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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

es with all their priests to cease from the land of the franks; e.g. ferabr. 1211, 1428 &c. so dame breide too threatens to uncover the altar and break the holy relics; orendel 2395; and marsilies actually, after losing the battle, has the houses of his gods pulled down; eol. 246, 30. if the vintage failed, the statue of urban was thrown into a bath or the river^ the arcadians would scourge their pan with squills((tkix\.ai, when they returned bootless from the chase (theocr. 7, 106. the greeks imputed to their gods not only anger and hate, but envy, love of mischief, vipueai. epithets of god (see suppl, in our modern speech: der liche, liebste, gnddige^ grosse, gute, allmdchtige. in our older tongue: herre got der guote; eeinh. 1296. gute frau, 276. herro the godo; hel. 78, 3. 90, 6. fro m

osweald, oslaf, osdasg, osred; on. asbiorn^ asdis, asgautr, aslaug, asmundr &c. now in ulphilas lu, 2, 41-2, cms denotes a beam, 8ok6, which is also one meaning of the on, as, whether because the mighty gods were thought of as joist, rafter and ceiling of the sky, or that the notions of jugum and mountain-ridge were associated with them, for as is especially used of jugum terrse, mountain-ridge. pan. bierg-aas (dettias= sliding beam, portcullis, landn. 3, 17. but here we have some other striking passages and proofs to weigh. an as. poem couples together' esa gescot' and' ylfa gescot' the shots of auses and of elves, jaculum divorum et geniorum, just as the edda does sesir and alfar, sa^m. 8" 71* 82' 83^ jornandes says, cap. 13: turn gothi, magna potiti per loca victoria, jam proceres suos

h latin ones are almost sure to be of the number of those that preside over the week. and whilst of the slav gods, svatovit answers to mars (ziu, eadigast to mercury (wuotan, perun to jupiter (donar, iafza (golden dame, zolotababa, in hanusch 241 ^o) to venus (fria, and perhaps sitivrat to saturn; the names of the planets are construed quite otherwise, mars by smrto-nos (letifer, mercury by dobro-pan (good lord, or rather bonorum dator, jupiter- by krcde-moc (rex potens, venus by ctitd (cupitor? venerandus 1, saturn by hlado-kt (famelicus, or annonae caritatem afferens. respecting sitivrat i give details at the end of eh. xii. chaptee vii. wuotan, wodan (odinn. the highest, the supreme divinity, universally honoured, as we have a right to assume, among all teutonic races, would in the goth

cognise an echo of the gallic^ or germanic]\lercury in the epithet trismcgistos (lactantius i. 6, 3. vi, 25, 10. ter maximus hermes in ausonius, which later poets, romance and german, in the 12tli and 13th centuries^ transferred to a saracen deity termagant tervcigan, tervigant, terviant. moreover, when hermes and mercury are described as dator bonorum, and the slavs again call the same god dobro-pan (p. 130, note, as if mercis domains; it is worth noticing, that the misnere amgb. 42% in enumerating all the planets, singles out mercury to invoke in the words: jstu hilf mir, daz mir s^lde wache! schin er mir ze geliicke, noch so kum ich wider uf der sselden phat (pfad. just so i find odin invoked in swedish popular songs: hielp nu, oden asagrim! svenska fornsangor 1, 11. hielp mig othin! 1

lungel (knots, inmps) in the nnfinished yarn of slothful maidens, alb. schott, deutsche colonien in piedmont, p. 282. in bavaria and german bohemia, berhta is often represented by st. lucia, though her day comes on dec. 13. frau lufz cuts the belly open, schmeller 2, 532. jos. bank, bohmerwald, p. 137. conf. the lusse in sweden, wieselgren. 386-7. 1 made of flour and milk or water, and baked in a pan: fasting fare, evidently. perahta, bercnie. 275 spools to her, wliich she must have back, spun full, in an hour's time. the spinner took heart of grace, spun a few rounds on each spool for dear life, and threiv them, one and all, into the brook that ran past the house (and by that, perchtha seems to have been appeased. p. 173: as a miner was returning from bucha to konitz on perchtha's night

m of a bird, though some little birds, the woodj^ecker, the titmouse, were held sacred. 1 like our fr6, the fr. dame (dominus) is now lost; dame (domina) remains, like our /raw. the span, keejis both doji and doua, the ital. only donna. the romance tongues express the masc. notion by two other m'ords, sire, sicur (p. 27) and seigneur, signore, sehor, i.e, senior, out of which an ital. signora, a!>pan. senora have sprouted, but no fr. feminine. 2 walth. 48-9. 57. amgb. 45' 4. ims. 2, 182' 210^ docen misc. 2^-9. frouwe unde\\p, parz. 302. 7 (see supjil. 300 goddesses. harp on the connexion of fmu with froh glad (fro-lic) and freude joy; conf. fridank 106, 5 8. tit. 15, o5. the as. and os. hinguages have done the very reverse: while their masc. frea, fraho is used far more freely than the ohg

. i am only in doubt as to the right spelling and interpretation of the word; an ohg. orentd implies as. earendel, and the two would demand oast. aurvendill, eyrvendill; but if we start with on. orvendill, then as. earendel, ohg. erentil would seem preferable. the latter part of the compound certainly contains entil= wentil^ the first part should> whence did matthesius (in frisch 2, 439) get his" pan is the heathens' jvendel and head bagpiper? can the word refer to the metamorphoses of the' flute-playing demigod l in trials of witches "wendelis a name for the devil, mones anz. y, 124. 376 heroes. be either ora, earo (auris, or else on, or, gen. orvar (sagitta. now, as there occurs in a tale in saxo gram, p. 48, a horveudilus filius gervenclili, and in ohg. a name kerwentil (schm. 2, 334) a

gh the grcenasund where it is nine yards^ and so uhland (on tlior, p. 47 seq) expounds it: in groa lie sees the i;;powth of the crop, in orvandill the sprouting of the blade. even the tale in saxo he brings in. 2 the false spelling eichelstein (acorn-stone) has given rise to spurions legends, mones anz. 7, 368. 3 1 have hardly the face to mention, that some make the right shifty ulysses father to pan, our wendel above* the still imprinted m.dutch poem, de kinderen van limburg, likewise mentions jvilant, jvedege and mimminc, eigil. witiciio. wate. wielant. 377 deep (l)etween zealand, falster and moen; the danish hero wate iu gudruu is identical with him; the as. wada is placed toward ilelsingen. old english poetry had much to tell of liim, that is now lost: chaucer names' wades boot guingel

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the various horned gods of the celtic tradition. the god dates back to the shamanic figures portrayed on cave walls. cernunnos was lord of winter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god include herne the hunter, the greek pan, god of the woodlands, and dionysus, greek god of vegetation and the vine, whose ecstatic mystery cult involved ritual dismemberment and resurrection. cerunnos' importance has been in his continuing presence as the horned god, the male principle in witchcraft through the ages, in modern wicca and other neo-pagan faiths. he is also invoked for prosperity, fertility, instinctive power and knowle

pourri and sweep it in circles widdershins, saying: out with sorrow, out with pain, joyous things alone remain. you can also sweep areas of your home such as uncarpeted floors, patio paths and yards to cleanse the home of negativity. remember to sweep out of the front door, away from the house and eventually into the gutter, or if in you live in a flat, you can collect the lavender and dust in a pan and send it down the waste disposal unit. you may also wish to cleanse the area further by sprinkling salt and pepper dissolved in water after sweeping. if you are working on carpet, you can use a very soft broom (some modern witches even hoover in circles widdershins and sprinkle the area with water in which a few drops of a cleansing flower essence, such as glastonbury thorn, has been added

ALEE J BOOK OF AIWASS

nsive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend, loved one or relative. amon grants rain where you reside for two days. thoth grants you clairvoyance and clairaudi

raps. it fails to utilize the godform's ability to amplify energy, which could be used as a pulley! occultnik experts insist that when picking a godform, one should choose from the same pantheon or pick carefully according to planetary powers. this is completely absurd and entirely untrue. all daemons do is amplify your own power. when you assume godform, the effect is the same whether you choose pan or isis as a model! it makes no difference if the deity is egyptian, greek or roman. the time has come to outline a no frills shortcut; 1. try getting a modest amount of background information about the deity so your brain responds to the correct archetype. 2. procure a painting, statue, print, drawing of the deity along with the sigil related to it. 3. prepare a place for quiet meditation lit

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

cale, to be a symbol of the senses themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with anything less than the all. in greek mythology artemis, the goddess of the moon, is virgin; she yielded only to pan. here is one particular lesson: as the yogi advances, magic powers (siddhi the teachers call them) are offered to the aspirant; if he accepts the least of these- or the greatest- he is lost. 15. at the other end of the scale of the niyama of the moon are the fantastic developments of sensibility which harass the yogi. these are all help and encouragement; these are all intolerable hindrances;

ctories. we found further that those states of mind which result from the practice of yoga are properly called trances, because they actually transcend the conditions of normal thought. 3. at this point we begin to see an almost insensible drawing together of the path of yoga which is straight (and in a sense arid) with that of magick, which may be compared with the bacchic dance or the orgies of pan. it suggests that yoga is ultimately a sublimation of philosophy, even as magick is a sublimation of science. the way is open for a reconciliation between these lower elements of thought by virtue of their tendency to flower into these higher states beyond thought, in which the two have become one. and that, of course, is magick; and that, of course, is yoga. 4. we may now consider whether, in

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather a

ALEISTER CROWLEY BOOK OF LIES

t this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o! the heart of n.o.x. the night of pan. pi-alpha-nu: duality: energy: death. death: begetting: the supporters of o! to beget is to die; to die is to beget. cast the seed into the field of night. book of lies get any book for free on: www.abika.com 11 life and death are two names of a. kill thyself. neither of these alone is enough [12] commentary( alpha) the shape of the figure i suggests the phallus; this chapter is therefore call

d death are two names of a. kill thyself. neither of these alone is enough [12] commentary( alpha) the shape of the figure i suggests the phallus; this chapter is therefore called the sabbath of the goat, the witches' sabbath, in which the phallus is adored. the chapter begins with a repetition of o! referred to in the previous chapter. it is explained that this triad lives in night, the night of pan, which is mystically called n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph

led n.o.x, and this o is identified with the o in this word. n is the tarot symbol, death; and the x or cross is the sign of the phallus. for a fuller commentary on nox, see liber vii, chapter i. nox adds to 210, which symbolises the reduction of book of lies get any book for free on: www.abika.com 12 duality to unity, and thence to negativity, and is thus a hieroglyph of the great work. the word pan is then explained, pi, the letter of mars, is a hieroglyph of two pillars, and therefore suggest duality; a, by its shape, is the pentagram, energy, and n, by its tarot attribution, is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the universe. the identity of these two is t

any book for free on: www.abika.com 16 [17] 4 kappa-epsilon-phi-alpha-lambda-eta delta peaches soft and hollow, how thou dost overcome the hard and full! it dies, it gives itself; to thee is the fruit! be thou the bride; thou shalt be the mother hereafter. to all impressions thus. let them not overcome thee; yet let them breed within thee. the least of the impressions, come to its perfection, is pan. receive a thousand lovers; thou shalt bear but one child. this child shall be the heir of fate the father. book of lies get any book for free on: www.abika.com 17 [18] commentary( delta) daleth is the empress of the tarot, the letter of venus, and the title, peaches, again refers to the yoni. the chapter is a counsel to accept all impressions; it is the formula of the scarlet woman; but no im

might be better to say, he recognises it as nothing, in that positive sense of the word, which is only intelligible in samasamadhi. book of lies get any book for free on: www.abika.com 22 [28] 7 kappa-epsilon-phi-alpha-lambda-eta zeta the dinosaurs none are they whose number is six:(5) else were they six indeed. seven(6) are these six that live not in the city of the pyramids, under the night of pan. there was lao-tzu. there was siddartha. there was krishna. there was tahuti. there was mosheh. there was dionysus.(7) there was mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who

aught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down through the abyss is the light, the rosy cross, the rapture of union that destroys, that is the way. the rosy cross is the ambassador of pan. how infinite is the distance form this to that! yet all is here and now. nor is there any there or then; for all that is, what is it but a manifestation, that is, a part, that is, a falsehood, o

agick, and this chapter indicates a supreme magical method; but it is really called eleven, because of liber legis, i, 60. the first part of the chapter describes the universe in its highest sense, down to tiphareth; it is the new and perfect cosmogony of liber legis. chaos and babalon are chokmah and binah, but they are really one; the essential unity of the supernal triad is here insisted upon. pan is a generic name, including this whole system of its manifested side. those which are above the abyss are therefore said to live in the night of pan; they are only reached by the annihilation of the all. thus, the master of the temple lives in the night of pan. now, below the abyss, the manifested part of the master of the temple, also reaches samadhi, as the way of annihilation. paragraph 7

body of our lady of the stars. i am not i; i am but an hollow tube to bring down fire from heaven. mighty and marvellous is this weakness, this heaven which draweth me into her womb, this dome which hideth, which absorbeth, me. this is the night wherein i am lost, the love through which i am no longer i [40] commentary( iota-epsilon) the card 15 in the tarot is "the devil, the mediaeval blind for pan. the title of the chapter refers to the phallus, which is here identified with the will. the greek word pi-upsilon-rho-alpha-mu-iotasigma has the same number as phi-alpha-lambda-lambda-omicron-sigma. this chapter is quite clear, but one my remark in the last paragraph a reference to the nature of samadhi. book of lies get any book for free on: www.abika.com 39 as man loses his personality in p

lies get any book for free on: www.abika.com 65 love, i love you! night, night, cover us! thou art night, o my love; and there are no stars but thine eyes. dark night, sweet night, so warm and yet so fresh, so scented yet so holy, cover me, cover me! let me be no more! let me be thine; let me be thou; let me be neither thou nor i; let there be love in night and night in love. n.o.x. the night of pan; and laylah, the night before his threshold [68] commentary( kappa-theta) chapter 29 continues chapter 28. note that the word laylah is the arabic for "night. the author begins to identify the beloved with the n.o.x. previously spoken of. the chapter is called "the southern cross, because, book of lies get any book for free on: www.abika.com 66 on the physical plane, laylah is an australian [6

pelican, dove and so on. note (17) his initials i.b.m. are the initials of the three pillars of the temple, and add to 52, 13x4, bn, the son [77] 34 kappa-epsilon-phi-alpha-lambda-eta lambda-delta the smoking dog(18) each act of man is the twist and double of an hare. love and death are the greyhounds that course him. god bred the hounds and taketh his pleasure in the sport. this is the comedy of pan, that man should think he hunteth, while those hounds hunt him. this is the tragedy of man when facing love and death he turns to bay. he is no more hare, but boar. there are no other comedies or tragedies. cease then to be the mockery of god; in savagery of love and death live thou and die! thus shall his laughter be thrilled through with ecstasy. book of lies get any book for free on: www.ab

to the absolute. this idea "i must give up, i owe, is naturally completed by i pay, and the sound of the word "pay" suggest the hebrew letter pe (see liber xvi, which represents the final dissolution in shivadarshana. i hebrew, the letter which follows o is p; i therefore follows ayin, the devi l of the tarot. ayin is spelt o i n, thus replacing the a in a i n by an o, the letter of the devil, or pan, the phallic god. now ain means nothing, and thus the replacing of ain by oin means the completion of the yoni by the lingam, which is followed by the complete dissolu tion symbolised in the letter p. these letters, o p, are then seen to be the root of opus, the latin word for "work, in this case, the great work. and they also begin the word "opening. i hindu philosophy, it is said that shiva

asant trifles, and thus soothed my lack of laylah. light is my wallet, and my heart is also light; and yet i know that the clouds will gather closer for the false clearing. the mirage will fade; then will the desert be thirstier than before. o ye who dwell in the dark night of the soul, beware most of all of every herald of the dawn! o ye who dwell in the city of the pyramids beneath the night of pan, remember that ye shall see no more light but that of the great fire that shall consume your dust to ashes! book of lies get any book for free on: www.abika.com 141 [144] commentary( xi-zeta) this chapter means that it is useless to try to abandon the great work. you may occupy yourself for a time with other things, but you will only increase your bitterness, rivet the chains still on your fee

ALEISTER CROWLEY CONCERNING DEATH

now art thou the hunter, and death rideth beside thee with his horse and spear as thou chasest thy will through the forests of eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to bay! thou has but to make one sharp thrust, and thou hast won. the virgin of eternity lies supine at thy mercy, and thou art pan! thy death shall be the seal of the promise of our age-long love. hast thou not striven to the inmost in thee? death is the crown of all. harden! hold up thyself! lift thine head! breath not so deep- die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou ling

ALEISTER CROWLEY LIBER 777

balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last t

ite being headed english of palaces this column was originally in latin. the translations of the seven heavens are mostly from godwin s cabalistic encyclopedia, s.v. heaven. col. ciii. this column originally printed in latin. col. cviii. for what it s worth (see crowley s note on this column, here are the transliterations of the hebrew names: line 2. samael( poison of god or blind god. lams= 131= pan. line 3. isheth zanunim (woman of whoredom, said to be the wife of samael \ynwnz tca= 864 \ycdq cwdq, qadosh qadeshim, holy of holies. doubtless there is an arcanum concealed here, possibly along the lines of you can prove anything with gematria if you try hard enough. line 5. ashteroth. historically a middle eastern goddess (a.k.a. ishtar, astart, etc, denounced by old testament writers and g

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed hands in the first key. collal (colalala) is not elsewhere attested, but is glossed sleues in the dee mss. 10: much confusion in this passage do what thou wilt shall be the whole of the law magick in theory and practice by the master therion aleister crowley based on the castle books edition of new york hymn to pan epsilon-phi-rho-iota-xi epsilon-rho-omega-tau-iota pi-epsilon-rho-iota-alpha-rhochi- eta-sigma delta alpha-nu-epsilon-pi-tau-omicron-mu-alpha-nu iota-omega iota-omega pi-alpha-nu pi-alpha-nu omega -pi-alpha-nu pi-alpha-nu alpha-lambda-iota-pi-lambda-alpha-gamma-chitau- epsilon, chi-upsilon-lambda-lambda-alpha-nu-iota-alpha-sigma chi-iotaomicron- nu-omicron-chi-tau-upsilon-pi-omicron-iota pi-ep

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

ash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devi

am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold

pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan- vii illustration on page viii described: this is the set of photos originally published facing page 12 in equinox i, 2 and titled there "the signs of the grades" these are arranged as ten panels* in this re-publication, the original half-tones have been redone as line copy. each panel consists of an illustration of a single human in a black tau robe, barefoot

mighty river. this state of mind will be followed by an expansion of the consciousness; it will penetrate all space, and this will finally undergo a crystallization resplendent with interior light. such modifications of the original will may be observed in the course of the invocations when they are properly performed. the peculiar dangers of each are obvious- that of the first is a flash in the pan- a misfire; that of the second, a falling into dreaminess or reverie; that of the third, loss of concentration. a mistake in any of these points will prevent, or injure the proper formation of, the fourth. in the expression which will be used in chapter xv "enflame thyself, etc, only the first stage is specified; but if that is properly done the other stages will follow as if by necessity. so

s the open eye of the exalted sun, before whom all shadows flee away: also that secret eye which makes an image of its god, the light, and gives it power to utter oracles, enlightening the mind. thus, he is man made god, exalted, eager; he has come consciously to his full stature, and so is ready to set out on his journey to redeem the world. but he may not appear in this true form; the vision of pan would drive men mad with fear. he must conceal himself in his original guise. he therefore becomes apparently the man that he was at the beginning; he lives the life of a man; indeed, he is wholly man. but his initiation has made him master of the event by giving him the understanding that whatever happens to him is the execution of this true will. thus the last stage of his initiation is expr

by aught that may befall it. in the aeon of osiris it was indeed realised that man must die in order to live. but now in the aeon of horus we know that every event is a death; subject and object slay each other in "love under will; each such death is itself life, the means by which one realises oneself in a series of episodes. the second main point is the completion of the a babe bacchus by the o pan (parzival wins the lance, etc. 37 the first process is to find the i in the v- initiation, purification, finding the secret root of oneself, the epicene virgin who is 10 (malkuth) but spelt in full 20 (jupiter. this yod in the "virgin" expands to the babe in the egg by formulating the secret wisdom of truth of hermes in the silence of the fool. he acquires the eye-wand, beholding the acting an

ner. the victim must be in perfect health- or its energy may be as it were poisoned. it must also not be too large<sacrifice (e.g) of a bull is sufficient for a large number of people; hence it is commonly made in public ceremonies, and in some initiations, e.g. that of a king, who needs force for his whole kingdom. or again, in the consecration of a temple. see lord dunsany "the blessing of pan- a noble and most notable prophecy of life's fair future> the amount of energy disengaged is almost unimaginably great, and out of all anticipated proportion to the strength of the animal. consequently, the magician may easily be overwhelmed and obsessed by the force which he has let loose; it will then probably manifest itself in its lowest and most objectionable form. the most intense spirit

o celebrate with some twin mask their tender tryst insatiate. 229 some drunkards, doting on the dream, despair that it should die, mistake themselves for their own shadow-scheme. one star can summon them to wake to self; star-souls serene that gleam on life's calm lake. that shall end never that began. all things endure because they are. do what thou wilt, for every man and every woman is a star. pan is not dead; he liveth, pan! break down the bar! to man i come, the number of a man my number, lion of light; i am the beast whose law is love. love under will, his royal right- behold within, and not above, one star in sight! one star in sight. a glimpse of the structure and system of the great white brotherhood. a. a<order and those of its three divisions are not disclosed t

elf and his attainments. he cannot remain indefinitely an exempt adept; he is pushed onward by the irresistible momentum that he has generated. should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forth into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the universe, despite efforts to insulate and protect hi

be horus too. what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is the fool: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand "der reine thor" seizes the sacred lance. bacchus becomes pan. the holy guardian angel is the unconscious creature self- the spiritual phallus. his knowledge and conversation contributes occult puberty. it is therefore advisable to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one's own holy guardian angel when it has been communicated "line 6" he hails him as besz, the matter that destroys and devours godhead, for

cumulate authority, so that the head of the shaft may plunge twice as far for the second word as for the first, and four times for 278 the third as the second, and thus to the end. moreover, let the adept fling forth his whole consciousness thither. then at the final word, let him bring rushing back his will within himself, steadily streaming, and let him offer himself to its point, as artemis to pan, that this perfectly pure concentration of the element purge him thoroughly, and possess him with its passion. in this sacrament being wholly at one with that element, let the adept utter the charge "hear me, and make, etc. with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto. let the adept take note of the w

ALEISTER CROWLEY THE HEART OF THE MASTER

g! in the king's palace his daughter awaits thee. i. the true self is the meaning of the true will: know thyself through thy way! calculate well the formula of thy way! create freely; absorb joyously; divide intently; consolidate completely. work thou, omnipotent, omniscient, omnipresent, in and for eternity. ii. purity is to live only to the highest; and the highest is all: be thou as artemis to pan! read thou in the "book of the law, and break through the veil of the virgin! iii. this is the harmony of the universe, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the uni

y other thought; and of each bridal night the fruits are twin, the rapture of silence, and some new world unguessed of phantasy; of these behold one grim and one grotesque, this lyric and that lordly, the grievous and the gracious equal in his sight, for they know neither limit nor let in the infinite variety of their beauty, making new harmonies with every hour, beyond belief for joy. syrinx and pan now comes the sound as of the fall of snow-flakes and rosepetals: it is the twinkling of the feet of a young maiden dancing. and the music is the whisper of the wind among the pines upon the hill; and that is the breath of the pan-pipe in the mouth of the master. and, all in one, it is the universe in manifestation. the heart of the master get any book for free on: www.abika.com 15 also; i hea

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nature. it is the earth-transcending eagle, the self-restoring serpent, and the self-immolating scorpion. in alchemy it is the principle of putrefaction, the "black dragon, whose state of apparent corruption is but a prelude to the rainbow-coloured spring-tide of the man in motley. the nymph of spring, syrinx, the trembling hollow reed which needs but breath to fill the world with music, attracts pan, the goat-god of ecstatic lust, by whose work the glory of summer is established anew. it is obvious that "the length of thy longing" varies with the number of potentialities to be satisfied. in other words, the more complex the khu of the star, the greater the man, and the keener his sense of his need to achieve it. al ii,75 "aye! listen to the numbers& the words" the old comment 75. a final

fever from the "skies" of nuit skies. another woman see comment on "venus" of the shall awake chapt. i. 15. adonis legends. we have no clue to her name. the lust and the might and worthiness the "holy ghost" worship of the of hadit within men; also or "satan" indwelling. snake the cult of the spermatozoon the key to magick in the snake apophis the destroyer. another soul of the union of aiwaz and pan as god and god and beast the beast in aleister goat; mary &c: crowley. the identification as mother of the of matter and spirit in son of god, fertilized our doctrine. by the dove- or bull, swan &c. the doctrine of the regenerate incorruptible body. another sacrifice love is the magical crucifixion &c, as shall stain formula: sex as the key to the magical the tomb life "the tomb- the formula

this book is as 'ultimate sparks. no more do they reflect or transmit the light; they themselves are the original, the not-to-be-analysed light, of the 'intimate fire' of hadit! he shall see the book as it is, as a shower of the seed of the stars! al iii,68 "yet to all it shall seem beautiful. its enemies who say not so, are mere liars" the old comment 68. a fact. the new comment to all; i.e. to pan; or to al. the sudden degradation of the style and the subject, the petulance of the point of view; what should these things intend? it sounds as though the scribe had protested violently in his mind against the chapter, and was especially aggrieved at the first paragraph of this verse, which, taken at its face value, promises a phenomenon impossible in literature. the second phrase may then b

ALEISTER CROWLEY THE OTO GNOSTIC MASS

dies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, parzival

ALEISTER CROWLEY THE SWORD OF SONG

y connote my concept, i have let the passage stand. 219. i was lord roberts, he de wet.44 vide sir a. conan doyle s masterly fiction, the great boer war. 222. hill.45 an archaic phrase signifying kopje. 223. ditch.46 probably an obsolete slang term for spruit. 273. some.47 the reader may search modern periodicals for this theory. 282. the tmolian.48 tmolus, who decided the musical contest between pan and apollo in favour of the latter. 321. as masters teach.49 consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50 acts vii. 36; heb. xii, 2. 337. samadhi-dak.51 ecstasy-of-meditation mail. 338. maha-meru.52 the mystic mountain of the hindus. see southey s

myth, but it produced piazzi smyth. what crazes actors? why do surgeons go mad and cut up men like sturgeons (the questions are the late chas. spurgeon s) of yogi i could quote you hundreds in science, law, art, commerce noted. they fear no lunacy: their on dread s not for their noddles doom-devoted. they are not like black bulls (that shunned reds in vain) that madly charge the goathead of rural pan, because some gay puss had smeared with blood his stone priapus. they are as sane as politicians and people who subscribe to missions. this says but little; a long way are yogi more sane that such as they are. you have conceived your dreadful bogey, from seeing many a raving yogi. these haunt your clinic; but the sound lurk in an unsuspected ground, dine with you, lecture in your schools, shar

ALEISTER CROWLEY EQ I 1

h naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding. oh! like a rose-winged pelican she hath bred blessed babes to pan! oh! like a lion-hued nightingale she hath torn her breast on thorns to avail the barren rose-tree to renew her life with that disastrous dew, building the rose o' the world alight with music out of the pale moonlight! o she is like the river of blood that broke from the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unb

ch with ecstasy, till a babe is born of me 45 that is silent more than i; for its inarticulate cry hushes as its mouth is pressed to the pearl, her honey breast; while its breath divinely ripples the rose-petals of her nipples, and the jetted milk he laps from the soft delicious paps, sweeter than the bee-sweet showers in the chalice of the flowers, more intoxicating than all the purple grapes of pan. ah! my proper lips are stilled. only, all the world is filled with the echo, that dips over like the honey from the clover. passion, penitence, and pain seek their mother's womb again, and are born the triple treasure, peace and purity and pleasure- hush, my child, and come aloft where the stars are velvet soft! aleister crowley. 46 the magic glasses1 47 1 weh note: this frank harris story re

ts in a thorn-bush, or a st. francis picking lice from his sheepskin and praising god for the honour and glory of wearing such celestial pearls in his habit, than become a smug, well-oiled evangelical christian genteel-man, walking to church to dear jesus on a sabbath morning, with prayer-book, bible, and umbrella, and a three- penny-bit in his glove? 173 the spendthrift "arcadia, night, a cloud, pan, and the moon" what words to conjure with, what five shouts to slay the five senses, and set a leaping flame of emerald and silver dancing about us as we yell them forth under the oaks and over the rocks and myrtle of the hill-side "bruised to the breast of pan- let us flee church, and chapel, and meeting-room; let us abandon this mantle of order, and leap back to the heaths, and the marshes

ing flame of emerald and silver dancing about us as we yell them forth under the oaks and over the rocks and myrtle of the hill-side "bruised to the breast of pan- let us flee church, and chapel, and meeting-room; let us abandon this mantle of order, and leap back to the heaths, and the marshes, and the hills; back to the woods, and the glades of night! back to the old gods, and the ruddy lips of pan! how the torches splutter in the storm, pressing warm kisses of gold on the gnarled and knotted trunks of the beech trees! how the fumigation from musk and myrrh whirls up in an aromatic cloud from the glowing censer- how for a time it greedily clings to the branches, and then is wafted to the stars! look- as we invoke them, how they gather round us, these spirit of love and of life, of passio

ty, their 174 conjunction with each other is a union of unities" hence each is all; thus nature squanders the gold and silver of our understanding, till in panic frenzy we beat our head on the storm-washed boulders and the blasted trunks, and shout forth "io. io. io. evoe! io. io" till the glades thrill as with the music of syrinx an sistrum, and our souls are rent asunder on the flaming horns of pan. come, o children of the night of death, awake, arise! see, the sun is nodding in the west, and no day-spring is at hand in this land of withered dreams; for all is dull with the sweat of gloom, and sombre with the industry of evil! wake! o wake! let us hie to the summits of the lonely mountains, for soon a sun will arise in us, and then their white peaks will become golden and crimson and pur

ndless forests, and the hills, and the far-off purple of the horizon. call, and they shall answer you; ask, and they shall shower forth on you the hoarded booty of the years, and all the treasure of the ages; so that none shall be in need, and all shall possess all in the longing for all things. come, let us shatter the vault of circumstance and the walls of the dungeon of convention, and back to pan in the tangled brakes, and to the subtle beauty of the sorceress, and to the shepherd-lads- back to the white flocks on the hill-side, back to pan- to pan- to pan! io! to pan. under the mistletoe and the oak there is no snickering of the chapel-pew, no drawing-room grin of lewd desire, no 175 smacking of wanton lips over the warm flesh and the white skin of life; but a great shout of joyous la

law and of order, begotten on the death-bed of their understanding. o children of wonder and of fancy, fly to the wild woods whilst yet there is time! back to the mysteries of the shadowy oaks, to the revolt of imagination, to the insurrection of souls, to the moonlit festivals of love: back where the werewolf lurks, and the moonrakes prowl. back, o back to the song of life, back to the great god pan! and there, wrapped in your goat-skins, drink with the shepherds of tammuz out of the skin of a suckling yet unborn, and ye shall become as the silver-gleaming waters of istar- pure and bright! speed, for he is the divine king of the fauns and the satyrs, the dryads and the oreads; the lord of the crowns; the decider of destiny; the god who prospers all above and beneath! and tarry not, lest a

kin of a suckling yet unborn, and ye shall become as the silver-gleaming waters of istar- pure and bright! speed, for he is the divine king of the fauns and the satyrs, the dryads and the oreads; the lord of the crowns; the decider of destiny; the god who prospers all above and beneath! and tarry not, lest as ye wander along the shore of the ionian sea ye hear a voice of lamentation crying "great pan is dead" 177 the bankrupt o where are the terraced gardens of babylon, with their mighty groves towering up amongst the clouds? o where is the sun-god of rhodes, whose golden brow was wont to blush with the first fire of dawn, whilst yet the waters at his feet were wrapped in the mists of night? o where is the temple of ephesus, and those who cried unto diana? o where is the gleaming eye of ph

hall be replanted in eden, and we little children shall dance round it, and shall banquet under the stars, feasting off the abandon of the wilderness and the freedom of the hills. artists we shall 189 become, and in the storm shall we see a woman weeping; and in the lightning and the thunder the sworded warrior who crushes her to his shaggy breast. away with laws and labours. lo! in the groves of pan the dance catches us up, and whirls us onward! o how we dash aside the goblets and the wine-skins, and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the garden of eros! but yet for a little while the mystic child of freedom must sit weeping at the footstool of the old prude reason, and spell out her win

ALEISTER CROWLEY EQ I 5

ing upon themselves; but i was blind, blinder than wood, more silent than the moon; and so thou camest to me! oh, my darling, my little rose-lipped darling, fountain-cool thy hands, and thine eyes bright with celestial fire drawn from the world's heart! oh, my little one, come to me here in the great slow silences, in the radiant dimness of the after-glow of the passionate ache of the world; i am pan no more, but the virgin of the starlight of the world. her in the silence, in the great, green woods, lie thou with me! slumber with me to-night under the stars, and the yellow drifting moon. we ill love no more as syrinx and pan; diana! come unto me, and i will grant the thing thou cravest! oh! the foaming milk of the stars "i bear the red-tipped lilies under the moon" 123 rosa ignota! ah! th

craves- knew how their kindred in the vines and marts of bright bethmoora, thus accurst, would rush to the mercy of the desert's thirst. 145 vi i would that mana-yood-sushai would lean and listen, and hear the tittering, thin-bearded, epicene, dwarf, fringed with fear, of the desert's bastard brother thuba mleen! for he would wake, and scream aloud the word to annihilate the dream. the triumph of pan. by victor b. neuburg. the equinox 5"s" shame, mr neuburg! also fie! and tut! no dog-nosed and blue-faced baboon in rut feels as you feel; or if he does, god's mercies deny him power to tell his thoughts in verses. this is a most regrettable collection of songs; they deal with unrestrained affection unlicensed by the church and state; what's worse there's no denying they are first-rate verse

. the equinox 5"s" shame, mr neuburg! also fie! and tut! no dog-nosed and blue-faced baboon in rut feels as you feel; or if he does, god's mercies deny him power to tell his thoughts in verses. this is a most regrettable collection of songs; they deal with unrestrained affection unlicensed by the church and state; what's worse there's no denying they are first-rate verse. it surely cannot be that pan's in clover and england's days of sunday-school are over! percy flage. the graces of interior prayer. father poulain, s. j. it would be easy, and was tempting, to dismiss father pulain and his 650 pages with a jest- i have done harder things- for the mountains of his prejudice are difficult to approach across the abyss of his ignorance. for example, he devotes just a paragraph to "yogis" these

