prominent negro lawyer said to me once "most of us are children, particularly in the south, and need loving and developing like children" a few years ago in london i had a letter from a scientist, a dr. just, asking me if i would grant him an interview as he had read some things i had written and wished to talk to me. i invited him to lunch at my club and when he arrived i found he was a negro and a very black negro at that. he was a charming and interesting gentleman and was on his way back to washington after lecturing at berlin university. he was one of the leading biologists of the world. my husband and i took him down to our house in tunbridge wells for a couple of nights and we greatly enjoyed his visit. one of my daughters asked him if he was married. i well remember his tu

me the mental companionship i wanted. no, i have never married" he has since died and i regret it much; i had hoped for a closer friendship with a very fine man- 61- the unfinished autobiography copyright 1998 lucis trust increasingly, during my thirty-six years' residence in this country, i have been shocked, amazed and frightened by the attitude of many americans to their fellow-americans, the negro minority. the problem will have to be solved and room made for the negro in the national life. they cannot be kept down, nor should they be. it is up to them to prove themselves all that they claim to be and it is up to all of us to see that they do, and that the abominable utterances and the poisonous hatred of such a man as senator bilbo are stilled, and there are a number such as he. agai

l of us to see that they do, and that the abominable utterances and the poisonous hatred of such a man as senator bilbo are stilled, and there are a number such as he. again i re-state my belief that the problem cannot be solved today (i make no prophecy about the future) by intermarriage. it must be solved by fearless justice, the recognition of the fact that all men are brothers and that if the negro is a problem it is our fault. if he is uneducated and not properly trained in the technique of citizenship it is again our fault. it is time that prominent white men and congressmen in both houses and parties left off yelling for democracy and free elections in the balkans and elsewhere and applied the same principles to their own southern states. forgive this tirade, but i feel strongly on

uld look after my mail for me. i have felt and still feel deeply indebted to him. it took me over two years to pay off his bill but it was paid, and each time i sent him five dollars on account i would get back a grateful letter from him just as if i had done him a favor. apart from the fact that i had been brought up in england where no anti-jew feeling has prevailed and where the problem of the negro is better understood than in the united states, i have been deeply indebted to members of these two suffering minorities. the problem of the negro has always seemed to me simpler than that of the jew, and one that can be much more easily solved. the jewish problem has seemed to me well nigh insoluble. i, at this time see no way out, except through the slow process of evolution and a planned

eas. when i was in europe and great britain in the summer of 1946 i got direct first-hand information from the nationals in many countries as to their behavior; as to the tens of thousands of illegitimate children they left behind uncared for and unrecognised and as to the hundreds of girls they married and deserted. one of the most interesting things to me was to discover in what high esteem the negro troops were held for their courtesy and their niceness to the girls, taking no advantage of the girl unless the girl herself were willing. when i make this criticism of the american boys, and it is also somewhat true of the more disciplined british troops, i recognise, as i said several times in england to the people who were criticising the g.i. boys to me "that's all very well, and i'm qui

ravelled and which i owe also to the way i have travelled not only horizontally out into the many countries but vertically also, up and down the social ladder. it is a great education to like people and i was born liking people. one of the best men i ever knew and regarded as a friend was the son of an emperor. the first and dearest friend i had thirty-five years ago when i came to the u.s. was a negro woman and they stand with equal importance to me in my consciousness and i think of them with equal affection- 124- the unfinished autobiography copyright 1998 lucis trust one thing i did find was that the girls were quite able to hold their own in any set or situation though they were only the product of the public schools of america. given ability, a home where interesting things are value

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

deal has gradually become clarified so that today the mass of men everywhere know what are the basic essentials of happiness. 3. the emancipation of the slaves. the spiritual idea of human liberty, which had become a recognised ideal, became a demanding desire, and a great symbolic happening took place the slaves were freed. like all things which human beings enact, perfection is nonexistent. the negro is not free in this land of the free, and america will have to clean house in this respect; to put it in clear concise words, the u.s.a. must see to it that the constitution and the bill of rights are facts and not a dream. only thus can the inevitable working of the law of karma (which is our theme today) be offset. the negroes are americans, as well as the new englanders and all other stoc

fields, to grasp all opportunities away from other people, and so better himself and his own people at the expense of others. release from the present situation will come when the jew forgets that he is a jew and becomes in his inmost consciousness an italian, an american, a britisher, a german or a pole. this is not so at this time. the jewish problem will be solved by intermarriage; that of the negro will not. this will mean concession and compromise on the part of the orthodox jews not the concession of expediency but the concession of conviction. let me point out also that just as the kabbalah and the talmud are secondary lines of esoteric approach to truth, and materialistic in their technique (embodying much of the magical work of relating one grade of matter to the substance of anot

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

of humanity, with an exalted recognition of god, with an acknowledgment of the fundamental values of christ's teaching, and with a joyful determination to go forward with the work of reconstruction, i call upon those who respond to this vision immediately to set to work. i call you to no organisational loyalties, but only to love your fellowmen, be they german, american, jewish, british, french, negro or asiatic. i call you from your dreams of vague beauty, impossible utopias and wishful thinking to face life as it is today; and then to begin, in the place where you are, to make it better. i call you to the experiment of right human relations, beginning with your own personal relations to your family and friends, and then to the task of educating those you contact so that they also start

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

ut any distinction or omissions. this i would have you carefully remember, for there is no new race in process of appearing, from the territorial angle; there is only a general distribution of those persons who have what have been called the sixth root race characteristics. this state of consciousness will find its expression in people as far apart racially as the japanese and the american or the negro and the russian. it posits an ability to function with clarity upon the- 389- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust mental plane, to collate information, rightly to interpret and relate that information, and to create the needed thoughtforms or concepts for those interpretations. these thoughtforms fall into three major fields of thou

righting of the wrongs within their own borders. the same is true of all nations, but the others are not so openly engaged in telling other peoples what they should do. why, for instance, should the u.s.a. deal with the problem of the indonesian strife and seek to force the dutch to do what americans feel should be done, and (at the same time) give not constitutional aid to the just cause of the negro minority within the states? why accuse other nations of- 491- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust constant wrong doing, as does russia, and of breaking treaties, when russia fails on all points to keep her word or to cooperate in righting world affairs? the task which the hierarchy wishes to see accomplished at this time is the spre

BLAVATSKY H P ANTHROPOGENESIS

is hypothetical species homo primigenius. this first species, or the ape-man, the ancestor of all the others, probably arose in the tropical regions of the old world from anthropoid apes" asked for proofs, the evolutionist, not the least daunted, replies "of these no fossil remains are as yet known to us, but they were probably akin to the gorilla and orang of the present day" and then the papuan negro is mentioned as the probable descendant in the first line (pedigree of man, p. 80. haeckel holds fast to lemuria, which with east africa and south asia also, he mentions as the possible cradle of the primitive ape-men; and so do many geologists. mr. a. r. wallace admits its reality, though in a rather modified sense, in his "geographical distribution of animals" but let not evolutionists spe

er the excavated skeletons, the larger, taller and the more powerful their structure. this is already a certain proof in hand "all those bones" writes frederic de rougemont- who, though believing too piously in noah's ark and the bible, is none the less a scientific witness "all those skeletons found in the departments of the gard, in austria, liege, etc, etc. those skulls which remind all of the negro type. and which by reason of that type might be mistaken for animals, have all belonged to men of very high stature("histoire de la terre" p. 154) the same is repeated by lartet, an authority, who attributes a tall stature to those who were submerged in the deluge (not necessarily "noah's) and a smaller stature to the races which lived subsequently. as for the evidence furnished by ancient w