ALEISTER CROWLEY EQ I 5

n a language which looks like that of honorius; but when i would read, the letter that i look at becomes indistinct at once. and now there comes an angel, to hide the tablet with his mighty wing. this angel has all the colours mingled in his dress; his head is proud and beautiful; his headdress is of silver and red and blue and gold and black, like cascades of water, and in his left hand he has a pan-pipe of the seven holy metals, upon which he plays. i cannot tell you how wonderful 32 the music is, but it is so wonderful that one only lives in one's ears; one cannot see anything any more. now he stops playing and moves with his finger in the air. his finger leaves a trail of fire of every colour, so that the whole aire is become like a web of mingled lights. but through it all drops dew (

ble, and of its size i can say only that the sun might be used as a ball to be thrown by the players in the arena. but in the arena there is a little altar of emerald, and its top has the heads of the four beasts, in turquoise and rock-crystal. and the floor of the arena is ridged like a grating of lapis lazuli. and it is full of pure quicksilver. above the altar is a veiled figure, whose name is pan. those in the outer tier adore him as a man; and in the next tier they adore him as a goat; and in the next tier they adore him as a ram; and in the next tier they adore him as a crab; 66 and in the next tier they adore him as an ibis; and in the next tier they adore him as a golden hawk; and in the next tier they adore him not. and now the light streameth out from the altar, splashed out by t

ther is weary with the stress of eld, and cometh not to her bed. yet shall 84 this perfect wine be the quintessence, and the elixir, and by the draught thereof shall he renew his youth; and so shall it be eternally, as age by age the worlds do dissolve and change, and the universe unfoldeth itself as a rose, and shutteth itself up as the cross that is bent into the cube. and this is the comedy of pan, that is played at night in the thick forest. and this is the mystery of dionysus zagreus, that is celebrated upon the holy mountain of kithairon. and this is the secret of the brothers of the rosy cross; and this is the heart of the ritual that is accomplished in the vault of the adepts that is hidden in the mountain of the caverns, even the holy mountain abiegnus. and this is the meaning of

the blind man hath profaned her mystery. who is this, oedipus, tiresias, erinyes? who is this, that is blind and a seer, a fool above wisdom? whom do the hounds of heaven follow, and the crocodiles of hell await? aleph, vau, yod, ayin, resh, tau, is his name. beneath his feet is the kingdom, and upon his head the crown. he is spirit and matter; he is peace and power; in him is chaos and night and pan, and upon babalon his concubine, that hath made him drunk upon the blood of the saints that she hath gathered in her golden cup, hath he begotten the virgin that now he doth deflower. and this is that which is written: malkuth shall be uplifted and set upon the throne of binah. and this is the stone of the philosophers that is set as a seal upon the tomb of tetragrammaton, and the elixir of li

fort, whose eyes are the brightness of the heavens which provided you for the government of the earth, and her unspeakable variety, furnishing you with a power of understanding, that ye might dispose all things according to the foresight of him that sitteth on the holy throne, and rose up in the beginning, saying, the earth, let her be governed by her parts (this is the prostitution of babalon to pan, and let there be division in her (the formation of the many from the one, that her glory may be always ecstasy and irritation of orgasm. her course let it round with the heavens (that is, let her way be always harmonious with heaven, and as an 152 handmaid let her serve them (that is, the virgin of eternity climbing into the bed of chaos. one season let it confound another (that is, let there

t is but the dropping of the dew from my limbs, for i dance in the night, naked upon the grass, in shadowy places, by running streams. many are they who have loved the nymphs of the woods, and of the wells, and of the fountains, and of the hills. and of these some were nympholept. for it was not a nymph, but i myself that walked upon the earth taking my pleasure. so also there were many images of pan, and men adored them, and as a beautiful god he made their olives bear double and their vines increase; but some were slain by the god, for it was i that had woven the garlands about him. now cometh a song. so sweet is this song that no one could resist it. for in it is all the passionate ache for the moonlight, and the great hunger of the sea, and the terror of desolate places- all things tha

ALEISTER CROWLEY EQUINOX EQ I 1 2

ing geometry by diagrams, on the ground that printed lines are thick and so on. this is the imbecility of the "protestant" objection to images. what fools these mortals be! the greeks, too, after exhausting all their sublimest thoughts of zeus and hades and poseidon, found that they could not find a fitting image of the all, the supreme so they just carved a goat-man, saying: let this represent pan! also in the holiest place of the most secret temple there is an empty shrine. but whoso goes there in the first instance thinks; there is no god. he who goes there at the end, when he has adored all the other deities, knoweth that no god. 126 so also i go through all the ritual, and try all the means; at the end it may be i shall find no rituals and no means, but an act or a silence so simple

ng. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters nothing; at the end i shall attain to thee oh my lord adonai! and even as the capture is delight, is not the chase also delight? for we are lovers from the beginning, though it pleasure thee to play the syrinx to my pan. 130 is it not the springtide, and are these not the arcadian groves? 5.31. at home; settling to strictest meditation upon adonai my lord; willing his presence, the perfume and the vision, even as it is written in the book of the sacred magick of abramelin the mage. 8.6. soon this became a sleep, though the will was eager and concentrated. the sleep, too, was deep and refreshing. i will go to

ALEISTER CROWLEY EQUINOX EQ I 2 2

, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yews remote from the desert dawns! satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all' i am the passionate pan. come, o come to the dance leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret sinew smitten through by the fond folly of wisdom in you! come, while the moon (the moon) sheds her ambrosial splendour, reels in the redeless rune ineffably, utterly, tender! hark! the appealing cry of deadly hurt in the hollow- hyacint

testimony of strabo and mnaseas; the gods whose initiation people received here (samothrace) were axieros "i.e, demeter; axiokersos "i.e, hades; and axiokersa "i.e, persephone- d llinger "the gentile and the jew" eng. edition, 1906, vol. i, pp. 172-186. 12 hence "odic" force; and "obi" or "obeah" witchcraft. illustration on page 271 approximated below_ hb:shin hb:taw hb:qof_ air_ tablet/ of air/ pan) tacle_ seals/ throne. lamps of east_ incense) black white banner of east_ salt salt_ spirit 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephiroth_ practicus/ lamp/ lamp_ hiereus hegemon_ chalice (o/ lamp_ sephiroth water sephiroth_ in banner seven tablet hb:heh hb:vau hb:heh hb:yod of west palaces of water_ diagram 26. arrangement of the temple fo

:resh hb:peh, meaning the veil of the tabernacle. 284 in and by this word the hierophant inductor declares the portal of the vault of the adepts duly opened. 25 for these signs "see" liber o, no. ii, vol. i, the equinox. 26 for these signs "see" liber o, no. ii, vol. i, the equinox. illustration on page 282 approximated below. 23th. 26th. 25th. 24th. 21st_ hb:mem hb:ayin hb:samekh hb:nun hb:koph_ pan devil hermetic later older imageof death typhon symbol form form daniel_ 15 key f liber 14th key asedin 13th key_ al. 36_ 4 =7_ associate adept hierophant ind'r. associate adept. c r. u incense e. p) d_ of diagram_ white pillar w of l banner of east a paths a t& grades m e p r_ seraphim seven kerubim_ palaces north etc. air of south briah_ air_ spirit_ dee central earth tablet fire/ water blac

key of the tarot. the 15th key of the tarot represents a goat-headed satyr-like demon standing upon 286 a cubical altar. in his left hand, which points downwards, he holds a lighted torch, and in his right hand, which is elevated, a horn of water. the cubical altar represents the universe. the whole figure shows the gross generating powers of nature on the material plane, and is analogous to the pan of the greeks and the egyptian goat of mendes. as his hands bear the torch and the horn, the symbols of fire and water, so does his form unite the earth in his hairy and bestial aspect, and the air in his bat-like wings. the whole would be an evil symbol were it not for the pentagram of light above his head which regulates and guides his movements. the figure of pan is then explained, after wh

ay, it is by might of the momentum of my flight. i match &c. gimel (and the crossing of daleth) free from that curse, loosed from that prison; from all that ruin am i risen! pure still, the virgin moon beguiles my azure passage with her smiles. now! o what love divine redeems my death, and bathes it in her beams! what sacring transubstantiates my flesh and blood, and incarnates the quintessential pan? what shore stretches beyond this secret door? hail! o thou sevenfold star of green, thou fourfold glory- all this teen caught up in ecstasy- a boon to pass me singing through the moon! nay! i knew not what glory shone gold from the breathless bliss beyond: but this i know that i am gone to the heart of god's great diamond! i match &c. 329 kether i am passed through the abyss of flame. hear ye

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! all thou hast done is to harmonise and weld all the lies and illusions into one universal lie, one infinite illusion. it is one; there is nothing to oppose to it. thou art ten million-fold more in the grip of maya than ever, thou who callest thyself parabrahma, hua, iao! the mystic states of this grade are the final and perfect identity of the self with the holy guardian angel, the vision 80 of pan, the four formless states of buddhism, namely, samadhi upon consciousness, space, nothing, and that which is neither p nor p, in logical phraseology. here, too, we should place shivadarshana, the vision of the destruction of the universe, the opening of the eye of shiva (which is why adepts of this stage wear an eye as a badge) of this vision what can one say, save that the universe, as previo

steel electric that made spin the universal wheel. xviii with that a goat came running from the cave that lurked below the tall white cliff. 98 thy name! cried i. the answer that gave was but one tempest-whisper "if" ah, then! his tongue to his black palate clave; for on soul's curtain is written this one certainty that naught is certain! xix so then i caught that goat up in a kiss. and cried io pan! io pan! io pan! then all this body's wealth of ambergris (narcissus-scented flesh of man) i burnt before him in the sacrifice; for he was sure- being the doubt of things, the one thing to endure! xx wherefore, when madness took him at the end, he, doubt-goat, slew the goat of doubt; and that which inward did for ever tend came at the last to have come out; and i who had the world and god to f

and god to friend found all three foes! drowned in that sea of changes, vacancies, and woes! xxi yet all that sea was swallowed up therein; so they were not, and it was not. 99 as who should sweat his soul out through the skin and find (sad fool) he had begot all that without him that he had left in, and in himself all he had taken out thereof, a mocking elf! xxii but now that all was gone, great pan appeared. him then i strove to woo, to win, kissing his curled lips, playing with his beard, setting his brain a-shake, a-spin, by that strong wand, and muttering of the weird that only i knew of all souls alive or dead beneath the sky. xxiii so still i conquered, and the vision passed. yet still was beaten, for i knew myself was he, himself, the first and last; and as an unicorn drinks dew fr

the hill, robbed shelley's heart of mirth. but i have stopped with love her lips, and as into my arms she slips, i clip her close, and take my fill of joy to make new birth. iv oh, holloa! holloa! the hills among, and holloa! down the dale: i bear a golden lyre full-strung with heart-strings bright and pale. i've lilies from the fountain-head, and purple flags and roses red, and all the songs of pan have flung their fragrance in my tale. v and but as yesterday it seems she tripped me as i ran, and scattering all my half-fledged dreams, hailed me a foolish man. perchance my dreams shall wing their way to some such other fool, perfay- god stop his mouth to still his screams, and help him if he can! 132 vi under the willows the stream runs strong when the wind is shrill and high; i wandered

one summer's day, and near where venus' stature stands i lingered all forlorn. 133 ix laughing eyes and clear brown skin, and dark locks ripping wide, where the sunbeams play and the eddies spin i saw my face in the tide. but i knew the trick narcissus had done, so i shook back my hair to stare at the sun; my slim brown body i'd keep within the shade of the green hillside. x i found the groves of pan; i came at length to a daisied field, and the sun shone out with his yellow flame that makes the harvest yield. yellow and purple are corn and grape, but scarlet the god when he takes his shape at the sound of the awful hidden name in earth's eclipse revealed. xi and as he clasped me, slim and slight, i roared with the pain he gave, and he cried "i will hold thee here all night, my beautiful

e revealed. xi and as he clasped me, slim and slight, i roared with the pain he gave, and he cried "i will hold thee here all night, my beautiful, dark-haired slave; kiss my lips and laugh in my eyes, and i'll bring magic out of the skies, and thy flame shall yield to my eyes' fierce light ere thine ashes are laid in the grave" 134 xii then did i learn the lore of earth, for mine was the light of pan; the barren riddle unsolved by birth was solved as the hot fire ran. the god's tongue flashed, and he roared with glee at each spasm he drew from the breast of me, and the mystery of panic mirth lay bare in the sight of a man. xiii and many a love long since i've known, and many a city rare; i have sung and harped, i have fought and flown, i have wandered everywhere. but the thought of that da

the breast of me, and the mystery of panic mirth lay bare in the sight of a man. xiii and many a love long since i've known, and many a city rare; i have sung and harped, i have fought and flown, i have wandered everywhere. but the thought of that day by the water-side, the god's hot breath and the hidden bride, makes me more shy as i wander alone, unknowing whither i fare. xiv and in the morning pan rose and fled, and left me alone to sleep; and long i lay in a slumber dead. then on hands and knees did i creep back to the shade of the sheltering trees; and i found my sheep on the shady leas; and my body was flushed, and my cheeks were red, and my eyes too bright to weep. 135 xv after long dreamless sleep i knew the tale that had fled my tongue, i found in far in the water blue, in the son

me to this! vii nay! it is over; i may not attain. why am i faint but because i am fain? roll me the rapture of amber again! ah! but the poppy's deciduous dream may not avail me to stand to the stream bearing me back from the mighty extreme. 194 subtle and sombre the eagre of sleep rolls up the bay to envelop the steep. what then is left, what is left- but to weep? maybe the stridency purpled of pan leads at the last to the light of his plan. maybe his work is the wealth of a man! viii bring me the tablets, the stylus of jade. lend me thy light, o compassionate maid! soul of the master, o come to mine aid! make me the man of the marvellous mission! sharpen the sword of veridical vision! cut me the knot of the mighty magician! here i devote me (record me the vow) unto the terrible task of

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flaming locks stream downwards through the aethyr as knots of lightning deep-rooted in the abyss. i know thee! o thou winnowing flail of brightness, the passionate lash of whose encircling hand scatters mankind before thy fury as the wind-scud from the stormy breast of ocean. 3. o thou sovran singer of the revelling winds, whose voice is as a vestal troop of bacchanals awakened by the piping of a pan-pipe. i know thee! o thou dancing flame of frenzied song, whose shouts, like unto golden swords of leaping fire, urge us onward to the wild slaughter of the worlds. 4. o thou sovran might of the most ancient forests, whose voice is as the murmur of unappeasable winds caught up in the arms of the swaying branches. i know thee! o 19 thou rumble of conquering drums, who lulleth to a rapture of de

art not horsed 'mid the centaur clouds of night; nor the twanging of the shuddering bowstring of noon! i deny thee by the powers of mine understanding; throne me in the unity of thy might, and stab me with the javelin of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 31 3. o thou god of the nothingness of all things! thou who art neither the pan-pipe in the forest; nor life's blue sword wrapped in the cloak of death: o thou who art not found amongst the echoes of the hills; nor in the whisperings that wake within the valleys! i deny thee by the powers of mine understanding; crown me in the unity of thy might, and flash me as a scarlet tongue into thine all-pervading nothingness; for thou art all and none of these in the fullness of th

ll booksellers. t. fisher unwin. adelphi terrace, london. the original panel photographs by the dover street studios, from which the photogravure facing aha! is reproduced, are for sale at the offices of "the equinox" 124 victoria street, s.w "framed neatly in gold. price ten shillings "mr. neuburg's new volume of poems" ready in june. five shillings net. order through the equinox, the triumph of pan poems by victor b. neuburg in addition to "the triumph of pan" and many shorter poems, the volume will contain "the romance of olivia vane" a lyric sequence. occultism to the readers of "the equinox_ all who are interested in curious old literature should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address, and all future issues. a few

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we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life's heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes_ crown of created mysteries- each holds a peacock like the first. olympas. how can this be? 28 marsyas. the mind's accurst. it cannot be. it is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind's dumb; its only cry the shriek of its last agony! olympas. surely it struggles

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in one great chain, a formula in one great operation, an operation not leading to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul throug

flash of lightning from betwixt the lips of god, and slay him who had ventured to cross his path, silently, without even so much as grating against his bones. 196 297 possibly the restraint of brahmach rya produced the siddhis, and that further restraint in its turn produced an accumulation of these occult powers, the benefit accruing from which is again placed to the credit of the bodily powers. pan to artemis uncharmable charmer of bacchus and mars in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invo

ed language which the gross might misinterpret; but sincere study of this book will make the truth apparent to all decent men. aleister crowley [we print this review without committing ourselves to any opinion as to how these doctrines may be interpreted in practice by the avowed followers of harris- ed "no. 19" by edgar jepson. mills and boon, ltd. arthur machen wrote fine stories "the great god pan "the white people, etc. edgar jepson would have done better to cook them alone; it was a mistake to add the dash of algernon blackwood. a.c. rainbows and witches. by will h. ogilvie. 4th edition. 1"s" elkin mathews. a great deal of mr. ogilvie's verse rings true, an honest sensitive scots heart in this brave world of ours. if he rarely- perhaps never- touches the summit of parnassus, at least

he book which he does not know; but the book is addressed to those who know nothing. it will supply them with a fine basis for qabalistic research. aleister crowley. the priestess of isis. by edouard schur. translated by f. rothwell, b.a. w. rider and son. 3"s" 6"d" net. books i and ii. i have been trying to read this book for a week, but the rapidly recurring necessity to appear on the stage of "pan, a comedy" in the name-part, has interfered, and i have not yet finished it. but it speaks well for the book that i have not been too bored by it. i like both hedonia and alcyone, for i know them; but memnones seems to lack cleanliness of line, and one understands ombricius so little that one loses interest in his fortunes. books iii and iv. book iii did rather cheer me. but of course one knew

ng- the book's drivel) to that most indolent of ulcers, the british public, but for nothing more. his own work, bar "man and overman (why the hybrid superman, is a glib sham. if it proves anything, it proves nothing. but are we to writhe in the ecstasies of pyrrhonism? for this prophet claims to be zoroaster. can we be sure even of that? he has educated the british goat to caper to his discordant pan-pipe, so that without the nuisance of crucifixion he may scourge the money-changes from the temple. yet is this true cynicism? doth he delight, the surly diogenes, in his solitary gambols- that insult both lydia and lalage? or is he doing it to tempt them- to coquette with them? is he a man deadly serious in positive constructive aim, yet so sensitive to ridicule that he will always seek to tu

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night, whose arms are his own, as also his features. this knight mocketh sir opalamede for an impudent pretender, and impersonator of the chosen knight. sir palamede in all humility alloweth that there is no proof possible, and offereth ordeal of battle, in which the stranger is slain. sir palamede heweth him into the smallest dust without pity. xxxix. in a green valley he obtaineth the vision of pan. thereby he regaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh

, first eastern in the west, sir palamede the saracen! 113 george raffalovich's forthcoming works_ the history of a soul" edition strictly limited_ the deuce and all. a collection of short stories_ ready shortly. through the equinox and all booksellers_ mr. neuburg's new volume of poems""imperial "16"mo, pp" 200 "ready immediately. order through" the equinox "or of""any bookseller" the triumph of pan. poems by victor b. neuburg. this volume, containing many poems- nearly all of them hitherto unpublished- besides the triumph of pan, includes the romance of olivia vane. the first edition will be limited to two hundred and fifty copies: two hundred and twenty on ordinary paper, whereof less than two hundred are for sale; and thirty on japanese vellum, of which twenty-five are for sale. these

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view of scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i.sis. by omnia vincam 21 reviews 36 at bordj-an-nus. by hilda norfolk 37 alpha iota nu omicron zeta iota zeta iota delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovi

whisper love-words before thee, and i know not if thou hear me, thou who art the darling of the night and of the silence; yellow art thou as the sunlight through the corn-fields, bright as the sun-dawn on the snow-clad mountains, slow as the voice of the great green gliding river. calmly in thy silence am i come to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is smitten to madness "now do i come before thee in thy temple, with offerings from the oak-woods and the breath of the water that girds the e

h great effort. p.m. p.m. cannot do pr n y ma 30. 60. 15. more than once through, i tried twice. dh ran on nose ten minutes. 11.15 p.m. dh ran on nose. 12th. 7.35-7.55 pr n y ma. six minutes 10. 20. 30. a.m. a.m. dh ran. six minutes. 263 when gods are near, or kundalini arises thither, the petals bend down and out: thus is the winged-globe of egypt formed. these petals are the same as the horn of pan which open out as the god descends (p. was called away for a few days on business (or in disgust) to colombo) on the 20th of september p. returned from colombo and then he made the following entry in his diary "the blessed abhav nanda said 'thus have i heard. one day in thy courts is better than a thousand; let me recommence pr n y ma" thus he thought, and said. further he said "let me abandon

f the three lights of the gunas. see "the herb dangerous" the equinox, vol. 1, no. 2. 268 the great vision of vishnu. see the eleventh discourse on the bhagavad-g ta "unnumbered arms, the sun and moon. thine eyes. i see thy face, as sacrificial fire blazing, its splendour burneth up the worlds" verse 19. 269 adonai. the vision of the holy guardian angel. 270 atma-darshana, the universal vision of pan, or the vision of the universal peacock. it has many forms. 271 vision of shiva, which destroys the atma-darshana. the god shiva opens his eye, and equilibrium is re-established. glorious beyond imagining, sad beyond conceiving, faded the superb herald of the day. but mine eyes have seen it! and this, then, is dhy na! walk with it, yet all but unremarked, came a melody as of the sweet-souled v

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mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet's horrent, ye shall see things as they are! 41 i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth- pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laugher and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrat

lays her babe- music<gemini. the will of the gods be accomplished["all depart" 108 the rite of luna officers luna "silver robe and veil. violin. artemis. the lady of the moon" cancer "amber robe. cup. warden of the holy graal" taurus "orange robe. bow and quiver. the lord of the bow" a nymph "white robe. the head of the dragon" a satyr "black robe. the tail of the dragon" pan "black robe, tom-tom "in the east luna is throned, cancer on her right, taurus on her left. beyond these the satyr and the nymph. at the apex of a descending triangle, upon the earth, pan" 111 the rite of luna "one reciteth "the twelvefold certitude of god" from" 963 "the veil is withdrawn" cancer. 333-333-333. taurus. 333-333-333. cancer. 1. brother taurus, what is the hour? taurus. moonrise

chastity. cancer. 1. what is my weapon? taurus. vigilance. cancer. 1. whom do we serve? taurus. the lady artemis. cancer. 1. how many are her servants? taurus. nine. cancer. 1. who are they? taurus. three for the dew; three for the rain; and three for the snow. cancer. 1. who are the great officers? 113 taurus. thyself, the warden of the holy graal. myself, the lord of the bow. a nymph, a satyr- pan. 1. and pan! cancer. brother pan, i command thee to honour our lady artemis. taurus. bear the cup of libation! cancer. 333-333-333 [pan" recites chorus from swinburne's "atalanta" when the hounds of spring are on winter's traces. the wolf that follows, the fawn that flies. taurus. the goddess stirs not. cancer. silence is the secret of our lady artemis. pan. hath no man lifted her veil? cancer

rus. bear the cup of libation! cancer. 333-333-333. it is the hour of sealing up the shrine. taurus. let us banish the spirits of the elements["performs the lesser banishing ritual of the pentagram and returns] bear the cup of libation! cancer. 333-333-333. let us banish the spirits of the planets["performs the lesser banishing ritual of the hexagram and returns] cancer. bear the cup of libation! pan. 333-333-333. let us banish the holy emanations from the one, lest our lady's sleep be stirred["he banishes the sephiroth by the appointed ritual" 114 bear the cup of libation! cancer. 333-333-333. brother taurus, the shrine is well guarded. taurus. the shrine is perfectly guarded. satyr. bear the cup of libation! cancer. 333-333-333. pan. hear me, lord of the stars! for thee i have worshipped

nd strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon, by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! drip thy mystical dews on the tongues of the tender fauns, in the shade of initiate yews, remote from the desert dawns! 118 satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all; i am the passionate pan. come, o come to the dance, leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret sinew, smitten through by the fond folly of wisdom in you! come, while the moon (the moon) sheds her ambrosial splendour, reels in the redeless rune ineffably, utterly, tender! hark! the appealing cry of deadly hurt in the hollow- hyaci

ne to be mine. for five in the year gone by i pray thee give to me one; a lover stronger than i, a moon to swallow the sun! may he be like a lily-white goat, crisp as a thicket of thorns, with a collar of gold for this throat, a scarlet bow for his horns! cancer. may our lady artemis be favourable! taurus. may our lady artemis never be awakened [nymph "comes forward and dances her virginal dance" pan. of what worth is the gold in the mine? cancer. brother pan, be silent. nymph. bear the cup of libation! cancer. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord!

word of the lord; as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! taurus. in vain thou askest speech from our lady of silence: cancer. bear the cup of libation! pan. 333-333-333["recites" roll through the caverns of matter, the world's irremovable bounds! roll, ye wild billows of ether! the sistron is shaken and sounds! wild and sonorous the clamour, vast in the region of death. live with the fire of the spirit, the essence and flame of the breath! sound, o sound! gleam in the world of the dark, where the chained ones shall tremble and flee! gleam in the

flame, o flame! crown her, o crown her with stars as with flowers for a virginal gaud! crown her, o crown her with light and the flame of the down-rushing sword! crown her, o crown her with love for maiden and mother and wife! hail unto isis! hail! for she is the lady of life! isis crowned! cancer. in vain thou invokest our lady of the moon! taurus. bear the cup of libation! cancer. 333-333-333. pan. must every star that saves the night gleam fearfully afar, give no man love, but only light, or cease to be a star? nay, there's no man since time began through the ages until now, but won the goal of his set soul, a star upon his brow! oh! though no star serene as thou shine in my night forlorn, come, let me set thee on my brow, and make its darkness morn! pan["rises] brother satyr, scourge

shine in my night forlorn, come, let me set thee on my brow, and make its darkness morn! pan["rises] brother satyr, scourge forth these that profane the sanctuary of our lady: for they know not the secret of the shrine [satyr "dances the dance of the scourge, driving the officers down the stage, where they crouch] pan["goes to altar] brother satyr, i command you to perform the dance of syrinx and pan, in honour of our lady artemis. 122 satyr. and in thine honour["he dances the dance and falls prostrate in the midst" pan["advancing to the throne of luna] uncharmable charmer of bacchus and mars, in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through

ALEISTER CROWLEY EQUINOX EQ I 6

ace amongst present-day poets. an enthusiastic devotion to classic song. sustained metrical charm. from first to last the poet's work is an important contribution to the century's literature "publishers' circular "this [book] contains the answer to a very well-known riddle propounded by the late elizabeth barrett browning. you remember she asked in one of her poems 'what was he doing to great god pan: down in the reeds by the river' well, mr. victor neuburg has discovered the answer, for he was obviously wandering near the river if he was not hidden in the reeds "robert ross in "the bystander "there is no question about the poetic quality of much of mr. neuburg's verse. we are given visions of love which open new amorous possibilities "daily chronicle" rider's occult publications- just pub

n the greatest masterpiece of phidias; so does science, with her gross calipers. sensible men prefer a good photograph of nature to a bad landscape. the photograph shows them the view of their own normal eye through the medium of an accepted symbolism; the picture shows the view of an indifferent bad soul through a medium of mud. but corot! but whistler! but morrice! corot sees a wood, and paints pan; bougereau sees a pretty model, and paints a pretty model. he doesn't paint woman. morrice paints the venice of byron, of our historic and voluptuous dreams; not the venice of the yankee and the churning steamers. raphael found madonna in his mistress; rembrandt a queen of sombre passion and seduction in his wife. in one way or another we must get to god's meaning through a medium that itself

ALEXANDRIAN BOOK OF SHADOWS OCCULT

are the ways of sleep and night- men seek for them whose eyes have lost the light. open the door, the door which hath no key, the door of dreams, whereby men come to thee. o mighty stag, o answer to me! hps& hp say: both: akhera goiti- akhera beiti (lowering their hands) notes l published sources include janet and stewart farrar's eight sabbats for witches the farrars say it is "the invocation to pan from chapter xiii of moon magic by dion fortune, with.[cernunnons..substituted for..pan. l cone of power hp leads a ring dance deosil about hps who stands in the center. coveners are arranged man and woman alternately, facing inwards and holding hands (left plams up, right palms down. all dance and chant either the witches' rune or the call of the ancient mysteries: all: eo, evohe! dance and c

al substances. thus, wood or ivory is better for a wand than metal, which is more appropriate for swords or knives. virgin parchment is better than manufactured paper for talismans, etc. and things which have been made by hand are good, because there is life in them. notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. to make anointing ointment take a glazed pan half full of grease or olive oil. put in sweet mint leaves bruised. place pan in hot water bath. stir occasionally. after four or five hours pour into linen bag and squeeze grease through into pot again and fill with fresh leaves. repeat until grease is strongly scented. do same with marjoram, thyme and pounded dried patchouli leaves, an you may have them (for they be best of all. when strongl

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

he destinies of these three nations seemed closely to interlink. the newly forming country of the united states is likewise esoterically and intimately associated, in its form aspect, with brazil, russia and italy, and hence the early influx of russians and italians into america, and hence also the pull of the south american countries upon the american consciousness and the growth of the ideal of pan-america. these relations are all on the form side and emerge out of the personality rays. many such relations will appear if the countries and their rays are subjected to a careful scrutiny. the ray of attraction or inclusiveness (ray ii, the ray of electrical phenomena (ray iii, and the fifth ray of intellect are potentially very active at this time, as they are all in incarnation, and the in

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

these three nations were closely related. the newly forming country of the united states is likewise spiritually and intimately associated in its form aspect with brazil, russia and italy; hence the early influx of certain types of emigrants into the country and hence also the pull of the south american countries upon the american consciousness, and the growth (rightly or wrongly) of the ideal of pan-america. these relations are all on the form side and emerge out of the personality rays or energy of the nations concerned. the ray of love or inclusiveness, the ray of active intelligence showing itself so predominantly in the electrical civilisation of modern times, and the fifth ray of exact science are all potently active at this time, for they are all pouring their energies onto our plan

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

or saving souls and i made such a good record that miss sandes sent for me to join her at the artillery practice camp in central ireland and there get some real training. it was lovely green country and i shall never forget the day i arrived there. in spite, however, of the beauty, my major impression was eggs. nothing but eggs everywhere. there were eggs in the bath tub; there were eggs in every pan; there were eggs in the drawers of my dressing table; there were eggs in boxes under my bed. if i remember rightly, there were one hundred thousand eggs in the house and they had to be in some kind of container. i discovered that we used seventy-two dozen eggs in the coffee shop of the soldiers home every night and as there were three homes in that district serviced by us, we used innumerable

ARADIA GOSPEL OF THE WITCHES

hese witch traditions which i have gathered there is awondrous poetry of thought, which far excels the efforts of many modern bards, and which onlyrequires the aid of some clever workman in words to assume the highest rank. a proof of what ihave asserted may be found in the fact that, in such famous poems as the finding of the lyre, byjames russell lowell, and that on the invention of the pipe by pan, by mrs. browning, that whichformed the most exquisite and refined portion of the original myths is omitted by both authors, sim-ply because they missed or did not perceive it. for in the former we are not told that it was thebreathing of the god air(who was the inspiring soul of ancient music, and the bellariaof modernwitch-mythology) on the dried filament of the tortoise, which suggested to

BALANCE J

nce (taken from the exhibition catalogue) i saw my first original austin osman spare painting hanging above the seething bookshelves of atlantis, the occult bookshop that i spent my late teens lurking inside. in fact there were several of his paintings and i could not believe my eyes. until then i had only been aware of his name and had been conscious of seeing the recurring and haunting image of pan, which was actually a section of the late pastel called the vampires are coming. this image was widely used in the seventies on several occult type book jackets and was a key figure in the promotion of the eclectic magazine series man, myth and magic. here were a clutch of excitingly vivid and dynamically coloured originals. my mouth went dry, my head reeled and i was shocked into a state of g

BANISHING THE SLAVE GODS

concisely in peter carroll's liber mmm from liber null and psychonaut. or, if you will, liber's e& o from aleister crowley's magick: liber aba: book 4 now, to the actual practice. i do crowley's star ruby at least once if not several times daily. a complimentary comment here: http//www.geocities.com/athens/parthenon/4052/starruby.htm this rite serves as both a banishing and an invocation. the "io pan" may be substituted with "hail satan" as they are both essentially the same force. the visualization of the pentagram is of utmost importance in this rite. it is used later in a non-ritual context when you are in the actual presence of any type of religious figure, authority, or someone that is just plain witnessing to you with their chosen "faith. to intiate an offensive attack- which is actu

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

ama: a former prime minister of tibet told me the story of the finding. ne-chung gave out the names of the young boy s father and mother, and the whereabouts of their house. sam-ye [tsiu marpo] made known that the mountain near the house was shaped like an elephant. that made a starting point for the council of priests who are responsible for discovering the right boy. such a council includes the pan-chen lama, if he is of age, and includes also fifteen or twenty other leading lamas.195 likewise, melvyn goldstein mentions that, after the death of the thirteenth dalai lama and during the search for the fourteenth incarnation, the tsiu marpo oracle at samy, along with the other state oracles of nechung and gadong (dga gdong, flung their ceremonial scarves toward 191 see diemberger 2005, p. 1

BLACK SERPENT1

, but use all three packages in the box and only use 3/4 the packet of seasoning -1 packet lawrey's beef burrito seasoning (mccormick and schilling suck in this recipe, but if you like them, go for it- 2 packages of pillsbury croissant roll dough (low fat -2 bags of shredded cheddar or colby-jack cheese (smart balance works fine) prepare beef according to the burrito seasoning packet. get a pizza pan or stone and open the 6 dough. arrange the dough to where the lower half of the triangle of dough is in the inside of the dish and the pointy part of the triangle is on the outside. this is very important. i don't know how to explain it better. just that the thicker side of the triangle needs to be at the middle of the pizza pan/stone. work around the pizza pan to make the dough form a sunshin

BLAVATSKY H P ANTHROPOGENESIS

hite deity" or the light of truth. god is light and satan is the necessary darkness or shadow to set it off, without which pure light would be invisible and incomprehensible "for the initiates" says eliphas levi "the devil is not a person but a creative force, for good as for evil" they (the initiates) represented this force, which presides at physical generation, under the mysterious form of god pan- or nature: whence the horns and hoofs of that mythical and symbolic figure, as also the christian "goat of the witches' sabbath" with regard to this too, christians have imprudently forgotten that the goat was also the victim selected for the atonement of all the sins of israel, that the scape-goat was indeed the sacrificial martyr, the symbol of the greatest mystery on earth- the fall into g

ere sacrificed to amphitrite and the nereids on the sea-shore, as goats are sacrificed to this day to durga kali, who is only the black side of lakshmi (venus, the white side of sakti; and by suggesting what connection these animals may have with capricornus, in which appear twenty-eight stars in the form of a goat, which goat was transformed by the greeks into amalthaea- jupiter's foster-mother. pan, the god of nature, had goat's feet, and changed himself into a goat at the approach of typhon. but this is a mystery which the writer dares not dwell upon at length, not being sure of being understood. thus the mystical side of the interpretation must be left to the intuition of the student. let us note one more thing in relation to the mysterious number five. it symbolizes at one and the sam

er tau closed the alphabets of the jews and the samaritans, who called this character the "end" or "perfection "culmination" and "security" thence- ragon tells us- the words terminus (end, and tectum (roof, are symbols of shelter and security, which is rather a prosaic definition. but such is the usual destiny of ideas and things in this world of spiritual decadence, if also of physical progress. pan was at one time absolute nature, the one and greatall; but when history catches a first glimpse of him, pan has already tumbled down into a godling of the fields, a rural god; and history will not recognize him, while theology makes of him the devil. yet his seven-piped flute, the emblem of the seven forces of nature, of the seven planets, the seven musical notes, of all the septenary harmony

BLAVATSKY H P COSMOGENESIS

see, smell, or taste. it leaves others to the metaphysicians" we must feel grateful even for so much* writing upon this subject in isis unveiled we said of it that it was "the chaos of the ancients, the zoroastrian sacred fire, or the atash-behram of the parsees; the hermes-fire, the elmes-fire of the ancient germans; the lightning of cybele; the burning torch of apollo; the flame on the altar of pan; the inextinguishable fire in the temple on the acropolis, and in that of vesta; the fire-flame of pluto's helm; the brilliant sparks on the hats of the dioscuri, on the gorgon head, the helm of pallas, and the staff of mercury; the egyptian phtha-ra; the grecian zeus cataibates (the descending) of pausanias; the pentacostal fire-tongues; the burning bush of moses; the pillar of fire of the ex

sit the locality where the vedas were written[[vol. 1, page] 358 the secret doctrine. one has to learn the reason of a symbol before one depreciates it. the dual element of air and water is that of the ibis, swan, goose and pelican, of crocodiles and frogs, lotus flowers and water lilies &c; and the result is the choice of the most unseemly symbols among the modern as much as the ancient mystics. pan, the great god of nature, was generally figured in connection with aquatic birds, geese especially, and so were other gods. if, later on, with the gradual degeneration of religion, the gods to whom geese were sacred, became priapic deities, it does not stand to reason that water fowls were made sacred to pan and other phallic deities as some scoffers even of antiquity would have it (see petron

d adonai, whose name is also kadush and el-el (cod. naz, i, 47; see also psalm lxxxix, 18, and also "lord bacchus" baal-adonis of the sods or mysteries of the pre-babylonian jews became the adonai by the massorah, the later-vowelled jehovah. hence the roman catholics are right. all these jupiters are of the same family; but jehovah has to be included therein to make it complete. jupiter-aerios or pan, the jupiter ammon, and the jupiter-bel-moloch, are all correlations and one with yurbo-adonai, because they are all one cosmic nature. it is that nature and power which create the specific terrestrial symbol, and the physical and material fabric of the latter, which proves the energy manifesting through it as extrinsic. for primitive religion was something better than simple pre-occupation ab

BLUE EQUINOX

thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and other priestly bogies. love is the law, love under will. 5 hymn to pan .frix .rwti periarc j d nepi man. p n p n p n p n liplagkte, kullan.aj cionokt poi petra.aj p deir doj f nhq, qe n corop i nax .soph. aj. thrill with lissome lust of the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-whit

e thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devi

am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock

io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan! 9 editorial do what thou wilt shall be the whole of the law the world needs religion. religion must represent truth, and celebrate it. this truth is of two orders: one, concerning nature external to man; two, concerning nature internal to man. existing religions, especially christianity, are based on primitive ignorance of the facts, particularly of external n

donai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to

of the mockers shall be a ripple in the hair of the beloved one. 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in the midst of the primal forest of eternity. 44. thou canst not charm the dolphin

he highest rank, and recognized as such by all capable of such recognition in every country in the world. in more remote times, the constituent originating assemblies of the o.t.o. included such men as: fohi hippolytus laotze merlin siddartha arthur krishna titurel tahuti amfortas ankh-f-n-khonsu percivale herakles mosheh orpheus odysseus vergilius mohammed catullus hermes liber lii 199 martialis pan apollonius tyan us dante simon magus carolus magnus manes william of schyren basilides frederick of hohenstaufen valentinus roger bacon bardesanes jacobus burgundus molensis king wu ko hsuen christian rosenkreutz osiris ulrich von hutten melchizedek paracelsus khem michael maier menthu jakob boehme johannes dee francis bacon sir edward kelly andr a thos. vaughan robertus de fluctibus elias ash

rystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest: io io io iao sabao. kurie abrasax kurie meithras kurie phalle. io pan, io pan pan io isxuros, io athanatos io abroton io iao. xaire phalle kaire panphage kaire pangenetor. hagios, hagios, hagios iao. liber xv 259 the priestess is seated with the paten in her right hand and the cup in her left. the priest presents the lance, which she kisses eleven times. she then holds it to her breast, while the priest, falling at her knees, kisses them, his arms stretched alon

ies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs+ with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and liber xv 261 amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyan us, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamure

t of life. this is the sublime and sacred jest of the gods, to take the gross, the stupid, the banal, and suddenly to manifest a flower. for this reason i wish to put it upon record, that i think that alexander harvey is the greatest realist alive to-day. the dull rationalist dribbles of cause and effect, neither perceiving the one, nor understanding the other. alexander harvey has the mystery of pan. alexander tabasco. beyond life. by james branch cabell. robert m. mcbride& co. for four years i have been cast away upon a desert island, and i am seriously alarmed at beholding a footprint in the sand. as a matter of fact, the goats have acclimatized me to most things, and i take up the task of reviewing this book with all the more confidence, because the publisher begs me to abuse it. i dis

ows the midnight blossom of buddha, more difficult to find, more rare to view than is the flowers of the vogay tree. it is the seed of freedom from rebirth. it isolates the arhat both from strife and lust, it leads him through the fields of being unto the peace and bliss known only in the land of silence and non-being. the .midnight blossom. is a phrase connected with the doctrine of the night of pan, familiar to masters of the temple .the poppy that flowers in the dusk. is another name for it. a most secret formula of magick is connected with this .heart of the circle. 54. kill out desire; but if thou killest it take heed lest from the dead it should again rise. by .desire. in all mystic treatises of any merit is meant tendency. desire is manifested universally in the law of gravitation

y of the dolphin and the prophet in .liber lxv: 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. the two paths 67 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in the midst of the primal forest of eternity. 44. thou canst not charm the dolphin

urse this ought to have been mastered long ago. it probably means neschamah. if we take this to be so, the whole passage will become intelligible. in the beginning of progress we have the automatic ego, the animal creator or generator of nephesch in yesod, the lowest point of the ruach, and the marriage between these is the seven portals 99 the first regeneration. nephesch is syrinx, and yesod is pan. nephesch is the elemental soul which seeks redemption and immortality. in order to obtain it, it must acquire a soul such as is possessed by men. now the elemental is said to be afraid of the sword with its cross hilt, of the cross, that is to say of the phallus, and this is what is called panic fear, which, originally an individual thing, is applied to a mob, because a mob has no soul. a ver

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

oth the god and the goddess are important and should be equally revered. there should be balance. but balance is as woefully missing in most traditions of the craft as it is in christianity. we are all every single one of us made up of both masculine and feminine attributes. the toughest, most macho man has feminine aspects just as the most traditionally-feminine woman has male aspects. so it is "pan a greek nature and fertility deity, originally native to arcadia. as such he is god of goatherds and flocks and is usually represented as a very sensual creature; a shaggy human to the loins with pointed ears, goat's horns and legs. he wanders among the mountains and valleys, pursuing nymphs or leading them in their dances. he is quite musical and is the inventor of the syrinx, or 'pipes of pa

make it totally right for you. if the name used to identify the god, in the tradition you have chosen, happens to be cernunnos (for example) and you have difficulty relating to that name, then choose another for your own use. in other words, respect the name cernunnos in group worship and all matters pertaining to the coven but, in your own mind and in personal rites don't hesitate to substitute pan or mananna or lief or whatever. a name, as i have said, is a label. the god himself knows you are "talking" to him; he's not going to be confused (this all applies equally to the goddess of course. it may well be for the above reason that the name cernunnos is found in so many branches of the craft. as i've mentioned, it is simply the latin word for "the homed one. to add your own personal ide

(a) gardnerian wicca and (b) saxon wicca "now g* had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the nether lands. the guardians of the portals challenged her 'strip off thy there can be surprises in discovering names used for the deities in different traditions. one very-strongly welsh tradition uses the name "diana" for the goddess and "pan" for the cod. diana, of course, was a roman goddess and pan was a greek god! their connection with the welsh must be one of the mysteries! figure 2.1 goddess: arada/arawhon 16/ buckland's complete book of witchcraft garments, lay aside thy jewels; for naught may ye bring with ye into this our land' so she laid down her garments and her jewels and was bound, as are all who enter the realms of d

ere is much feasting and merriment. in the old days, before the persecutions, many different covens would come together to celebrate. there might be as many as several hundred witches, from widely scattered covens, all congregating in one place to give thanks to the gods and to celebrate the sabbat. in these modern times i have seen similar gatherings though not for a specific sabbat such as the "pan pagan festival" held in michigan in 1981, where nearly eight hundred witches and pagans were in attendance. but whether you can join forces with others or you celebrate as a single coven or even as a solitary witch (more on this later) the keyword is "celebration. as the goddess is honored with the phases of the moon, so is the god at certain of the phases of the sun. these are the "lesser sab

finally bloom] when sufficient time has elapsed the bell is rung. priest/ess takes the parchment and pen and writes, at the top, his/her "seed (try to concentrate it into as few words as possible. the parchment is passed around the circle and all add their "seeds. when it is returned, priest/ the priapic wand is named after priapus, the roman god of procreation. in asia minor he was equated with pan, the nature deity of greece, and was considered the off-spring of aphrodite and dionysus. he presided over the fecundity of fields and flocks, over the raising of bees, the culture of the vine and over fishing. he protected orchards and gardens, where his phallic image was prominently displayed. the priapic wand is, in effect, a representation of a phallus (penis. although only used in a few r

esn't, don't worry. get a drum or tambourine; a bongo drum is good, or something like an amerindian or haitian drum or a bodhran (scottish/irish hand-drum. the old name for a witch's drum, incidentally, was tabor (pronounced "tay-ber. a drum can actually be made fairly simply. just beating out a rhythm is sufficient, especially for power-raising. guitars, dulcimers, recorders, flutes, harmonicas, pan-pipes, even rattles such as maracas, are all good coven instruments. there are several good books of craft and pagan music available these days. in appendix d i include some for you to try. sabbat games after the religious part of the sabbat comes the fun and merriment. along with singing and dancing there are, traditionally, games. some can be played before the circle is opened up and others

the process has ended. pour off the clear liquid into bottles, cork them tightly and keep for some time before using. dandelion wine the flowers must be freshly picked and the petals stripped from them. put a gallon of these petals into a tub and pour a gallon of freshly-boiled water over them. leave, covered, for ten to twelve days, stirring now and then. then strain the liquid into a preserving pan and add three to four pounds of sugar, according to taste. also add the thinly pared rind of one orange and one lemon, plus the rest of these two fruits cut in pieces but without any trace of the white pith or the pits. boil gently together for twenty minutes then remove from heat. after it has cooled to hike-warm, put in a tablespoonful of brewer's yeast and a quarter of an ounce of compresse

ogether for twenty minutes then remove from heat. after it has cooled to hike-warm, put in a tablespoonful of brewer's yeast and a quarter of an ounce of compressed yeast spread on a piece of toast. cover again and leave for a couple of days. then put into a cask, bung it down and bottle after two months or more. apple beer pour four gallons of boiling water over four pounds of grated apples in a pan and stir each day for two weeks. then strain and add two pounds of sugar, two ounces of root ginger and a level teaspoon-ful each of cinnamon stick and whole cloves. pour into a cask and bung tightly at once. in six weeks it will be ready to bottle. honey beer boil an ounce of ground ginger with half a gallon of water for half an hour, then put it into a pan with a pound of white sugar, two ou

rewer's or baker's yeasts. locust beer gather the long black locust pods and break them into pieces. place a layer in a keg or crock. add ripened persimmons or sliced apples. cover with boiling water. add two cups of molasses. let set for three or four days before using, for best flavor. nettle beer only young nettles should be used for this. two gallons of them must be washed well and put into a pan with two gallons of water, half an ounce of bruised ginger root, four pounds of malt, two ounces of hops and four ounces of sasaparilla. boil for a quarter of an hour and then strain over a pound and a half of castor sugar. stir until the sugar dissolves, then add an ounce of creamed yeast. when the beer starts to ferment, put it into bottles and cork these and tie down with string. this beer

two loaves and place in greased bread pans. let rise, covered, for another two hours. bake for forty minutes in an oven preheated to 375. remove from the oven and brush the tops of the loaves with oil or melted butter. indian hominy bread need: 2 cups cooked grits, 2 beaten eggs, 2 tablespoons melted butter, 2 teaspoons salt, 1/2 cup milk. add milk, butter and eggs to warm grits. pour in greased pan. bake at 375 for thirty minutes. serve hot (note: thin cakes of this mixture may also be fried on a hot griddle. indian pumpkin bread need: 1 cup cornmeal% cup pumpkin (cooked, water enough to moisten mixture. mix the ingredients and work until the dough is easy to handle. form into flat cakes. cakes may be baked in a greased pan (as biscuits) or fried quickly over an open fire. irish oatcakes

well-greased, bread pans. bake in a hot oven until brown. acorn cookies need% cup oil% cup honey, 2 beaten eggs, 2 cups acorn flour (see "acorn bread" above*/2 teaspoon almond extract, cup dried, chopped acorns. blend the oil and honey; beat in the eggs. add the almond extract, acorn flour and the chopped acorns. drop this batter by teaspoonsful onto a lightly oiled cookie-sheet or shallow baking pan. bake in a 375 oven for fifteen minutes. important reminder in both this and the previous lesson i used examples of "love" magick and talismans. please always remember that love magick directed at a specific individual should never be done, for to do so would be to interfere with that person's free will. you would be forcing them to do something they would not normally do and may not wish to d

BUDGE E

ir names click to view second hour. upper register. gods nos. 16-21. are--mest-s-tcheses, amama kheftiu, and hert-tuati. 19-21. the goddesses sekhet, of thebes, am-tcheru, ament-nefert and net-tept-ant. p. 31 in the lower register are the following- 1. a god, standing, called nebaui, 2-4. three gods, each of whom has two ears of corn stuck in his hair; these are called besua, neper, and tepu (or, pan. 5-7. three gods, each holding an ear of wheat in click to view second hour. lower register. gods nos. 1-8. his left hand; their names are hetch-a, ab, and nepen. 8. a god, holding a knife in his left hand, called ar-ast-neter. 9-11. three gods, seated, in mummy forms. the first has the head of a horned animal, and is called amu-aa, i.e "the eater of the p. 32 phallus; the second has the head

in the left hand. these gods are under the direction of a god in mummied form, whose name, or description, is heru-her-she-tuati, i.e "horus who is over the lakes in the tuat" the names of the nine gods are- 1. sekhti. 2. am-sekhet-f. 3. nehebeti. 4. tchamuti. 5. neb-aatti. 6. heq-neteru-f. p. 204 click to view sekhti. am-sekhet-f. nehebeti. tchamuti. neb-aatt.i p. 205 click to view heq-neteru-f. pan-ari. teser-ari. aha-sekhet. heru-her-she-tuat.i p. 206 7. pan-ari. 8. teser-ari. 9. aha-sekhet. next: chapter x. the tenth division of the tuat, which is called metet-qa-utchebu sacred texts egypt ehh index index previous next p. 207 chapter x. the tenth division of the tuat, which is called metet-qa-utchebu. having passed through the ninth division of the tuat, the boat of the sun arrives at

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the various horned gods of the celtic tradition. the god dates back to the shamanic figures portrayed on cave walls. cernunnos was lord of winter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god include herne the hunter, the greek pan, god of the woodlands, and dionysus, greek god of vegetation and the vine, whose ecstatic mystery cult involved ritual dismemberment and resurrection. seite 41 wicca01.txt cerunnos' importance has been in his continuing presence as the horned god, the male principle in witchcraft through the ages, in modern wicca and other neo-pagan faiths. he is also invoked for prosperity, fertility, instinc

n circles widdershins, saying: out with sorrow, out with pain, joyous things alone remain. you can also sweep areas of your home such as uncarpeted floors, patio paths and seite 113 wicca01.txt yards to cleanse the home of negativity. remember to sweep out of the front door, away from the house and eventually into the gutter, or if in you live in a flat, you can collect the lavender and dust in a pan and send it down the waste disposal unit. you may also wish to cleanse the area further by sprinkling salt and pepper dissolved in water after sweeping. if you are working on carpet, you can use a very soft broom (some modern witches even hoover in circles widdershins and sprinkle the area with water in which a few drops of a cleansing flower essence, such as glastonbury thorn, has been added

COLLIER IRENE CHINESE MYTHOLOGY

creation and maintenance of natural and cultural orders, disruptions and challenges to them and a spirit of concern and even self-sacrifice for the well-being of humanity on the part of benevolent gods and mythological culture heroes [t]he number of gods and culture heroes who give their lives in the service of the natural or cultural orders is astounding in comparison with most other pantheons: pan gu [panku, n wa [nuwa. and the god gun [kun] are examples to be found in this collection.3 the walls continue: in the classical chinese scheme of things, then, there was no place for a jealous god who demanded the exclusive devotion of a chosen people in return for his help. the gods held the power to influence the seasonal cycles and the balance between wet and dry, but usually they only inte

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

dinate the america-european conspiracy to create the european community. count richard n. coudenhove-kalergi wrote a book in 1923, calling for a united states of europe. he was named after richard wagner, of whom hitler had said that to understand nazi germany one had to understand wagner. a close friend of the count's father was theodore herzl, the founder of zionism. the count's book was called pan europa, and he went on to form the pan european union with branches right across the continent, supported by leading european politicians, the anglo-american establishment, including colonel house and herbert hoover, and the usual crowd that pop up everywhere. the count said in his autobiography "at the beginning of 1924, we received a call from baron louis de rothschild; one of his friends, m

x warburg, from hamburg, had read my book and wanted to get to know us. to my great surprise [sure, warburg spontaneously [sure] offered us 60,000 gold marks to tide the movement over for its first three years..max warburg, who was one of the most distinguished and wisest men that i have ever come into contact with, had a principle of financing these movements. he remained sincerely interested in pan- europe for his entire life. max warburg arranged his 1925 trip to the united states to introduce me to paul warburg and bernard baruch."18 the secret government 147 also among the supporters of the pan european movement was winston churchill (comm 300, who wrote an article in 1930 for the american publication, the saturday evening post, entitled "the united states of europe. this was nine yea

er 9th 1988, the european leaders gathered at the pantheon in paris to celebrate the centenary of the birth of jean monnet, the man called 'the father of europe. but what was there to celebrate about monnet's creation? it has kept the peace in europe since 1945? no, no. the elite has allowed that to happen so european integration could take place. without the manipulators there would have been no pan-european wars in this century, anyway. monnet created a monster which is in the process of devouring freedom. the integration of europe is another major vehicle for the new world order. the secret government 151 the bilderberg group (bil)29 the creation of the european community and the bilderberg group are linked by one man in particular, the polish socialist, joseph retinger, a founder of th

the council on foreign relations, and the knights of malta. frank shakespeare, another knight, was president of cbs television, vice-chairman of rko, and the united states ambassador to the vatican. shakespeare has also served on the elite-controlled heritage foundation under the ultra-right chairmanship of paul weyrich. this has links to the habsburg family, one of the driving forces behind the pan european movement which led to the european community, and a key family within the global elite. the social historian stephen birmingham says "the knights of malta comprise what is perhaps the most exclusive club on earth. they are more than the catholic aristocracy [they] can pick up the telephone and chat with the pope".13 i would go further than that and say they control the vatican in leag

tity cards. i do not believe this was a coincidence, especially since the paramilitaries and the british government are in regular contact through the secret society network and other channels, no matter what they may say publicly. indeed, the secret communication between the ira and their 'enemy, the british government, has been publicly exposed. the attempts to blame two libyans for the bomb on pan am flight 103 which killed 270 people at lockerbie, scotland, in december 1988 is another case of diversion. none of the evidence points to libya. that is a convenient scapegoat to move attention from what really happened and to undermine the gaddafi regime. the evidence of independent studies and documentaries clearly points to other middle east connections, the cia, and other intelligence ag

ary is also happening with the police forces. a little debated or publicised clause in the maastricht treaty for european union established the k4 committee to create a european police network operating outside democratic control. this must have been one of the clauses the voting fodder politicians missed when they failed to read the treaty before passing it into law. k4 is supposed to coordinate pan-european police action against drug trafficking, money laundering, and illegal immigration. it will also establish a european police network called europol and a massive database of information about the population. some have described it as a european fbi. under the maastricht treaty, the 'democratically' elected european parliament will have the right to be 'consulted' about the policies of

ome other dogma, we are wasting our time. there is a difference between having smaller units of government with control in the hands of people and communities and the chest-out-chin-up-fight-for-yourcountry- flag-in-hand-god-on-our-side patriotism that has been used by the elite to play country against country century after century. so again, if we fall into the dogma trap, we can jump out of the pan and into the fire. we need to be selective in what we accept because no-one has all the answers. this process of personal selection is not something that is encouraged, nor often even understood. the robot radical thought pattern, for instance, believes that if we are the prison warders 423 you take a piece of information from a person or group you must, by definition, agree with everything th

DAVID ICKE CHILDREN OF THE MATRIX

"golden age" of atlantis and lemuria-mu to the present day is that of the snake or serpent. both civilisations were known in legends as the dragon lands and the motherlands.2 the greeks called atlantis "hespera (a name for venus) and they said it was guarded by a dragon.3 native american records call atlantis "itzamana, which means "dragon land" or the "old red land".4 the algonquins use the name pan for the atlantean continent, a name also given to the goat god of the greeks. pan was originally a dragon or goat god of the atlanteans, some records of the early egyptians and greeks suggest.5 the very name, mu, pronounced moo, is close to the polynesian name for dragon.6 an indian tamil text, silappadikaran, describes a lost continent in the pacific and indian ocean it calls kumari nadu or k

o perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established colonies in egypt, then known as khem or "land of the fire serpent. the letter "k, the sound used so often by these reptilian bloodlines apparently, was written in the form of a serpent in egyptian hieroglyphics. khem was the name of the deity symbolised as a black goat and late called pan. the goat is still a symbol of worship for the illuminati and saranists today under the name baphomet. there are many surviving records that claim a lineage of egyptian kings going back tens of thousands of years before the formation of the egyptian civilisation described by official historians. this supports the stories of an atlantean/lemurian colony in egypt long before the cataclysm. the c

ed, the worship of a serpent goddess has always been the centre of their rituals under names like athene, barati, isis, semiramis, el, artemis, diana, and hecate. other atlantean/lemurian colonists were known as the pelasgians("peoples of the sea, the danaans, and the female amazons.50 the pelasgians worshipped the serpent moon goddess dana, later diana (artemis, and the atlantean goat god called pan. they first landed on the peloponnese in greece and settled in arcadia, according to ancient greek records. arcadia has always been a sacred place to the illuminati bloodlines and was apparently a name for atlantis. the danaans left atlantis to settle in asia minor (now turkey, greece, and the islands of the aegean. they are claimed by some authors to descend from the old testament tribe of da

states. the mescalero apaches of arizona claim to descend, via peru, from a continent that sank in the atlantic.37 this was documented by lucille taylor hansen in her book, the ancient atlantic (amherst press, amherst, wisconsin, 1969).38 asa delugio, the mescalero apache chief, told her that the ancestors of the apaches were "serpents" from their sunken homeland in the atlantic, which he called pan and the old red land. after being forced by conflict to leave peru they travelled north where they fought with local tribespeople in north america. their men were killed and the women went on to breed with the victors to form the bloodlines that became the mescalero apaches. hansen identified significant connections between the apaches and the peoples of north africa who also claimed descent f

f the inmates? this mass medication of water supplies with sodium fluoride was to sterilise the prisoners and force them into quiet submission. charles perkins, a chemist, wrote the following to the lee foundation for nutritional research, milwaukee, wisconsin, on october 2nd 1954..in the 1930's, hitler and the german nazis envisioned a world to be dominated and controlled by a nazi philosophy of pan-germanism. the german chemists worked out a very ingenious and far-reaching plan of mass-control, which was submitted to and adopted by the german general staff. this plan was to control the population in any given area through mass medication of drinking water supplies. by this method they could control the population in whole areas, reduce population by water medication that would produce st

DAVID ICKE THE BIGGEST SECRET

s on humankindsbiological and cultural evolution (a and l horn, pd box 1632, mount shasta, california,96067, 1994).482jason bishop ill, matrix ii, compiled by valdamar valerian (arcturus book service, usa, 1990),p 96.3rev john bathhurst deane, the worship of the serpent (j. g. and f. rivington, london,1833).4bible myths, p 11.5ibid, p 15.6ibid, p 12.7francis hitching, the wodd atlas of mysteries (pan books, london, 1981, p 10, sectionentitled, death of the dinosaurs.8ibid.9ibid.10john rhodes, the reptoid website, http//www.reptoids.com11dale russell, exponential evolution: implications for intelligent extraterrestrial life (advancedspace research, 1983).12the wodd atlas of mysteries, p 159.13ibid.14herbert s. zim and robert h. baker, stars, a golden guide (golden press, new york, 1985, p58

wales and to this day the name for that country inthe welsh language is cymru.the scythians, another aryan group, also moved north from the caucasus intoeurope where their name was changed by the romans to distinguish between them andother peoples. the sacred emblems of the scythians included the serpent, the ox(nimrod/taurus, fire (the sun, knowledge, and tho or theo, the god the egyptianscalled pan. the romans called the scythians the sarmatae and the germani from thelatin word germanus, meaning genuine. the scythians were known, therefore, as thegenuine people and of course from germani we get german and germany. the namechange is confirmed by the writings of the roman historians pliny and strabo. theanglo-saxons who invaded britain were also known as germani by the romans. theland call

ld manipulate into being the europeaneconomic community. count richard n. coudenhove-kalergi wrote a book in 1923calling for a united states of europe. he was named after richard wagner, of whomhitler had said that to understand nazi germany one had to understand wagner. a closefriend of the counts father was theodore herzl, the founder of zionism (sionism- thesun cult. the counts book was called pan europa and he went on to form the paneuropean union with branches right across the continent, supported by leadingpoliticians and the anglo-america establishment, including colonel house and herberthoover. the count said in his autobiography:at the beginning of 1924, we received a call from baron louis de rothschild; one of hisfriends, max warburg (hitlers banker) from hamburg, had read my boo

g (hitlers banker) from hamburg, had read my book and wanted toget to know us. t o my great surprise (sure, warburg spontaneously (sure) offered us60,000 gold marks to tide the movement over for its first three years. max warburg, whowas one of the most distinguished and wisest men that i ever came into contact with, hada principle of financing these movements. he remained sincerely interested in pan-europefor his entire life. max warburg arranged his 1925 trip to the united states to introduce meto paul warburg and bernard baruch.10276the european community, now union, is another creation of the brotherhood withall the old familiar names involved. winston churchill (comm 300) was a supporter ofthe european superstate and he wrote an article in 1930 for the american publicationthe saturday

DEMONIC BIBLE

s the ona s objectives in presencing the forces of darkness and becoming nexus s or gateways to the acausal as well as establishing a new aeon and creating a new race homo deitus (called homo galacticus in ona literature) the embassy of s.a.t.a.n. may no longer exist, but the social realist philosophy of nomolos and the embassy of s.a.t.a.n. s goal of creating an independent nation (the island of pan-shaitan) influenced the philosophy and objectives of the embassy of lucifer. the embassy of lucifer may be seen as the successor to the church of satan, temple of set, order of oriental templars, order of nine angles, and embassy of s.a.t.a.n, but magus susej has made no claim of exclusivity for members of his organization. members of the embassy of lucifer have an obligation to further the de

ed cabalistic magic, enochian magic, sumerian/babylonian magic, celtic magic, norse magic, egyptian magic, witchcraft, voodoo, and satanism. he sought out the lavey church of satan but, at the time, the church of satan was no longer active. he instead became involved in several other satanic organizations: the embassy of s.a.t.a.n, the temple of set, the order of the left-hand-path, the temple of pan-shaitan, and the order of the nine angles. he studied the literature of these satanic groups while continuing to work with the demonic bible and experiment with new rituals. in 1991, mr. miller established the embassy of lucifer as a political embassy dedicated to the dark lord and as a vehicle for the creation of a new aeon. he did not fully understand at the time what form this new aeon woul

man, the high priest, who assumed the form of the devil and had sexual intercourse with the women. it was also said that his penis was unusually large and that his semen was cold. the truth of the witches sabbath is that all of the participants were female. the high priestess wore a large phallus strapped to her waist not to represent herself as the christian devil satan or as the pagan goat-god pan but rather as a form of the dark goddess who severs the penis of god, symbolizing both fertility and death. the dark goddess, tiamat, chooses her lovers from among men. it is for this reason that the greatest magicians and sorcerers of history (as well the prophets of all the major religions) were men. while women are most similar in nature to the dark goddess and may have a more natural affin

to the earth, reborn in the image of satan. i am reborn in the image of satan, as a living demon in the flesh (dip forefinger of left hand in anointing oil, form inverted pentagram on forehead. i am ordained as a priest of the dark lord and an ambassador of his infernal empire *recite threee times. invocation of the lord of the earth i call upon the lord of the earth, the horned god of the earth. pan, bacchus, dionysus, kernunnos, herne, lord of the earth, horned god of the earth, come forth and manifest thyself. lord of the earth, i invoke thee. lord of the earth, i summon thee. lord of the earth, i conjure thee. come forth, lord of the earth, and manifest thyself within this body, this temple which i have prepared. come forth, lord of the earth, and manifest thyself. for i have crossed t

nd i have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. come forth, lord of the earth, and manifest thyself. come forth, lord of the earth, and manifest thyself. invocation of the queen of the earth i have called upon the lord of the earth, the horned god of the earth. and in calling upon the lord of the earth i have become the horned god of the earth. i am pan; i am bacchus; i am dionysus; i am kernunnos; i am herne. i sit upon the throne of the infernal empire, as lord of the living and the dead. i take the queen of the earth also as my wife and as my lover. ishtar, inanna, isis, demeter, ceres, queen of the earth, goddess of pleasure and fertility, come forth and manifest thyself. queen of the earth, i invoke thee. queen of the earth, i summon the

DION FORTUNE MYSTICAL QABALA

grace, and it is that inward and spiritual grace which is so seldom found in the marriage act of the anglo-saxon races, with their relatively frigid temperament and contempt for the body. that inward and spiritual grace which makes of marriage a true sacrament after its kind is not the grace of sublimation, or renunciation, or a purity of denial and abstention; it is the grace of the blessing of pan in the joy in natural things so beautifully expressed by walt whitman in his poem-series, children of adam" 31. the assignation to yesod of the perfumes and sandals is very significant. these two things play a very important part in magical operations. the sandals, or soft heelless slippers that give free play to the foot, are always used in ceremonial work to tread the magical circle. they ar

stical qabala page 180 earthly things when the driftin smoke of incense comes to us from the high altar; how quickly do they return to them again when we get a whiff of patchouli from the next pew! 33. and in the four tarot cards assigned to this sephirab how clearly do we see the workings of the etberic magnetism appearing. there is great strength when we are on the earth-contacts and blessed of pan; there is also material happiness; in fact, without the blessing of pan there can be no material happiness because there is no peace of the nerves. on its negative side, however, are to be found the depths of despair and cruelty; but with the earth-contacts firm under our feet there comes material gain because we are adequate to deal with the material plane. chapter xxv malkuth title: malkuth

ght will flow into your soul if you contemplate these ideas. it is probable to the point of certainty that the illumination given in the mysteries included the elucidation of the metaphysics of these myths. 61. persephone, diana, aphrodite, hera, all exchange their symbols, functions, characteristics, and even subordinate titles in a bewildering manner in greek myths and art. likewise do priapos, pan, apollo, and zeus. the best we can say of them is that all the goddesses are great mothers and all the gods are givers of life; the difference between them lying not in function but in he level upon which they function. a distinction is drawn between the celestial venus and the goddess of earthly love of the same name; the discerning can see an equal distinction, and an equal underlying identi

s is an all-important point when applied to the microcosm, for it teaches us that we need to be in circuit with the earth-soul just as much as with the god of heaven; there is an inspiration that rises up from the unconscious quite as much as there is an inspiration that flows down from the superconscious. 68. this comes out clearly in the greek myths, wherein we find such positive eart forces as pan, who, by virtue of his goat-symbolism, cannot be assigned otherwise than to the sphere of earth, for capricorn is the most earthy of the earthy triplicity. pan represents the positive magnetism of the earth uprushing in its return to the all-father. ceres, on the other hand, or many-breasted diana, who are both very earthly venuses and far from virgin, represent the final earthmg of the heaven

DION FORTUNE PSYCHIC SELF DEFENSE

tual initiation. the leader of that circle will in all probability be a person of strong individuality. the inexperienced, love-starved new-comer is glamoured. ritual is a very stimulating thing, as anglo-catholic clergy have found to their cost. the woman, possibly quite ignorant of the facts of life, finds herself strangely stirred. she is frightened, she senses that something of the kingdom of pan is approaching. her instincts will usually guide her truly enough in divining the source from which the disturbing influence proceeds. she will point an unerring finger at the magnetic male. she will seldom take into account the reactions of the female in the presence of the male. if she is a woman ignorant of the facts of life, the charge she brings will usually take the form of an accusation

herself was short, dark and petite. her husband, a blood relation, was similar in type to herself, and a weed into the bargain. but her three sons were tall, upstanding blond men of the nordic type, bearing a strong resemblance to the dead man. the truth of this story was vouched for to me by a friend of the family. i have know personally two alleged "changelings" the male had the pointed ears of pan, and if anyone was ever a son of the devil, he was. the female was a curious and fascinating creature, essentially non-human, and when her child was born it came into the world with no more trouble than a kitten. both these beings were conceived when their mothers were under the influence of drink, and both of them were characterised by a marked callousness, which in one case developed into de

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

he personified the power of generation, or the reproductive force of nature; he was the "father of his own mother" and was identified with "horus the mighty" or with horus the avenger of his father un-nefer or osiris. the greeks identified [1. see lanzone, op. cit, tav. 147. 2 recueil de travaux, iv, t. p. 45 (l. 394. 3. ibid, op. cit, tav. 353. 4 also read min and khem] p. cxxii him with the god pan, and called the chief city where his worship was celebrated khenimis,[l] after one of his names. he is depicted usually in the form of a man standing upon; and he has upon his head the plumes and holds the flail in his right hand, which is raised above his shoulder.[2] neb-er-tcher, a name which originally implied the "god of the universe" but which was subsequently given to osiris, and indica

set in the ceremony of purifying and "opening the mouth; and in the pyramid of pepi i. it is they who wash the king and who recite for him the "chapter of those who come forth" and the"[chapter of] those who ascend"[2] the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (13 of 19 [8/10/2001 11:23:59 am] in the judgment scene in the book of the dead, grouped round the pan of the balance which contains the heart of the deceased (see plate iii, are three beings in human form, who bear the names shai, renenet, and meskhenet. shai is the personification of destiny, and renenet fortune; these names are usually found coupled. shai and renenet are said to be in the hands of thoth, the divine intelligence of the gods; and rameses ii. boasts that he himself is "lord of

ignette. in that in the papyrus of nebseni the deceased is being weighed against his own heart; an ape "thoth, lord of the balance" seated on a pedestal, holds the tongue of the balance. in british museum papyrus no. 9964 the deceased is also weighed against his own heart, but at the same time a figure of himself is also watching the process. in the papyrus of sutimes a square weight lies in each pan of the scales. other vignettes have simply a scarab, or the deceased addressing his heart, which rests on a standard. see naville, todtenbuch, bd. i, bl. 43. 2. a class of divine beings. 3. the chapter as here given is incomplete; the missing words are "pleasant for us, pleasant is the hearing, and there is gladness of heart at the weighing of words. let not lies be spoken against me near the

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not yet borne fruit, and upon which you will engrave with a magic dagger the characters of the seven spirits. you will bless and consecrate separately the salt, and the ashes of the perfum