, become[[vol. 2, page] 444 the secret doctrine. old, and die. their sub-races and nations follow the same rule. if your all-denying modern science and so-called philosophy do not contest that the human family is composed of a variety of well-defined types and races, it is only because the fact is undeniable, no one would say that there was no external difference between an englishman, an african negro, and a japanese or chinaman. on the other hand it is formally denied by most naturalists that mixed human races, i.e, the seeds for entirely new races, are any longer formed in our days. but this last is maintained on good grounds by de quatrefages and some others. nevertheless our general proposition will not be accepted. it will be said that whatever forms man has passed through in the lon

ow this difference of physical structure arose, and how a being came into existence which had such a brain and hand, and such undeveloped capabilities for an almost unlimited progress. the difficulty is this: the difference in structure between the lowest existing race of man and the highest existing ape is too great to admit of the possibility of one being the direct descendant of the other. the negro in some respects makes a slight approximation towards the simian type. his skull is narrower, his brain less capacious, his muzzle more projecting, his arm longer than those of the[[footnote(s* it is asked, whether it would change one iota of the scientific truth and fact contained in the above sentence if it were to read "the ape is simply an instance of the biped type specialized for going

horse's heads sketched close to him- a work of the reindeer period, i.e, at least 50,000 years ago- are pronounced by mr. laing not only exceedingly well done, but, especially the reindeer feeding, as one that "would do credit to any modern animal painter[[footnote(s* on the data furnished by modern science, physiology, and natural selection, and without resorting to any miraculous creation, two negro human specimens of the lowest intelligence- say idiots born dumb- might by breeding produce a dumb pastrana species, which would start a new modified race, and thus produce in the course of geological time the regular anthropoid ape[[vol. 2, page] 718 the secret doctrine- by no means exaggerated praise, as anyone may see (vide infra. now, since side by side with the modern esquimaux, who als

ws[[vol. 2, page] 725 strange confessions of science. as said by an anthropologist in "modern thought (art "the genesis of man "the theory, scientifically based or not, of peyrere may be considered to be equivalent to that which divided man in two species. broca, virey, and a number of the french anthropologists have recognised that the lower race of man, comprising the australian, tasmanian, and negro race, excluding the kaffirs and the northern africans, should be placed apart. the fact that in this species, or rather subspecies, the third lower molars are usually larger than the second, and the squamosal and frontal bones are generally united by suture, places the homo afer on the level of being as good a distinct species as many of the kinds of finches. i shall abstain on the present o

vages during one of the more temperate periods intervening between minor ages of ice[[vol. 2, page] 739 africa in europe. those "periods" and then adds (b "spring, professor of the faculty of medicine at liege, found in a grotto near namur, in the mountain of chauvaux, numerous human bones 'of a race quite distinct from ours" skulls exhumed in austria offered a great analogy with those of african negro races, according to littre, while others, discovered on the shores of the danube and the rhine, resembled the skulls of the caribs and those of the ancient inhabitants of peru and chili. still, the deluge, whether biblical or atlantean, was denied. but further geological discoveries having made gaudry write conclusively "our forefathers were positively contemporaneous with the rhinoceros tic

"the resurrection of so many old witnesses" of rehandling all the origins, all the durations, and added that there was an age hitherto unknown to study "either at the dawn of the actual epoch or, as i believe, at the beginning of the epoch which preceded it" the types of the skulls found in europe are of two kinds, as is well known: the orthognathous and the prognathous, or the caucasian and the negro types; such as are now found only in the african and the lower savage tribes. professor heer- who argues that the facts of botany necessitate the hypothesis of an atlantis- has shown that the plants of the neolithic lake-villagers are mainly of african origin. how did the latter come to be in europe if there was no former point of union between africa and europe? how many thousand years ago

grecian seven sages. no more reliable source could be found, we believe[[vol. 2, page] 744 the secret doctrine. separated from the continents, the result was that the undeveloped tribes and families of the atlantean stock fell gradually into a still more abject and savage condition. did not the spaniards in the cibola expeditions meet with white savage chiefs; and has not the presence of african negro types in europe in the pre-historic ages been now ascertained? it is this presence of a type associated with that of the negro, and also with that of the mongolian, which is the stumbling-block of anthropology. the individual who lived at an incalculably distant period at la naulette, in belgium (vide dr. carter blake's paper "on the naudette jaw" anthrop. review, sept, 1867, is an example "

stone, perforated for the purpose of ornament; these are made of a psammite now found in the basin of the gironde" thus belgian man was extremely ancient. that man who was antecedent to the great flood of waters- which covered the highlands of belgium with a deposit of lehm or upland gravel 30 metres above the level of the present rivers- must have combined the characters of the turanian and the negro. the canstadt, or la naulette, man, may have been black, and had nothing to do with the aryan type whose remains are contemporary with those of the cave bear at engis. the denizens of the aquitaine bone-caves belong to a far later period of history, and may not be as ancient as the former. if the statement is objected to on the ground that science does not deny the presence of man on earth f

of the most mysterious problems of the day. ethnology will sooner or later have to recognize with occultists that the true solution has to be sought for in a comprehension of the workings of karma. as lefevre remarks "the time is drawing near when there will remain nothing but three great human types (before the sixth root-race dawns, the white (aryan, fifth root-race, the yellow, and the african negro- with their crossings (atlanto-european divisions. redskins, eskimos, papuans, australians, polynesians, etc, etc- all are dying out. those who realize that every root-race runs through a gamut of seven sub-races with seven branchlets, etc, will understand the "why" the tide-wave of incarnating egos has rolled past them to harvest experience in more developed and less senile stocks; and thei

flora only appear east of the rocky mountains. this also negatives the idea of a trans-pacific migration. they are now superseded by european continents and islands to the north (2) skulls exhumed on the banks of the danube and rhine bear a striking similarity to those of the caribs and old peruvians (littre. monuments have been exhumed in central america, which bear representations of undoubted negro heads and faces. how are such facts to be accounted for except on the atlantean hypothesis? what is now n. w. africa was once connected with atlantis by a network of islands, few of which now remain (3) according to farrar("families of speech) the "isolated language" of the basques has no affinities with the other languages* of europe, but with "the aboriginal languages of the vast opposite

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

hart's tongue scolopendrium vulgare hound's tongue vanilla leaf liatris odoratissima jew's ear fungus on elder or elm peziza auricula lamb's tongue ribwort plantain plantago lancetolata lizard's tail breastweed saururus cernuus lizard's tongue sauroglossum mother's heart shepherd's purse capsella bursa pastoris mouse ear mouse blood wort hieracium pilosella mouse tail common stonecrop sedum acre negro head vegetable ivory phytelephas macrocarpa old man's beard fringe tree chionanthus virginica ox tongue bugloss anchusa officinallis rabbit's foot field clover trifolium arvense shepherd's heart shepherd's purse cabella bursa pastoris snake head balmony chelone glabra snake milk blooming spurge euphorbia corollata snake's tongue adder's tongue fern ophioglossum vulgatum squirrel ear white pl

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

th formulated a theory of black spirituality in his conjuring culture: biblical formations of black america (1994, which viewed african american magic as expressing a cultural idiom, and conjuring rituals, performative signs, and symbols as articulating human intention. at the other end of the bibliographic spectrum stand older studies, such as newbell niles puckett's folk beliefs of the southern negro (1926, which offered the author's particular insights into the social and cultural milieu from which black black magic page 6 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 spiritual traditions in late-nineteenth and early twentieth-century america were derived. first-person narratives of conjure traditions are best exemplified by the vast collec

always functioned in total harmony. from the beginning, conjure was disparaged by critics as incompatible with true religious piety. yet in most cases conjure appears to have operated as a counterpart to religious belief and practice. the following anecdote illustrates the complex relationship that existed between the two. shortly before the turn of the twentieth century, an amateur collector of negro spirituals and folklore recounted a conversation she had had with an unidentified black clergyman. according to the collector, the clergyman "one of the most scholarly and noted ministers of the colored race" admitted that even as a professed christian he had found himself sometimes "under the influences of voodooism" his term for africanderived spiritual practices. he explained that as a yo

potency of the supernatural object "i knew it was not the gospel's power\ 13\ but that wretched eluck ball. f" perplexed, he concluded "i c have never been able to draw an audience since"[3] black magic page 10 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 this intriguing account highlights a number of issues. although the author never identifies the negro clergyman, she presents this as a "true" event, noting only that the incident portrayed an instance of the "peculiar persistency" of magical ideas among the descendants of africans in the united states. if we read this account as folklore, it underscores how religion and conjure were sometimes viewed by african americans as strange but potentially suitable bedfellows. the relationship betwee

, and piously heeded" for it was thought that "she could see through the mists that hide the future from others" slave conjurers offered consolation to other bondpersons who were at risk. according to his famous autobiography, young frederick douglass was once assisted by a conjure man named sandy jenkins, who gave him an enchanted root prior to a confrontation that douglass had with a notorious "negro-breaker" or slave disciplinarian, in maryland. as recounted in another african american slave narrative, the bondman henry bibb went to a conjurer on the advice of a friend, who subsequently provided him with a supernatural preparation that he believed protected him from beatings by his master. the black abolitionist and writer henry clay bruce, who had been enslaved in virginia, described a

nineteenth century. the overseer was an aggressive and sadistic man who had been hired to manage the farm and was determined to enact his authority through the physical intimidation of the slaves. the eventual confrontation that erupted between dinkie and the overseer was inevitable, as wells brown tells in this portion of the autobiography "follow me to the barn" said the impatient driver to the negro "i make it a point always to whip a nigger, the first day that i take charge of a farm\ 17\ so as to let the hands know who i am. and now, mr. dinkie c i shall give you a flogging that you will never forget" at this juncture, dinkie gave a knowing look to the other slaves, who were standing by, and said "ef he lays the weight ob his finger on me, you'll see de top of dat barn come off" as th