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

at that time simms was succeeded by david reecher as ceo. simms remains on the acs board. astro communications services is headquartered at 5521 ruffin rd, san diego, ca 92123. it maintains an expansive internet site at http//www.astrocom.com. sources: astro communications services. http//www.astrocom.com. may 23, 2000. astroflash an ibm computer for use in astrology, first set up in paris in the pan-am building in the champs elysees. it was programmed by french astrologer andre barbault and was said to cover nearly two billion possible planetary interpretations. astroflash ii, a similar computer, was temporarily installed at grand central station, new york, in june 1969 and offered a 14-page horoscope in two minutes for $5. astrologers guild of america, inc. organization founded in 1927 f

d him that in that country the order had four principal idols, one at london, in the sacristy of the temple, another at bristelham, a third at brueria (bruern in lincolnshire, and a fourth beyond the humber. some occultists have suggested that the baphomet of the templars was really the god of the witches deriving from the encyclopedia of occultism& parapsychology. 5th ed. baphomet 153 nature god pan. during the nineteenth century, the austrian orientalist baron joseph von hammer-purgstall discovered an inscription on a coffer in burgundy that he claimed showed that the name baphomet derived from two greek words meaning baptism of metis [wisdom; the inscription exalted metis or baphomet as the true divinity. when karl kellner and other early twentieth century german occultists founded the

mouse, a toad, or worm, or again, the human form, especially a young and handsome man as he would appear on his amorous adventures. the signs by which he might be identified, though not invariably, were the cloven hoof, the goat s beard, cock s feathers, or the ox s tail. in the devil are embedded ancient mysteries and their symbols, the detritus of dead faiths and faded civilizations. the greek pan with the goat limbs masquerades as the devil, also the goat as emblematic of fire and symbol of generation, and perhaps traces of the jewish tradition where two goats were taken, one pure, the other impure, the first offered as sacrifice in expiation of sin, the other, the impure burdened with sins by imprecation and driven into the wilderness, in short, the scapegoat. in the hebrew kabala, sa

es of apparitions, that the devil always appears with a cloven foot as a sort of distinguishing mark. it has been suggested that the evil one, having fallen lower than any man, is not permitted to take the perfect human form but must have some sort of deformity (i.e, the cloven foot. it is also hypothesized that medieval christian imagery of the devil merged with that of the pagan goat-footed god pan. the goat, of course, has a variety of occult associations, including its inclusion in astrology in the sign of capricorn and the manifestation of incubi and succubi in the form of a goat. sources: cavendish, richard. the black arts. new york: g. p. putnam s sons, 1967. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. cloverleaf connections c

ecuador to mexico and southern california. typical decorations include food offerings and cempazuchitl flower arrangements consisting of marigolds and candles. food substances typically include chocolate, fruits, tamales, taquila, and mascal. included in the decoration may be a set of marzipan skulls (bread shaped like a skull) surrounding the picture of a loved one especially remembered, or the pan de muerto, loaves of bread sometimes in the shape of the human body, topped with a crossed bone design. the decorations set the stage for a massive party in which music is played, food eaten, and drinks designed appropriately to alter one s consciousness consumed. evidence of a celebratory period of acknowledgment of the deceased at the end of the harvest season has been found by archeologists

latter regarded them as stragglers of the aerial army of sorcerers and thought that they had come to poison the fruits and fountains. these unfortunate persons were thereupon put to death, along with many others suspected of ties to the sorcerers. the nature of these spirits was collated in the comte de gabalis with the oracles of antiquity, and even with the classic pantheons of greece and rome. pan, for example, was the first and oldest of the nymphs, and the news of his death, communicated by the people of the air to the inhabitants of the waters, was proclaimed by them in a voice that was heard sounding over all the rivers of italy. the great pan is dead! the scholar of occultism and mysticism a. e. waite considered the angels evoked in medieval magic, as well as the devils of the witc

ocking was heard. she called the police, and they also heard the knocking coming from the walls and saw a chair move. the phenomena continued for the next week. a priest and a medium were called in. they could do nothing and the knocks and unusual movements of objects continued. next they invited the news media. their patient waiting was finally rewarded with a host of flying objects, including a pan that hit the photographer on the forehead. at this point the society for psychical research was called in. thus, for the next 13 months, michael grosse and guy lyon playfair made extensive observations and kept detailed records of the paranormal phenomena. they recorded over 2,000 unexplained events. they also tried means such as wiring down a bed to stop the phenomena. in the case of the bed

new york: samuel weiser, 1972. edwards, gillian. hobgoblin and sweet puck: fairy names and natures. london: geoffrey bles, 1974. evans-wentz, w. y. the fairy-faith in celtic countries. oxford: oxford university press, 1911. reprint, new hyde park, n.y: university books, 1966. froud, brian, and alan lee. faeries. london: souvenir press, 1978. reprint, new york: bantam books, 1979. reprint, london: pan books, 1979. gardner, edward l. fairies: the cottingley photographs and their sequel. london: theosophical publishing house, 1945. haining, peter. the leprechaun s kingdom. london: souvenir press, 1979. halliwell-phillipps, j. o. nursery rhymes and nursery tales of england. london, 1853. hartland, edwin, w. the science of fairy tales: an enquiry into fairy mythology. london, 1891. reprint, det

he collected ghost stories (1931, includes most of them. the stories of arthur machen are haunted by fear of natural forces and the horror of evil from an ancient world. one of his best stories is the terror (1917, in which the world of nature rebels against man s destructiveness in war, but his many shorter stories of horror and the supernatural are also masterpieces. these include the great god pan, the white people, and the shining pyramid. these were reprinted in the collection tales of horror and the supernatural (1949. benson is justly regarded as a master of the supernatural short story. the room in the tower and mrs. amworth are classic vampire stories; other well-written horror tales include caterpillars, negotium perambulans, and and no bird sings. these were published in the col

me of blackwood s best stories are the wendigo (about a demon of lonely places, ancient sorceries (about cats and their witches, the man whom the trees loved (about the absorption of a man into nature, and the transfer (on psychic vampirism, but he also wrote many other stories with psychic and ghostly themes. these are included in such collections as tongues of fire (1924, the lost valley (1910, pan s garden (1912, incredible adventures (1914, and day and night stories (1917. his own selection, strange stories was published 1929, but a later comprehensive collection is tales of terror and darkness (1977. de la mare was a famous poet of great sensitivity who also published several beautifully written short stories of the supernatural, including all hallows, the recluse, and the looking-gla

with demonic themes. other stories include descent into hell (1937, witchcraft (1941, and all hallow s eve (1945. the irish writer lord dunsany was an acclaimed master of fantasy fiction. his books include time and the gods (1906, the sword of welleran (1908, a dreamer s tales (1910, the book of wonder (1912, the last book of wonder (1916, the king of elfland s daughter (1924, and the blessing of pan (1927. another creator of fantasy worlds was j. r. r. tolkien (1892.1973) with his famous the lord of the rings trilogy: the fellowship of the ring (1954, the two towers (1955, and the return of the king (1955. these books involve a fictitious mythology reminiscent of arthurian romance and generated a worldwide cult following. there is a strong element of fantasy mythology in some of the short

hich has its own explanation. sources: bartholin, thomas. acta medica& philosophical hafniensia ann. 1671& 1672. copenhagen, 1673. clark, jerome. encyclopedia of strange and unexplained phenomena. detroit: gale research, 1993. gaddis, vincent h. mysterious fires and lights. new york: mckay, 1967. harrison, michael. fire from heaven. london, 1976. reprint, new york: methuen, 1977. rev. ed. london: pan, 1977. lair, pierre. essai sur les combustions humaine, produites par l abus des liqueurs spiritueses. paris, 1808. michell, john, and robert j. m. rickard. phenomena: a book of wonders. london: thames and hudson, 1977. reprint, new york: pantheon books, 1977. nickell, joe, and john f. fischer. secrets of the supernatural: investigating the world s occult mysteries. buffalo, n.y: prometheus pr

t has a website at http//www.greenegg.org. sources: green egg. willits, calif, n.d. green egg. http//www.greenegg.org. february 28, 2000. the green man a mysterious legendary character in british folklore dating back to medieval times, deriving from a pagan god of vegetation and the woodlands. although his origins are shrouded in antiquity, he may also be related to myths of the arcadian goatgod, pan. the green man is usually represented by a human face embedded in foliage, but some ancient representations depict him as horned, suggesting a connection with a witchcraft deity. he has even been depicted in carved decorations on old churches and cathedrals, suggesting that at some period, pagan deities were supplanted by christianity. during the christian eras, the green man survived in folk

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ell died at point loma on october 9, 1927. machen, arthur (llewellyn (1863.1947) british novelist born march 3, 1863, at carleon-on-usk, wales, who became one of the leading authors of english occult fiction, but was undeservedly neglected during his lifetime. he was a close friend of arthur edward waite, one of britain s greatest authorities on occult literature. his books include: the great god pan (1894, the house of souls (1906, the hill of dreams (1907, the great return (1915, and the terror (1917. in addition to his powerful stories on occult themes, he also published a number of volumes of essays and translations. one of machen s short stories brought a legend to real life. on september 29, 1914, his story the bowmen appeared in the london evening news. the story describes how briti

tion in the introduction to the later publication of his story in the book the bowmen and other legends of the war (london, 1915, but the actual semi-miraculous retreat of the british from mons had such an overpowering effect on the british public that they seemed to want to believe in divine intervention. he died december 15, 1947, at beaconsfield, england. sources: machen, arthur. the great god pan. 1894. reprint, london: m. secker, 1926. the great return. london: faith press, 1915. the hill of dreams. 1907. reprint, new york: dover, 1986. the house of souls. 1906. reprint, freeport, n.y: books for libraries press, 1971. the terror. 1917. reprint, new york: w. w. norton, 1965. reynolds, aidan, and william charlton. arthur machen: a short account of his life and work. london, 1963. 951 su

by practitioners of karate in apparently paranormal feats such as breaking bricks, tiles, and planks of wood with a bare hand. it has been suggested that these feats are related to such psychic phenomena as psychokinesis, the ability to move objects at a distance by mental action. sources: barclay, glen. mind over matter: beyond the bounds of nature. london: arthur barker, 1973. reprint, london: pan, 1975. ching-nan, lee, and r. figueroa. techniques of self-defense. new york: a. s. barnes, 1963. feldenkrais, moshe. higher judo. new york: warner, 1952. freudenberg, karl. natural weapons: a manual of karate, judo, and jujitsu techniques. new york: a. s. barnes, 1962. huard, pierre, and ming wong. oriental methods of mental and physical fitness: the complete book of meditation, kinesitherapy

rain the steeds of the sun, and by the thought of my mind, and by the apple of my right eye. i exorcise thee o creature of air, by the petagrammaton, and in the name tetragrammaton, wherein are steadfast will and well-directed faith. amen. sela. so be it. water is exorcised by the laying on of hands, by breathing and by speech, and by mixing sacred salt with a little of the ash left in an incense pan. the aspergillus is made of branches of vervain, periwinkle, sage, mint, ash, and basil, tied by a thread taken from a virgin s distaff, with a handle of hazelwood which has never borne fruit, and on which the characters of the seven spirits must be carved with a magic awl. the salt and ashes of the incense must be separately consecrated. the prayer of the undines should follow. fire is exorci

e wooden, brass, or cord rings also enclosed in the jar. two days later the cord ring was found on the hook. a day after its examination by prof. daniel f. comstock, the ring was found removed. another experiment with sensitive scales under a celluloid cover produced satisfactory results. with one of the pans weighted and the other empty, walter held the scales in balance and sent up the weighted pan. this dynamic feat was achieved in good visibility. similar results were achieved with a bell box, physically operated first by the depression of a key or by throwing a switch, and later (with the instrument revised) by the depression of contact boards. held in the lap of walter franklin prince, research officer of the american society for psychical research (aspr, the instrument was operated

cientific american committee with margery, the photograph of a curious, semitransparent cylinder was obtained (with flashlight and a quartz lens. the cylinder looked as if it was made of glass or celluloid. seven of twelve exposed plates showed the cylinder. it was five or six inches long and three inches or a little less in diameter and stood on a base. when it was photographed on the scale, the pan that carried it was up; when it was photographed on the platform of the scale, the pans balanced. the deduction was that the cylinder acted as a sort of suction pump to keep the lighter pan up. the control walter said that if the cylinders had been taken under long exposure they would have looked as though filled with cotton wool. there were also observations to suggest that threads finer than

hand printing press. many of his poems were issued under the imprint vine press. in addition to works published under his own name, he used a number of pseudonyms: alfricobas, benjie, m. broyle, richard byrde, christopher crayne, lawrence edwardes, arthur french, paul pentreath, nicholas pyne, harold stevens, shirley tarn, and rold white. his books include the green garland (1908, the triumph of pan (1910, lillygay, an anthology of anonymous poems (1920, swift wings, songs in sussex (1921, songs of the groves (1921, and larkspur, a lyric garland (1922. in 1933 neuburg edited a section called the poet s corner in the british newspaper the sunday referee. this encouraged new talent by awarding weekly prizes. a group of talented young writers and poets grew up around neuburg. he gave an awar

re she had moved, but increasingly lived for her art and occult life. she experimented with selfhypnosis as a means of inducing a trance state during which she would produce her art. meanwhile she continued her reading in the occult and eastern religion. her paintings became increasingly demonic complete with ghouls, werewolves, and even vampires, she also increasingly focused her subconscious on pan, the ancient greek deity, whose spirit she felt pervaded the earth. she decorated her apartment with a pan mural, did rituals invoking his presence, and felt him when she entered her trance states. in 1949 she moved with her husband, gavin greenlees, to melbourne. the next year, she had her first major encounter with the law. an exhibit of her art at the university of melbourne was raided by t

estioned by police on other matters began to make statements claiming that norton was leading black masses as part of a satanic cult. she described her as the black witch of king s cross, a label that would be frequently repeated by the press. while the woman later recanted some of her statements, they had already made their way to the newspapers, and norton was forced to defend her attachment to pan. no sooner had the issue died, than a film of her and her husband performing a ritual to pan, which had been stolen from their apartment, found its way to the police. the film included some sex scenes, and the pair were arrested again. the trials of both the men who had stolen the film and of norton entertained the public for almost two years. in the midst of the publicity, a cafe where norton

llustrating the transition from role- playing. journal of nervous and mental disease 132 (1961. flournoy, theodore. from india to the planet mars. new york: harper& row, 1900. reprint, new hyde park, n.y: university books, 1963. geley, gustav. from the unconscious to the conscious. london: william collins, 1920. iverson, jeffrey. more lives than one? london: souvenir press, 1976. reprint, london: pan, 1967. mitchell, t. w. medical psychology and psychical research. london: methuen, 1922. myers, f. w. h. human personality and its survival of bodily death. 2 vols. london: longmans, green, 1903. reprint, new york: longmans, 1954. oesterreich, t. k. possession: demoniacal and other, among primitive races, in antiquity, the middle ages, and modern times. london, 1930. reprint, new hyde park, n

nd the philosophy of science; an essay on backward causation. new york: humanities press, 1973. central premonitions registry. http//clever.net/yaron/ precog/precog.htm. april 10, 2000. dunne, j. w. an experiment with time. london: macmillan, london, 1927. reprint, new york: hillary, 1958. greenhouse, herbert b. premonitions: a leap into the future. london: turnstone press, 1972. reprint, london: pan, 1975. jaffe, aniela. apparitions and precognition: a study from the point of view of c. g. jung s analytical psychology. new hyde park, n.y: university books, 1963. mackenzie, andrew. the riddle of the future: a modern study of precognition. london: barker, 1974. reprint, new york: taplinger, 1975. osborn, arthur w. the future is now: the significance of precognition. new hyde park, n.y: univ

ny counties, and awards included: commander, lst class, royal swedish order of north star; grand cross, legion of honor (france; order of saint sava, lst class (yugoslavia; commander of order of imperial russians of st. stanislas, st. anne and st. vladimir; medal of city of bruges, belgium (for plan of roerich pact and banner of peace. his roerich pact and banner of peace was signed by twenty-two pan-american countries at the white house, washington, d.c, in 1935. among his many artistic activities, he was responsible for a number of works for the chicago opera company, for the russian ballet (scenery in prince igor, and for konstantin stanislavsky (setting of peer gynt. he wrote libretto, and designed scenery and costumes for sacre du printempts, for which stravinsky composed music. ten r

vi and franz bardon, most of the covens that had identified themselves as alexandrian dropped any relationship with him. sources: farrar, stewart. what witches do. new york: coward, mc- cann& geoghegan, 1971. guiley, rosemary ellen. the encyclopedia of witches and witchcraft. new york: facts on file, 1989. johns, june. king of the witches: the world of alex sanders. london, 1969. reprint, london: pan, 1971 [sanders, alexander. the alex sanders lectures. new york: magickal childe publishing, 1980. rev. ed. 1982. sanders, c. b (1831) a presbyterian minister of alabama, a sleeping preacher, who became subject to attacks over a 22 year period (1854.1876, during which a secondary personality, assuming the title of x+ y= z, developed and exhibited startling powers of telepathy and clairvoyance

ESOTERISM AND THE LEFT HAND PATH

corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is interpreted as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this is called the outer and the inner dragon. this corresponds to the tantric thought of brahman/parakundalini which exists inside man as the atman/shaktikundalini. it also c

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ature that looked half human and half animal. three feet tall, it had cloven hoofs. it told crombie that its name was kurmos. it was a nature spirit that helped trees to grow. kurmos accompanied crombie back to his apartment, where it stayed for a short time. on a subsequent trip to the garden, crombie called out to him, and kurmos appeared. he learned that in earlier ages kurmos had been the god pan. further reading ash, david, and peter hewitt, 1990. science of the gods. bath, england: gateway books. kwan ti laslo kwan ti laslo channels from the blue diamond planet. this planet is not in orbit around a sun (as planets are virtually by definition) but rather is a sort of giant spacecraft that travels all over the universe investigating conditions there. the planet/spacecraft reports its f

FAUST

ence i ll not lend my backing; give me my staff to send him packing. plutus what threatens from without he does not see. let him go on with his tom-fooling; there ll be no room soon for his drooling; the law is mighty, mightier necessity. tumult and song. the wild host comes in all its might, from woodland dell and mountain height. they stride along- resist who can! they celebrate their great god pan. they know indeed what none can guess; into the vacant ring they press. plutus i know you well, you and your great god pan! together ye ve performed a daring plan. i know right well what is not known to all and ope the circle duly to their call. oh, may good fortune be decreed them! the strangest thing may now befall, they know not where their steps may lead them; hey have not looked ahead at

at we are not to blame; as we are patient, so be ye the same! giants the wild men of the woods- their name, in the hartz mountains known to fame. in nature s nakedness and might they come, each one of giant height, a fir tree s trunk in each right hand, around their loins a bulging band, apron of twigs and leaves uncouth; such guards the pope has not, in truth. nymphs in chorus [surrounding great pan. he s really here- of this world-sphere the all we fete in pan the great. ye gayest ones, surround him here, dance madly, hov ring round him here, for since he s solemn and yet kind, man s happiness he has in mind. even beneath the azure, vaulted roof he ever kept slumber far aloof; yet purling brooks seek him in quest and soft airs cradle him to rest. and when he sleeps at mid of day, no leaf

till and silent air. then may the nymph in joy not leap and where she stood, she falls asleep. but when at unexpected hour, his voice is heard in all its power, like crack of lightning, roar of sea, then no one knows which way to flee. brave warriors into panic break, and in the tumult heroes quake. hence honour to whom honour s due, hail him who led us here to you! deputation of gnomes [to great pan. when the treasure rich and shining, winds through clefts its thread-like way and naught but the rod s divining can its labyrinths display, troglodytes in caverns spacious, under vaulted roofs we bide, while in day s pure air thou, gracious, all the treasures dost divide. we discover here quite near us treasure rich, a fountain vein, aptly promising to bear us more than one could hope to gain

y treasure yield the whole world blessings rare. plutus [to the herald. we must possess ourselves, serene in spirit, and come what may must confidently bear it. still hast thou shown indeed a valiant soul, but soon a thing most horrible will try it. stoutly men now and later will deny it. inscribe it truly in thy protocol. herald [grasping the staff which plutus keeps in his hand. the dwarfs lead pan, the great god, nigher, quite gently, to the well of fire. it seethes up from the deepest maw, then down again the flames withdraw, and gloomy gapes the open jaw. the foam and flame roll up again. complacent doth great pan remain, rejoicing in the wondrous sight, while pearls of foam spurt left and right. how can he in such wizardry confide? he stoops down low to look inside.but now his beard

reof shall stand vast buried treasure in the emperor s land. provision has been made that ample treasure, raised straightway, shall redeem the notes at pleasure" emperor. i sense a crime, a monstrous, cheating lure! who dared to forge the emperor s signature? is still unpunished such a breach of right? treasurer. remember, sire, yourself it was last night that signed the note. you stood as mighty pan, the chancellor came and spoke in words that ran: a lofty festal joy do for thyself attain: thy people s weal- a few strokes of the pen" these did you make, then thousand-fold last night conjurors multiplied what you did write; and that straightway the good might come to all, we stamped at once the series, large and small; tens, twenties, thirties, hundreds, all are there. you can not think ho

pearing; the wild goat nibbling crops his scanty fare. springs leap and plunging brooks unite in revel; already gorges, slopes, and meads are green. upon a hundred hillsides broken level the moving, fleecy herds spread out are seen. with measured step, divided, steady, horned beasts draw near the dizzy ledge s fall, but shelter for them all is ever ready in hundred caves arched in the rocky wall. pan shields them there, enlivening nymphs are dwelling in bosky chasms moist, refreshened lee, and, yearningly toward higher regions swelling, aloft crowds branch-abounding tree on tree. primeval woods! the mighty oak is standing with branch on branch crooked wilfully and bowed; the gentle maple, with sweet juice expanding, shoots cleanly upward, playing with its load. and in that silent realm of

ruit, at once will gather life-enjoying herds and people, quickly coming, briskly crowding, for the picking, for the tasting; they will all bow down around us as before primeval gods. another part. in the smooth, far-gleaming mirror by these rocky walls we ll nestle, moving in the gentle wavelets to and fro, caressingly. to each sound we ll hearken, list to songs of birds and reedy fluting. be it pan s own fearful voice, a ready answer is at hand. doth it murmur, we too murmur; thunders it, we roll our thunders overwhelming, doubly crashing, threefold, tenfold echoing back. a third part. sisters, we more nimble, we will hasten with the brooklets onward, for those yonder distant, richlymantled mountain ranges charm us. ever downward, ever deeper, while meandering we ll water now the meadow

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

io aristotelici physici auditus' dedicated to piero del bene, to whom the dialogues about mordente's compass were also dedicated. this aristotelian figuratio is one of the most obscure of all bruno's works and that is saying a great deal. it is a kind of mnemonics; fifteen principles of aristotelian physics are subsumed under images, such as arbor olympica, minerva, thetis, natura or the superior pan, and so on; and these are to be arranged on a diagram, which is certainly not mathematical but "mathesis. it has something of the appearance of the square in which the houses of a horoscope are drawn, but gone mad, and breaking up into all kinds of irregular geometrical figures.2 we have here some sort of combination of classical mnemonics using images on places on a building, with "mathesis"

FRATER TENEBROUS CULTS OF CTHULHU

r, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley published a poem entitled a hymn to pan, in which he evoked this current of sexual energy as it pe

the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a thousand years. in 1919, aleister crowley published a poem entitled a hymn to pan, in which he evoked this current of sexual energy as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity raises the question of lovecraft s familiarity with crowley s work he could have seen a copy of the equinox, the volume of collected essays in which-the hymn to pan first appeared, in the widener library at harvard

FREEMASONS SATANISM AND SYMBOLISM

ght in a place of darkness: a study of freemasonry, p. 69] you should find this highly interesting that the masonic street layout for washington, d.c, which is on another page, is laid out in the form of the evil pentagram on the right, the symbol for satan, also known as the goats head of mendes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer [pike, morals and dogma, p. 102] since the sata

t a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer [pike, morals and dogma, p. 102] since the satanic bible lists pan as one of the infernal names of satan, we need to look further into the occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of all history, has just told us. one thing more to keep in mind. they have planned their debut of their anti-christ. he will b

FULL MOON RITUALS

d heads for the castle. at the huge doors, she lifts the knocker, and waits for the castle to bid her welcome. as the doors glide open, she is glad to see a warm fire blazing, and there is evidence that someone has been there already, for the floor has been swept, and candles lighted. the torches blaze around the room, and the table has been laid with bowls waiting to be filled. owl has brought a pan of baklava, made lovingly by a valued friend, who has a wonderful way with this dish. the delicate phylo dough, stuffed with nuts and spices, and drenched in the honeyed nectar, is a most appropriate offering this night "there will be many who will recognize this recipe, and drool at the thought of another chance to sample the sweet, spicy flavors" owl thinks, with a grin. soon, she hears othe

FULLER J F C SECRET WISDOM OF THE QABALAH

g philosophy well adapted to the ideals of a world-scattered race. in secret wisdom of the qabalah page 13 it will be found hinduism, taoism, buddhism, zoroastrianism, christianity, theism, deism, dualism, agnosticism, pantheism, satanism, spiritualism, and atheism; for every cult, except polytheism, has burnt offerings on the altar of the qabalistic mystery- magically depicted in the form of the pan-like baphomet. it is this extraordinary universality which it is important to remember, for it has been the binding force which has kept judaism intact; it has waterproofed it against solvent influences. further still, the qabalah does offer to humanity a world religion or cult. in a silent and secret way its doctrine is the conquering mystery of the life-force. the philosophy of the qabalah t

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

he sun" the word apollo signifies the author or generator of light. in the rig veda, surya, the sun, is called aditya "truly, surya, thou art great; truly aditya, thou art great" selden observes that whether the gods be called osiris, or omphis, or nilus, or any other name, they all center in the sun. according to diodorus siculus, it was the belief of the ancients that dionysos, osiris, serapis, pan, jupiter and pluto were all one. they were, the sun. max muller says that a very low race in india named the santhals call the sun chandro, which means "bright" these people declared to the missionaries who settled among them, that chandro had created the world; and when told that it would be absurd to say that the sun had created the world, they replied "we do not mean the visible chandro, bu

. there is but one god for them all; him do the christians, him do the jews, him do all the gentiles also worship" it has been said that the head of serapis supplied the first idea of the portrait of christ. before the figure of serapis, in his temple, used to stand isis, the celestial virgin, with the inscription "immaculate is our lady isis" in her hand she bore a sheaf of grain. as serapis, or pan, finally became christ, so isis, or the queen of heaven, became his mother, and to the latter were transferred all the titles, ceremonies, festivals, and seasons which from the earliest time had belonged to the great goddess of nature. subsequently, probably about the close of the second century, christianity began slowly to emerge from the worship of mithras and serapis "changing the names bu

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ibelwhich is at the sametime an abominable and cruel falsehood'(devil255worship,p. 280. waite was further praised by johnyarker,whoreviewedthe book forthefreemasonand who wasespeciallypleasedbecausehe himself had been described not only-ashead of the rite of memphis and mizraim (which he was)butalsoas a prominent satanist'(which he was not).thediana vaughanaffairwas nothing more than aflashin the pan, and waite's secondbook on the palladium,dianavaughanandthequestionofmodernpalladism,remained unpublished. but his role was not forgotten, and when he becameinterestedinmartinism-arite basedlooselyon the philosophyoflouisclaude de saint-martin 'the unknown philosopher (1743-1803, and on the teachings of his mentor, martinesdepasqually(1715-79- johnyarker,to whom he wrote foradviceabout the mar

GILBERT THE MAGICAL MASON

his especially in ireland: this system of divination is also practised for gain in little rooms in the neighbourhood of new bond street in london. omens and presages we moderns have inherited a vague belief in many omens from the ancient greeks and romans who paid great attention to presages, such as sudden emotions or alarms without appre255 ciable reason; these were deemed sent by the great god pan, or by evil demons, as were cramps and palpitation of the heart. a twitching of the right eye was a good omen; sneezing was very much noticed and commented on; the greek hearer exclaimed:'zethi-'may you live',or'zeusoson-'god save you.'itwas considered fortunate to sneeze between noon and night. to sneeze on the left hand was unlucky, but on the right hand was fortunate.theflushing of one ear

GNOSTIC HANDBOOK

adition is one that has spanned millenniums, it represents the height of the religious traditions of humanity. its primary points of focus are found within vedic philosophy, zoroastrianism, greek mystery traditions, old world religions (pagan and heathen) and gnosticism. the gnostic tradition is not culturally locked within the christian tradition as many modern exponents seem to profess. it is a pan-gnostic tradition, which spans many traditions and cultural milieus. the primary assumption of the gnostic tradition is that at some point in the dim reaches of time there was a primal universal religion, this religion diversified as man spread across the earth and different cultures and nationalities development. accordingly, remnants of this perennial philosophy are found within the various

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

which pilgrims travelled to the holy land. however, as they become better known, rumours began to circulate about their esoteric knowledge and occult practises and this resulted in their persecution. their teachings were dualistic with an emphasis on the union of the opposing male and female facets of consciousness, this process was reflected in their use of the image of baphomet, an androgynous pan like figure within their secret shrines. their origins can probably be traced to 1188 ce when the order of sion split into two opposed factions, of which the knight templar was the major. as time progressed and their influence spread, the knight templars absorbed esoteric teachings from arabic alchemy and sufi mysticism- they form an important link in the transmission of the gnosis. the rosicr

nduring life, for they suffer differently (namely from the profundity of their contempt for man as from their love for man. hence the most suffering animal invented for itself- laugher. fredrich nietzsche. the will to power, no 990 (1885) the will to power transforms the gnostic s view of the world, he sees humanity for how they really are. this vision of the world, sometimes called the vision of pan, can drive the unprepared mad. for to see the futility and stupidity of human existence, the meaningless desire to create more anguish, to reproduce, to populate, to pass on the burdens and sins of our forefathers is enough to destroy even the strongest soul. to see the panorama of human existence as we emerge into each life naked, alone, weak and ignorant and leave each life much the same. ma

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

nd bolivia graham hancock fingerprints of the gods 43 chapter 4 flight of the condor i m in southern peru, flying over the nazca lines. below me, after the whale and the monkey, the hummingbird comes into view, flutters and unfolds her wings, stretches forward her delicate beak towards some imaginary flower. then we turn hard right, pursued by our own tiny shadow as we cross the bleak scar of the pan-american highway, and follow a trajectory that brings us over the fabulous snakenecked alcatraz: a heron 900 feet long conceived in the mind of a master geometer. we circle around, cross the highway for a second time, pass an astonishing arrangement of fish and triangles laid out beside a pelican, turn left and find ourselves floating over the sublime image of a giant condor with feathers exte

been brought to nazca by later peoples. 2 pathways to the gods, p. 21. graham hancock fingerprints of the gods 45 the principal figures of the nazca plateau. the majority of the designs are spread out across a clearly defined area of southern peru bounded by the rio ingenio to the north and the rio nazca to the south, a roughly square canvas of dun-coloured desert with forty-six kilometres of the pan-american highway running obliquely through it from top-centre to bottom right. here, scattered apparently at random, are literally hundreds of different figures. some depict animals and birds (a total of eighteen different birds. but far more take the form of geometrical devices in the form of trapezoids, rectangles, triangles and straight lines. viewed from above, these latter resemble to the

drawings depicting the human form are equally peculiar: their heads enclosed in halos of radiance, they do indeed look like visitors from another planet. their sheer size is equally noteworthy and bizarre. the hummingbird is 165 feet long, the spider 150 feet long, the condor stretches nearly 400 feet from beak to tail-feathers (as does the pelican, and a lizard, whose tail is now divided by the pan-american highway, is 617 feet in length. almost every design is executed on the same cyclopean scale and in the same difficult manner, by the careful contouring of a single continuous line. similar attention to detail is to be found in the geometrical devices. some of these take the form of straight lines more than five miles long, marching like roman roads across the desert, dropping into dri

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

alkuth. correspondences between the enochian system and the hebrew qabalah have impressive similarities, but the enochian aethyrs are not identical with the qabalistic sephiroth. 15 figure 1.our world according to enochian magick. 16 figure 2.the lower five cosmic planes. 17 man according to enochian magick "a man is what he maketh himself within the limits fixed by his inherited destiny; he is a pan of mankind; his actions affect not only what he calleth himself, butalso the whole universe" aleister crowley, liberlibrae the enochian magical system views man as a microcosm of the macrocosmic world. as the physical earth is the lowest of a series of expressions, so your physical body is but the lowest of a graduated series. this view accords well with both eastern and western occultism. you

magination and will. this is especially easy to do in enochian magick because the aethyrs, and certain of the watchtower squares, already contain willing partners. in pop, if you are a male for example, is the priestess of the silver star, in zip is the daughter of babalon, and in arn is babalon herself. in the same way, male "partners" await you, if you are female, in other aethyrs( for example, pan is in lin, jupiter is in khr, horus is in zen and hermes is in vta. prel iminary exercises and operat ions of the jnanamudra type are there-fore essential for you to advance in enochian magick. 3. mahamudra. this is the third and highest stage. literally the name means "great symbol" in this degree a "partner" is no longer needed. when you reach this stage you will realize that both the femini

e are four governors of this aethyr: ozidaia oh-zodee-dah-ee-ah kalzirg kal-zodee-ar-geh lazdixr lah-zodee-tzar paraoan pah-rah-oh-ah-en these governor's names add up to 1460 (175+491+ 587+207=1460) which is the number for drix-kia.ofizakare which means "to bring about a terrible change" un is an area of change and after your experiences here, you will never be the same. the guide here is the god pan. crowley saw pan as winged and mul t i -colored wi th an ai r of pride and strikingly handsome. he often plays his pan-pipe of the seven holy metals. you may hear this, but owing to the personal nature of these experiences, you also may not. the main thing to remember, as in all of these aethrys, is to keep an open 214 mind and carefully observe whatever you see and hear. for example, you shou

an open 214 mind and carefully observe whatever you see and hear. for example, you should be able to feel the immense expanse of this aethyr. it will seem to go on forever in all directions. but although un is enormous in size, you should be able to observe the minutest detai ls of its inhabitants. there is a rapture here that can catch and hold you spellbound. in a sense, it is the music of the pan-pipe, but in another sense it is samadhi. you can easily lose your sense of time completely as you leave form and enter the formless areas of this aethyr. as you gain experience here you should be able to rise to the highest part of the aethyr and gaze downward into the birth of form. form can be seen from lin in two ways (1) as objective, symbolized by the circle or sphere (2) as subjective

on all cosmic planes. it seeks to bring an equilibrium condition to the polar forces of duality below lil. any duality will create karma. as long as you think in terms of good and evil, right and wrong, spirit and matter, or subjectivity and objectivity, you will be under the bonds of karma. a balance such as that found in tan has two pans and a scale. a known weight or standard is placed on one pan and the object to be weighed on the other. any unbalanced condition will be detected by the scale. in ancient egypt such a balance was said to be located in the after-death state. the standard weight used was one feather, the symbol of the goddess maat, the goddess of truth and justice and the wife of the god thoth. the balance of the egyptians was operated by the god anubis. in addition to me

and time-oriented ego, such an initiation is an abomination to be avoided. many who enter oxo leave in disgust, convinced that it is an evil region, although good and evil are always in the eyes of the beholder. these usually windup in the next aethyr, vta, which is the complementary opposite of oxo. 231 vta, the city of the pyramids 0 ye who dwell in the city of the pyramids beneath the night of pan, remember that ye shall see no more light but that of the great fire that shall consume your dust to ashes. aleister crowley, the book of lies the aethyr called vta by the golden dawn and uti or vti by crowley contains the city of the pyramids. the name vta suggests "the aethyr of semblances" this name is quite appropriate because all of the residents of this aethyr look very much alike and al

can have no relation to the bounded and the conditioned. h.p. blavatsky, the secret doctrine the holy ci ty is the name given to the highest inhabited region below the abyss. it is located in the eleventh aethyr, ikh, and you will see it whenever you enter this aethyr. ikh is the aethyr of tension which is a result of its location at the brink of the abyss. the three governors are: molpand moh-el-pan-deh vsnarda ves-en-ar-deh ponodol poh-noh-doh-leh the tension in the atmosphere often leads to visions of warriors or soldiers tensed and vigilant. crowley saw the angels of ikh as warriors with swords and spears for arms. they had wings on their helmets and heels and were all wearing complete suits of armor. some were seated on elephants, but none were actually moving. the symbolism is quite

. further reflection on this square will yield additional solar correspondences. as an exercise, you should meditate on all of the magick squares in this manual. 258 magical operations of the vrelp now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is cal led also the mystery of pan. let the magus then contemplate each in turn, raising it to the ul timate power of inf ini ty. wherein sorrow is joy, and change is stabili ty, and self lessness is self aleister crowley, liber b vetmagi the vrelp (va r- e l -peh, the myst i ca l se e r o f enochian magick, is one who aspires to become a magus. a magus is one who has mastered the third aethyr, zom. the vrelp is an important st

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

their black colour (see suppl. 1 ii. 1, 592. thor threatens to lameloki, su. 130, and the liglitning-fiash has a maiming power^ the romans called pluto jupiter niyer, the black god. silius ital. 8, 116. 994 devil. sucli animal sliape was often not made complete^ but merely indicated by some addition to a configuration mainly human, much as the greeks and romans represented their satyrs, fauns or pan, and to dionysus, acteeon or lo simply added horns. the devil then approximates to those wood-sprites, skrats and pilosi treated of in p. 478 seq; shaped like a man in the rest of his limbs, he is betrayed by his goat's ear, his horn, tail or horse's foot. a vdlant is thus described in tund. 51, 33'^er het vil der heyide^ an des libes ende einea vreislichen zagel (tail, der het manigen isnin n

he connexion between witches, elves and butterflies, for vulgar opinion blamed dwarfs also for drawing milk from the udders of kine: on. dij^rg-speni means papilla vaccarum vacua. if your milk is bewitched, whip it in a pot, or stir it about with a sickle: every lash or cut makes the witch wince. sup. i, 540. a wetterau superstition takes this shape: when a beast is bewitched, they set the frying-pan on, and chop into it with the grass-chopper behind bolted doors; the first person who comes after that is the witch. the power of witches to draw milk and honey from a neighbour's house to their own is already noticed, by old burchard, sup. c, p. loo. lashing the brooks with their brooms, squirting water up in the air, shooting gravel, scatteriug sand toward sunset, witches barbelee, qui porte

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

blackpecker is called gertrude s fowl, and a story in asbiornsen and moe (no. 2) explains its origin: when our lord walked upon earth with peter, they came to a woman that sat baking, her name was gertrude, and she wore a red cap on her head. faint and hungry from his long journey, our lord asked her for a little cake. she took a little dough and set it on, but it rose so high that it filled the pan. she thought it too large for an alms, took less dough and began to bake it, but this grew just as big, and again she refused to give it. the third time she took still less dough, and when the cake still swelled to the same size( ye must go without said gertrude, all that i bake becomes too big for you/ then was the lord angry, and said( since thou hast grudged to give me aught, thy doom is th

e dies within the year. 3 the sorbs in upper lausitz make the figure of straw and rags; she who had the last corpse must supply the shirt, and the latest bride the veil and all the rags; 4 the scare crow is stuck on a long pole, and carried away by the biggest strongest lass at the top of her speed, while the rest sing: lecz hore, lecz hore! fly high, fly high, jatabate woko, twist thyself round, pan dele, pan dele! fall down, fall down. 1 celakowsky s slowanske narodni pisne, prague 1822. p. 209. he quotes other rhymes as well. 2 j. kollar s zpiewanky 1, 4. 400. 3 hanusch slav. myth. 413. jungmann sub v. marana, who puts the polish rhyme into bohem. thus: smrt wege po plotu, sukagjc klopotu. conf. a moray, song (kulda in d elv 107-8-9. 4 indicul. superst. 27-8: de simulacris de pannis fac

and as that ebbs away, she escapes with it. greek fables tell us how the bodies of the persecuted and slain, espe cially women, assumed forthwith the figure of a flower, a bush, a tree (p. 653, without leaving any matter behind to decay or be burnt; nay, life and even speech may last while the transforma tion is taking place. thus daphne and syrinx, when they cannot elude the pursuit of apollo or pan, change themselves into a laurel and a reed; the nymph undergoing transformation speaks on so long as the encrusting bark has not crept up to 1 percy 3, 123; variant in kob. jamieson 1, 33-4. 2 therefore der rebe (vine) belongs to tristan s grave, diu rose to isote s, as in eilhart and the chap-book; uirich and heinrich made the plants change places. 828 souls. her mouth. viutler tells us, the