an african american conjurer whose duties varied from providing cures for ailing slaves to predicting the romantic prospects of white spinsters, and a black fortune-teller on whom white businessmen called for legal advice, wells brown depicted a brisk trade in supernatural practices to which both whites and blacks subscribed. these beliefs were maintained, he concluded, not only by "the ignorant negro, who brought it with him from his native land, but also by a great number of well-educated and influential whites" interest in the supernatural apparently persisted among some anglo-americans in some parts of the south in the years following the civil war. in 1867 a letter appeared in a local newspaper, written by a schoolteacher who reported that "more than half of the white people" in the

ollowing his departure from state politics. the virginia historian philip alexander bruce, writing in 1888, noted that nomadic "trick" doctors were perceived to be economically threatening to white landowners in the southern virginia tobacco belt. according to bruce, the demand for their charms was especially high among the freed black population "it is doubtful, indeed" bruce surmised "whether a negro could follow a more lucrative pursuit" in the latter decades of the nineteenth century other practitioners such as doctor buzzard, one of the most famous of all southern root doctors, was said to have amassed a great fortune from his conjuring activities in south carolina. jimmy brisbane, a prominent conjurer in the early twentieth century, owned a house, property, and several automobiles in

its way into the institutional church. in missouri at the turn of the twentieth century, mary owen wrote of a sexton in an african methodist church whose authority extended to his role as a powerful conjurer. he and others in his circle of "voodoos" who were members of the church as well, saw no contradiction between the two the positions he held. sarcastically, owen commented "the old-fashioned negro c conjures in the name of his african devil on saturday, and goes to a christian church, sings, prays and exhorts, and after emeetin f invites the minister to a dinner black magic page 19 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 of stolen poultry on sunday" some black supernatural specialists appear to have been quite comfortable in their d

tition and idolatry" the london-based secretary of dr. bray's associates, john waring, warned clergy of africans f fervent devotion to "the idolatrous rites and practices of their own country" francis varnod, a missionary with the society for the propagation of the gospel in foreign parts, wrote to his superiors of the spiritual disposition of slaves in south carolina, observing that "some of our negro-pagans have a notion of god and a devil, and dismal apprehensions of apparitions" other comments by white clergy in the eighteenth century provide an indeterminate picture of black spiritual life, vaguely characterizing african slave practices as "heathenish" and "pagan" with little elaboration or detail. evidence does indicate, however, that despite severe challenges and prohibitions, afric

can and european styles. one specialist called long hercules was said to have performed miracles for citizens in eighteenthcentury savannah, georgia. hercules, who was known locally as "doctor hercules" was renowned for his "remarkable conjurations" of "pigs feet" and "rattlesnakes teeth" that he was said to have removed from the bodies of "several sick people" a contemporary of long hercules was negro sampson, a practitioner in south carolina who frequently went about with "rattlesnakes in calabashes" which he would handle freely, putting them "into his pockets or bosom, and sometimes their heads into his mouth, without being bitten" beliefs surrounding snakes and rattlesnake fascination also had powerful occult overtones for whites in the new world environment. while it is unclear whethe

wn healing practices "my mammy learned me lots of doctorin f, she claimed "what she larnt from old folkses in africa, and some de indians learned her" old march, an enslaved root doctor in nineteenth-century south carolina, said that he purchased supernatural secrets from "an old indian" years prior to commencing his career as a supernatural healer. in georgia, an anonymous "old african or guinea negro" was said "to have derived the art form from the indians" according to several sources "after he arrived in this country from africa" cultural connections between african american conjure and american indian spiritual traditions may have been retained by members of a black community in lower virginia, where one enslaved conjure practitioner in the mid nineteenth century was referred to as an

cal mix of healing and harming, which became a focal point of black american conjuring, is our subject now. black magic page 37 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 58\ facing page illustration: nineteenth-century slave religion: african american oathing and divination ritual. from richard bridgens, west indian scenery with illustrations of negro character c the island of trinidad (1836, courtesy of the new york public library\ 59\ 3 "folks can do yuh lots of harm" african american supernatural harming traditions augusta, georgia, late 1930s. a few short months after their wedding, a husband begins to leave his wife at home alone at night. he stays out, she says, until early the next morning. according to his spouse, he would "get up

eenthcentury america.[22] since slavery, many african americans had viewed poisoning as a form of spiritual affliction. consider the following remarks from an article published in the nineteenth-century new orleans medical and surgical journal. the author was samuel a. cartwright, a renowned louisiana physician and champion of the "scientific" management of plantation slaves. cartwright described negro consumption, a disease he believed to be rampant among black bondpersons in the south. the seat of negro consumption is not the lungs, stomach, liver or any organ of the body, but in the mind c the patients themselves believe they are poisoned; c they are right, but it is not the body, but the mind that is poisoned. negroes c fancy that their fellow servants are against them, that their mast

istering poisons. in fact, the roles of poisoners and that of supernatural practitioners appear in some cases to be identical. poisoning was an aggressive response by enslaved blacks to the pervasive power that whites yielded over their lives. in 1795 two virginia slaves who were otherwise "orderly well behaved fellows" were implicated in a scheme to murder a slave master with poison, although a "negro wench, or conjurer" was suspected as the primary instigator of the crime.[24] in 1771 a "valuable man slave named sharper" of stafford county, virginia, was accused of attempting to procure "poison from a black magic page 44 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006\ 70\ negroe doctor or conjurer as they are call'd" with the purpose of "dest

sulted in the execution of some twenty slaves for poisoning. the occurrence of poisonings of whites by black bondpersons stimulated such anxiety that lawmakers in the south moved swiftly to enforce statutes that called for the strictest punishment. legislation from georgia required the death penalty for anyone convicted of poisoning, including doctors and healers. clauses in south carolina's 1751 negro act were also extreme. this law provided "that in case any slave shall teach or instruct another slave in the knowledge of any poisonous root, plant, herb, or other poison whatever, he or she, so offending, shall upon conviction thereof, suffer death as a felon" acts of poisoning by blacks were considered seditious and were usually treated with the utmost severity by authorities or with viol

t is supposed to be the weapon of crusquet's poisoner's tribe" a case from illinois in 1779 involved moreau and manuel, two bondmen who plotted successfully to poison some slaves and their owners. the narrative of this affair, abstracted from testimony that chronicled details of a "buried poison" a ritual with a horn filled with "boiling blood" and statements given against the accused by several "negro countrymen" is especially interesting for its revelations of divided loyalties among africans and african americans in the early national period. black intraracial tensions were also noted by pieter kalm, a swedish visitor to the republic. kalm described the "dangerous art of poisoning" he believed to be prevalent among north american blacks, observing that "the negroes commonly employed it

th century illustrates the intimidation that the occasional poisoning specialist/conjurer could produce both within and outside their immediate communities. john, a north carolina bondman, was brought to trial in the general assembly in 1800 for the murder of a white slaveholder. in damaging testimony against him, other slaves "told of being rubbed by john and falling ill, of resorting to an eold negro conjurer f to ward off john's powers" and "of hearing john wish for a rattle snake's head" after boasting that he could create a toxin that "one of the most skilful [sic] doctors" of conjuration could not counter. because of the fear he aroused among his fellow slaves and the strength of the evidence\ 72\ against him, john was found guilty and ultimately executed for his role in the affair.[

ionally did so in decidedly intimate ways. one unusual case in north carolina raises the possibility that blacks were not above manipulating fears of occult powers and poisoning for sexual gain. an account of a trial of infanticide involving a white woman in the late eighteenth century, in which the defendant justified her actions in the murder of her illegitimate mulatto infant by saying that a "negro fellow" will, made her drink "under a pretence of curing her" and thus "by that means had carnal knowledge of her body" will threatened her, she claimed, after she was found with child, saying that "he would poison her" or "do something to her that would kill or otherwise destroy her" if she revealed to any other person the details of their cohabitation.[30] the cultural background of poison

seer in new orleans enlisted an accomplice to murder a slave driver, choosing a "native of guinea" to create a poison from the "gall and heart" of a crocodile, a secret formula known only by african priests "as a creole he knew nothing about how to make such drugs" the case report states "but the lately imported negroes knew these arts" when the scheme was exposed, the "mandringa-speaking" guinea negro who was implicated in the conspiracy was thrown in prison, and there he eventually died. the case was closed, with the records acknowledging that\ 73\ the unfortunate convict "never fully understood the importance of [his] offense"[31] the antecedents of poisoning practices among blacks in america are found in indigenous african traditions. olaudah equiano, the eighteenthcentury autobiograph

carolina bondman named sambo was found guilty for conspiring to administer "touck" a harmful substance, to the wife of a slaveowning planter in order "to make her better to him" the potion was derived from the juice of a wild plant that was known to african and native american peoples of the region. one physician, describing poisoning practices, characterized such harming traditions as "indian or negro poison[ing" court records referred variously to the "poisonous powders, roots, and herbs" utilized by conjure practitioners. as with other african traditions, old world ethnomedical lore was adapted to black botanical practices in the new world.[33] the creation of poisons could involve a combination of ingredients. in addition to plants, poisons were made with minerals, animal parts, blood

ld ethnomedical lore was adapted to black botanical practices in the new world.[33] the creation of poisons could involve a combination of ingredients. in addition to plants, poisons were made with minerals, animal parts, blood, or other organic materials. many of these substances were also essential for creating harming implements such as charms and "trick bags" at a 1766 trial in maryland, one "negro nero" was found guilty and sentenced to death for attempting to poison with "groundpuppies" or dried salamanders, which would become a staple in the ritual formulae of african american conjurers in the post-emancipation era. in eighteenthcentury virginia, a slave was charged in a conspiracy to kill a slaveowner\ 74\ by exposing him to a potent mixture "dick was a superstitious fellow" the re

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e anthropologist who will not agree that jewish racialism is as much poppycock as aryan racialism. as far back as 1938, the american anthropological association, at it's annual conference in new york, condemned aryanism as a fallacy and stated that both 'aryan' and 'semitic' were linguistic terms without any racial significance..anthropological science divides mankind into three recognised races: negro, mongolian and oriental, and caucasian or white (although some authorities refer to a fourth race- the australoids. members of the jewish faith are found in all three races and subdivisions."13 the conditioned thought patterns in the collective jewish mind have repeatedly created the physical reality of oppression, prejudice, and racism which matches the pattern- the expectation- programmed

DAVID ICKE CHILDREN OF THE MATRIX

e first earth races would have been black, with the pigmentation necessary to cope with the fiercer rays of the sun. ancient skeletons found near stonehenge and along the west coast of france have 26 children of the matrix the nasal and spinal traits of many female africans.59 ancient artefacts, statues, and artistic depictions around the world also suggest there was an advanced black race of the negro type. the sumerian tablets describe how the anunnaki "gods" left the planet to escape the devastation, even indicating that they had caused it.60 the only ones to survive the catastrophe were the extraterrestrials with the technology and foresight, perhaps prior warning, who left before the stuff hit the fan, and the people who sheltered deep underground or in the mountain ranges above the f

, the nagas were said to have a close connection to water and entered their underground centres through wells, lakes and rivers. the same was true in china of the lung wang or "dragon kings" who were described as part human, part serpent. the nagas were described as offspring from the interbreeding of humans with the serpent gods. at first it seems this union happened with a dark race, the black, negro-like, earth people i mentioned earlier, because the hybrids were described as dark-skinned with a flat nose. this sounds very much like the faces depicted at ancient sites in south and central america. however, the two indian epics also refer to how the reptilian nagas intermingled with the white peoples and although their relationship was often one of conflict and distrust, the two interbre

ire by "winning" rigged elections and stealing the people's wealth. also in africa, as we have seen, the african dogon tribe of mali, it is claimed, say they were visited by extraterrestrials from sirius. the dogon appear to descend from a greek people who themselves claimed descent from the "argonauts. the dogon settled first in libya and then further south in mali, where they interbred with the negro peoples. the greys are reptilian credo also supports the view of many ufo researchers that the so-called greys, that best-known of extraterrestrial beings, are lackeys for the reptilians. but he goes further than that. he says they are reptilian. the control and focus of the world is based on europe and north america and for far too long that has been the case in ufo research, too. this has

DAVID ICKE THE BIGGEST SECRET

said,there is no such thing as the jewish race. jewishness is a faith, not a race. the wholeconcept of a jewish people was manufactured as a cover story. alfred m. lilenthal,the jewish writer and researcher, said:there is no reputable anthropologist who will not agree that jewish racialism is as muchpoppycock as aryan racialism. anthropological science divides mankind into threerecognised races: negro, mongolian and oriental, and caucasian or white (although someauthorities refer to a fourth race- the australoids. members of the jewish faith are foundin all three races and subdivisions.19the point is, however, that within the jewish faith and other cultures, is a race, ahidden race operating undercover, which carries the bloodlines of the reptilian full-bloods and crossbreeds. these blood

DION FORTUNE MYSTICAL QABALA

er advertises itsel. 5. the racial dharma of the west is the conquest of dense matter. if this were realised it would explain many problems in the relationships of west and east. in order that we may conquer dense matter and develop the concrete mind we are endowed by our racial heritage with a particular type of physical body and nervous system, just as other races, such as the mongolian and the negro, are endowed with other types. mystical qabala page 10 6. it is injudicious to apply to one type of psycho-physical make-up the developing methods adapted to another; they will either fail to produce adequate results, or produce unforeseen and possibly undesirable results. to say this is not to condemn the eastern methods, nor decry the western constitution, which is as god made it, but to r

ELLIS LOW TWELVE 1907

of malta. free masonry has been tardy in admitting the african race to recognition. the first negroes made free masons were prince hall and fourteen colored citizens of boston. the travelling lodge of a british regiment in 1775 conferred the symbolic degrees upon them. england granted them a charter in 1787, and the first masonic lodge, with prince hall as master, was instituted. in 1797 a second negro lodge was established in philadelphia and a third soon after in providence. these three lodges united in forming a grand lodge in 18o8, which in 1827 declared itself independent of england. our colored grand lodges now number over thirty. the legality of these masons is indisputable, but as much can hardly be said of the negro royal arch masons, commandery and scottish rite. liberia, on the

ns on his face, of course, were plain. i had accepted his invitation to go to his home with him. he wished me to make him an old-fashioned visit, but i assured him i could stay only one night. he would not consent to this until i promised to use the first chance to spend several weeks with him. it was my intention to do so, but somehow or other the opportunity never came "he was expected, and his negro coachman was waiting for him. we were driven to one of the finest residences i have ever seen. he was a man of wealth, of culture, and of refinement, and was well known throughout the state. i never received kinder or more hospitable treatment than from him and his wife and daughter, of whom any husband and father might be proud. late at night, when we sat alone in his drawing-room, smoking

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ett was particularly interested in investigating haunted houses, about which he wrote one book. he died february 2, 1947. sources: bennett, ernest. apollonius; or, the future of psychical research. n.p, 1927. apparitions and haunted houses. london: faber and faber, 1939. christianity and paganism in the fourth and fifth centuries. london: rivingtons, 1900. the downfall of the dervishes. new york: negro university press, 1969. bennett, j(ohn) g(odolphin (1897.1974) mathematician, industrial research director, and author of books on parapsychology and the paranormal. he was born in london, england, on june 8, 1887, and was educated at kings college school, london; the royal military academy at woolwich; the school of military engineering at chatham; and the school of oriental studies, london

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

during the writing. in tullio castellani s record of a sitting on july 6, 1927, in millesimo castle, there is a description of an artistic exhibition: after a little while we heard in perfect rhythm with the music, a dance of two drumsticks upon the floor. then the rhythm of the drumsticks was heard in the air. on being questioned cristo d angelo described it as the dance of a celebrated american negro upon the ground and in the air. the same phenomena occurred later in the presence of bozzano, and has been described by him. i think, however, it is useful to emphasize so that the reader may form some idea of how these phenomena took place, and the effect which this dance produced on me also, habituated though i am to spiritistic phenomenology. the dance took place upon the rug but the reso

them from their enemies; being, in plain english, nothing else than rank poisons. he was convicted of obeah upon the most indubitable evidence. the good old practice of burning had fallen into disrepute; so he was sentenced to be transported, and was shipped off the island, to the great satisfaction of persons of all colours.white, black, and yellow. jamaican legislation of 1760 enacted that any negro or other slave who shall pretend to any supernatural power and 1129 be detected in making use of any materials relating to the practice of obeah or witchcraft in order to delude or impose upon the minds of others shall upon conviction thereof before two magistrates and three freeholders suffer death or transportation (see also voudou; west indian islands) sources: bell, hesketh j. obeah: wit

wo magistrates and three freeholders suffer death or transportation (see also voudou; west indian islands) sources: bell, hesketh j. obeah: witchcraft in the west indies. london: sampson, low& co, 1889. emerick, abraham j. obeah and duppyism in jamaica. woodstock, n.y: privately printed, 1915. lewis, matthew gregory. journal of a west indian proprietor. london: j. murray, 1861. reprint, new york: negro university press, 1961. williams, joseph j. voodoos and obeahs; phases of west indian witchcraft. new york: dial press, 1933. obercit, jacques hermann (1725.1798) swiss mystic and alchemist. he was born december 2, 1725, in arbon, switzerland, the son of a scientist keenly interested in hermetic philosophy. early in his life he decided to search for the philosophers stone, hoping to resuscit

an and he started a herbarium. in 1845, he was an english teacher at the collegiate school, leicester, where he met h. w. bates, who influenced him to collect and study beetles. in 1848, they commenced a joint naturalist expedition to the river amazon. on the return journey, most of wallace s collection was destroyed in a fire on the ship, but his book a narrative of travels on the amazon and rio negro appeared in 1853. he next traveled in the malay archipelago, and his large insect collections passed to oxford university and the british museum. in february 1858, during a severe attack of fever, he was thinking about malthus essay on population when, to quote his own words: there suddenly flashed upon me the idea of the survival of the fittest. he drafted a theory which he posted to charle