HANDBOOK OF EGYPTIAN MYTHOLOGY

ly renowned for their virility, and one of banebdjedet s epithets was lord of sexual pleasure. a stela from a chapel in the ramesseum complex records that the god ptah took the form of banebdjedet to sleep with a mortal woman. the son that resulted was the future pharaoh, rameses ii. greek writers reported that a male goat was honored as a fertility god at mendes and identified with the greek god pan. a persian king of the fourth century bce is alleged to have gone mad after sacking the temple and eating the sacred goat. the sexual aspect of the cult at mendes made it particularly disliked by early christians. banebdjedet s form as a ram or goat-headed man was reinterpreted as a devil figure who entered western tradition as the horned king of the witches. see also heryshef; imhotep; khnum;

at the royal ka (vital force) could be passed intact from king to king. in narratives in which the gods are treated like people, this archaic ritual becomes the myth of the rape of isis by her son min-horus-nakht (horus the strong. this led to a further identification of min with osiris, the father of the son of isis. when the greeks settled in egypt, they saw min as a form of the virile goat-god pan, the protector of travelers in lonely places. one classical writer claimed that min was promoted to god of fertility after making love to all the women in egypt when the men were away at war. see also amun; horus; isis references and further reading: b. adams. a lettuce for min. studien fur aegyptischen kultur 8 (1980: 9 16. r. h. wilkinson. ancient near eastern raised-arm figures and the icon

HEAVEN HELL

enemies. the top of the hall is protected with a row of spear beads, and from the ceiling hang four heads of gazelle, or oryges; according to a legend certain enemies of osiris transformed themselves into these animals, and were slain by the god. on the platform, immediately in front of the god, stands thoth, in the form of a mummy, and be serves as the standard of the balance; the object in the pan is being weighed against the symbol of "evil, which it seems to counterbalance exactly. this being so, it seems that the wickedness of the deceased did not go beyond a recognized limit. anubis, in the upper corner of the scene, addresses some words to thoth, who bears the balance on his shoulders. in the small boat near the balance is a pig being beaten by an ape; 1 the name of the pig is am-a

HELENA BLAVATSKY NIGHTMARE TALES

tree to the naiads of calirrhoe'scrystal fountain? did not the swift-footed nymphs frolic at his beck and call to the sound of the magic fluteof the arcadian shepherd- who was himself? behold, the goddess of love and beauty herself descendingfrom on high, attracted by the sweet-voiced notes of his violin. yet there came a time when he preferredsyrinx to aphrodite- not as the fair nymph pursued by pan, but after her transformation by the mercifulgods into the reed out of which the frustrated god of the shepherds had made his magic pipe. for also, withtime, ambition grows and is rarely satisfied. when he tried to emulate on his violin the enchanting soundsthat resounded in his mind, the whole of parnassus kept silent under the spell, or joined in heavenly chorus;but the audience he finally c

HELENA BLAVATSKY THE KEY TO THEOSOPHY

and, in order to create, a being must think and plan. how can the absolute be supposed to think-i.e, to have any relation whatever to that which is limited, finite, and conditioned? this is a philosophical, and a logical absurdity. even the hebrew cabala rejects such an idea, and therefore, makes of the one and the absolute deific principle an infinite unity called ain-soph*)ain-soph (greek: toh pan, epeiros, the boundless or limitless, in and of nature, the non-existing that is, but that is not a being. in order to create, the creator has to become active; and as this is impossible for absoluteness, the infinite principle had to be shown becoming the cause of evolution (not creation) in an indirect way-i.e, through the emanation from itself (another absurdity, due this time to the transl

ld claim of pantheism. if you are pantheists, you cannot be deists; and if you are not deists, then you have to answer to the name of atheists. a. not necessarily so. the term pantheism is again one of the many abused terms, whose real and primitive meaning has been distorted by blind prejudice and a one-sided view of it. if you accept the christian etymology of this compound word, and form it of pan "all" and theos "god" and then imagine and teach that this means that every stone and every tree in nature is a god or the one god, then, of course, you will be right, and make of pantheists fetish-worshippers, in addition to their legitimate name. but you will hardly be as successful if you etymologize the word pantheism esoterically, and as we do. q. what is, then, your definition of it? a

eans that every stone and every tree in nature is a god or the one god, then, of course, you will be right, and make of pantheists fetish-worshippers, in addition to their legitimate name. but you will hardly be as successful if you etymologize the word pantheism esoterically, and as we do. q. what is, then, your definition of it? a. let me ask you a question in my turn. what do you understand by pan, or nature? q. nature is, i suppose, the sumtotal of things existing around us; the aggregate of causes and effects in the world of matter, the creation or universe. a. hence the personified sum and order of known causes and effects; the total of all finite agencies and forces, as utterly disconnected from an intelligent creator or creators, and perhaps "conceived of as a single and separate f

HP LOVECRAFT A DARK LORE

nch 'as a foulness shall ye know them' he quoted. yes- the odour was the same as that which had sickened him at the whateley farmhouse less than three years before. he thought of wilbur, goatish and ominous, once again, and laughed mockingly at the village rumours of his parentage 'inbreeding' armitage muttered half-aloud to himself 'great god, what simpletons! show them arthur machen's great god pan and they'll think it a common dunwich scandal! but what thing- what cursed shapeless influence on or off this three-dimensional earth- was wilbur whateley's father? born on candlemas- nine months after may eve of 1912, when the talk about the queer earth noises reached clear to arkham- what walked on the mountains that may night? what roodmas horror fastened itself on the world in half-human f

tre, black pepper, and cinnamon, and easily led any other one shipping establishment save the browns in his importation of brassware, indigo, cotton, woollens, salt, rigging, iron, paper, and english goods of every kind. such shopkeepers as james green, at the sign of the elephant in cheapside, the russells, at the sign of the golden eagle across the bridge, or clark and nightingale at the frying-pan and fish near new coffee-house, depended almost wholly upon him for their stock; and his arrangements with the local distillers, the narragansett dairymen and horse-breeders, and the newport candle-makers, made him one of the prime exporters of the colony. ostracised though he was, he did not lack for civic spirit of a sort. when the colony house burned down, he subscribed handsomely to the lo

y don t know any of the new events. you couldn t get one of those rundown farmers to come within a mile of my house for love or money. the mail-carrier hears what they say and jokes me about it- god! if i only dared tell him how real it is! i think i ll try to get him to notice the prints, but he comes in the afternoon and they re usually about gone by that time. if i kept one by setting a box or pan over it, he d think surely it was a fake or joke. wish i hadn t gotten to be such a hermit, so folks don t drop around as they used to. i ve never dared show the black stone or the kodak pictures, or play that record, to anybody but the ignorant people. the others would say i faked the whole business and do nothing but laugh. but i may yet try showing the pictures. they give those claw-prints

HP LOVECRAFT POETRY AND THE GODS

er china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clouds like the scales of a dragon. amid the mists of dream the reader cried to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the ri

nd roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth

ix noble forms with the aspect of mortals, but the countenances of gods. these the dreamer recognized from images of them which she had beheld, and she knew that they were none else than the divine maeonides, the avernian dante, the more than mortal shakespeare, the chaos-exploring milton, the cosmic goethe and the musalan keats. these were those messengers whom the gods had sent to tell men that pan had passed not away, but only slept; for it is in poetry that gods speak to men. then spake the thunderer "0 daughter for, being one of my endless line, thou art indeed my daughter behold upon ivory thrones of honour the august messengers gods have sent down that in the words and writing of men there may be still some traces of divine beauty. other bards have men justly crowned with enduring l

ight she sits in the same spacious drawing-room, but she is not alone. gone is the old spirit of unrest, for beside her is one whose name is luminous with celebrity: the young poet of poets at whose feet sits all the world. he is reading from a manuscript words which none has ever heard before, but which when heard will bring to men the dreams and the fancies they lost so many centuries ago, when pan lay down to doze in arcady, and the great gods withdrew to sleep in lotos-gardens beyond the lands of the hesperides. in the subtle cadences and hidden melodies of the bard the spirit of the maiden had found rest at last, for there echo the divinest notes of thracian orpheus, notes that moved the very rocks and trees by hebrus banks. the singer ceases, and with eagerness asks a verdict, yet wh

HP LOVECRAFT THE TREE

eat decay as the house. at one end of that tomb, its curious roots displacing the time-stained blocks of panhellic marble, grows an unnaturally large olive tree of oddly repellent shape; so like to some grotesque man, or death-distorted body of a man, that the country folk fear to pass it at night when the moon shines faintly through the crooked boughs. mount maenalus is a chosen haunt of dreaded pan, whose queer companions are many, and simple swains believe that the tree must have some hideous kinship to these weird panisci; but an old bee-keeper who lives in the neighboring cottage told me a different story. many years ago, when the hillside villa was new and resplendent, there dwelt within it the two sculptors kalos and musides. from lydia to neapolis the beauty of their work was prais

INFERNAL UNION

the black refers to his sinister nature and is connected to the sinister nature of nature itself. though it would be a mystery to some, he like shaitan is so intimately involved in nature, that the manifestation of his creative will, his essence, is that of both creation and destruction; the sun, of fire and force. these qualities are eluded to by the number that samael shares in common with both pan and baphomet,131. the references to sex and death in liber oz refers to this very 2 essence, oz as it is called .his gift is that of wisdom and knowledge of the earth (said by kenneth grant to be the reverse hierophant in this regard. in our practice, samael is the king of witchblood, the guardian of the gateway which is access to all other fallen angels and watchers. he is the subprince or sh

ISIS UNVEILED

veral thousand years. had not the ancient creeds been speedily obliterated, it would have been found impossible to preach the christian religion as a new dispensation, or the direct bevelation from god the father, through god the son, and under the influence of god the holy ghost. as a political exigence the fathers had to gratify the wishes of their rich convctts instituted even the festivals of pan. they went so far as to accept the ceremonies hitherto celebrated by tbe pagan world in honor of the god of the gardmt, in all their primitive nncerity^ it was time to sever the connexion. either the pagan worship and the neo- putonic theurgy, with all ceremonial of magic, must be crushed out for- ever, or the christians become neo-platonists. the fierce polemics and single-handed battles betw

a had to break wuh scarce one of its tradiiions. primitive christian art is really nothing but pagan art in its decay, or in its lower departments. digitizecoy google jesus totally unknown to his century- 335 the good shepherd of the catacombs in rome is a copy from the aris- t us, or from the apollo nomius, which figures in the same posture on the pagan sarcophagi, and still carries the fiute of pan, in the midst of the four half-naked seasons. on the christian tombs of the cemeteiy of st. calixtus, orpheus charms the animals. elsewhere, the christ as jupiter* pluto, and mary as proserpina, receive the souls that mercury wear- ing the broad-brimmed bat, and carrying in his hand the rod of the soul- guide (psyckopompot) brings to them in presence of the three fates. pegasus, the symbol of

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

177, ante (from the arches of the temple church, fig. 184. temple of apollinopolis magna, in upper egypt. fig. 185. norman capital, door-shaft: honeysuckle-and-lotus ornament, early example. london, is a symbol of the blessed virgin; it is also the delphic e, or seleucidan anchor. fig. 186. ur on. fig. 187. winged disc. the horns of the talmud account for the mythological minotaur, the bucentaur, pan and priapus, the fig. 183. egyptian torus, lotus enrichment, and various lunar symbols. ionic, corinthian, and gothic volves. 251 sagittary or centaur, the sign" sagittarius, and perhaps all bicorporate human and animal forms. 188. 189. 190. fig. 188. ionic greek: egg-and-tongue moulding (two of the emblems of the mysteries. fig. 189. grecian moulding, expressing religious mysteries. fig. 190

JESSUP MK THE CASE FOR THE UFO

s as if they were linked together. they flew close to the top of mountain in a diagonal, chainlike line" mr. arnold estimated their speed to be around twelve hundred miles per hour, and he thought they must have been about twenty to twenty-five miles from his plane "i watched them about three minutes" he said "the were swerving in and out around the high mountain peaks. they were flat, like a pie pan, and so shiny they reflected the sun like a mirror. i never saw anything so fast! thus, as of june 24, 1947, flaying saucers were born "i saw them--but what are they" mr. arnold undoubtedly asked. and no one had the answer. since that memorable day, thousands of other sightings have been reported and verified, and still the question must be asked "what are they" but more importantly, where do

doing person. ychym tae bu dall "stendic? ne bdi ta hoanni fahn bi skoa kaii tog ymi, ok? yes, could have been an l-m aboard& he said "standback" very fast. in 1947, an american superfortress bomber strangely vanished when 100 miles off bermuda the area of missing planes. in march, 1950, a u.s. globemaster disappeared while flying from north america to ireland, without warning, without trace. the pan-american airways liner, a constellation with forty people aboard, was on her way from south africa to new york, on june 20, 1951. the ship left accra, west africa, for monrovia, liberia, and at 3:00 am the crew radioed that she was due at roberts field airport, monrovia, at 3:15 am. this plane was never seen nor heard of again. fifteen minutes out, with no trouble to report, and anticipating a

L 001

indu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not by simple meditation--how much less then by reason- but by the method which shall have been given unto him in his init

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

gns and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common wisdom of his time, when belief in the devil was fundamental to proper religious devotion. see also demons; hell and heaven for further reading: beagle, peter s, the garden of earthly delights. london: pan books, 1982. cavendish, richard, ed.man,myth& magic. the illustrated encyclopedia of mythology, religion and the unknown. 1983. reprint, new york: marshall cavendish, 1995. encyclopedia ofworld art. london:mcgraw-hill, 1960. linfert, carl, hieronymus bosch. new york: harry n. abrams, 1989. the brotherhood of satan a diabolical coven takes over a small town in this 1971 film. the elderly satan

ularly rich in the magic tradition. candles made of other substances than beeswax were used in magical rituals, often made of human or other animal tallow and fat. in recent centuries such candles appeared in black masses, usually black candles. black candles are also used by religious satanists. thus in the satanic bible, for instance, c 37 cornish witch cait sidhe invoking the goat spirit (puck/pan, 1975 38 cathars anton lavey lists candles among the devices used in a satanic ritual. inverting traditional symbolism, lavey stipulates that all of one s ritual candles should be black except for one white candle, which is to be reserved for cursing rituals. no other light source is to be used during the ceremony: the candles used in satanic ritual represent the light of lucifer the bearer of

nton szandor lavey s the satanic bible. after setting the mood and invoking the appropriate energies, the male declares: my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapors be spread within that reeling brain benumbing it to helplessness according to my will! in the name of the great god pan, may my secret thoughts be marshaled into the movements of the flesh of that which i desire!(147 148) if the magician is female, she asserts: my loins are aflame! the dripping of the nectar from my eager cleft shall act as pollen to that slumbering brain, and the mind that feels not lust shall on a sudden reel with crazed impulse. and when my mighty surge is spent, new wanderings shall begin;

LIBER 777

urple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k 32 brahma quiescence r 32 bis [prithivi] earth k 31 bis [akasa] breathing r table i (continued) 9 xxiv. certain of the hindu and buddhist results. xxv- xxxii. xxxiii. some scandinavian gods. xxxiv. some greek gods. 0 nerodha-samapatti, nirvikalpa-samadhi, shiva darshana. pan. z1z1 unity with brahma, atma darshana wotan zeus, iacchus 2. odin athena, uranus[[hermes] 3. frigga cybele, demeter, rhea, her[[psych, kronos] 4. wotan poseidon[[zeus] 5. thor ares, hades 6 vishvarupa-darshana. iacchus, apollo, adonis[[dionysus, bacchus] 7. freya aphrodit, nik 8. odin, loki hermes 9. zeus (as d, diana of epheus (as phallic stone[[and[[eros] 1010 vision of the higher self, the

sion of chandra. artemis, hekat 14 success in bhaktioga freya aphrodit 15. athena 16 success in hathayoga, asana and prana-yama [her] 17. castor and pollux, apollo the diviner[[eros] 18. apollo the charioteer 19. demeter [borne by lions] 20 [attis] 21. zeus 22. themis, minos, aeacus and rhadamanthus 23 apo-bhawana. poseidon 24. ares[[apollo the pythean, thanatos] 25. apollo, artemis (hunters) 26. pan, priapus [erect hermes and bacchus] 27. tuisco ares[[athena] 28 [athena] ganymede 29. poseidon[[hermes psychopompos] 30 vision of surya. helios, apollo 31 agni-bhawana. hades 32 [athena] 32 bis prithiva-bhawana [demeter[[gaia] 31 bis vision of the higher self, prana-yama. we have insufficient knowledge of the attributions of assyrian, syrian, mongolian, tibetan, mexican, zend, south sea, west

3 diana laodicea 14 venus thyatira 15 mars, minerva [the disciples are too indefinite] 16 venus[[hymen. 17 castor and pollux [janus[[hymen. 18 mercury[[lares and penates. 19 venus (repressing the fire of vulcan. 20 [attis, ceres, adonis[[vesta, flora. 21 jupiter [pluto] philadelphia 22 vulcan[[venus, nemesis. 23 neptune[[rhea] john, jesus as hanged man 24 mars[[mors. 25 diana (as archer[[iris. 26 pan, vesta, bacchus. 27 mars pergamos 28 juno[ olus. 29 neptune. 30 apollo[[ops] smyrna 31 vulcan, pluto mark 32 saturn[[terminus, astr a] ephesus 32 bis ceres luke 31 bis [liber[[bacchus] the holy ghost [insufficient information] table i (continued) 11 xxxviii* animals, real and imaginary. xxxix* plants, real and imaginary. 0[[dragon[[lotus, rose] 1 god[[swan, hawk] almond in flower[[banyan] 2 ma

balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller between the waters. the figure of a water-nymph disporting herself* 29 the ruler of flux and reflux. the child of the sons of the mighty. the waning moon* 30 the lord of the fire of the world. the sun* 31 the spirit of the primal fire. israfel blowing the last t

e, who was identified with set in late classical times. add selket, whose symbol was the scorpion. the attribution of khephra is explained by crowley s remarks on this line in the animals column. line 25: add neith (net) who is traditionally depicted with a bow and arrows. line 26: khem is identified by budge (op. cit, i, 97) with the phallic god min or amsu, and was identified by the greeks with pan. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn

d english of palaces this column was originally in latin. the translations of the seven heavens are mostly from godwin s cabalistic encyclopedia, s.v. heaven. col. ciii. this column originally printed in latin. col. cviii. for what it s worth (probably not much; see crowley s note, here are transliterations of the hebrew names in this column: line 2. samael( poison of god or blind god. lams= 131= pan. line 3. isheth zanunim (woman of whoredom, said to be the wife of samael \ynwnz tca= 864 \ycdq cwdq, qadosh qadeshim, holy of holies. doubtless there is an arcanum concealed here, possibly along the lines of you can prove anything with gematria if you try hard enough. transcriber s endnotes 55 line 5. ashteroth. historically a middle eastern goddess (a.k.a. ishtar, astart, asherah, etc, denou

LIBER ALEPH

irtute audendi. 46 at de arte mentis colendi (1) mathematica. 47 au sequitur (2) classica. 48 af sequitur (3) scientifica. 49 ac de modo quo operet lex magica. 50 ay de machina magica. 51 aw de harmonia anim cum corpore. 52 ba de mysterio prudenti. 53 bb de arte alchemica. 54 bg de arcano subtilissimo. 55 bd de menstruo artis. 56 be de necessitate voluntatis. 57 b# de comedia universa, qu dicitur pan. 58 bz de c citia hominum. 59 bh allegoria de caissa. 60 bq de veritate falsi. 61 bi de relatione illusionum. 62 contents v bk de prudentia. 63 bl de ratione magi vit. 64 bm de corde candido. 65 bn de conformitate magi. 66 bx de poetis. 67 bo de magis ordine a.a, quibus caro fit verbum 68 bp de magis temporis antiqui, imprimis de lao-tze 69 b% de gautama. 70 br de sri krishna et de dionyso. 71

184 zg altera de sua via 185 zd de prudentia artis docendi 186 ze de mente inimica animo 187 z# de illuminatorum operibus diversis 188 zz de eadem re altera verba 189 zh de pace perfecta luce 190 contents ix zq de pace perfecta 191 zi de morte 192 zk de adeptis r. c. eschatologia 193 zl de nuptiis summis 194 zm de arte voluptatis dilemma qu dam 195 zn de hoc modo dissoluitio 196 zx de com.dia qu pan dicitur 197 zo de ludo amoris 198 zp de gaudio stupri 199 z% de c citia philosophorum antiquorum 200 zr de heresia manich a 201 zs de veritate rerum mensurenda 202 zt de aphorismo ubi dico: omnia sunt 203 zu de ratione huius epistol scribend 204 zf de natura huius epistola 205 zc de modo quo hanc epistolam scripsi 206 zy de sapientia et stultitia 207 zw de oraculo summo 208 liber aleph cxi. th

thou needest take no thought and make no effort? thou sast sooth; yet, art thou not compelled to thought and effort in the way of nature? yea, i, thy father, work for thee solicitously, and also i laugh at thy perplexities; for so was it fore-ordained that i should do, by me, from the beginning. a liber aleph vel cxi 58 b# de comedia universa, qu dicitur (of the universal comedy, which is called pan) o, therefore, o my son, count thyself happy when thou understandest all these things, being one of those beings (or by-comings) whom we call philosophers. all is a never ending play of love wherein our lady nuit and her lord hadit rejoice; and every part of the play is play. all pain is but sharp sauce to the dish of pleasure; for it is the nature of the universe that hath devised this everla

more atrabilious and sluggard was this liver of thy father, so that i fell into a gloom night unto weeping. then she beholding me with amazement cried upon me hus: art thou not glad in heart, o my master? at this i gave a sigh even as one night unto death. and she: if this be so, then is no need anymore for me to give myself to magick. thereat, perceiving yet again the just universal of our lord pan, was i swallowed up (like unto jonah of the old fable) in the belly of the whale called laughter, and it seemeth to me at this present writing that i am like to abide therein for the time that remaineth to me in this body. o the book of wisdom or folly 169 #m de formula femin (of the formula of woman) ow this is the right power and property of a woman, to arrange and to adjust all things that

ft of the holy magick of abramelin, and he inducted me into that order which we name not, because of the silliness of the profane that pretend thereto, and he brought me to the knowledge and conversation of the holy guardian angel; also, he was the herald of the masters of the temple when they bade me welcome o their order, appointing a siege for me in the city of the pyramids, under the night of pan; but for three years i was not willing to avail myself thereof. now mark well this, o my son, that this path was peculiar to the law of my star, and none other should follow me herein, or seek to follow me, for he hath his own proper orbit. o my son, err not by generalisation and conformity, for this is the very idleness, and breedeth ideals and standards that are death. t liber aleph vel cxi

e and illusion, incapable to besiege the fortress of the soul. work thou thy will, as i said aforetime by the mouth of eliphas levi zahed, knowing thyself omnipotent, and thine habitation eternity. o my son, attend well this word, for it is an heirloom, and a ring of ruby and emerald in thine inheritance. h the book of wisdom or folly 197 zx de comedia, qu. dicitur (of the comedy, which is called pan) ubtler than the serpent of hermes, o my son, is this way of restraint of art, and thou shalt meet therein with the god pan, and have him to thy playmate. so shalt thou devise comedy and tragedy, as it were settings for the jewel of thy will, to enhance the beauty thereof, and to refine thy pleasures. this is that which is written in the book of the law. wisdom says: be strong! then canst thou

perception of any human sense, but yet most real to our lungs, diluting the oxygen, by whose love we were else violently combust. s the book of wisdom or folly 203 zt de aphorismo ubi dico: omnia sunt (of the aphorism in which i declare: all things exist) y son, long did i await thee, yearning, and with pride and great gladness did i bid thee welcome to my city of the pyramids, under the night of pan. now then in my dear love of thee will i reveal this secret of wisdom which i wrote occultly in my last chapter, in these words: all things exist. considered by right understanding, this is to deny that there is anything imaginable or unimaginable which doth not exist. that is, the body of our lady nuith hath no limit, and there is no void that she filleth not with the variety and beauty of he

e. for though wisdom be the second emanation of his essence, there is a path to separate and to join them, the reference thereof being aleph, that is one indeed, but also an hundred and eleven in his full orthography; to signify the most holy trinity, and by metathesis it is thick darkness, and sudden death. this is also the number of aum, which is amoun, and the root-sound of omne, or, in greek, pan, and it is a number of the sun. yet is the atu of thoth that correspondeth thereunto marked with zero, and its name is mat, whereof i have spoken formerly, and its image is the fool. o my son, gather thou all these limbs together in one body, and breathe upon it with thy spirit, that it may live; then do thou embrace it with lust of they manhood, and go in unto it, and know it; so shall ye be

LIBER ASTARTE

to the particular deity; as, unchastity in the case of artemis, evasions in the case of ares. besides this, he should avoid all harshness or unkindness of any kind in thought, word, or deed, seeing that above the particular deity is one in whom all is one. yet also may he deliberately practise cruelties, where the particular deity manifests his love in that manner; as in the case of kali, and of pan. and therefore, before the beginning of his period of devotion, let him practise according to the rules of .liber jugorum. 15. further concerning the life of the devotee. now, as many are fully occupied with their affairs, let it be known that this method is adaptable to the necessities of all. and we bear witness that this which followeth is the crux and quintessence of the whole method. firs

every act. and lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the mantram or continuous prayer. 24. concerning the mantram or continuous prayer. let the philsophus weave the name of the particular deity into a sentence short and rhythmical; as, for artemis 'epelqon 'epelqon 'artemij, for shiva: nama shivaya namaha aum; or, for mary, ave maria;1 or, for pan, caire swthr kosmou 'iw pan 'iw pan;2 or, for allah: hua allahu alazi lailaha illa hua.3 let him repeat this day and night without cessation mechanically in his brain, which is thus made ready for the advent of that lord, and armed against all other. 25. concerning the active and the passive. let the philosophus change from the active love of his particular deity to a state of passive awaiting

l mantra; possibly refers to the traditional prayer which begins with these words; in full, ave maria, gratia plena, dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, iesus; sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostra. amen; although that if anything seems too long. your mileage may vary. t.s] 2 [grk .hail, saviour of the world; io pan, io pan] 3 [arabic .he is god and there is no other god than he] svb figvra clxxv 9 art, and pertaineth not altogether to the grade of philosophus. neither is it of itself helpful, but rather the reverse, in this especial practice. 26. concerning silence. now there may come a time in the course of this practice when the outward symbols of devotion cease, when the soul is as it were dumb in the

LIBER B VEL MAGI

indu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared. 15. now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not be simple meditation.how much less then by reason? but by the method which shall have been given unto him in his initi

LIBER CCCXXXV ADONIS

lime of babylon. great lust, great god, great devil, gar-gra-gra-gra! spare me! take this wench, though she were the womb that bare me! see! did i tell you, he fs the king, the king, the king of terrors. see me grovelling! yah! ha! liber cccxxxv 12 psyche. there fs nothing there. are you a man to craze at naught? esarhaddon. immitigable ban! immitigable, pitiful, profound. ban, can, fan, ran, and pan is underground, round, bound, sound.oh have pity. who art thou whose coming thus unmans me? not till now saw i, or felt i, or heard i, the king so mumbling near; black blood fs on everything. boo! scow! be off! out! vanish! fly! begone! out! off! out! off! i fm king of babylon. oh no! thy pardon. spare me .tis as a slip o. th. lip. now flip! rip! bawdy harlot, skip [he threatens her. she tremb

LIBER CCXLII AHA

we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life fs heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes .crown of created mysteries. each holds a peacock like the first. olympas. how can this be? marsyas. the mind fs accurst. it cannot be. it is. behold, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind fs dumb; its only cry the shriek of its last agony! olympas. surely it struggles

LIBER CORDIS CINCTI SERPENTE

donai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the

the beloved one. liber cordis cincti serpente svb figvra ynda 9 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43. then the faun was enraptured, and followed far; at last the harper was silent, and the faun became pan in the midst of the primal forest of eternity. 44. thou canst not charm the dolphin

LIBER CXCVII STORY OF SIR PALAMEDES

knight, whose arms are his own, as also his features. this knight mocketh sir palamede for an impudent pretender, and impersonator of the chosen knight. sir palamede in all humility alloweth that there is no proof possible, and offereth ordeal of battle, in which the stranger is slain. sir palamede heweth him into the smallest dust without pity. xxxix. in a green valley he obtaineth the vision of pan. thereby he regaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh

LIBER DCCCLX JOHN ST

ating geometry by diagrams, on the ground that printed lines are thick.and so on. this is the imbecility of the .protestant. objection to images. what fools these mortals be! the greeks, too, after exhausting all their sublimest thoughts of zeus and hades and poseidon, found that they could not find a fitting image of the all, the supreme.so they just carved a goat-man, saying: let this represent pan! also in the holiest place of the most secret temple there is an empty shrine. but whoso goes there in the first instance thinks; there is no god. he who goes there at the end, when he has adored all the other deities, knoweth that no god. so also i go through all the ritual, and try all the means; at the end it may be i shall find no rituals and no means, but an act or a silence so simple tha

ing. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters nothing; at the end i shall attain to thee.oh my lord adonai! and even as the capture is delight, is not the chase also delight? for we are lovers from the beginning, though it pleasure thee to play the syrinx to my pan. is it not the springtide, and are these not the arcadian groves? 5.31. at home; settling to strictest meditation upon adonai my lord; willing his presence, the perfume and the vision, even as it is written in the book of the sacred magick of abramelin the mage. 8.06. soon this became a sleep, though the will was eager and concentrated. liber dccclx 110 the sleep, too, was deep and refreshing

LIBER DCCCXI ENERGIZED ENTHUSIASM

t so that the cross was no longer visible. there was only a board covered with ermine. she was now naked but for her coloured and jewelled head-dress and the heavy torque of gold about her neck, and the armlets and anklets that matched it. she began to sing in a soft strange tongue, so low and smoothly that in my partial bewilderment i could not hear at all; but i caught a few words, io paian! io pan! and a phrase in which the words iao sabao ended emphatically a sentence in which i caught the words eros, thelema and sebazo. while she did this she unloosed the breastplate and gave it to the girl attendant. the robe followed; i saw that they were naked and unashamed. for the first time there was absolute silence. now, from an hundred jets surrounding the board poured forth a perfumed purple

LIBER LIBERI VEL LAPIDIS LAZULI

bbala agyptiorvm svb figvra vii being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth-words of a master of the temple v a a publication in class a 1 prologue of the unborn 1. into my loneliness comes. 2. the sound of a flute in dim groves that haunt the utmost hills. 3. even from the brave river they reach to the edge of the wilderness. 4. and i behold pan. 5. the snows are eternal, above. 6. and their perfume smokes upwards into the nostrils of the stars. 7. but what have i to do with these? 8. to me only the distant flute, the abiding vision of pan. 9. on all sides pan to the eye, to the ear; 10. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. 11. the e

0. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. 11. the embrace of him intense on every centre of pain and pleasure. 12. the sixth interior sense aflame with the inmost self of him, 13. myself flung down the precipice of being 14. even to the abyss, annihilation. 15. an end to loneliness, as to all. 16. pan! pan! io pan! io pan! 2 i 1. my god, how i love thee! 2. with the vehement appetite of a beast i hunt thee through the universe. 3. thou art standing as it were upon a pinnacle at the edge of some fortified city. i am a white bird, and perch upon thee. 4. thou art my lover: i see thee as a nymph with her white limbs stretched by the spring. 5. she lies upon the moss; there is none other but sh

o pan! 2 i 1. my god, how i love thee! 2. with the vehement appetite of a beast i hunt thee through the universe. 3. thou art standing as it were upon a pinnacle at the edge of some fortified city. i am a white bird, and perch upon thee. 4. thou art my lover: i see thee as a nymph with her white limbs stretched by the spring. 5. she lies upon the moss; there is none other but she: 6. art thou not pan? 7. i am he. speak not, o my god! let the work be accomplished in silence. 8. let my cry of pain be crystallized into a little white fawn to run away into the forest. 9. thou art a centaur, o my god, from the violet blossoms that crown thee to the hoofs of the horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee

6. afloat in the athyr, o my god, my god! 27. o thou great hooded sun of glory, cut off these eyelids! 28. nature shall die out; she hideth me, closing mine eyelids with fear, she hideth me from my destruction, o thou open eye. 29. o ever-weeping one! 30. not isis my mother, nor osiris my self; but the incestuous horus given over to typhon, so may i be! 31. there thought; and thought is evil. 32. pan! pan! io pan! it is enough. 4 liber liberi vel lapidis lazuli 33. fall not into death, o my soul! think that death is the bed into which you are falling! 34. o how i love thee, o my god! especially is there a vehement parallel light from infinity, vilely diffracted in the haze of this mind. 35. i love thee. i love thee. i love thee. 36. thou art a beautiful thing whiter than a woman in the col

death. 46. i have been smitten with the reek of thy mouth, that drinketh never wine but life. 47. how the dew of the universe whitens the lips! svb figvra vii 5 48. ah! trickling flow of the stars of the mother supernal, begone! 49. i am she that should come, the virgin of all men. 50. i am a boy before thee, o thou satyr god. 51. thou wilt inflict the punishment of pleasure.now! now! now! 52. io pan! io pan! i love thee. i love thee. 53. o my god, spare me! 54. now! it is done! death. 55. i cried aloud the word.and it was a mighty spell to bind the invisible, an enchantment to unbind; yea, to unbind the bound. 6 ii 1. o my god! use thou me again, alway. for ever! for ever! 2. that which came fire from thee cometh water from me; let therefore thy spirit lay hold on me, so that my right han

od! how i love thee! 28. i am walking in an asylum; all the men and women about me are insane. 8 liber liberi vel lapidis lazuli 29. oh madness! madness! madness! desirable art thou! 30. but i love thee, o god! 31. these men and women rave and howl; they froth out folly. 32. i begin to be afraid. i have no check; i am alone. alone. alone. 33. think, o god, how i am happy in thy love. 34. o marble pan! o false leering face! i love thy dark kisses, bloody and stinking! o marble pan! thy kisses are like sunlight on the blue agean; their blood is the blood of the sunset over athens; their stink is like a garden of roses of macedonia. 35. i dreamt of sunset and roses and vines; thou wast there, o my god, thou didst habit thyself as an athenian courtesan, and i loved thee. 36. thou art no dream

LIBER LXVII THE SWORD OF SONG

y connote my concept, i have let the passage stand. 219. i was lord roberts, he de wet.44.vide sir a. conan doyle.s masterly fiction .the great boer war. 222. hill.45.an archaic phrase signifying kopje. 223. ditch.46.probably an obsolete slang term for spruit. 273. some.47.the reader may search modern periodicals for this theory. 282. the tmolian.48.tmolus, who decided the musical contest between pan and apollo in favour of the latter. 321. as masters teach.49.consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50. acts vii. 36; heb. xii, 2. 337. samadhi-dak.51..ecstasy-of-meditation mail. 338. maha-meru.52.the .mystic mountain. of the hindus. see south

yth, but it produced piazzi smyth. what crazes actors? why do surgeons go mad and cut up men like sturgeons (the questions are the late chas. spurgeon .s) of yogi i could quote you hundreds in science, law, art, commerce noted. they fear no lunacy: their on dread.s not for their noddles doom-devoted. they are not like black bulls (that shunned reds in vain) that madly charge the goathead of rural pan, because some gay puss had smeared with blood his stone priapus. they are as sane as politicians and people who subscribe to missions. this says but little; a long way are yogi more sane that such as they are. you have conceived your dreadful bogey, from seeing many a raving yogi. these haunt your clinic; but the sound lurk in an unsuspected ground, dine with you, lecture in your schools, shar