GILBERT THE MAGICAL MASON

because of the dangers involved in the operation, especially from the risk of admitting air into the veins, and from the risk of the clotting of the blood while traversing the tubes of the apparatus.thestrange results of the crossings of the races of mankind as shown in their offspring, notably the occurrence of black, white and mulatto babies, in curious sequence from the union of white men and negro women, is not due to the admixture of blood as used tobesaid,butto the combination of racial germ255 continuity, to be referred to later on. in the blood then and in its corpuscles while in constant movement we seem to find the vehicle of the life essence, the vital force whose presence confers life, whose loss brings man314themagical masonto an end, so far as his physical body and his earth

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ly that a human model had been used. i walked around the great head a couple of times. it was 22 feet in circumference, weighed 19.8 tons, stood almost 8 feet high, had been carved out of solid basalt, and displayed clearly an authentic combination of racial characteristics. indeed, like the other pieces i had seen at santiago tuxtla and at tres zapotes, it unmistakably and unambiguously showed a negro. the reader can form his or her own opinion after examining the relevant photographs in this book. my own view is that the olmec heads present us with physiologically accurate images of real individuals of negroid stock charismatic and powerful african men whose presence in central america 3000 years ago has not yet been explained by scholars. nor is there any certainty that the heads were a

the age of the charcoal. calculating the true antiquity of the heads themselves is a much more complex matter. it was with such thoughts that i continued my slow walk among the strange and wonderful monuments of la venta. they whispered of ancient secrets the secret of the man in the machine. the secret of the 14 the prehistory of the americas, p. 270. graham hancock fingerprints of the gods 135 negro heads. and, last but not least, the secret of a legend brought to life. for it seemed that flesh might indeed have been put on the mythical bones of quetzalcoatl when i found that several of the la venta sculptures contained realistic likenesses not only of negroes but of tall, thin-featured, long-nosed, apparently caucasian men with straight hair and full beards, wearing flowing robes. grah

ake was building to destroy humanity two days before christmas in ad 2012. i turned my attention back to the stele. two things seemed to be clear: the encounter scene it portrayed must, for some reason, have been of immense importance to the olmecs, hence the grandeur of the stele itself, and the construction of the remarkable stockade of columns built to contain it. and, as was the case with the negro heads, it was obvious that the face of the bearded caucasian man could only have been sculpted from a human model. the racial verisimilitude was too good for an artist to have invented it. the same went for two other caucasian figures i was able to identify among the surviving monuments from la venta. one was carved in low relief on a heavy and roughly circular slab of stone about three feet

t was tied a flamboyant sash. the other caucasian figure, this time carved on the side of a narrow pillar, was similarly bearded and attired. who were these conspicuous strangers? what were they doing in central america? when did they come? and what relationship did they have with those other strangers who had settled in this steamy rubber jungle the ones who had provided the models for the great negro heads? some radical researchers, who rejected the dogma concerning the isolation of the new world prior to 1492, had proposed what looked like a viable solution to the problem: the bearded, thin-featured individuals could have been phoenicians from the mediterranean who had sailed through the pillars of hercules and across the atlantic ocean as early as the second millennium bc. advocates of

of the gods 138 phoenicians and other old world peoples had crossed the atlantic ages before columbus. there was compelling evidence for that, although it is outside the scope of this book.3 the problem was that the phoenicians, who had left unmistakable examples of their distinctive handiwork in many parts of the ancient world,4 had not done so at the olmec sites in central america. neither the negro heads, nor the reliefs portraying bearded caucasian men showed any signs of anything remotely phoenician in their style, handiwork or character.5 indeed, from a stylistic point of view, these powerful works of art seemed to belong to no known culture, tradition or genre. they seemed to be without antecedents either in the new world or in the old. they seemed rootless. and that, of course, wa

erhaps things didn t pick up again until around 1500 bc, the so-called olmec horizon. by then the great sculptures would have been hoary with age, ancient relics of immense spiritual power, their allbut- forgotten origins wrapped in myths of giants and bearded civilizers. if so, we may be gazing at faces from a much more remote past than we imagine when we stare into the almond eyes of one of the negro heads or into the angular, chiselled caucasian features of uncle sam. it is by no means impossible that these great works preserve the images of peoples from a vanished civilization which embraced several different ethnic groups. that, in a nutshell, is the hypothetical third party theory as applied to 11 ibid, pp. 31, 177. 12 ibid, p. 126. 13 e. a. wallis budge, from fetish to god in ancien

ngerprints of the gods 149 pyramid, were the objects i had come all this way to see: several dozen engraved stelae depicting negroes and caucasians. equal in life. equal in death. if a great civilization had indeed been lost to history, and if these sculptures told part of its story, the message conveyed was one of racial equality. no one who has seen the pride, or felt the charisma, of the great negro heads from la venta could seriously imagine that the original subjects of these magisterial sculptures could have been slaves. neither did the lean-faced, bearded men look as if they would have bent their knees to anyone. they, too, had an aristocratic demeanour. at monte alban, however, there seemed to be carved in stone a record of the downfall of these masterful men. it did not look as if

e between 1000 and 600 bc34. as at other sites, this time-frame had been derived from tests on associated organic matter, not on the carvings themselves, which were incised on granite stele and therefore hard to date objectively. legacy an as yet undeciphered but fully elaborated hieroglyphic script had been found at monte alban,35 much of it carved on to the same stele as the crude caucasian and negro figures. experts accepted that it was the 33 the cities of ancient mexico, p. 53. 34 the ancient kingdoms of mexico, p. 53; mexico, p. 671. 35 the ancient kingdoms of mexico, pp. 53-4; the cities of ancient mexico, p. 50. graham hancock fingerprints of the gods 150 earliest-known writing in mexico .36 it was also clear that the people who had lived here had been accomplished builders and mor

HAMIL THE ROSICRUCIAN SEER

ntended that that gentleman's spirit or 'reasoning faculty' must have been conscious at the time of so strange a transaction as this interesting conference, and could, if he had been questioned, have given much the same version of the interview as that communicated by madame adele; for, in addition, it must be remembered that he was not asleep mesmerically or otherwise, but engaged at work with a negro in gathering seeds like peppercorns. now, according to cahagnet, adele's power of conversing with the stranger in mexico was as easily brought into action, asherpower of conversing with the soul of swedenborg or of louis xvi.thefact then is readily tested. let cahagnet, or any lady or gentlemaninlondon, who has the same faculty of raising the dead by the aid of a spiritualized clairvoyant, h

a rail, saying,"godown, my good women, there's no danger" now she said 'there's such a noise down stairs: there's aman,-helooks like a parson or aquaker-witha great flat hat on, talking to the people; now he has put a large tinhomto his ear, and is lifting up his hand.'nowthese,-mayi sayfacts?-are thus to be accounted for, according tomrsandby's hypothesis.thetrees, the seed255 gathering, and the negro 'love of the marvellous' the correct description and part of the answers 'thought reading' a part of the description and a portion of the answers 'suggestive dreaming' thecoup-de-soleilof twenty-four hours' duration 'a remarkable instance of the power of the imagination over the body' and the perception of the circumstances taking place in the vessel and afterwards proved to be minutely corr

m, as also of the place where he is.'heis a fair man, browned by the heat of the sun; very corpulent, features pretty regular, hazel eyes, mouth large; air sombre and meditative. he is in the garb of a workingman-asort of small blouse. he is at work, gathering seeds like peppercorns, but i don't think they are, as they seem bigger. this seed is found in small shrubs about three feet high. i see a negro near him, who is doing the same thing' try and obtain an answer to-day: let him tell you the name of the country where you see him.'hewon't answer me' tellhimthatitis his good mother, whom he was so fond of, who bids you enquire after him 'oh' at the name of his mother he turned round and said to me 'my mother! i shall not die before seeing her again: comfort her, and tell her that i amalway

ound them. now there's such a beautiful house come up, and a man with a turban at the sideofit-he'sthe only one with a turbanon-theyall seemquarrelling-theold man seems exactly as though he was going to eat theothers-hehas a grey beard and moustaches and a widemouth-butsuch white teeth for an oldman-nowit isgoing-it'sall gone. i quite recognise the correctness of this vision, the old grey man the negro like boy and the quarrel about the pipe; this is easily ascertained by a reference to my 'pilgrimage (signed) richd. f. burtonthecircumstances happened sept. 4, 1853.theabove is extracted from crystal ms vol.4,pages124-5in the blank page. lieut. burton wrote the above certificate.6theburtonepisode[copied by f. g. irwin from hockley's ms into his own rosicrucian commonplace book, now in the l

tonepisode[copied by f. g. irwin from hockley's ms into his own rosicrucian commonplace book, now in the library at freemasons' hall. the whereabouts of hockley's crystal ms containing the original is not known.]called r. f. burton. now it is light i see somesand-allsand-nowi see some camels one is lying down, the other two standing up there's a black boy with a tremendous roughwig-helooks like a negro laying down. there's a tall dark man with a black beard and moustaches, and no hair he's quite clean shaved, he looks so funny, he's got some sort of a white dress and trowsers on, and something wound round his waist loosly tied at theside-andsomething like a knife but no sheath, stuck in something coming from the girdle, it hangs from thegirdle-helooks quite white against the black boy, he'