LIBER SAMEKH

s too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has been communicated. line 6 he hails him as besz, the matter that destroys and devours godhead, for the purpose of the incarnation of any god. line 7 he hails

umulate authority, so that the head of the shaft may plunge twice as far for the second word as for the first, and four times for the third as for the second, and thus to the end. moreover, let the adept fling forth his whole consciousness thither. then at the final wword, let him bring rushing back his will within himself, steadily streaming, and let him offer himself to its point, as artemis to pan, that this perfectly pure concentration of the element purge him thoroughly, and possess him with its passion. in this sacrament being wholly at one with that element, let the adept utter the charge ghear me, and make, h etc, with strong sense that this unity with that quarter of the universe confers upon him the fullest freedom and privilege appurtenant thereto* having experience of success i

he now hideth it herein so that the worthy may win to his wisdom. let i and f face all* yet ward their a from attack. gthe hermit h to himself, gthe fool h to foes, gthe hierophant h to friends. nine by nature, naught by attainment, five by function, in speech swift, subtle and secret; in thought creative, unbiased, unbounded; in act gentle, patient, persistent. hermes to hear, dionysus to touch, pan to behold! a virgin, a babe, and a beast! a liar, an idiot, and a master of men* if we adopt the new orthography viaov (book 4, part iii, chap. v) we must read gthe sun.6.the son h etc, for gall h; and elaborate this interpretation here given in other ways, accordingly. thus o (or f) will not be gthe hierophant, h but gthe devil h.the eye.baphomet, etc, gfifteen by function h instead of gfive

LIBER V

east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in wel

LIBER V VEL REGULI

st, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely separated, and the arms raised so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in we

shamefullest sin and born in most blasphemous bliss. this is in fact the formula of our magick; we insist that all acts must be equal; that existence asserts the right to exist; that unless evil is a mere term expressing some relation of haphazard hostility between forces equally selfjustified, the universe is as inexplicable and impossible as uncompensated action; that the orgies of bacchus and pan are no less sacramental than the masses of jesus; that the scars of syphilis are sacred and worthy of honour as much as the wounds of the martyrs of mary.12 it should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding them. but th

LOGOMACHY OF ZOS

as-it-is-in-itself. it commands us to feel freely and deeply without restraint until worn out with the effort for unity. still, what would you in a world of limited sex? no scrotum outlasts the morning c i..q]%y( 5! i can conceive god in you and you in me. a new anthropolatory: god in us all and in all potencies. we cannot..q..1# n. 5( 9= h%d !5' e n= ourselv. 7 the principles of ethics could be pan- 2..1( o# s h"d. 9. j<^9 '7a 7e% i 5. d..1 p w=h 1..1 2 f( q'7 life has many doors and there are many different heavens. death is one such door. all knowledge becomes good or evil. our wonderment at spatial creativeness striving to glean or grasp something beyond the dimensional is more proliferant of significant ideas and more effacing of low levels. e h"d. v( 9=h &7 any stimulus may produce

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

with the second law of thermodynamics because our planet is an open system that receives large amounts of energy from our star, the sun. you can see how order can appear out of disorder, given an outside source of energy, by conducting a simple experiment in your kitchen. just pour a thin layer of cooking oil (a disordered system because all the oil molecules are distributed randomly) in a frying pan and heat it up on medium (this is the energy source. after a while, if you look at the oil from a shallow angle, you will see many highly structured ordered vortexes forming at the surface of the oil. these are called be nard cells, after henri be nard, the french physicist who studied them (figure 5.1. of course, be nard cells are a far cry from living cells and anyway, the term cells in this

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d unattainable, the skeptics declared the end of their discipline to be "in opinionatives, indisturbance; in impulsives, moderation; and in disquietives, suspension" the sect of the stoics was founded by zeno (340-265 b.c, the cittiean, who studied under crates the cynic, from which sect the stoics had their origin. zeno was succeeded by cleanthes, chrysippus, zeno of tarsis, diogenes, antipater, pan tius, and posidonius. most famous of the roman stoics are epictetus and marcus aurelius. the stoics were essentially pantheists, since they maintained that as there is nothing better than the world, the world is god. zeno declared that the reason of the world is diffused throughout it as seed. stoicism is a materialistic philosophy, enjoining voluntary resignation to natural law. chrysippus ma

, or spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. in order to make simple the great truths of nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. while the ignorant multitudes brought their offerings to the altars of priapus and pan (deities representing the procreative energies, the wise recognized in these marble statues only symbolic concretions of great abstract truths. in all cities of the ancient world were temples for public worship and offering. in every community also were philosophers and mystics, deeply versed in nature's lore. these individuals were usually banded together, forming seclusive philosophic and re

ree magi to the manger of jesus. in the mysteries of adonis the neophyte passed through the symbolic death of the god and "raised" by the priests, entered into the blessed state of redemption made possible by the sufferings of adonis. nearly all authors believe adonis to have been originally a vegetation god directly connected with the growth and maturing of flowers click to enlarge the great god pan. from kircher's oedipus gyptiacus. the great pan was celebrated as the author and director of the sacred dances which he is supposed to have instituted to symbolize the circumambulations of the heavenly bodies. pan was a composite creature, the upper part--with the exception of his horns--being human, and the lower part in the form of a goat. pan is the prototype of natural energy and, while u

hor and director of the sacred dances which he is supposed to have instituted to symbolize the circumambulations of the heavenly bodies. pan was a composite creature, the upper part--with the exception of his horns--being human, and the lower part in the form of a goat. pan is the prototype of natural energy and, while undoubtedly a phallic deity, should nor be confused with priapus. the pipes of pan signify the natural harmony of the spheres, and the god himself is a symbol of saturn because this planet is enthroned in capricorn, whose emblem is a goat. the egyptians were initiated into the mysteries of pan, who was regarded as a phase of jupiter, the demiurgus. pan represented the impregnating power of the sun and was the chief of a horde rustic deities, and satyrs. he also signified the

into the mysteries of pan, who was regarded as a phase of jupiter, the demiurgus. pan represented the impregnating power of the sun and was the chief of a horde rustic deities, and satyrs. he also signified the controlling spirit of the lower worlds. the fabricated a story to the effect that at the time of the birth of christ the oracles were silenced after giving utterance to one last cry "great pan is dead" p. 36 and fruits. in support of this viewpoint they describe the "gardens of adonis" which were small baskets of earth in which seeds were planted and nurtured for a period of eight days. when those plants prematurely died for lack of sufficient earth, they were considered emblematic of the murdered adonis and were usually cast into the sea with images of the god. in phrygia there exi

the order of d mons" the idea once held, that the invisible elements surrounding and interpenetrating the earth were peopled with living, intelligent beings, may seem ridiculous to the prosaic mind of today. this doctrine, however, has found favor with some of the greatest intellects of the world. the sylphs of facius cardin, the philosopher of milan; the salamander seen by benvenuto cellini; the pan of st. anthony; and le petit homme rouge (the little red man, or gnome) of napoleon bonaparte, have found their places in the pages of history. literature has also perpetuated the concept of nature spirits. the mischievous puck of shakespeare's midsummer night's dream; the elementals of alexander pope's rosicrucian poem, the rape of the lock, the mysterious creatures of lord lytton's zanoni; j

es of the creative system. in the pseudo-egyptian tarot the symbolism is the same, except that the winged figure is male instead of female. it is surrounded by a solar nimbus and pours water from a golden urn into a silver one, typifying the descent of celestial forces into the sublunary spheres. the fifteenth numbered major trump is called le diable, the devil, and portrays a creature resembling pan with the horns of a ram or deer, the arms and body of a man, and the legs and feet of a goat or dragon. the figure stands upon a cubic stone, to a ring in the front of which are chained two satyrs. for a scepter this so-called demon carries a lighted torch or candle. the entire figure is symbolic of the magic powers of the astral light, or universal mirror, in which the divine forces are refle

rmer or maker, positive or male, and the lower, the passive, the negative or female, formed or made by the first" masonry came to northern africa and asia minor from the lost continent of atlantis, not under its present name but rather under the general designation sun and fire worship. the ancient mysteries did not cease to exist when christianity became the world's most powerful religion. great pan did not die! freemasonry is the proof of his survival. the pre-christian mysteries simply assumed the symbolism of the new faith, perpetuating through its emblems and allegories the same truths which had been the property of the wise since the beginning of the world. there is no true explanation, therefore, for christian symbols save that which is concealed within pagan philosophy. without the

MASTERING WITCHCRAFT

s habondia's symbol is the dove, old horny's is the goat. to students of symbolism, this attribute should speak for itself. the goat is the age-old representative of lust and debauchery, and cernunnos himself, for such is his witch name, is frequently represented as possessing the cloven hooves, horns, and erect phallus of his attribute. his symbolism has much in common with that of the greek god pan with his attendant satyrs and silenoi and the prehistoric phallic giants carved into the turf in various places around england such as the cerne giant and the long man of wilmington. he is the god of the dead, winter, and chaos, and it is from this aspect that he derives his title, the lord of misrule. herein he is characterized as the king of debauchery and licentious frolic. the mid-winter f

ation. now you can even smell the rank goaty smell of the beast! it is cernunnos himself, the horned one in his dark semianimal form with rearing antlers and erect phallus, eyes burning like coals in the forest gloom. finish your call to the north, and see him vividly in your mind's eye standing in the east outside the perimeter of your charmed triangle. you may visualize him as the classical god pan, the sabbatic goat or even as that figure of elizabethan romance, robin good-fellow, or puck. these are all but faces worn by cernunnos, god of the witches! invocation to the horned one eko; eko azarak! eko; eko zomelak! eko; eko cernunnos! eko; eko; arada! bagabi lacha bachabe; lamac cahi achababa, karellyos! lamac lamac bachalyas; cabahagy sabalyas, baryolas! lagoz atha cabyolas; samahac ath

carrying a blazing torch or candle on his head, which has sprung from between his antlers, in addition to the one he carries in his hand. he is known by a variety of names to witches in addition to that of lucifer: cernunnos, mamilion, robin, dumus, hu, janus or dianus, barabbon or barabbas among others. his symbolism is partly akin to that of thunor, the norse thunder god of battle, and again of pan and dionysus, the classical gods of ecstatic debauch and revelry. in his alignment with fire, he evokes memories of vulcan (hephaestus) and wayland smith. as vulcan is the suitor of venus and pan of diana, so is the horned one the pursuer of habondia. however, many witches who belong to female-oriented covens which focus their attentions more on the goddess than the god argue that the boot is

sychic booby trap. hence the use of oil or gum to form the basis of the symbol: it must remain invisible to the physical eyes of your victim. incidentally, the symbol is programmed solely to react to the victim's presence, so it should in no way endanger any other passer-by. all that remains to be done now is to destroy the photograph slowly. the best way to accomplish this is to dissolve it in a pan of dilute nitric or hydrochloric acid (a photographer's developing pan is ideal for this) face up, so that you can watch the image fading. failing this, simply tear a small piece off the photograph every night at approximately the same time as that which you performed your ritual. this process, sometimes known as the lesser bewitchment, is, as you can see, a rather unpleasant one. most of the

MICHAEL FORD WITCHMOON

(the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is deadly, however with pleasure and the glowing lamp of strength all is possible. come within the night side, where varcolaci await. vampirism, lycanthropy and european folklore for thousands of years there have been tales of beasts haunting the countryside by night, demons which stalk the road

halice would always be used. ceremonial training is the most demanding in the advanced study and practice of a warlock or witch. each weapon should be consecrated at the appropriate time. the sword is blessed by horus, or baphomet, the chalice by 54 54 hecate or the goddess of the sea (witch queen, the wand by babalon or another fire associated elemental or spirit, the pentagram by the green man, pan or the witches sabbat goat. remember success is based upon an intent focus of will and investment in belief. belief, desire and will are the power points of success in any working. the kangling is an instrument that may be implemented within your own temple. a kangling is a tibetan instrument in origin used to call the shades of the dead to feast on your astral body. this is specifically used

ntone "water, earth and life where you are cast let nought unwelcome dare trespass, so mote it be" cast the circle anti-clockwise "spirits of fire, water, earth and air, this charge is laid. let phantoms of my desire come hence, to which my will is law ecstasy will come and my many elementals to my aid. so mote it be" perform banishing ritual opening "i charge thee with the earth of the great god pan! i charge thee with the earth from which belial walks! 56 56 i charge thee with the blood of hecate! creation is the birth of the morning, the clay of flesh formed through any desire of belief! lilith, send your children to my protection ancient ones, spirits of fire, earth, water and air come forth from thy aethyrs this knife wrought of earth, this athame is to be my magickal weapon. asmodeus

aspect. all time melts into this goddess. kali is also life giving, a nurturing and loving mother, granting ecstasy to those who would invoke her in the rites of tantra, through which the sexual combination of opposites set in motion the process of creation. the union of male and female with a magickal aim or focus presents an accessible window to the astral and dream plane. thus through oz being pan can desire become flesh. it is through the divine woman that the essence of magick and witchcraft is found. those seeking beyond this path will often miss it altogether, due to the consistent denial of ones' own feminine or lunar side which must be invariably joined with the male or sun aspect. babalon the mysteries of babalon do hold a significant modern point within some witchcraft covens or

will and strength, facing the devouring fear instinct that emanatates from the divine woman. the three torches which hecate carries give light through the darkness which she weaves and wanders in. light in which those of the witches sabbat tradition dance in astral flesh under a waning moon.the dark mother is present at each dream sabbat, watching above, granting her blessings under the night of pan. the date of august 13th is sacred to hecate, it is the traditional festival held in her honor which dates back to the roman era. it is historically the same date as the celebration of diana, who is said to be yet another aspect of the goddess.the callings of hecate are a channeling of lunar energy, to those knowing of their witch blood. a rite such as that following should be held on the eve

desire. amen i conjure thee, circle of power unto which the wind carries our will! asmodeus, behold an ascending light burning gold transcending all points of time, we are becoming as the one called morning star of the east, blinding light of birth! io horned god of wisdom" spring equinox march 21st the spring equinox is the dawning of light and birth, of renewal and energy. spring is the time of pan and of the morning star (9. all beasts and men/women walk the earth in awakened senses, especially those of a magickal path. this is a rite of exploring the parallel path ways, similar to the spheres of shadow conscious or the tunnels of night. balance is defined in this season and both light and shadow, black and white. all of which becomes itself in reverse. the sorcerer should approach this

ploring the parallel path ways, similar to the spheres of shadow conscious or the tunnels of night. balance is defined in this season and both light and shadow, black and white. all of which becomes itself in reverse. the sorcerer should approach this rite as a dawning of their senses, of which wit and thought will prevail in the well balanced individual. the will itself is tested in this aspect. pan is represented and hidden as pan, the child of samael and lilith. pan/cain takes many forms, in the spring he is the wild beast who is hunter, horned and decorated in the colors of the earthen flesh. preparation a reverse traditional sun wheel should be hung above the altar, representing the light which breaks through the night itself in turn to return to darkness. this symbol is eternal, neve

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

to the east, o morning star of wisdom and light! unto lilith of night black, i invoke the power of shadow and light of which all that passes from each fountain shall know the balance of life, come forth, the wheel spins and many are born, death is null and life is ecstasy. let thy star guide us in passion and focus, let that which should harm be cast away! so mote it be" such recitals of "hymn to pan" by aleister crowley is suggested, the beauty and power associated with this invocation/poem is legendary. an associated coven maleficia /coven nachttoter chant is as following "pan, io pan! god of forest and god of life, shadowy and bestial, flesh in fire, flesh in earth, to the field and forest! cast thy ecstasy into our presence, dwell within our veins and heart, spirit and flesh! let us kn

crowley is suggested, the beauty and power associated with this invocation/poem is legendary. an associated coven maleficia /coven nachttoter chant is as following "pan, io pan! god of forest and god of life, shadowy and bestial, flesh in fire, flesh in earth, to the field and forest! cast thy ecstasy into our presence, dwell within our veins and heart, spirit and flesh! let us know your beauty! pan, io pan" each member should be rapidly excited by dancing at their own individual frantic pace, until images of the morning star (of which i recommend paintings of lucifer by german architect fidus) and pan (10 (see rosaleen norton) dance freely in the spirit, a raging fire in the heart and the sun wheel burns a golden red. the rite should end with the witches' sabbath and then a banishing. th

ummer june 22nd this is a calling and celebration of the warmth of the sun, an invocation of passion and life giving pleasure. lugh, the celtic light bringer is of radiant color, his image is 81 81 painted in the mind during this period. the magickal weapon of this particular sabbat is the lamp. 26 is the number of the witches' sabbat as well as satyrs and fauns, panic demons (11) the children of pan. it is said that pan is present at each sabbat, just as the sigil of desire which is the goat headed figure or black one is. a circle should be drawn by the members of the temple of group, who frequently take a collective name significant in relation to these gods and other entities. the ritual of dawn is suggested, however the actual sabbat text should be focused upon during the evening hours

graves yet unknown of sight and filled in tunnels of crimson, as the torch which leads our very essence- one behind and one ahead both moving forwards and backwards; at the same time of names ye already know. never to remind as she dances upon a lovelorn tomb. just as may eve is the light bringing birth of summer, so comes the shadow side and reverse, being the coming of the dead in the night of pan. samhain is the most significant to our sorcery, being a portal in nature to the shadows cast by the great torch of hecate and lilith. it is when we shed our skin to the skies of twilight, and rise to flight among those of black eagle (12. this is the time of the shadow current of witchcraft in which we exist by our own ids and desires, by our will and strength alone. this is the birth (novemb

the god form they assume. 85 85 the sabbat is a source of self-recreation and observation of pleasure and self-love. nothing becomes nothing, all similarities to the day side aspect of study is thrown aside. that side is forgotten in the world of the dream that is waking- where sorcery dances in embers of witch flame. an astral musick takes onwards the desire of the sabbath, known as the flute of pan. the god form of pan is always present in essence at the sabbath, not always as a god form but in essence. the great shadow of pan (another aspect of oz but as all and shadow) guards the night and the forests, creator of the music of the dead. a great fire will spring up in a clear place in a field where all have gathered. the bonfire will be great and beautiful, showing glimpses of spectral f

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

macroscopesir john dee, one of the greatest satanic occultists that ever lived, was extremely wellconnected throughout the europe. along with edward kelley and others, he set aboutopening portals to other dimensions in order to speak with the angels. his fraternalcounterparts in europe, under his instruction, performed similar rites. their obsessionwas to contact extra-terrestrial, or preferably, pan-dimensional beings, the archons.to do this, he invented what was known as enochian magic which, due to theiradroit camouflaging, has been misunderstood to this day. look through the quaint images and see the truth of this. these wizards and warlocks wereinvolved, and are still involved, with the summoning of pan-dimensional entities, who weremistaken in the days of antiquity as demons and ange

taken by members of the white brother-hood, the descendants of the sons of the serpents, the lemurians. they were attemptingto counterbalance and assuage the attempt of the bent ones and to ask for guidance them-selves that they may be successful in countering the influence of their nemesis (see epi-logue: time to change the road youre on on page 129) sir john dee entered into dialogue with these pan-dimensional intelligences to seewhether he could learn from them the secrets to a higher form of technology, whichwould precipitate the escape from earth of his masters. as a living macroscope, deefound out that these pan-dimensional beings did indeed have answers. c. s. lewis and j. r. r. tolkien both knew that aliens were in total control of post-diluvianearth, that they had replicated a rac

chnology, whichwould precipitate the escape from earth of his masters. as a living macroscope, deefound out that these pan-dimensional beings did indeed have answers. c. s. lewis and j. r. r. tolkien both knew that aliens were in total control of post-diluvianearth, that they had replicated a race of dragons or reptilians, that they were, since the exper-iments of the elizabethans, in league with pan-dimensional entities. the latter, lewis calledthem macrobes. mankind, he said, takes for granted the world of the microbe. though notvisible to the naked eye, one has merely to make use of the microscope to confirm their exist-ence. however, on the level above the human, exist the macrobes. these cannot be seenwith the naked eye either. their existence is known, or intuited, by the subtle inne

vel thecomplex data in one lifetime and that for many centuries scholars would have to con-sciously and unconsciously work on the material. they solved the problem by creatingthe bastions of learning which we now know as the great universities of the world.these were not opened for the good of the world or for the spiritual uplifting of allmankind. they were seats of learning and research for the pan-dimensional data.along with many churches and monasteries, universities became the epicenters forcollation of the myriad researches that were frantically going on throughout the globe(see or read the name of the rose. these colleges housed and preserved the infor-mation gleaned through time. to make sure that only initiates had access, themasonic-based fraternity structure was instigated. virt

bacon, but that hasnot been confirmed. it is more likely that an exceptionally gifted descendant of the sons ofthe serpents was responsible for them. the works themselves contain encrypted cipherswhich may reveal the authorship (francis bacon--our shakespeare and francis bacon andhis secret society by mrs. henry pott, the bible fraud by tony bushby) the information transmitted (channeled) by the pan-dimensional oversouls was thatthere were indeed keys to the stargate. but what these were and the manner of theirimplementation was not immediately attainable. in fact, the macrobes revealed thatmankind would have to continue to advance technologically to the point where thesecrets of how energy turns into matter could be studied and mastered. however, toeven begin to understand the permutatio

g theintermediate stages leading up to the denouement of the fourth outcome.v ery importantly, those who are good must work in unison. but what kind of work isthe individual to do? is there something that each person regardless of their status cando to bring swift change and redress? to come to this, let us return to the episodewhich exacerbated the present negative conditions, the opening of the pan-dimen-sional portal to the dark archons by sir john dee in the sixteenth century.when sir john dee, the living macroscope, opened the pan-dimensional portal andspoke with the macrobes, the act was registered in the akashic record. it was imme-diately intuited by the descendants of the sons of the serpents, that is, the descen-dants of the lemurian civilization who once lived on the pre-diluvia

he high priests and priestesses within the adepts of the rose have (from pre-dilu-vian days) closely monitored and counteracted the machinations of their nemesis. inthe sixteenth century, they sensed the colossal rip in the etheric dimensions and weretroubled that their adversarial cousins had committed such a deplorable and prohibiteddeed. they knew the consequences of necromantic communion with pan-dimensionalentities could be incalculable and foresaw much tribulation ahead. they realized thatextraordinary measures had to be taken if disaster of cosmic proportions was to beaverted.the adepts called their leaders from all over the planet and held counsel. they finallycame to the conclusion that to rebalance the energy another celestial portal had to beopened. thus, it became necessary to

group on december 6, 1989, after a year of reworking. all this with the full knowledge ofep a and u.s.phs (see 1990. 1988 dr. joel boriskin, chairman of the ada national fluoridation advisory committee, in an addressbefore the calgary health department, claims that 1500 mg of fluoride per day is prescribed to olderpeople that have progressive hearing loss (note: 1500 mg/day is a lethal dose. 1988 pan american flight crashes over lockerbie, scotland after cia drug runner has a bomb plantedin his baggage. the libyans are blamed for the crash of flight 103 as a cover-up. six agents on the planewere on their way to the united states to testify in a major drug case implicating the cia. 1988 popular science, jan. 1988, details u.s. supermagnets, each capable of reaching 9 teslas, or180,000 times

MORALS AND DOGMA

ahveh reversed; for satan is not a black god, but the negation of god. the devil is the personification of atheism or idolatry. for the initiates, this is not a _person, but a _force, created for good, but which _may_ serve for evil _it is the instrument of liberty or free will. they represent this force, which presides over the physical generation, under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer or _phosphor, of which the poets have made the false lucifer of the legend. gold, to the eyes of the initiates, is light condensed. they style the sacred numbers of the kabalah "golden numbers" and the moral teachings of pythagoras his "golden verses" for the same reason, a mysterious book of apuleius

most inclement, provisions dearest, and rents highest, he turns him off to starve. if the day-laborer is taken sick, his wages stop. when old, he has no pension to retire upon. his children cannot be sent to school; for before their bones are hardened they must get to work lest they starve. the man, strong and able-bodied, works for a shilling or two a day, and the woman shivering over her little pan of coals, when the mercury drops far below zero, after her hungry children have wailed themselves to sleep, sews by the dim light of her lonely candle, for a bare pittance, selling her life to him who bargained only for the work of her needle. fathers and mothers slay their children, to have the burial-fees, that with the price of one child's life they may continue life in those that survive

iests are represented pouring streams of the _cruz ansata_ or tau cross, and of _sceptres, over the kings. in the mysteries of mithras, a sacred cave, representing the whole arrangement of the world, was used for the reception of the initiates. zoroaster, says eubulus, first introduced this custom of consecrating caves. they were also consecrated, in crete, to jupiter; in arcadia, to the moon and pan; and in the island of naxos, to bacchus. the persians, in the cave where the mysteries of mithras were celebrated, fixed the seat of that god, father of generation, or demiourgos, near the equinoctial point of spring, with the northern portion of the world on his right, and the southern on his left. mithras, says porphyry, presided over the equinoxes, seated on a bull, the symbolical animal of

nile, the shortening of the days, and the despoiling of the earth. then taurus, directly opposite the sun, entered into the cone of shadow which the earth projects, by which the moon is eclipsed at full, and with which, making night, the bull rises and descends as if covered with a veil, while he remains above our horizon. the body of osiris, enclosed in a chest or coffin, was cast into the nile. pan and the satyrs, near chemmis, first discovered his death, announced it by their cries, and everywhere created sorrow and alarm. taurus, with the full moon, then entered into the cone of shadow, and under him was the celestial river, most properly called the nile, and below, perseus, the god of chemmis, and auriga, leading a she-goat, himself identical with pan, whose wife aiga the she-goat was

of one god, of a creative, productive, governing unity, resided in the earliest exertion of thought: and this monotheism of the primitive ages, makes every succeeding epoch, unless it be the present appear only as a stage in the progress of degeneracy and aberration everywhere in the old faiths we find the idea of a supreme or presiding deity. amun or osiris presides among the many gods of egypt; pan, with the music of his pipe, directs the chorus of the constellations, as zeus leads the solemn procession of the celestial troops in the astronomical theology of the pythagoreans "amidst an infinite diversity of opinions on all other subjects" says maximus tyrius "the whole world is unanimous in the belief of one only almighty king and father of all" there is always a sovereign power, a zeus

MOTTA MARCELO THE COMMENTARIES OF AL

s: isis unveiled, the heavenly and earthly venus. beyond them, uniting their aspects in a single female symbol, is isis urania nuit. the concept of "mary inviolate" is thus partial and unbalanced and for this motive is qliphotic, unless it be checked by its opposite. the greeks sensed this. artemis was the virgin goddess, patroness of maidens. she had never submitted to the embrace of any god but pan and one of the great riddles of eleusis was that artemis, having surrendered herself to pan that is, to all remained pure and virgin. this is also what was meant by that aphorism "who wishes to keep his life, shall lose it. who loses it, shall gain eternal life" every woman of false chastity is subject to the influence of the "black brethren; as are those homosexuals of the type that tries to

nted, and the factors that most contribute to the formation of enslaving traumas will continue to manifest in the psychic atmosphere of the race. the concept of woman as a thing that "shuts itself up" comes from inside the "black brethren" who really have shut themselves up. their souls shut upon themselves, refuse to become open to the influence of their fellowmen, to the influence of the whole, pan. any form of sexual intercourse is permissible. any occasional voluntary abstention is understandable. but the laying down of rules of sexual behavior, or abstention of a healthy attraction due to prejudices of race, caste, or religion, are an abomination against beauty and love, babalon and therion, woman and man. love is the law, love under will. 53. fear not, o prophet, when these words are

nature. it is the earth-transcending eagle, the self-restoring serpent, and the self-immolating scorpion. in alchemy it is the principle of putrefaction, the 'black dragon, whose state of apparent corruption is but a prelude to the rainbow-coloured spring-tide of the man in motley. the nymph of spring, syrinx, the trembling hollow reed which needs but breath to fill the world with music, attracts pan, the goat-god of ecstatic lust, by whose work the glory of summer is established anew. it is obvious that 'the length of thy longing' varies with the number of potentialities to be satisfied. in other words, the more complex the khu of the star, the greater the man, and the keener his sense of his own imperfections, of the scope of his work, and of his need to achieve it. 75. aye! listen to th

curious; the implication is 'no longer able to fulfil its function 'spelling' then means 'making spells. and this is characteristic of ra-hoor-khuit, that he demands not words, but acts (compare 'the paris working) so then we pass naturally to verse 3 'all is not aught' is an abrogation of all previous law, on the accession of a monarch. he wipes out the past as with a sponge. all' is, of course, pan, and the initiate is pan see the analysis of viaov in book four, part iii, chapter 5. although ra hoor khuit is proclaiming a new word, he is not really changing anything 'all is ever as it was. he is merely providing a clarification of existing knowledge. his proclamation is to the magickal universe as einstein's theory of relativity is to newtonian physics. it changes nothing, but provides u

other woman shall awake see comment on al i, v.15 "venus" of the adonis legends. we have no clue to her name. the lust& worship of the snake the might and worthiness of hadit within men; also the cult of the spermato- zoon the "holy ghost" or "satan" indwelling. the key to magick in the snake apophis the destroyer. another soul of god and beast the union of aiwaz and the beast in aleister crowley pan as god& goat; mary, etc, as mother of the son of god, fer tilized by the dove or bull, swan, etc. shall mingle in the globed priest the identification of matterandspiritinour doctrine the doctrine of the re generate incorruptible body. another sacrifice shall stain the tomb loveis the magical formula: sex as the key to life 'the tomb" the temple of love. crucifixion, etc, as the magical formul

to him that hath passed through this fourth ordeal this book is as "ultimate sparks. no more do they reflect or transmit the light; they themselves are the original, the not-to-be-analysed light, of the "intimate fire" of hadit! he shall see the book as it is, as a shower of the seed of the stars! 68. yet to all it shall seem beautiful. its enemies who say not so, are mere liars. to all; i.e, to pan; or to al. the sudden degradation of the style and the subject, the petulance of the point of view; what should these things intend? there is no petulance unless the author himself were lying. and he isn't. it sounds as though the scribe had protested violently in his mind against the chapter, and was especially aggrieved at the first paragraph of this verse, which, taken at its face value, pr

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

he huge blocks of stone moved of their own accord, page 84 adjusting themselves with the utmost nicety into the places designed for them. but though apollo was so renowned in the art of music, there were two individuals who had the effrontery to consider themselves equal to him in this respect, and, accordingly, each challenged him to compete with them in a musical contest. these were marsyas and pan. marsyas was a satyr, who, having picked up the flute which athene had thrown away in disgust, discovered, to his great delight and astonishment, that, in consequence of its having touched the lips of a goddess, it played of itself in the most charming manner. marsyas, who was a great lover of music, and much beloved on this account by all the elf-like denizens of the woods and glens, was so i

his lyre [79]and this at once turned the scale in his favour. the unhappy marsyas being defeated, had to undergo the terrible penalty, and his untimely fate was universally lamented; indeed the satyrs and dryads, his companions, wept so incessantly at his fate, that their tears, uniting together, formed a river in phrygia which is still known by the name of marsyas. the result of the contest with pan was by no means of so serious a character. the god of shepherds having affirmed that he could play more skilfully on his flute of seven reeds (the syrinx or pan's pipe, than apollo on his world-renowned lyre, a contest ensued, in which apollo was pronounced the victor by all the judges appointed to decide between the rival candidates. midas, king of phrygia, alone demurred at this decision, ha

of shepherds having affirmed that he could play more skilfully on his flute of seven reeds (the syrinx or pan's pipe, than apollo on his world-renowned lyre, a contest ensued, in which apollo was pronounced the victor by all the judges appointed to decide between the rival candidates. midas, king of phrygia, alone demurred at this decision, having the bad taste to prefer the uncouth tones of the pan's pipe to the refined melodies of apollo's lyre. incensed at the obstinacy and stupidity of the phrygian king, apollo punished him by giving him the ears of an page 85 ass. midas, horrified at being thus disfigured, determined to hide his disgrace from his subjects by means of a cap; his barber, however, could not be kept in ignorance of the fact, and was therefore bribed with rich gifts never

ded him to conduct apollo to the cave where he had concealed the herd, and hermes, seeing that further subterfuge was useless, unhesitatingly obeyed. but when the divine shepherd was page 133 about to drive his cattle back into pieria, hermes, as though by chance, touched the chords of his [121]lyre. hitherto apollo had heard nothing but the music of his own three-stringed lyre and the syrinx, or pan's pipe, and, as he listened entranced to the delightful strains of this new instrument, his longing to possess it became so great, that he gladly offered the oxen in exchange, promising at the same time, to give hermes full dominion over flocks and herds, as well as over horses, and all the wild animals of the woods and forests. the offer was accepted, and, a reconciliation being thus effected

er in all the splendour of his divine glory. the motherless child was intrusted to the charge of hermes, who conveyed him to semele's sister, ino. but hera, still implacable in her vengeance, visited athamas, the husband of ino, with madness [125]and the child's life being no longer safe, he was transferred to the fostering care of the nymphs of mount nysa. an aged satyr named silenus, the son of pan, took upon himself the office of guardian and preceptor to the young god, who, in his turn, became much attached to his kind tutor; hence we see silenus always figuring as one of the chief personages in the various expeditions of the wine-god. dionysus passed an innocent and uneventful childhood, roaming through the woods and forests, surrounded by nymphs, satyrs, and shepherds. during one of

eing psyche standing over him with the instrument of death in her hand, sorrowfully reproached her for her treacherous designs, and, spreading out his wings, flew away. in despair at having lost her lover, the unhappy psyche endeavoured to put an end to her existence by throwing herself into the nearest river; but instead of closing over her, the waters bore her gently to the opposite bank, where pan (the god of shepherds) received her, and consoled her with the hope of becoming eventually reconciled to her husband. page 170 meanwhile her wicked sisters, in expectation of meeting with the same good fortune which had befallen psyche, placed themselves on the edge of the rock, but were both precipitated into the chasm below. psyche herself, filled with a restless yearning for her lost love

n the expedition of the argonauts. there was an altar erected at athens in honour of boreas, in commemoration of his having destroyed the persian fleet sent to attack the greeks. on the acropolis at athens there was a celebrated octagonal temple, built by pericles, which was dedicated to the winds, and on its sides were their various representations. the ruins of this temple are still to be seen. pan (faunus. page 199 pan was the god of fertility, and the special patron of shepherds and huntsmen; he presided over all rural occupations, was chief of the satyrs, and head of all rural divinities. according to the common belief, he was the son of hermes and a wood nymph, and came into the world with horns sprouting from his forehead, a goat's beard and a crooked nose, pointed ears, and page 20

d presented altogether so repulsive [172]an appearance that, at the sight of him, his mother fled in dismay. hermes, however, took up his curious little offspring, wrapt him in a hare skin, and carried him in his arms to olympus. the grotesque form and merry antics of the little stranger made him a great favourite with all the immortals, especially dionysus; and they bestowed upon him the name of pan (all, because he had delighted them all. his favourite haunts were grottoes, and his delight was to wander in uncontrolled freedom over rocks and mountains, following his various pursuits, ever cheerful, and usually very noisy. he was a great lover of music, singing, dancing, and all pursuits which enhance the pleasures of life; and hence, in spite of his repulsive appearance, we see him surro

ntains, following his various pursuits, ever cheerful, and usually very noisy. he was a great lover of music, singing, dancing, and all pursuits which enhance the pleasures of life; and hence, in spite of his repulsive appearance, we see him surrounded with nymphs of the forests and dales, who love to dance round him to the cheerful music of his pipe, the syrinx. the myth concerning the origin of pan's pipe is as follows:.pan became enamoured of a beautiful nymph, called syrinx, who, appalled at his terrible appearance, fled from the pertinacious attentions of her unwelcome suitor. he pursued her to the banks of the river ladon, when, seeing his near approach, and feeling escape impossible, she called on the gods for assistance, who, in answer to her prayer, transformed her into a reed, ju

pipe is as follows:.pan became enamoured of a beautiful nymph, called syrinx, who, appalled at his terrible appearance, fled from the pertinacious attentions of her unwelcome suitor. he pursued her to the banks of the river ladon, when, seeing his near approach, and feeling escape impossible, she called on the gods for assistance, who, in answer to her prayer, transformed her into a reed, just as pan was about to seize her. whilst the love-sick pan was sighing and lamenting his unfortunate fate, the winds gently swayed the reeds, and produced a murmuring sound as of one complaining. charmed with the soothing tones, he endeavoured to reproduce them himself, and after cutting seven of the reeds of unequal length, he joined them together, and succeeded in producing the pipe, which he called t

love-sick pan was sighing and lamenting his unfortunate fate, the winds gently swayed the reeds, and produced a murmuring sound as of one complaining. charmed with the soothing tones, he endeavoured to reproduce them himself, and after cutting seven of the reeds of unequal length, he joined them together, and succeeded in producing the pipe, which he called the syrinx, in memory of his lost love. pan was regarded by shepherds as their most valiant protector, who defended their flocks from the attacks of wolves. the shepherds of these early times, having no penfolds, were in the habit of gathering together their flocks in mountain caves, to protect them against the [173]inclemency of the weather, and also to secure them at night against the attacks of wild animals; these caves, therefore, p

f wolves. the shepherds of these early times, having no penfolds, were in the habit of gathering together their flocks in mountain caves, to protect them against the [173]inclemency of the weather, and also to secure them at night against the attacks of wild animals; these caves, therefore, page 201 which were very numerous in the mountain districts of arcadia, boeotia &c, were all consecrated to pan. as it is customary in all tropical climates to repose during the heat of the day, pan is represented as greatly enjoying his afternoon sleep in the cool shelter of a tree or cave, and also as being highly displeased at any sound which disturbed his slumbers, for which reason the shepherds were always particularly careful to keep unbroken silence during these hours, whilst they themselves indu

in all tropical climates to repose during the heat of the day, pan is represented as greatly enjoying his afternoon sleep in the cool shelter of a tree or cave, and also as being highly displeased at any sound which disturbed his slumbers, for which reason the shepherds were always particularly careful to keep unbroken silence during these hours, whilst they themselves indulged in a quiet siesta. pan was equally beloved by huntsmen, being himself a great lover of the woods, which afforded to his cheerful and active disposition full scope, and in which he loved to range at will. he was regarded as the patron of the chase, and the rural sportsmen, returning from an unsuccessful day's sport, beat, in token of their displeasure, the wooden image of pan, which always occupied a prominent place