HELENA BLAVATSKY THE KEY TO THEOSOPHY

awkins sailed on his diabolical errand of buying slaves in africa and selling them in the west indies in a ship which bore the sacred name of jesus; while elizabeth, the protestant queen, rewarded him for his success in this first adventure of englishmen in that inhuman traffic by allowing him to wear as his crest "a demi-moor in his proper color, bound with a cord, or, in other words, a manacled negro slave" q. i have heard you say that the identity of our physical origin is proved by science, that of our spiritual origin by the wisdom-religion. yet we do not find darwinists exhibiting great fraternal affection. a. just so. this is what shows the deficiency of the materialistic systems, and proves that we theosophists are in the right. the identity of our physical origin makes no appeal t

s, they must be as we are. the fancy of poets and painters and sculptors never fails to represent even the angels as a beautiful copy of man-plus wings. we say that all this is an error and a delusion; because, if on this little earth alone one finds such a diversity in its flora, fauna, and mankind-from the seaweed to the cedar of lebanon, from the jellyfish to the elephant, from the bushman and negro to the apollo belvedere-alter the conditions cosmic and planetary, and there must be as a result quite a different flora, fauna, and mankind. the same laws will fashion quite a different set of things and beings even on this our plane, including in it all our planets. how much more different then must be external nature in other solar systems, and how foolish is it to judge of other stars an

HP LOVECRAFT A DARK LORE

ty on ancient inscriptions, and had frequently been resorted to by the heads of prominent museums; so that his passing at the age of ninety-two may be recalled by many. locally, interest was intensified by the obscurity of the cause of death. the professor had been stricken whilst returning from the newport boat; falling suddenly; as witnesses said, after having been jostled by a nautical-looking negro who had come from one of the queer dark courts on the precipitous hillside which formed a short cut from the waterfront to the deceased's home in williams street. physicians were unable to find any visible disorder, but concluded after perplexed debate that some obscure lesion of the heart, induced by the brisk ascent of so steep a hill by so elderly a man, was responsible for the end. at th

train and weariness, the prisoners all proved to be men of a very low, mixed-blooded, and mentally aberrant type. most were seamen, and a sprinkling of negroes and mulattoes, largely west indians or brava portuguese from the cape verde islands, gave a colouring of voodooism to the heterogeneous cult. but before many questions were asked, it became manifest that something far deeper and older than negro fetishism was involved. degraded and ignorant as they were, the creatures held with surprising consistency to the central idea of their loathsome faith. they worshipped, so they said, the great old ones who lived ages before there were any men, and who came to the young world out of the sky. those old ones were gone now, inside the earth and under the sea; but their dead bodies had told thei

, as l wish it still were, and i discounted with almost inexplicable perversity the coincidence of the dream notes and odd cuttings collected by professor angell. one thing i began to suspect, and which i now fear i know, is that my uncle's death was far from natural. he fell on a narrow hill street leading up from an ancient waterfront swarming with foreign mongrels, after a careless push from a negro sailor. i did not forget the mixed blood and marine pursuits of the cult-members in louisiana, and would not be surprised to learn of secret methods and rites and beliefs. legrasse and his men, it is true, have been let alone; but in norway a certain seaman who saw things is dead. might not the deeper inquiries of my uncle after encountering the sculptor's data have come to sinister ears. i

s ways where yellow gleams would begin to peep out in small-paned windows and through fanlights set high over double flights of steps with curious wrought-iron railings. at other times, and in later years, he would seek for vivid contrasts; spending half a walk in the crumbling colonial regions northwest of his home, where the hill drops to the lower eminence of stampers' hill with its ghetto and negro quarter clustering round the place where the boston stage coach used to start before the revolution, and the other half in the gracious southerly realm about george, benevolent, power, and williams streets, where the old slope holds unchanged the fine estates and bits of walled garden and steep green lane in which so many fragrant memories linger. these rambles, together with the diligent st

n the pawtuxet road he had a farm, at which he generally lived during the summer, and to which he would frequently be seen riding at various odd times of the day or night. here his only visible servants, farmers, and caretakers were a sullen pair of aged narragansett indians; the husband dumb and curiously scarred, and the wife of a very repulsive cast of countenance, probably due to a mixture of negro blood. in the lead-to of this house was the laboratory where most of the chemical experiments were conducted. curious porters and teamers who delivered bottles, bags, or boxes at the small read door would exchange accounts of the fantastic flasks, crucibles, alembics, and furnaces they saw in the low shelved room; and prophesied in whispers that the close-mouthed "chymist- by which they mean

middle seventeenth century with enormous stack chimney and diamond-paned lattice windows, the laboratory being in a lean-to toward the north, where the roof came nearly to the ground. this building stood clear of any other; yet judging by the different voices heard at odd times within, it must have been accessible through secret passages beneath. these voices, before 1766, were mere mumblings and negro whisperings and frenzied screams, coupled with curious chants or invocations. after that date, however, they assumed a very singular and terrible cast as they ran the gamut betwixt dronings of dull acquiescence and explosions of frantic pain or fury, rumblings of conversations and whines of entreaty, pantings of eagerness and shouts of protest. they appeared to be in different languages, all

that time had been at all specific. the discovery was doubly striking because it indicated as the newer curwen house, built in 1761 on the site of the old, a dilapidated building still standing in olney court and well known to ward in his antiquarian rambles over stampers' hill. the place was indeed only a few squares from his own home on the great hill's higher ground, and was now the abode of a negro family much esteemed for occasional washing, housecleaning, and furnace-tending services. to find, in distant salem, such sudden proof of the significance of this familiar rookery in his own family history, was a highly impressive thing to ward; and he resolved to explore the place immediately upon his return. the more mystical phases of the letter, which he took to be some extravagant kind

n; but was a modest two-and-a-half story wooden town house of the familiar providence colonial type, with plain peaked roof, large central chimney, and artistically carved doorway with rayed fanlight, triangular pediment, and trim doric pilasters. it had suffered but little alteration externally, and ward felt he was gazing on something very close to the sinister matters of his quest. the present negro inhabitants were known to him, and he was very courteously shewn about the interior by old asa and his stout wife hannah. here there was more change than the outside indicated, and ward saw with regret that fully half of the fine scroll-and-urn overmantels and shell-carved cupboard linings were gone, whilst most of the fine wainscotting and bolection moulding was marked, hacked, and gouged

HP LOVECRAFT HERBERT WEST REANIMATOR

oles had come to us with incoherently whispered entreaties to attend to a very secret and desperate case. we followed them to an abandoned barn, where the remnants of a crowd of frightened foreigners were watching a silent black form on the floor. the match had been between kid o brien- a lubberly and now quaking youth with a most un-hibernian hooked nose- and buck robinson "the harlem smoke" the negro had been knocked out, and a moment s examination shewed us that he would permanently remain so. he was a loathsome, gorilla-like thing, with abnormally long arms which i could not help calling fore legs, and a face that conjured up thoughts of unspeakable congo secrets and tom-tom poundings under an eerie moon. the body must have looked even worse in life- but the world holds many ugly thing

zled as to how such a compound could help in our work, since the objectionable staleness of the specimens was largely due to delay occurring before we secured them. this, i now saw, west had clearly recognised; creatuig his embalming compound for future rather than immediate use, and trusting to fate to supply again some very recent and unburied corpse, as it had years before when we obtained the negro killed in the bolton prize-fight. at last fate had been kind, so that on this occasion there lay in the secret cellar laboratory a corpse whose decay could not by any possibility have begun. what would happen on reanimation, and whether we could hope for a revival of mind and reason, west did not venture to predict. the experiment would be a landmark in our studies, and he had saved the new