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

him the sacrificial knife, its blade shining in the silver moonlight. from out of the darkened wood another figure appears leading a goat that he takes to the side of the altar as the priest begins his litany. he calls out a list of demonic names and to them he addresses his earnest plea for them to bear witness to what is about to take place "astaroth, help us! he intones "demons, dagon, azazel, pan help us! asmodeus, we beseech thee! we are gathered here in thy honor, o great god, baal! we offer unto thee the body of the virgin, so that we may live eternally in the darkness of thy womb" then, with knife raised high, he walks slowly towards the goat and with quick, neat thrust slits its throat. an expectant hush falls as three hooded figures step forward to catch the blood in a golden cha

l moon every month and that summer returns after winter. covens hold great feasts on certain nights each year, february 2 (candlemas, april 30 (walpurgis night, august 1 (lammas, and october 31 (halloween. these four dates are the main witch sabots of the year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens, on the other hand, indulge in an orgy of< wickedness where all the instincts are given free reign. the dark forces, pleased by the perversions performed for them, then pursue obtaining the tasks asked of them by the participants. welcome to the coven there are various forms of secret initiation ceremonies depending on

came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he took this and adapted it into a new religion, thelema. a magical system dedicated to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the

raphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the scarlet woman, a particularly wanton prostitute. and subject her to every form of humiliation and degradation his fertile mind could come up with including branding between the breasts! after his death at hastings, england in 1947, his erotic poem hymn to pan, was recited during the funeral services by his remaining few disciples, and an occult ceremony held at his grave. the beast had fallen. thank you letter #4 thank you for your letter and advice. anyway i ve tried your asmodeus spell with amazing results, also the seduction spell worked first time and it worked well. the girl in question i had not seen for 18 months it s a long story, but i cou

ok, you ve discovered: the cornerstone of witchcraft is the coven. it is lead by a coven master. the purpose of the coven is to build magic power amongst its members to achieve the coven's common objectives. covens hold great feasts on certain nights each year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens indulge in an orgy of wickedness where all the instincts are given free reign. there are various forms of secret initiation ceremonies depending on the type of coven one seeks to join. the initiate is led naked to the center of the circle with her hands tied behind her back, and blindfolded. at the center of the circle

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

created the grade of master, used it for political ends and instituted the high grades for the same purpose. it has also been argued that english freemasonry originally recognized only the grades of apprentice and journeymen. the term master was used by english freemasons only to designate the patron or elder of the lodge. things were different in scotland, however, where the grade of master was pan of the craft hierarchy. this had been true for a long time as is demonstrated by the schaw statutes. during this era of religious and dynastic struggles, it is said that the scots tried to use this distinctive feature as a means of dominating the lodges. at this same time they were developing the symbolism of the master grade. in particular, the legend of hiram, the brilliant builder of the te

PHILIP NEIL MYTHS LEGENDS EXPLAINED

rtemis were zeus children by the titaness leto. he was god of prophecy, divination, and the arts, especially music, and also a sun-god, although he was not the sun itself this was represented by the god helios. hephaestus hephaestus, the lame blacksmith god (see pp. 26 27, was the son of hera produced without a mate, although some sources say that zeus was his father. he was married to aphrodite. pan the goat-god pan (see pp. 42 43, the son of hermes, was the god of pastures and wild places. he was very lustful and is typically shown, as here, carrying off a nymph. four winds the winds, zephyrus (see pp. 35 5, eurus, notus, and boreas (see p. 43) and the stars were the children of the titan astraeus, and eos, the dawn. hear us blessed goddess, beloved wife sister of zeus, goddess of the mo

prus who brings sweet gifts to mortals and whose lovely face ever shines with a radiant smile. homeric hymn to aphrodite echo and narcissus echo was a nymph who, because she offended one of the gods, was doomed not to speak, except to repeat the last syllable of whatever had been said to her. some say that hera (juno) laid this curse on her, exasperated by her constant chatter; others that it was pan (see p. 42, annoyed by her cloying love. it was her misfortune to fall in love with narcissus, the beautiful son of the river cephissus and the nymph liriope. but as she was only able to echo him, narcissus ignored her, and she faded to a shadow. retribution, however, awaited narcissus. selfish and dismissive of all his admirers, he fell in love with his own reflection in a pool on mount helic

1829 1908) grieving parents psyche s parents shown here with her two sisters and their elderly husbands were shocked at apollo s prophecy. but psyche realizing that the worship of her beauty must have offended venus begged them not to grieve. doomed conspirators psyche s sisters plan to ruin her happiness proved their downfall. in revenge, psyche (who had been prevented from committing suicide by pan) told them that cupid now wished to marry one of them instead. each, in turn, climbed the mountain to meet him but when they jumped off, zephyrus did not catch them and they plunged to their deaths. laid on the turf the wind laid psyche down on the soft turf, where cupid s invisible servants found her. obedient to the will of the gods, psyche had declared herself ready for her new husband, eve

o s son asclepius, as well as the hero jason and his own great-grandson achilles (see pp. 52 53 and p. 63. cheiron was an immortal, but ceded his immortality to prometheus (see pp. 24 25) to escape an eternity of pain after heracles accidentally wounded him (see p. 51. zeus granted him the lesser immortality of the skies, where he is the constellation centaurus. king midas 40 a vain boast the god pan, playing his pipes to a group of impressionable nymphs on mount tmolus, boasted that his music was better than that of the god of music, apollo. apollo challenged him to a contest, with the mountain god as judge. king midas midas, king of phrygia, was unlucky in his dealings with the gods. doomed (at his own request) in his early years as king to turn everything that he touched into gold, he l

f phrygia, was unlucky in his dealings with the gods. doomed (at his own request) in his early years as king to turn everything that he touched into gold, he learned his lesson and wanted only to live a simple country life. but in doing so, he upset the god apollo, who took revenge. out walking one day in the countryside he came across a musical competition in progress between the gods apollo and pan, with tmolus, the spirit of the mountain, acting as judge. apollo played the lyre, and pan played the pipes (see pp. 42 43. apollo was so skillful that tmolus awarded him the prize, demanding that pan admit his pipes were inferior. midas disagreed with tmolus judgment, preferring pan s playing. apollo was so offended by this that he changed midas ears into those of an ass. midas was so ashamed

an s playing. apollo was so offended by this that he changed midas ears into those of an ass. midas was so ashamed that he hid them under a turban, but finally his secret became public and he killed himself. foolish king midas, freed by dionysus from the double-edged gift that turned everything he touched to gold, then despised riches. he left his kingdom to live simply in the country and worship pan, the god of wild and lonely places. goat-god here, pan plays a flute, rather than the pan pipes. this is another indication, coupled with the presence of athena, that the artist confused elements of the story of marsyas with that of pan. laurel wreath apollo is crowned with a wreath of wild laurel from parnassus. it signifies his mastery of the creative arts, and recalls his fated love for the

confused elements of the story of marsyas with that of pan. laurel wreath apollo is crowned with a wreath of wild laurel from parnassus. it signifies his mastery of the creative arts, and recalls his fated love for the nymph daphne, who was turned into a laurel tree (see pp. 38-39. god of music apollo, the god of music, played the lyre the stringed instrument invented for him by hermes (mercury, pan s father. it was played by either strumming or plucking with a plectrum. a whispered secret when apollo turned his ears into those of an ass, midas hid his shame under a turban. only his barber knew the truth. at last the burden of secrecy was too much to bear, and the barber went to a lonely spot, dug a hole in the ground, and whispered the king s secret into the ground. next year, reeds grew

killed himself. athena the goddess athena (minerva) stands next to aphrodite, the goddess of love. athena s presence may be a confusion on the artist s part with the story of marsyas (see opposite, or simply a reference to that other famous musical competition between apollo and a rival. goat s horns ass s ears king midas 41 mountain god tmolus, called to judge the relative merits of the music of pan and apollo, was the incarnated spirit of the mountain. portrayed as an old man, he separates himself from his mountain form by shaking his locks free of trees, and creating a wreath of oak leaves on his brow. hill s and vall eys overlord to the whole of nature herself, pan s music filled the hills and valleys of the countryside with joy and an expectation of good things. ass s ears midas was t

portrayed as an old man, he separates himself from his mountain form by shaking his locks free of trees, and creating a wreath of oak leaves on his brow. hill s and vall eys overlord to the whole of nature herself, pan s music filled the hills and valleys of the countryside with joy and an expectation of good things. ass s ears midas was the only one to disagree with tmolus judgment; he preferred pan s simple flutings. apollo, enraged that anyone so stupid should be allowed to have human ears, transformed midas ears into those of an ass long, gray, and hairy. the creation of pan s pipes the story of pan s invention of the pan pipes from river reeds following his pursuit of the nymph syrinx is alluded to here. these two satyrs, also half-man, half-goat, sit by a clump of reeds on the banks

idas ears into those of an ass long, gray, and hairy. the creation of pan s pipes the story of pan s invention of the pan pipes from river reeds following his pursuit of the nymph syrinx is alluded to here. these two satyrs, also half-man, half-goat, sit by a clump of reeds on the banks of a river. the judgment of midas by gillis van coninxloo (1544 1607) this painting shows the end of apollo and pan s musical competition when apollo has already cursed midas with ass s ears. there are also references to other stories, including pan s invention of the pan pipes, and the secret of midas ears becoming widespread. king midas, the son of gordius, a peasant who had been made king of phrygia by the will of the gods, grew up convinced of the importance of money. as a result, when dionysus (bacchus

yre but not on the flute. apollo hung the impudent challenger on a pine tree and flayed him alive; so much blood flowed from the tortured satyr that it created the river marsyas. some say the river was formed from the tears of his fellow satyrs and nymphs, in grief at his torment. this greek ivory statue, c. 200 bce, shows the satyr marsyas tied to a tree before apollo exacts his vicious revenge. pan and syrinx 42 pan and syrinx pan (roman faunus) lived on earth in arcadia, rather than on mount olympus with other gods (see pp. 22 23. although essentially a good-natured god, he was extremely lustful and was renowned for pursuing nymphs, such as syrinx, whom he chased from mount lycaeum to the banks of the river ladon, before she escaped by turning into a clump of reeds. from these reeds, he

and syrinx pan (roman faunus) lived on earth in arcadia, rather than on mount olympus with other gods (see pp. 22 23. although essentially a good-natured god, he was extremely lustful and was renowned for pursuing nymphs, such as syrinx, whom he chased from mount lycaeum to the banks of the river ladon, before she escaped by turning into a clump of reeds. from these reeds, he fashioned the first pan pipes. the god of flocks and shepherds, pan s name derives from the early greek paon, which means herdsman. his parentage is obscure; most sources say his father was hermes (mercury, although others name zeus (jupiter. his mother dryope, a granddaughter of apollo, is sometimes called penelope, which has led to stories of pan being the son of odysseus wife penelope, either by hermes or zeus in

ds, pan s name derives from the early greek paon, which means herdsman. his parentage is obscure; most sources say his father was hermes (mercury, although others name zeus (jupiter. his mother dryope, a granddaughter of apollo, is sometimes called penelope, which has led to stories of pan being the son of odysseus wife penelope, either by hermes or zeus in the form of a goat or ram; or even that pan, a name meaning all, was born after penelope slept with all her suitors while her husband was away (see p. 65. pan was also able to inspire the sudden, groundless fear known as panic. for example, in 490 bce, he is said to have caused the persians to flee in terror from the athenians, in return for the athenians worshiping him and performing ceremonial rites. these later became the roman luper

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

emon leads philosophus to his seat. in the name of yod he vau he tzabaoth, i declare this temple closed in the= grade of philosophus. hiero 111 ill 1 hiereus 111 111 1 heg 111 111 1 hegemon conducts the philosophus out. book three rituals of the inner order, the roseae rubae et aureae crucis. ritual of the portal of the vault of the adept1 veil 3rd banner air tablak 2nd adept adept pentacle hangs pan over gwv and death cow n elaments fire tablet dew11 hegemon ty phon onnor hiereus wakor el table l <156> chief adept- white cassock, yellow shoes, red cloak of hierophant, yellow and white nemyss, rose-cross on yellow collar. sceptre of five elemental colours surmounted by. pentagram, white lamp and brazier, candle. second adept- white cassock and collar, blue shoes, blue and orange cloak and

your tears prevail against the tide of the sea, your might against the waves of the storm, your love against the sorrows of all the world <182> phil (prompted by heg) let me seek then the path of ayin. 3rd ad. it is open to you to the limit of your strength. heg. returns to altar. 3rd ad. descends and leads phil, with sol to w. hiereus going to n. bars their way. heireus (knocks) by the power of pan and the goat of mendes, stand. 3rd ad. thus far and no farther are you permitted to penetrate the path of ayin, whose mysteries may now be partially revealed to you. the 15th key of the tarot represents a goat-headed, satyr-like demon whose legs are hairy-his feet and claws, standing upon a cubical altar. he has heavy bat-like wings. in his left hand, which points downwards, he holds a lighted

ure triumph over heat and dryness. the cubical altar represents the universe- right and left of it, bound thereto by a cord attached to a circle which typifies the centre of the earth, are two smaller demons, one male and one female. they hold a cord in their hands. the whole figure ritual of the portal 213 shows the gross generative powers of nature on the material plane, and is analogous to the pan of the greeks and the egyptian goat of mendes (the symbol of khem. in certain aspects, this key rep <183> resents the brutal forces of nature, which to the unbelieving man only obscure and do not reflect the luminous countenance of god. it also alludes to the sexual powers of natural generation. thus therefore the key fitly balances the symbol of death on the other side of the tree of life. of

ove his head which regulates and guides his movements. he is the eternal renewer of all the changing forms of creation in conformity with the law of the all- powerful one (blessed be he) which controlling law is typified by the controlling pentagram of light surmounting the whole. this key is an emblem of tremendous force; many and universal are its mysteries. hiereus and 3rd ad. go to diagram of pan. hiereus this drawing represents the symbolic figure of pan, the greek god of nature. he stands upon the cube of the universe, holding in his right hand the pastoral staff of rural authority, and in his left the 7 reeded pipe symbolical of the harmony of the planetary spheres <184> the nine circles represent the sephiroth with the exception of kether, exactly those which are included in the sy

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

y. all this belongs to the positive practice of magic, and can be only indicated summarily and established theoretically in the present first part, which is dedicated to the doctrine of transcendental magic and the philosophical and religious key of the exalted sciences, known, or unknown rather, under the name of occult. 103 xxii m z summary and general key of the four secret sciences signa trot pan let us now summarize the entire science by its principles. analogy is the final word of science and the first word of faith. harmony consists in equilibrium, and equilibrium subsists by the analogy of contraries. absolute unity is the supreme and final reason of things. now, this reason can be neither one person nor three persons: it is a reason, and reason at the highest. to create equilibriu

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

nce. o spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe forth and withdraw the life of all beings; in the ebb and flow of thine eternal speech, which is; the divine ocean of movement and of truth! amen. water is exorcised by imposition of hands, breathing and speech; consecrated salt and a little of the ash which remains in the pan of incense are mingled also with it. the aspergillus is formed of twigs of vervain, periwinkle, sage, mint, ash and basil, tied by a thread taken from a virgin's distaff and provided with a handle of hazelwood from a tree which has not yet fruited. the characters of the seven spirits must be graven thereon with the magic bodkin. the salt and ash must be consecrated separately, saying: over the

d the baphomet, and caused it to be worshipped by their initiates; yes, there existed in the past, and there may be still in the present, assemblies which are presided over by this figure, seated on a throne and having a flaming torch between the horns. but the adorers of this sign do not consider, as do we, that it is a representation of the devil: on the contrary, for them it is that of the god pan, the god of our modern schools of philosophy, the god of the alexandrian theurgic school and of our own mystical neo-platonists, the god of lamartine and victor cousin, the god of spinoza and plato, the god of the primitive gnostic schools; the christ also of the dissident priesthood. this last qualification, ascribed to the goat of black magic, will not astonish students of religious antiquit

RUBY TABLET OF SET

and light. this alien realm was seen as the true reality. the world of the dark lord, our physical world, was seen as a false reality. this philosophy was almost certainly derived from the mithraic persians. they divided the heavens into two forces, one of light and good, the other of darkness and evil. the orthodox christians also used this concept in their debasement of the greek god of nature, pan, into a god of evil. two prominent lines of thought developed among the gnostics as a result of this dualistic philosophy. one was that contact with this world was to be avoided whenever possible. groups with this belief became ascetic. they ignored sex, food (except the minimum, and any form of pleasure. they felt that physical contact would contaminate them, and make it more difficult to tra

f the original egyptian priesthood of set. the temple of set was incorporated as a non-profit church in california in 1975, and qualified for u.s. federal and state tax- exempt status that same year. basic beliefs: the temple considers itself to be consecrated by and dedicated to set, originally an ancient egyptian deity. one rival cult, that of osiris- whose myths were erroneously assumed to be "pan-egyptian" by later civilizations- portrayed set as the god of evil. setians themselves, however, did not then and do not now consider set an evil figure, nor consider the setian religion merely a refutation of conventional religion. setians perceive the universe as a non-conscious but ordered environment within which set has, over a period of millennia, altered the genetic development of at le

freely given- freely received" when applied to love? 63. name and define the basic elements of love. 64. why is so much emphasis placed on self love? 65. the mastery of any art (including the magickal arts) requires five primary factors. please name and define these factors. 66. what is the most important step in learning to concentrate? 67. how would you interpret the symbolic representations of pan? 68. what do the letters o.t.o. and a.a. mean, and what are they? 69. who and what is choronzon? 70. what is wilson's "faculty x" 71. what is the "awakened state" 72. who were the nine unknown men, and what were their functions? 73. explain what you can of the symbolism of the ancient egyptian scarab? 74. how would you define the ka? the ba? 75. what are the seven "inexorable" powers, and what

son carries the blue feather of maat. he enters upon the righteous man's path to be numbered among the xu. open wide the doors of the netherworld. escort this god to his barge, that he may begin his journey. h the papyrus is taken to the altar. before it is lit, the four neters surround the altar. the rest of the brethren assemble with arms outstretched. the papyrus is lit, and placed in the foil pan. the shadow begins to slowly "disappear, mingling among the assembled and removing his hood, symbolizing the departure. a chant is begun by the celebrant (sung in a monotone: gyou are the brother of the moon, and the son of sirius; you revolve in the heavens like orion. you are now one of the everlasting and never-setting stars of the northern skies. h gxepera, xeper, xeperuuuu c h after this

must then decide upon the critical adventure of our order: the absolute abandonment of himself and his attainments. should he fail, by will or weakness, to make his self-annihilation absolute, he is nonetheless thrust forward into the abyss; but instead of being received and reconstructed in the third order [the silver star of the aa] as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements around his ego as if isolated from the universe, and becomes what is called a 'black brother. such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the universe, despite his now desperate efforts to insu

p of the mind with a something else. the philosopher heidegger taught that the fundamental question of metaphysics id that of why there is something instead of nothing; it is as applicable to the presence of the goat in atu xv. but is there a real reason for a goat's presence beyond something residing in the at times perverse mind of aleister crowley? dclxvi sees the card as a visual portrayal of pan pangenetor, that which brings all into being. as the source of the black flame this assignment is not at all far from the mark. life flows throughout its dimensions in the form of the tree of life, the living goat with its third all-seeing eye, the twin globes containing souls awaitening manifestation, the wand of the chief adept, and the erect phallic form extending from the base to crown [ne

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

level. i draped several yards of plain yellow fabric on the bed at the other side of me, so that when i faced the altar, behind which is an expanse of black curtain, all i saw in peripheral vision was yellow. i prepared for the working by sitting comfortably for awhile and focusing on the color. for the element air i use music such as that of the flute or wood reed instruments, like a recorder or pan flute. this time i used a tape of kitaro's "silk road" i was striving for a sense of "lightness" letting all cares "float away" encased in an imaginary bubble. i felt myself opening up, especially at the top of the head. the focus was on thoughts of a positive nature that stated abilities, qualities, and what i willed for myself. this helped prepare me for ritual, by setting the atmosphere and

SALMANRUSHDIE THESATANICVERSES

el: the dreamer, whose point of view is sometimes that of the camera and at other moments, spectator. when he's a camera the pee oh vee is always on the move, he hates static shots, so he's floating up on a high crane looking down at the foreshortened figures of the actors, or he's swooping down to stand invisibly between them, turning slowly on his heel to achieve a threehundred-and-sixty-degree pan, or maybe he'll try a dolly shot, tracking along beside baal and abu simbel as they walk, or hand--held with the help of a steadicam he'll probe the secrets of the grandee's bedchamber. but mostly he sits up on mount cone like a paying customer in the dress circle, and jahilia is his silver screen. he watches and weighs up the action like any movie fan, enjoys the fights infidelities moral cri

exposed by soil erosion and looking like huge wooden claws scrabbling for water in the earth, the destitute farmers being obliged to work for the state as manual labourers, digging a reservoir by the trunk road, an empty container for the rain that wouldn't fall. wretched roadside lives: a woman with a bundle heading for a tent of stick and rag, a girl condemned to scour, each day, this pot, this pan, in her patch of filthy dust "are such lives really worth as much as ours" mirza saeed akhtar asked himself "as much as mine? as mishal"s? how little they have experienced, how little they have on which to feed the soul" a man in a dhoti and loose yellow pugri stood like a bird on top of a milestone, perched there with one foot on the opposite knee, one hand under the opposite elbow, smoking a

SAPPHIRE TABLE OF SET MAIN

aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the universe, despite his now desperate efforts to insul

SAPPHIRE TABLET OF SET

aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously, he remains in the abyss, secreting his elements round his ego as if isolated from the universe, and becomes what is called a "black brother. such a being is gradually disintegrated from lack of nourishment and the slow but certain action of the attraction of the rest of the universe, despite his now desperate efforts to insul

SATANGEL

hatever our interests and spirituality as adults, most of us have been subjected to christian brainwashing of one sort or another since early childhood. as such, its iconography and mystery are imprinted quite thoroughly in our deeper minds. hence our asylums have more patients who believe themselves to be christ, or speaking to mary, or receiving transmissions from the antichrist, than they have pan, or daughters of hecate. i m sure they do pop up in such places occasionally. living as i do in norwich city, norfolk, england, i cannot help but be aware of the extent and majesty of power that the church once held over england s populace. yet also, i cannot avoid awareness of the pagan mysteries and their survival under christian masks. in the cathedrals here there are some of england s most

SATANIC BIBLE

western world, was originally an angel whose duty was to report human delinquencies to god. it was not until the fourteenth century that he began to be depicted as an evil deity who was part man and part animal, with goat-like horns and hooves. before christianity gave him the names of satan, lucifer, etc, the carnal side of man's nature was governed by the god which was then called dionysus, or pan, depicted as a satyr or faun, by the greeks. pan was originally the "good guy, and symbolized fertility and fecundity. whenever a nation comes under a new form of government, the heroes of the past become villains of the present. so it is with religion. the earliest christians believed that the pagan deities were devils, and to employ them was to use "black magic. miraculous heavenly events th

sole distinction between the two. the old gods did not die, they fell into hell and became devils. the bogey, goblin, or bugaboo used to frighten children is derived from the slavonic "bog" which means "god, as does bhaga in hindu. many pleasures revered before the advent of christianity were condemned by the new religion. it required little changeover to transform the horns and cloven hooves of pan into a most convincing devil! pan's attributes could be neatly changed into charged-with-punishment sins, and so the metamorphosis was complete. the association of the goat with the devil is found in the christian bible, where the holiest day of the year, the day of atonement, was celebrated by casting lots for two goats "without blemish, one to be offered to the lord, and one to azazel. the g

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

purely to simplify referral to them. when calling the names, all of them may be recited, or a given number of those most significant to the respective working may be chosen. whether all or only some of the names are called, they must be taken out of the rigidly organized form in which they are listed here and arranged in a phonetically effective roster. abaddon euronymous o-yama adramelech fenriz pan ahpuch gorgo pluto ahriman haborym proserpine amon hecate pwcca apollyn ishtar rimmon asmodeus kali sabazios astaroth lilith sammael azazel loki samnu baalberith mammon sedit balaam mania sekhmet baphomet mantus set bast marduk shaitan beelzebub mastema shamad behemoth melek taus shiva beherit mephistopheles supay bil metztli t'an-mo chemosh mictian tchort cimeries midgard tezcatlipoca coyote

f night (light of day) and pierce that mind that respondeth with thoughts which leadeth to paths of lewd abandon (male) my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapours be spread within that reeling brain benumbing it to helplessness according to my will! in the name of the great god pan, may my secret thoughts be marshalled into the movements of the flesh of that which i desire! shemhamforash! hail satan (female) my loins are aflame! the dripping of the nectar from my eager cleft shall act as pollen to that slumbering brain, and the mind that feels not lust shall on a sudden reel with crazed impulse. and when my mighty surge is spent, new wanderings shall begin; and that fles

SATANIC RITUALS

vil simply because it was (a) of hebrew origin, and anything jewish was of the devil, and (b) because it meant adversary or opposite. with all the debate over the origin of the word witch, and the clear origins of the word satan one would think that logic would rule, and satan would be accepted as a more sensibly explained label* even if one recognizes the character inversion employed in changing pan (the good guy) into satan (the bad guy, why reject an old friend just because he bears a new name and unjustified stigma? why do so many still feel it mandatory to disavow any connection with what might be classed as satanic, yet increasingly use each and every one of the arts that were for centuries considered satan's? why does the scientist, whose academic and laboratory forebears suffered f

rd sequence. the lictor stands in front and to the left of the altar, the gong-striker in front and to the right. the illuminator is behind the priest, who stands inside the diamond, thus formed while he performs the opening rubrics. the second enochian key is employed. the chalice is not completely drained. names are called which have animal counterparts: bast, typhon, fenriz, midgard, behemoth, pan, etc. when the priest concludes the preliminary invocation, he retires to the periphery of the clearing and the invocator enters. after gazing around the clearing, he stands in the centre and motions to the illuminator, who steps forward with his light he is about to summon the beasts. they will enter single file if the rite is performed within a chamber, or if outdoors, through openings in th

la worshipped the magical powers of water. the fern, sacred to the followers of kupala, like the peacock of the yezidis, possessed power over riches, beautiful women and wisdom. the cult of larilo refused to die out even as late as the eighteenth century, when the bishop of voronezh abolished its practices, which included organized festivities and "satanic games" iarilo, the russian equivalent of pan, provided fecundity and was particularly honored in spring during the initial sowing. zorya, patroness of warriors, rode out on her black hone accompanying pyerun, and offered protection and invisibility beneath her long veil as it trailed in the wind-the wind provided by stribog, who was also a wrathful deity. though the dualistic principles common to most primitive mythology were present in

SATANICON

eplace the bell upon the altar. end of ritual -27- book iv: the satanic philosophy -28- pandemonium: the infernal hierarchy princes: lucifer: morning star and light-bringer; satan: adversary of god; belial: a vicious and wicked beast; beelzebub: lord of the flies; leviathan: prince of heresies and serpent of the infernal seas. the first legion: set, tiamat, eblis, mephistopheles, ahriman, fenris, pan, abaddon, apollyon the second legion: asmodeus, adramaleck, astaroth, kali, nergal, lilith, typhon, moloch, midgard, diabolus the third legion: caop, amon, skoll, hati, azazel, marchocias, serapis, bali, orias, maskim, mastema, nebrios, emma, furfur, pazuzu the fourth legion: pursan, nabarus, alastor, silcharde, incubus, succubus, hekate, asag, mara, euronome, forneus, xaphan, ukoback, belpheg

m to the lambs! i am the will, the purpose and the fight! i am antichrist! 5 the holy sacrifice. 6 the celebrant faces the sigil of antichrist and recites the biblical passage, revelation 13: 1-18. 7 the evocation and release of the devils of evilution. the celebrant grasps the sword of satan and steadies the point of the blade in the flame of antichrist as he evokes the devils of evilution thus: pan, come forth and smear the earth with your doctrines of carnality! fenris, come forth and free the beast to wage the war! leviathan, come forth to fill the minds of men with the wisdom of evil! diabolus, come forth to judge and imprison the lambs of the nazarene! set, come forth to destroy the xian faith and its masses! the sword is replaced on the altar. 8 the celebrant closes the rite by dous

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library central aspects of the black mass. the orgy was also then included, something that was most likely derived from the rites of the bacchanalia or dionysiac cults of ancient rome and greece, of which shall be spoken presently. in his book the black arts (pan books ltd. 1967, richard cavendish outlines the proceedings of the witches sabbath. commencing with the witches paying homage to the devil. the witches would light a fire whilst the devil was seated upon a throne in the form of either a goat, representing satan himself, or a dog, which may have been connected with the dark goddess- the dog being one of the sacred animals of hekate- rather than

e is, is only a partly developed being, a being that through the practices of satanic magic, and magic in general can complete his development. appendix i the left handed path -an analysis appendix ii re-defining satanism appendix iii satanism and child-abuse notes& references 1. graham, magdalene. re-defining satanism. dark lily 8 (dark lily: london, 1989, p. 10. 2. cavendish, r. the black arts (pan books ltd: london, 1967, p. 331. 3. ibid, p. 331. 4. society of dark lily 'dialogue between adept and pupil' in dark lily 1 (dark lily: london, 1987, p.10. 5. the name astral body is a term used to refer to a magical body created from psychical energy by magical methods such as prolonged visualisation. it is considered to consist of a form of energy that vibrates at a higher level than the phy

k lily 1 (dark lily: london, 1987, p.10. 5. the name astral body is a term used to refer to a magical body created from psychical energy by magical methods such as prolonged visualisation. it is considered to consist of a form of energy that vibrates at a higher level than the physical matter. 6. rhodes, h.t.f. the satanic mass (rider& company: london, 1954. 7. cavendish, richard. the black arts (pan book ltd: london, 1967, p. 345. 8. la vey, anton. the satanic rituals (avon books: new york, 1972, p. 34. 9. robury, conrad. the black mass, in the black book of satan (brekekk: newport, year of fire 102, p. 15. 10. the jungian shadow is the name given to the darker side of the individuals' psyche. it consists of repressed instinctive energy. the order of nine angles believe that the white eur

on. 1990, p. 16. 15. revelations 9:1-3. 16. society of dark lily 'crossing the abyss' in dark lily 4 (dark lily: london, 1988, p. 17. satanism- an examination of satanic black magic side 13 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library 17. ibid, p. 18. 18. cavendish. richard. the black arts (pan books ltd: london, 1967, p. 296. 19. lamm, asim mathep, the qliphoth (mathep lamm. 1991. 20. cavendish, richard. the black arts (pan books ltd: london, 1967, p. 296. 21. grant, k. nightside of eden (skoob books publishing: london. 1994, dustjacket 22. order of nine angles 'the abyss' in hostia volume i (thormynd press: shrewsbury, 1992. 23. the right hand and left hand paths are distinguished

k\ona\various\satanism_an_examin. 20-04-03 beest, christos. caelethi. the black book of satan ii thormynd press: shrewsbury, year of fire 103. black, s. jason& hyatt, christopher s. ph.d. pacts with the devil new falcon publications: phoenix, arizona, 1993. brown, stephen. the satanic letters of stephen brown thormynd press: shrewsbury, no publishing date given. cavendish, richard. the black arts pan books ltd: london, 1967. collins, andrew. the black alchemist. abc books: leigh-on-sea, 1988. collins, andrew. the second coming. century: london, 1993. dark lily. the voice of the left hand path. no's 1- 15. dark lily: london, 1987- 1993. fenrir. volume iv. nos 1& 2 order of nine angles. rigel press: york, 1996. gettings, fred. dictionary of demons. rider: london, 1988. grant, kenneth. nights

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

em in an attempt to understand them. the old ones didn t die when the ancient pagan religions fell to upstart christianity in europe. most of the rites vanished, but they weren t the only effective ones. wicca is alive and well and the deities respond to our calls and invocations. when envisioning the goddess and god, many of the wicca see them as well-known deities from ancient religions. diana, pan, isis, hermes, hina, tammuz, hecate, ishtar, cerridwen, thoth, tara, aradia, artemis, pele, apollo, kanaloa, bridget, helios, bran, lugh, hera, cybele, inanna, maui, ea, athena, lono, marduk the list is virtually endless. many of these deities, with their corresponding histories, rites and mythic information, furnish the concept of deity for wiccans. some feel comfortable associating such name

SEPHER HA BAHIR

it in his bosom but it was the bahir 50 very heavy, and he is also afraid that it will tear and soil his clothing. he therefore throws it away on the road. this person is then punished twice. first because he ruined good food, and second because he wasted his money. 187. the fear of god is the one that is higher. it is in the palm of god s hand. it is also his force. this palm (kaf) is called the pan of merit (kaf zechut. this is because it inclines the world to the pan of merit. it is thus written (isaiah 11:3, i will grant him a spirit of the fear of god, and he will not judge by the sight of his eyes, he will not admonish according to what his ear hears. he will incline all the world to the pan of merit. from there counsel emanates, and from there health emanates to the world [it is als

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ch's account. she and her brother-husband comprehended all nature and all the gods of the heathens. she was the venus of cyprus, the minerva of athens, the cybele of the phrygians, the ceres of eleusis, the proserpine of sicily, the diana of crete, the bellona of the romans &c. and she was the moon and osiris the sun.43 osiris received the same adoration as anubis, bacchus, dionysius, jupiter and pan. in other words, debauched revelries or saturnalias (from saturn, his father) were held in his honor "he visited the greater part of the kingdoms of asia and europe, where he enlightened the minds of man by introducing among them the worship of the gods, and a reverence for the wisdom of a supreme being."44 totten, tracing the symbolism of the eye, affirmed that "the word jehovah, of the solar

rays of hope" relates how mrs. dickerman (judith-juliet) hollister received "unofficial" help for her temple project from william nims of the ford foundation (her first contact; wallace irwin of the state department (who placed her project under the protection of the religious officers of the department; dr. frank graham of the u.n; thomas watson of ibm; ernest lee jahncke of nbc; samuel pryor of pan-am airways; mrs. ellsworth bunker, wife of the american ambassador to india (who named the project the "temple of understanding; and rabbi israel goldstein, former president of the world jewish congress (the first member of the board of directors of the temple. on february 5, 1964, a few days after the national campaign to publicize and finance the temple began, president lyndon b. johnson spo