HP LOVECRAFT THE CALL OF CTHULHU

ity on ancient inscriptions, and had frequently been resorted to by the heads of prominent museums so that his passing at the age of ninety-two may be recalled by many. locally, interest was intensified by the obscurity of the cause of death. the professor had been stricken whilst returning from the newport boat; falling suddenly, as witnesses said, after having been jostled by a nautical-looking negro who had come from one of the queer dark courts on the precipitous hillside which formed a short cut from the waterfront to the deceased's home in williams street. physicians were unable to find any visible disorder, but concluded after perplexed debate that some obscure lesion of the heart, induced by the brisk ascent of so steep a hill by so elderly a man, was responsible for the end. at th

strain and weariness, the prisoners all proved to be men of a very low, mixed-blooded, and mentally aberrant type. most were seamen, and a sprinkling of negroes and mulattos, largely west indians or brava portuguese from the cape verde islands, gave a colouring of voodooism to the heterogeneous cult. but before many questions were asked it became manifest that something far deeper and older than negro fetishism was involved. degraded and ignorant as they were, the creatures held with suprising consistency to the central idea of their loathsome faith. they worshipped, so they said, the great old ones who lived ages before there were any men, and who came to the young world out of the sky. these old ones were gone now inside the earth and under the sea; but their dead bodies had told their

wish it still were, and i discounted with a most inexplicable perversity the coincidence of the dream notes and odd cuttings collected by professor angell. one thing which i began to suspect, and which i now fear i know, is that my uncle's death was far from natural. he fell on a narrow hill street leading up from an ancient waterfront swarming with foreign mongrels, after a careless push from a negro sailor. i did not forget the mixed blood and marine pursuits of the cult-members in louisiana, and would not be surprised to learn of secret methods and poison needles as ruthless and as anciently known as the cryptic rites and beliefs. legrasse and his men, it is true, have been let alone; but in norway a certain seaman who saw things is dead. might not the deeper inquiries of my uncle afte

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

through the gates of the silver key by h.p. lovecraft written 1932- first published in weird tales, july 1934. chapter one in a vast room hung with strangely figured arras and carpeted with bonkhata rugs of impressive age and workmanship, four men were sitting around a documentstrewn table. from the far corners, where odd tripods of wrought iron were now and then replenished by an incredibly aged negro in somber livery, came the hypnotic fumes of olibanum; while in a deep niche on one side there ticked a curious, coffin-shaped clock whose dial bore baffling hieroglyphs and whose four hands did not move in consonance with any time system known on this planet. it was a singular and disturbing room, but well fitted to the business then at hand. for there, in the new orleans home of this conti

to the abnormal ticking of that coffinshaped clock which told no earthly time, and to the bubbling of the courtyard fountain beyond half-curtained, fan-lighted windows. as the hours wore on, the faces of the four were half shrouded in the curling fumes from the tripods, which, piled recklessly with fuel, seemed to need less and less attention from the silently gliding and increasingly nervous old negro. there was etienne de marigny himself slim, dark, handsome, mustached, and still young. aspinwall, representing the heirs, was white-haired, apoplectic-faced, side-whiskered, and portly. phillips, the providence mystic, was lean, gray, long-nosed, clean-shaven, and stoop-shouldered. the fourth man was non-committal in age- lean, with a dark, bearded, singularly immobile face of very regular

nwall pretended to ignore the narrative and kept his eyes ostentatiously on the papers before him. the alien-rhythmed ticking of the coffin-shaped clock took on a new and portentous meaning, while the fumes from the choked, neglected tripods wove themselves into fantastic and inexplicable shapes, and formed disturbing combinations with the grotesque figures of the draft-swayed tapestries. the old negro who had tended them was gone- perhaps some growing tension had frightened him out of the house. an almost apologetic hesitancy hampered the speaker as he resumed in his oddly labored yet idiomatic voice "you have found these things of the abyss hard to believe" he said "but you will find the tangible and material things ahead still barer. that is the way of our minds. marvels are doubly incr

IRISH WITCHCRAFT AND DEMONOLOGY

ble and detestable things which he transmitted to the bishop by the hands of two priests. 7. the said dame had a certain demon, an incubus, named son of art, or robin son of art, who had carnal knowledge of her, and from whom she admitted that she had received all her wealth. this incubus made its appearance under various forms, sometimes as a cat, or as a hairy black dog, or in the likeness of a negro( thiops, accompanied by two others who were larger and taller than he, and of whom one carried an iron rod. according to another source the sacrifice to the evil spirit is said to have consisted of nine red cocks, and nine peacocks' eyes. dame alice was also accused of having "swept the streets of kilkenny betweene compleine and twilight, raking all the filth p. 30 towards the doores of hir

ivy council on the 20th of the same month, inform that body that upon arriving at the town "the jail being full we caused sessions immediately to be held. thirty-six persons were executed, amongst whom were some good ones, a blackamoor and two witches by natural law, for that we find no law to try them by in this realm" 1 it is easy to see why the witches were put to death, but the reason for the negro's execution is not so obvious. it can hardly have been for the colour of his skin, although no doubt a black man was as much a rara avis in the town of kilkenny as a black swan. had the words been written at the time the unfortunate negro might well have exclaimed, though in vain, to his judges "mislike me not for my complexion- the shadowed livery of the burning sun" or could it have been t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

apter i, the wise men of egypt had foreseen that there would be a great flood, and the aryan portion of the egyptian population had left the country and gone over to arabia, where it was mountainous. when the returned a long time after the flood they found the nilotic negroes in possession of their country, and to some slight extent they blended with them; that is the explanation of the traces of negro blood which are found in the ancient egyptians. 247. these nilotic negroes also used the same symbol, but they altered it somewhat; instead of having the two sticks crossed (fig. 8 a, they laid them across the vertical rod one above the other (fig. 8 b, thereby making the double cross which is still used by the greek church, having come to it via the coptic church. but in the meantime anothe

LIBER CCCXXXV ADONIS

n hanuman, servant to hermes charis. elpis. pistis. attendants on psyche. three aged women handmaidens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wall of the city reposes the lord esarhaddon, fanned by two slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robes being covered with a veil of silver, the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his maidens weep. the boy. but thou, lord, thou!

haracters. on his head is a high conical cap of black silk dotted with gold stars. in his right hand is a wand of human teeth strung together, in his left a gbook h of square palm-leaves bound in silver. at the back of the room is a black curtain completely veiling its second portion. this curtain is covered with cabalistic characters and terrifying images in white [enter the servant of hermes, a negro uglier than an ape. he is immensely long and lean; his body hangs forward, so that his arms nearly touch the ground. he is clad in a tightly fitting suit of scarlet, and wears a scarlet skullcap. he makes deep obeisance] hermes. speak, hanuman! hanuman. a lady [hermes nods gravely. exit hanuman. hermes. abaoth! abraxas! pur! pur! aeou! thoth [enter the lady psyche with one attendant. ee! oo!

appearing as a youth dressed fashionably; at the same time the curtain pulled back shows a room furnished with the luxury of a man of the world. a low balcony of marble at the back gives a view of the city, and of the tigris winding far into the distance, where dim blue mountains rim the horizon [the doctor conducts his client to a lounge, where they sit. hermes. bring the old chian, hanuman [the negro goes to obey. this joke is the accepted way of scaring folk; and if they.re scared, they may find confidence which is half cure. most people have no sense. if only they would sweat, and wash, eat slow, drink less, think more, the leech would starve or go. but they prefer debauchery, disease, clysters, drugs, philtres, filth, and paying fees! now then, to business! liber cccxxxv 24 psyche. te

LIBER CXCVII STORY OF SIR PALAMEDES

of it, in some small recognition of his suggestion of its form. aleister crowley mandalay, november 1905. sir palamdes, the saracen knight v argument i. sir palamede, the saracen knight, riding on the shore of syria, findeth his father.s corpse, around which an albatross circleth. he approveth the vengeance of his peers. ii. on the shore of arabia he findeth his mother in the embrace of a loathly negro beneath blue pavilions. her he slayeth, and burneth all that encampment. iii. sir palamede is besieged in his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an attack of camelot, he maketh a desperate night sortie, and will traverse the wilds of wales. v. at the end of his resources among the welsh mountains, he is compelled to p

LIBER LXVII THE SWORD OF SONG

ide of the metaphysical lotus-eyed,6 and i was.anyhow, what.s the odds? the life to live? the thought to think? shall i take refuge in a tower like once childe roland. found, blind, deaf, huge, or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and. shall i say god? be patient, your reverence,9 i warrant you.ll journey a wiser man ever hence! let.s tap (like the negro who gets a good juice of it, cares nought if that be, or be not, god.s right use of it),10 in all that forest of verses one tree11 yclept .red cotton nightcap country: how a goldsmith, between the ravishing virgin and a leman too rotten to put a purge in, day by day and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself off f

MORALS AND DOGMA

ase to be a reason why the great and wise and learned should be selected to render service. other qualifications, less honorable, will be more available. to adapt one's opinions to the popular humor; to defend, apologize for, and justify the popular follies; to advocate the expedient and the plausible; to caress, cajole, and flatter the elector; to beg like a spaniel for his vote, even if he be a negro three removes from barbarism; to profess friendship for a competitor and stab him by innuendo; to set on foot that which at third hand shall become a lie, being cousin-german to it when uttered, and yet capable of being explained away--who is there that has not seen these low arts and base appliances put into practice, and becoming general, until success cannot be surely had by any more hono

THE GOD OF THE WITCHES

session. in judging of the historyof early christianity in britain it must always be remembered that the people who brought it in on the eastcoast were foreigners, who never amalgamated with the natives. augustine was italian, and for more than acentury no native britons were advanced to high places in the church. theodore of tarsus, with the aid of the god of the witchesintroduction3hadrian, the negro, organised the church in england in the seventh century, italians and other aliens held thehigh offices. the augustine mission and their successors concentrated on the rulers, and through them forcedtheir exotic religion on a stubborn and unwilling people. this is very clear in the reign of canute, whoseconversion was hardly two generations before the norman conquest; in his zeal for his new

y priests, the religious bias is always very marked. theworshippers themselves were illiterate and have left no records of their beliefs except in a few survivals hereand there. the earliest record of the masked and horned man in england is in the liber poenitentialis[4] oftheodore, who was archbishop of canterbury from 668 to 690, and ruled the church in england with theassistance of hadrian the negro. this was a time when2424if we are to believe the ecclesiasticalchroniclers2424england was practically christianised, yet theodore fulminates against anyone who "goesabout as a stag or a bull; that is, making himself into a wild animal and dressing in the skin of a herd animal,and putting on the heads of beasts; those who in such wise transform themselves into the appearance of a wildanimal

THE MOTHMAN PROPHECIES

e her house, which was in an isolated, wooded area. she looked out the window and saw a silver disc-shaped object hovering about one hundred feet in the air. it seemed to be perfectly smooth with no visible windows or doors. while she was staring at it her doorbell rang. when she answered she found "an indian woman" standing there. this woman was about five foot nine inches, dark-skinned "but not negro" dressed in a long gray gown that reached her feet and was made from some-shimmering material "hello, pat" the woman said "you must have the wrong house, my name isn't pat" shirley replied. unknown to shirley, pat was another of my long list of silent contactees "i'm sorry. i meant shirley" the woman corrected herself, a reassuring grin fixed on her dark, pointed face "could i have some salt

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

t at the sabbath without further obligation. he said that the sabbath was held about midnight, at a meeting of cross roads, most frequently on the nights of wednesday and friday; that the devil chose in preference the stormiest nights, in order that the winds and troubled elements might carry their powders farther and more impetuously; that two notable devils presided at their sabbaths, the great negro, whom they called master leonard, and another little devil, whom master leonard at times substituted in his place, and whom they called master jean mullin; that they adored the grand master, and that, after having comme insigne sorcier, deux tesmoins luy maintindrent qu il estoit le maistre des c r monies et gouverneur du sabbat. que le diable luy mettoit en main un baston tout dor, avec leq

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

omprehend why there are always two serpents around the caduceus of mercury. the sexual force is the hilum of the gnostics. los tres traidores constituyen el ego reencarnante. el yo psicol gico. el sat n que debe ser disuelto para encarnar al cristo interno constituido por kether, chokmah, binah. el tri ngulo superior es el resplandeciente drag n de la sabidur a. el tri ngulo inferior es el drag n negro. en el centro de los dos tri ngulos se halla el signo del infinito o la cruz tau. ambos signos son f licos (sexuales. el alma se halla entre los dos tri ngulos, y tiene que resolverse por el drag n blanco o por el drag n negro. el problema es absolutamente sexual. la clave se encuentra en la serpiente. las patas del gallo de los abraxas, es una doble cola de serpiente. existe la serpiente te

i ngulo superior es el centro del micro cosmos y del macro cosmos alkimista. en el centro del tri ngulo no puede faltar el signo del mercurio de la filosof a secreta (el ens seminis. el hombre y la mujer deben trabajar con el sol y la luna; con el oro y con la plata (s mbolos sexuales, para realizar la gran obra. sin embargo, este trabajo es muy dif cil porque el macho cabr o de m ndez, el drag n negro, trata de hacer caer sexualmente al alkimista. es urgente trabajar con los cuatro elementos de la alkimia para la realizaci n de la gran obra. el macro-cosmos alk mico est iluminado por la luz, ste es el tri ngulo superior del sello de salom n. el micro- cosmos alk mico, est en sombras en la regi n donde las almas luchan contra el drag n negro. 42 it is precisely in the microcosmos, represen

s. en la india de los yoguis negros (asura samphata) eyaculan el ens seminis (shuhsra) para mezclarlo criminalmente con "raja" femenino en la vagina. luego reabsorben mediante el uso negativo del vajroli ese licor ya mezclado con raja femenino. creen as los yoguis negros (bonzos y dugpas) lograr unir sabiamente los tomos solares y lunares para despertar el kundalini. el resultado de ese tantrismo negro es el despertar negativo de la serpiente. entonces sta, en vez de subir, baja hasta los infiernos at micos del hombre y se convierte en la cola de sat n. as es como los yoguis negros, terminan separados del dios interno para siempre. esos son demonios. esa es la magia negra. por ese camino no resucitan jam s los dos testigos del apocalipsis. ese es el camino que conduce al abismo y a la muer

g n los chinos el dios fu ji (el adam cristo) nace a medianoche, el d a cuatro de la d cima luna y a los doce a os precisos. la virgen hoa se pase ndose por la orilla del r o (el licor seminal) concibe en su vientre al cristo al poner su pie sobre la huella del grande hombre. estas cantidades de 4-10 12 deb is estudiarlas a la luz de las lecciones 4, 10 y 12 del presente curso. tantrismo blanco y negro existen en el oriente dos clases de tantrismo. en el tantrismo positivo no se ense a la eyaculaci n del ens seminis. en el tantrismo negativo se practica la eyaculaci n del ens seminis. existe tambi n un tantrismo gris, en el que no se le da importancia a la cuesti n de la eyaculaci n seminal. este es peligros simo porque puede conducir a los estudiantes al tantrismo negativo (tantrismo negr

n order to cheat those who are na ve. cuando dichos tomos sat nicos intentan subir por entre los canales simp ticos hasta el cerebro, son precipitados hacia abajo por los tres rayos del padre, del hijo y del esp ritu santo. al descender sta clase de tomos tenebrosos, chocan violentamente con un tomo maestro de la logia negra que reside en el chakra fundamental del hueso cox geo. este dios at mico negro recibe entonces un impulso formidable que le da poder para despertar el kundalini o serpiente gnea de nuestros m gicos poderes. en ste caso el kundalini desciende hacia los propios infiernos at micos del hombre convirti ndose en la cola de sat n. as es como definitivamente nace el hombre en el abismo como demonio de tipo sub lunar sumergido. son much simos los estudiantes de la luminosa send

formidable que le da poder para despertar el kundalini o serpiente gnea de nuestros m gicos poderes. en ste caso el kundalini desciende hacia los propios infiernos at micos del hombre convirti ndose en la cola de sat n. as es como definitivamente nace el hombre en el abismo como demonio de tipo sub lunar sumergido. son much simos los estudiantes de la luminosa senda que se han ido por ste camino negro. es bueno recordar que los grandes maestros del santuario de vulcano cayeron en sta sutil tentaci n y se convirtieron en demonios terriblemente perversos. la puerta estrecha existen muchos estudiantes de ocultismo convencidos de que hay muchos caminos para llegar a dios. hay quienes afirman que hay tres caminos, hay quienes afirman que hay siete caminos, hay quienes creen que existen doce ca

ighteenth arcanum. a veces el estudiante casi ex nime por la batalla logra la entrada en el templo teniendo la espada entre sus manos. son terribles los esfuerzos que hacen los tenebrosos para sacar al estudiante de la senda del filo de la navaja. esta senda est llena de peligros por dentro y por fuera. muchos son los que comienzan, pocos son los que llegan. la mayor parte se desv a por el camino negro. en el arcano xviii existen peligros demasiado sutiles que el estudiante ignora. los tenebrosos se re nen en sus templos para contar el n mero de v rtebras conquistadas por el estudiante. cada v rtebra es simbolizada por ellos con una copa. ellos ponen sobre el altar tantas copas cuantas v rtebras ha conquistado el estudiante. ellos juzgan sobre sta base, al ne fito, consider ndolo ladr n. e

WICCA WITCHCRAFT TODAY

bolish all mention of this, and there is no doubt that the bible has been tampered with to this end. 8- out of the land of egypt in mr. pennethorne hughes's book we have the following interesting passage on page 23 'studies of the magic and ritual of africa have in the last few years established with some certainty that all the systems for the disturbance of consciousness practised by the african negro are derived from ancient egypt. thousands of africans were transported to the new world and many of those who went to haiti from 1512 onwards were of the finest african stock and perhaps carried with them a synthesis of the cults then existing in the congo. it is easy to show how close the parallels are between the voodoo they practised and mediaeval witchcraft. the mysteries of delphi and e

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