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

nd illuminist who raises the "torch of liberty" the fire of hell and light of lucifer. the knights templar, predecessor to today's freemasons, revered baphomet as the deity of wisdom. look closely at the reverse side of the u.s. dollar bill and you will find the horns of baphomet meticulously designed and imbedded- in this chapter, you will discover more about baphomet; about the green man; about pan, the horned witch god; and about crowley and his ordo templi orientis (o.t.o. since the days of alexander the great, the horned god has been worshipped by a significant portion of mankind. the holy bible records, for example, the worship of baal, the horned fire god. michaelangelo and some other artists, strangely, created sculptures blasphemously showing moses, the biblical prophet, with horn

no design catalog, holiday, 1999) in his songs of innocence, english artist and author william blake etched, printed and hand-colored this illustration for his poem "the shepherd" to christians, the shepherd is jesus christ. but to blake, as we see here, the shepherd is lucifer, beard and all, with serpentine-topped staff (1802; harry ransom center, university of texas at austin) 104 codex magica pan, the horned god of the mountains, forest, streams, and valleys, is almost universally worshipped by witches, as the honor bestowed upon him by the title and cover art of this recent book indicate. the ivy and holly are his favored vegetation (thus, the ivy-covered buildings on the campuses of harvard, yale, and other elite establishment colleges and the name, hollywood. pan, whose father is he

t of this recent book indicate. the ivy and holly are his favored vegetation (thus, the ivy-covered buildings on the campuses of harvard, yale, and other elite establishment colleges and the name, hollywood. pan, whose father is hermes, god of secrecy, is often pictured as the green man, a vegetation-covered deity. the tale of the jolly green giant is a myth begun by his admirers. who, really, is pan? well, of course, pan is simply the devil in a new disguise. baphles me! 105 106 codex magica the bearded revolutionary rebel is symbolic of baphomet, who also has a beard. this artist rendition of notorious cuban guerilla leader che gueverra does bear a remarkable resemblance to eliphas levi's famous drawing of baphomet, complete with the stars on their respective heads. baphles me! 107 a bap

p. halls 1928 occult book classic, secret teachings of all ages, bears a remarkable resemblance to yoda, the wise ascended master of the star wars saga, return of the jedi. look closely and you'll see a painting of baphomet, the androgynous goat god, on the wall at left and also a skeleton's head at top right. this is a member of the radical environmentalist group, earth first. he's decked out as pan, an ancient, mystical greek deity who had a mistress said to be the "earth goddess" seven "el diablo" shows his horns the devil rides out! people that are christians now, but were satanists, recognized president clinton's signal at his inauguration as a sign of satan. that seems fairly cut and dried, and it is. clinton communicated what he wanted to the people to whom he wanted to communicate

ey oswald. the nature conservancy, a radical environmental group, boasted in its march/april 1998 magazine that cnn founder ted turner, presidents bush and clinton, and vice president gore often wore oak-leaf ties to denote their support for environmental causes. the oak tree and its leaves are a staple of druid witchcraft and are popular as symbols among nature followers of the forest horned god pan. 488 codex magica president harry truman (left) and secretary of state dean acheson, both illuminati initiates, each wear neckties imprinted with "sun god" symbols. president gerald ford, a 33rd degree mason, wears a necktie with the "cross of baphomet" emblem of the occultic oto and british satanist aleister crowley. the symbol is also worn by the sovereign grand commander of scottish rite fr

"v" sign every chance he got, and news photographers captured hundreds of photographs of churchill giving the sign. it was generally thought that in doing so, the pugnacious churchill was signaling confidence in eventual victory over the nazi foe across the channel. so, the sign of two fingers pointed upward in a "v'shape became universally accepted as a sign for victory. sign of the horned god, pan but what the majority of people believe to be conventional wisdom is often wrong. such is the case here, too, for this sign, in reality, is of ancient origins. it is, in fact, a sign of satan, of malediction, of the horned god, pan, and worse. paranoia magazine, an interesting publication which bills itself as "the conspiracy reader" had a picture some years back of churchill displaying the "v

. she explains that the two fingers upward relate to the masonic and gnostic law of opposites, exactly as the case for the masonic lodge's black and white checkerboard floors. this is the doctrine of bringing order out of chaos, of reconciling the two opposites, evil and good, with satan reigning over both heaven and hell.2 the "v" sign is also a sign of the horned god of witchcraft, often called pan; or baphomet, the androgynous (male and female) goat god (again illustrating the law of opposites. the face in the shadow the complete book of witchcraft3 explains further the occult meaning. when the sign is given to produce a shadow behind, a diabolical image appears that seems to be the face of the devil. witches and magicians and some catholic popes used this image to effect emotional resp

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

gs to mind a maiden who is wild and free. frigga the mother is evoked often by both pagans and non-pagans with the words t.g.i.f. as the f stands for friday, and once upon a time that was frigga tag, or frigga day. we all have strong emotions about friday. hecate the crone brings to mind for many, an ancient woman sitting over a cauldron. just to be fair to the male aspect of the divine, there is pan the goat footed god of male youth. the oak king brings to mind the strength and warmth of summer. while the holly king is symbolic of the joys of the winter season. deck the halls with boughs of holly, tra-la-la-la-la la-la la la. tis the season to be jolly etc. etc. what deities you choose to honor, unless you are following a tradition, are very much a personal matter. these pages have a numb

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

elements of religion which are most precious to man any more than our biological knowledge of sex need diminish the passion and beauty of human love. with the advent of the twenty-first century, many scientists are involved in research projects dealing with religious, spiritual, and mystical experiences. varieties of anomalous experiences (2000, edited by etzel cardena, of the university of texas pan american in edinburg, steven j. lynn, of the state university of new york at binghamton, and stanley krippner, of the saybrook graduate school in san francisco, examines the scientific evidence for altered states of consciousness associated with mystical experiences and other so-called anomalous events. according to science news (february 17, 2001, the three psychologists see no reason to assu

e elevated to the status of priestess, healer, and a respected symbol of fertility. the loss of civil rights, the tyranny of the feudal lords, and the imposition of sexual repression by the church provided the fresh fuel for the smoldering sparks of the old religion among the common people. but the church and the feudal establishment would soon move to combat the evil influence of the resurrected pan, god of fertility, nature, and freedom. church scholars would soon consult the ancient manuscripts to determine how best to deal with the formidable adversary who had returned from the past. the feudal lords would soon lose all patience with the rebellious serfs and set about to slay them as methodically as a farmer sets out to remove noxious weeds from his fields of grain, and the church woul

manuscripts to determine how best to deal with the formidable adversary who had returned from the past. the feudal lords would soon lose all patience with the rebellious serfs and set about to slay them as methodically as a farmer sets out to remove noxious weeds from his fields of grain, and the church would ignite a flame which would eventually destroy thousands of innocents in the inquisition. pan, the horned and goathoofed god of the ancient mystery rites, had been transformed into satan, the enemy of the church, christ, and all good. in the history of magic (1948, kurt seligmann offered what seems to be an astute analysis of the situation: the ancient survivals, the amusements of serfs, the most innocent stories, were henceforth satanic, and the women who knew about the old legends an

be wooded. this grove, according to tradition, served as the choir and sanctuary. the open area served as the equivalent of the nave in an orthodox church. at the far end of the wooded grove, the worshippers erected an altar of stones. upon the altar was placed a large, wooden image of satan, which many contemporary scholars agree was quite likely intended to be a representation of the nature god pan, rather than the prince of darkness. even in its most polished form, this effigy did not resemble the sleek, mustachioed popular conception of a long-tailed devil in red tights. the idol s torso was human, but its bottom half was that of a goat. its head, too, was more often goat-like than that of a clearly discernible human physiognomy. the entire image was stained black, and in some locales

ientology (ap/wide world photos) neophyte from the latin neophytus and greek neophutos or phuein, to plant or cause to grow literally meaning newly planted. a beginner or novice at a particular task or endeavor. somebody who is a recent convert to a belief. a newly ordained priest, or someone who is new to a religious order, but who has not yet taken their vows, so is not yet a part of the order. pan in greek mythology the god of nature or of the woods, fields, pastures, forests, and flocks. is described as having the torso and head of a human, but the legs, ears, and horns of a goat. pharaoh from the hebrew par oh, egyptian pr- o, and latin and greek pharao, meaning literally great house. an ancient egyptian title for the ruler or king of egypt, often considered a tyrant and one who expec

lace where the prophetic word would be given. via french from the latin oraculum, from orare to speak. paleoanthropology the study of humanlike creatures or early human beings more primitive that homo sapiens, usually done through fossil evidence. paleontology the study of ancient forms of life in geologic or prehistoric times, using such evidence as fossils, plants, animals, and other organisms. pan in greek mythology the god of nature or of the woods, fields, pastures, forests, and flocks. is described as having the torso and head of a human, but the legs, ears, and horns of a goat. paranormal events or phenomena that are beyond the range of normal experience and not understood or explained in terms of current scientific knowledge. parapsychologist one who studies mental phenomena, such

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

, filled with wine, and given to the groom. he made a toast to his bride, drank the wine, and threw the slipper to the guests. m delving deeper armand, denis. taboo: sex& morality around the world. london: w. h. allen, 1996. baker, margaret. folklore and customs of rural england. devon, uk: david& charles, 1974. caldwell, mark. a short history of rudeness, manners, morals and misbehavior. london: pan macmillan publishers, 2000. elias, norbert. the history of manners. translated by edmund jephcott. new york: random house, 1982. fielding, william j. strange customs of courtship and marriage. london: souvenir press, 1961. frazer, sir james george. the golden bough. new york: collier/macmillan, 1950. grant, michael. the world of rome. cleveland, ohio: world publishing, 1960. grimal, nicolas. a

lace where the prophetic word would be given. via french from the latin oraculum, from orare to speak. paleoanthropology the study of humanlike creatures or early human beings more primitive that homo sapiens, usually done through fossil evidence. paleontology the study of ancient forms of life in geologic or prehistoric times, using such evidence as fossils, plants, animals, and other organisms. pan in greek mythology the god of nature or of the woods, fields, pastures, forests, and flocks. is described as having the torso and head of a human, but the legs, ears, and horns of a goat. paranormal events or phenomena that are beyond the range of normal experience and not understood or explained in terms of current scientific knowledge. parapsychologist one who studies mental phenomena, such

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

edieval times to the present day is satanas, a direct descendant of the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 51 baphomet: the sabbatic goat from the 1896 edition of transcendental magic (fortean picture library) egyptian set and an alias for the persians f ahriman, the muslims f iblis, the hebrews f asmodeus and beelzebub, and pan, the goatfooted nature god of the greeks, who became the image of satan in the common mind. in addition to satan, the master creator of evil, there were many other ancient gods who had been transformed into demons and personified as vices who could be ordered to do the bidding of the black magicians of the middle ages: moloch, who devours children; belial, who forments rebellion; astarte and a

n able to retain their physical youth into advanced maturity, and they are relatively free of health problems as well. capricorn, the goat, december 22 to january 20, is an earth sign. capricorn was named first in honor of the ancient babylonian god, ea, a part-goat, part fish entity, who emerged from the sea to bring learning and culture to the valley of mesopotamia. the romans transformed ea to pan, a half-goat, half-human god who ruled the woodlands and the fields. capricorns are individuals of deeply rooted habits who tend to become industrious and economical individuals with great powers of endurance. although generally kind, capricorn people tend to be somewhat moody, often brooding over imagined slights and injuries. capricorns are liable to feel sorry for themselves, and they may d

lace where the prophetic word would be given. via french from the latin oraculum, from orare to speak. paleoanthropology the study of humanlike creatures or early human beings more primitive that homo sapiens, usually done through fossil evidence. paleontology the study of ancient forms of life in geologic or prehistoric times, using such evidence as fossils, plants, animals, and other organisms. pan in greek mythology the god of nature or of the woods, fields, pastures, forests, and flocks. is described as having the torso and head of a human, but the legs, ears, and horns of a goat. paranormal events or phenomena that are beyond the range of normal experience and not understood or explained in terms of current scientific knowledge. parapsychologist one who studies mental phenomena, such

THE GOD OF THE WITCHES

n sacrifice was required. thesacrifice of helle was consummated by drowning, but phrixos escaped by means of the divine animal, whichhe afterwards sacrificed, possibly as a substitute for himself. the story of jason's expedition suggests that thefleece had a divine connotation, and that its value was greatly in excess of the intrinsic worth of the gold.of the horned gods of the mainland of greece pan is the best known to the modern world, yet he is put oneamong many, horned deities of the eastern mediterranean (plate iv. 2. his universality is shown by hisname, which points to a time when he was the only deity in his own locality. all representations of him arenecessarily late, after the fifth century b.c; but even in the earliest forms his characteristics are the same, the the god of the

THE MAGICIAN S KABBALAH

e tamas: darkness; crone (third quarter- kalli, lilith other forms of the feminine associated with binah range from the shekinah, the "indwelling presence of god (also associated with malkuth as the unwedded soul, to babalon, the great whore or scarlet woman, deified by crowley in his elaborate symbology as the lady babalon, nursing the babe of the abyss in the city of pyramids under the night of pan. the catholic "litany of the blessed virgin" lists titles which could be transposed onto the tree of life with appropriate relevance, such as: mary i.e, exalted, also "bitterness of the sea "myrrh of the sea, or "lady/mistress of the sea" mother of christ binah connecting to tiphareth mother of divine grace binah connecting to chesed mother inviolate etc binah above the abyss of manifestation

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

bearing on the grade of this sephirah, as it is where the adeptus major attains a complete mastery of practical magic, which is evidence and proof of the initiatory system. there is a final note of interest in that 216= 6*6*6, the number of man found in the biblical revelations. the god-name of the sephiroth is alhim gbvr, the "god of judgement, which equates to 857, as does nvap (satyr. the god pan, lord of satyrs, could well be associated with geburah in his aspect of panic and awe, as geburah is sometimes called "pachad, meaning "fear. the archangel kamiel, equating as kmal to 91, is the same value as amn (amen, lbnh (moon, mlakh (messenger, phod (robe, man (to refuse, and ehlon (tree. crowley, in "the daughter of the horseleech, writing of elohim gibor and kamael points to this gematr

ion of the hierarchies. other examples are common in the new age movement as well, where beliefs are taken out of context of the systems which make sense of them (one that springs to mind is that of "karma. a gematria example occurs in "nightside of eden, written by kenneth grant, the outer head of the typhonian ordo templi orientis (oto. he links samael, attributed to geburah, with the greek god pan on the basis that smal= 131 by gematria, and he states that the letters peh-aleph-nun (pan) also value 131. this includes a number of confusions, namely; if there were a hebrew word pan, it would equate to 581, as a nun final has a value of 500; the word pan in hebrew might mean anything, i.e "spectacles, and be nothing to do with either geburah or a greek shepherd god; pan is a transliteratio

ich did not end at genesis, but is part of the continual emergence of the universe and is still happening right here and now. this awareness of the "death" path is part of the result of the "vision of beauty" seen by the adeptus minor on attaining tiphareth. on the other side of tiphareth, we have the 26th path to which is attributed the "devil. the golden dawn accurately depicted this card as a "pan" image, who is the greek god of creativity and generation. the path is called the "renewing intelligence, and hence governs the processes of regeneration. that is to say, this path regulates and "kicks off" constant cycles of activity just as the thermostat in a central heating system governs the activities of the whole system. path 27, the third and final path running horizontally across the

THE MIDDLE PILLAR

cious and subconscious, such as the sumerian inanna and the egyptian osiris. 4. the field of consciousness, whch contains the ego, is the incessant flow of observable images, feelings, thoughts, sensations, and impulses. archetypes of this region include several groups of deities with a variety of attributions: wisdom (enki, thoth, hermes; love (hathor, aphrodite; war (horns, ares; pleasure (bes, pan; etc. 5. the higher unconscious or superconscious is the transpersonal level of the unconscious-containing higher intuitions, inspirations, latent psychic functions, and spiritual energies. it is here that the higher self expresses itself in various forms through archetypes. the ordinary person is usually unaware of these forces and archetypes until they are brought to light during the process

THE MOTHMAN PROPHECIES

omobiles near the lilly home began to stall inexplicably. and the lillys' little ranch house became haunted soon after the lights started their nightly fly-overs. kitchen cabinet doors slammed in the middle of the night. once their living room door, which they locked with both a chain and snaplock at night, was standing ajar when they got up in the morning. they heard loud metallic sounds "like a pan falling" and mrs. lilly heard "a baby crying "it sounded so plain" she said "that i looked around the house even though i knew there was no baby here. it seemed to come from the living room. only a few feet away from me" one of my sillier-sounding questions is "did you ever dream there was a stranger in the house in the middle of the night" when i directed this question at the lillys, jackie l

THE NECRONOMICON SIMON VERSION

the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather a

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

al mystical revel, the rapturous bacchanal rite! the rocks and trees are yours, and the waters under the hill, by the might of that which endures, the holy heaven of will! i kindle a flame like a torrent to rush from star to star; your hair as a comet fs horrent, ye shall see things as they are! i lift the mask of matter; i open the heart of man; for i am of force to shatter the cast that hideth. pan! your loves shall lap up slaughter, and dabbled with roses of blood each desperate darling daughter shall swim in the fervid flood. i bring ye laughter and tears, the kisses that foam and bleed, the joys of a million years, the flowers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wra

t we find practically every sonnet and quatorzain possessing some infringement of the orthodox rules of poetry; yet it cannot be said that these poems, chiefly in iambic verse broken by the occasional introduction of another foot, usually an anapaest, read unmusically on account of its presence. take for instance: cloistral seclusion of the galleried pines is mine to-day: these groves are fit for pan. o rich with bacchic frenzy, and his wine fs atonement for the infinite woe of man *w.e. henley, rodin in rime, vol. iii, p. 119. here gcloistral h is a spondee; geried pines, h an (imperfect) anapaest; and so on. again in gla fortune h: ghail, tyche! from the amalthean horn pour forth the store of love! i lowly bend before thee: i invoke thee at the end when other gods are fallen and put to s

e ten numbers and the twenty-two letters *ambrosii magi hortus rosarum, vol. ii, p. 212. i do not hesitate to add here that had this extraordinary essay been written in the days of albertus magnus, it would now be considered one of the most important and curious of magical works; many religions have been founded on less. when along the shores of the agean sea a mysterious voice proclaimed: ggreat pan is dead! h christianity was born; and like all the other great truths, it contained a great lie: pan was not dead, but he was snoring in that drunken night which cloaked the debaucheries of the classic day, and as the night grew darker, and the dismal vapours of the middle ages rolled on, blotting out one by one the remaining stars of that past wonder which was rome, great pan stirred himself

THE BOOK OF GATES

seated on a chair of state, which is set on the top of a platform with nine steps. on each stop stands a god, and the nine gods are described as the "company which is with sar, i.e, osiris" on the topmost step is a balance, in which the actions of the deceased are weighed; the beam of the balance is supported either by the deceased, or by a stand which is made in the form of a bearded mummy. one pan of the balance contains some rectangular object, and the other a figure of the bird which is symbolic of evil and wickedness. behind the balance is a boat, which is sailing away from the presence of osiris; in it is a pig being driven along by a dog-headed ape which flourishes a stick. in the top left-hand corner is a figure of anubis, jackal-headed, and under the floor of the platform on whic

THE SECRET RITUALS OF THE OTO

aking your seats in the sublime c.p.i (done) 2nd o: v.i.s.k. is it your will that we pledge our new companions in the bitter draught? viii: my will, which is thine, be done (s. passes as before. meanwhile 2nd o recites) 2nd o: into my loneliness comes the sound of a flute in dim groves that haunt the uttermost hills. even from the brave river they reach to the edge of the wilderness. and i behold pan. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (7 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. the snows are eternal above, above and their perfume smokes ever into the nostrils of the stars. but what have i to do with these? to me only the distant flute, the abiding vision of pan. on all sides pan to the eye, to the ear. the perfu

ile//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (7 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. the snows are eternal above, above and their perfume smokes ever into the nostrils of the stars. but what have i to do with these? to me only the distant flute, the abiding vision of pan. on all sides pan to the eye, to the ear. the perfume of pan pervading, the taste of him utterly filling my mouth, so that the tongue breaks forth into a weird and monstrous speech. the embrace of him intense on every centre of pain and pleasure the six interior sense aflame with the inmost self of him myself flung down the precipice of being even to the abyss, annihilation! an end to loneliness, as to all! pan! pan! to pan! to pan! viii: let us sing th

soft musick) m.w.s: glory unto thee, begetter, transmitter, transmuter (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, who art hidden in the pyramid (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, whom men have worshipped in all form (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: iacchus, pan, khem, amoun, shiva, priapus, jahweh (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, whose true name may not be spoken (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, master of magick, lord of life (sign of adoration) all: we adore thee, evoe! we adore thee, iao! file//c /documents%20and%20settings/michael..sec

uals%20of%20the%20o.t.o/p2c7.html (13 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. and musick.)59 m.w.s: let us then, my excellent companions, observe this law, which will enable us to erect a pyramid in our hearts to the glory of him, to whom belongeth might, majesty, dominion, and power; who liveth and reigneth world without end (all make the 3 signs of adoration, heredom, and pan) m.w.s: therefore, with my heel upon the head of the great serpent (he goes out, and turns facing red room) i declare this. chapter of rose croix duly closed in the name of babalon and the beast conjoined, of the secret savior and of iao. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c7.html (14 of 14 [12/28/2001 2:04:51 pm] sroto_notes 54. also known by th

violate, there were yet found certain to hold truth in their hearts, and, loving light, to bear the lamp of virtue beneath the cloak of secrecy. and these at certain seasons went at night by ways open or hidden to heaths and mountains, and there dancing together, and with strange suppers and spells diverse, did call forth him, whom the enemy called ignorantly satan, and was in truth the great god pan, or bacchus, or even that baphomet whom the templars worshipped secretly, and yet worship as in the vi all illustrious knights of the holy order of kadosch, all dame companions of the holy grail are taught to do, or babalon the beautiful, or even zeus apollo of the greeks. and each when first inducted to the revel was made partner of that incarnate one by the consummation of the rite of marria

with six tusks, jesus of jehovah upon a virgin, and many another. even true gods were born of mortal mothers, as dionysius of semele. also they recount many loves of heaven for earth, diana for endymion, zeus for leda, danae, europa, and the rest; even hades issued from his gloomy kingdom to ravish the maid persephone. there are also loves of gods for nymphs, bacchus for the ariadne, zeus for io, pan for syrinx; there is no end of these. and satyrs, fawns, centaurs, dryads, a thousand gracious tribes, leap lightly and lustfully through their legends. again we have the loves of fairies for mankind, and the commerce of the beni elohim with the daughters of men; and yet again the marriage of orpheus with eurydice a nymph, and the fatal nets that laura, melusina, the sirens, lilith and many an

THE HOLY BIBLE KING JAMES VERSION

et savour unto the lord: 2:3 and the remnant of the meat offerings [shall be] aaron s and his sons [it is] a thing most holy of the offerings of the lord made by fire. 2:4 and if thou bring an oblation of a meat offering baken in the oven [it shall be] unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. 2:5 and if thy oblation [be] a meat offering [baken] in a pan, it shall be [of] fine flour unleavened, mingled with oil. 2:6 thou shalt part it in pieces, and pour oil thereon: it [is] a meat offering. 2:7 and if thy oblation [be] a meat offering [baken] in the frying pan, it shall be made [of] fine flour with oil. 2:8 and thou shalt bring the meat offering that is made of these things unto the lord: and when it is presented unto the priest, he shall bri

s concerning the offerings of the lord made by fire: every one that toucheth them shall be holy. 6:19 and the lord spake unto moses, saying, 6:20 this [is] the offering of aaron and of his sons, which they shall offer unto the lord in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night. 6:21 in a pan it shall be made with oil [and when it is] baken, thou shalt bring it in [and] the baken pieces of the meat offering shalt thou offer [for] a sweet savour unto the lord. 6:22 and the priest of his sons that is anointed in his stead shall offer it [it is] a statute for ever unto the lord, it shall be wholly burnt. 6:23 for every meat offering for the priest shall be wholly burnt: it shall not b

e sin offering [is] so [is] the trespass offering [there is] one law for them: the priest that maketh atonement therewith shall have [it] 7:8 and the priest that offereth any man s burnt offering [even] the priest shall have to himself the skin of the burnt offering which he hath offered. 7:9 and all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest s that offereth it. 7:10 and every meat offering, mingled with oil, and dry, shall all the sons of aaron have, one [as much] as another. 7:11 and this [is] the law of the sacrifice of peace offerings, which he shall offer unto the lord. 7:12 if he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unle

elkanah went to ramah to his house. and the child did minister unto the lord before eli the priest. 2:12 now the sons of eli [were] sons of belial; they knew not the lord. 2:13 and the priest s custom with the people [was, that] when any man offered sacrifice, the priest s servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand; 2:14 and he struck [it] into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. so they did in shiloh unto all the israelites that came thither. 2:15 also before they burnt the fat, the priest s servant came, and said to the man that sacrificed, give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw. 2:16 and [if] any man said unto him, let them n

e king, i pray thee, let tamar my sister come, and make me a couple of cakes in my sight, that i may eat at her hand. 13:7 then david sent home to tamar, saying, go now to thy brother amnon s house, and dress him meat. 13:8 so tamar went to her brother amnon s house; and he was laid down. and she took flour, and kneaded [it] and made cakes in his sight, and did bake the cakes. 13:9 and she took a pan, and poured [them] out before him; but he refused to eat. and amnon said, have out all men from me. and they went out every man from him. 13:10 and amnon said unto tamar, bring the meat into the chamber, that i may eat of thine hand. and tamar took the cakes which she had made, and brought [them] into the chamber to amnon her brother. 13:11 and when she had brought [them] unto him to eat, he t

om twenty years old and above: 23:28 because their office [was] to wait on the sons of aaron for the service of the house of the lord, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of god; 23:29 both for the shewbread, and for the fine flour for meat offering, and for the unleavened cakes, and for [that which is baked in] the pan, and for that which is fried, and for all manner of measure and size; 23:30 and to stand every morning to thank and praise the lord, and likewise at even; 23:31 and to offer all burnt sacrifices unto the lord in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the lord: 23:32 and that they should keep the charge of

nd he that forbeareth, let him forbear: for they [are] a rebellious house. 4:1 thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city [even] jerusalem: 4:2 and lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set [battering] rams against it round about. 4:3 moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. this [shall be] a sign to the house of israel. 4:4 lie thou also upon thy left side, and lay the iniquity of the house of israel upon it [according] to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. 4:5 for i h

TRUE HISTORY OF WITCHCRAFT

s own. no doubt, misguided `copycat' fanatics have sometimes misused this mythos, in much the same way that charles manson misused the music and culture of the 1960s. true occult initiates have always regarded the ultimate reality as beyong all names and description. named `deities' are, therefore, largely symbols "isis" is a symbol of the long-denied female component of deity to some occultists "pan" or "the horned god" or "set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

when incorporated with universal matter: for deity, being both male and female, was both act and passive in procreation; first animat-ing man by an emanation from his own essence, and then employing that emanation to reproduce, in conjunction with the common pro-ductive powers of nature, which are no other than his own prolific spirit transfused through matter. these mixed beings are derived from pan, the principle of universal order; of whose personified image they partake. pan is addressed in the orphic litanies as the first-begotten love, or creator incorporated in universal matter, and so forming the world.3 the heaven, the earth, water, and fire are said to be members of him; and he is described as the origin and source of all things (pantofuhj genetwr pantwn, as representing matter a

; of whose personified image they partake. pan is addressed in the orphic litanies as the first-begotten love, or creator incorporated in universal matter, and so forming the world.3 the heaven, the earth, water, and fire are said to be members of him; and he is described as the origin and source of all things (pantofuhj genetwr pantwn, as representing matter animated by the divine spirit. lyc an pan was the most ancient and revered god of the arcadians,4 the most ancient people of greece. the epithet lyc an (lukaioj, is usually derived from lukoj, a wolf; though it is impossible to find 1 see the medals of naples, gela &c. plate iv. fig 2 and plate ix. fig 11, are specimens; but the coins are in all collections. 2 see bronzi d herculano, tom. v. plate v. 3 hymn. x. 4 dionys. antiq. rom. l

nein, to kill, the meaning will be perfectly just and natural; for light-extending, is of all others the properest epithet for the sun. sophocles, as well as virgil, is known to have been an admirer of ancient expressions, and to have imitated homer more than any other attic poet; therefore, his employing an obsolete word is not to be wondered at. taking this etymology as the true one, the lyc an pan of arcadia is pan the luminous; that is, the divine essence of light incorporated in universal matter. the arcadians called him ton thj lhj kurion, the lord of matter as macrobius rightly translates it.2 he was hence called sylvanus by the latins; sylvus being, in the ancient pelasgian and olian greek, from which the latin is derived, the same as lh for it is well known to all who have compare

to all who have compared the two languages attentively, that the sigma and vau are letters, the one of which was partially, and the other generally omitted by the greeks, in the refinement of 1 macrob. sat. xvii. 2 sat. i. c. 22. of priapus 37 their pronunciation and orthography which took place after the emigration of the latian and etruscan colonies. the chorus in the ajax of sophocles address pan by the title of aliplagktoj,1 probably because he was worshipped on the shores of the sea; water being reckoned the best and most prolific of the subordinate elements,2 upon which the spirit of god, according to moses, or the plastic nature, according to the platonics, operating, produced life and motion on earth. hence the ocean is said by homer to be the source of all things;3 and hence the

platonics, operating, produced life and motion on earth. hence the ocean is said by homer to be the source of all things;3 and hence the use of water in baptism, which was to regenerate, and, in a manner, new create the person baptised; for the soul, supposed by many of the primitive christians to be naturally mortal, was then supposed to become immortal. 4 upon the same principle, the figure of pan,5 is represented pouring water upon the organ of generation; that is, invigorating the active creative power by the prolific element upon which it acted; for water was considered as the essence of the passive principle, as fire was of the active; the one being of terrestrial, and the other of thereal origin. hence, st. john the baptist, who might have acquired some knowledge of the ancient the

its revivers, the eclectic jews, says: i, indeed, baptise you in water to repentance; but he that cometh after me, who is more powerful than i am, shall baptise you in holy spirit, and in fire:6 that is, i only purify and refresh the soul, by a communion with the terrestrial principle of life; but he that cometh after me, will regenerate and restore it, by a communion with the thereal principle.7 pan is 1 ver. 703. 2 pindar, olymp. i. ver. 1. diodor, sic. lib. i. p. 11. 3 il. x, ver 246, and f, ver. 196. 4 clementina, hom. xii. arnob. adv. gentes, lib. ii. 5 see plate v. fig 1. the original is among the antiquities found in herculaneum, now in the museum of portici. 6 matth. c. iii. 7 it is the avowed intention of the learned and excellent work of grotius, to prove that there is nothing ne

sophocles, by the titles of author and director of the dances of the gods (qewn coropoi' anax, as being the author and disposer of the regular motions of the universe, of which these divine dances were symbols, which are said in the same passage to be (autodah) self-taught to him. both the gnossian and nysian dances are here included,1 the former sacred to jupiter, and the latter to bacchus; for pan, being the principle of universal order, partook of the nature of all the other gods. they were personifications of parti-cular modes of acting of the great allruling principle; and he, of his general law and pre-established harmony by which he governs the universe. hence he is often represented playing on a pipe; music being the natural emblem of this physical harmony. according to plutarch

f the nature of all the other gods. they were personifications of parti-cular modes of acting of the great allruling principle; and he, of his general law and pre-established harmony by which he governs the universe. hence he is often represented playing on a pipe; music being the natural emblem of this physical harmony. according to plutarch, the jupiter ammon of the africans was the same as the pan of the greeks.2 this explains the reason why the macedonian kings assumed the horns of that god; for, though alexander pre-tended to be his son, his successors never pretended to any such honour; and yet they equally assumed the symbols, as appears from their medals.3 the case is, that pan, or ammon, being the universe, and jupiter a title of the supreme god (as will be shown hereafter, the ho

s, as appears from their medals.3 the case is, that pan, or ammon, being the universe, and jupiter a title of the supreme god (as will be shown hereafter, the horns, the emblems of his power, seemed the properest symbols of that supreme and universal dominion to which they all, as well as alexander, had the ambition to aspire. the figure of ammon was compounded of the forms of the ram, as that of pan was of the goat; the reason of which is difficult to ascertain, unless we suppose confirm and illustrate the discoveries of that great and good man. see de veritate relig. christ. lib. iv, c. 12. 1 ver. 708. 2 de is. et osir. 3 see plate iv, fig 4, engraved from one of lysimachus, of exquisite beauty, beloning to me. antigonus put the head of pan upon his coins, which are not uncommon. of pria

iv, c. 12. 1 ver. 708. 2 de is. et osir. 3 see plate iv, fig 4, engraved from one of lysimachus, of exquisite beauty, beloning to me. antigonus put the head of pan upon his coins, which are not uncommon. of priapus 39 that goats were unknown in the country where his worship arose, and that the ram expressed the same attribute.1 in a gem in the museum of charles townley, esq, the head of the greek pan is joined to that of a ram, on the body of a cock, over whose head is the asterisk of the sun, and below it the head of an aquatic fowl, attached to the same body.2 the cock is the symbol of the sun, probably from proclaiming his approach in the morning; and the aquatic fowl is the emblem of water; so that this composition, apparently so whimsical, represents the universe between the two great

generative powers were separated from it; for it was an opinion of the ancients, which i remember to have met with in some part of the works of aristotle, to which i cannot at present refer, that every act of coition produced a transient chill in the brain, by which some of the roots of the hair were loosened; so that baldness was a mark of sterility acquired by excessive exertion. the figures of pan have nearly the same forms with that which i have here supposed to represent inert matter; only that they are compounded with those of the goat, the symbol of the creative power, by which matter was fructified and regulated. to this is sometimes added the organ of generation, of an enormous magnitude, to signify the application of this power to its noblest end, the procreation of sensitive and

the indian monument before mentioned, was occasionally floated with water; which, by means of a forcing machine, was first thrown in a spout upon the lingam. the pouring of water upon the sacred symbols, is a mode of worship very much practised by the hindoos, particularly in their devotions to the bull and the lingam. its meaning has been already explained, in the instance of the greek figure of pan, represented in the act of paying the same kind of worship to the symbol of his own procreative power.2 the areas of the 1 plate xix, fig 3, from the ionian antiquities, ch. ii. pl. xiii. 2 see plate v, fig. 1. of priapus 55 greek temples were, in like manner, in some instances, floated with water; of which i shall soon give an example. we also find, not unfrequently, little portable temples

ame pointed form as that of the gonnis. this i take to represent brahma, to whom the hindoos attribute four mouths, and say that with them he dictated the four beads, or veads, the mystic volumes of their religion.2 the four heads are turned different ways, but exactly resemble each other. the beards have been painted black, and are sharp and pointed, like those of goats, which the greeks gave to pan, and his subordinate emanations, the fauns and satyrs. hence i am inclined to believe, that the brahma of the indians is the same as the pan of the greeks; that is, the creative spirit of the deity transfused through matter, and acting in the four elements represented by the four heads. the indians indeed admit of a fifth element, as the greeks did likewise; but this is never classed with the

TYSON DONALD NEW MILLENNIUM MAGIC

magus follows cosmic law for wholly practical and pragmatic reasons. only by living in harmony with the light can the magus realize his or her highest potential as a human being. and it is only through the achieve- ment of aspects of this personal destiny that the magus can attain true happiness. the good and evil of a life are weighed against each other in the great scale, and the direction the pan tips determines whether the life was lived in vain, in dis- sonant mockery of god and therefore also in mockery of the true self, or whether it has contributed in some small way to the harmony of the cosmic design, which does not fall within the comprehension of any incarnate being. life lived in pur- suit of the light of spirit has value and purpose. life not lived for the light is rud- derle

. magic uses mundane means to reach its ends as readily as the more esoteric means. magic makes no dis- tinction between the physical and the psychic-these are human distinctions. another function of assuming a god-form is that it better enables the magus to issue commands to the spirits and forces that fall under the rule of that god. in becoming thor, the magus will command the storms; becoming pan, he or she will rule the woodlands; becoming neptune, the sea. it is quite possible to assume a god-form of the opposite sex. every human being has both masculine and feminine qualities, with one or the other in a dom- inant or active position. by assuming the god-form of the opposite sex, the magus may learn a great deal of useful information about the other side of his or her nature, which i

rple is opposite yellow and is formed by combining blue and red. the least favorable of all the colors, purple has a sickly quality pertaining to disease, putrefaction, and corruption. it is the color of futility and impotent rage. green is opposite red on the color wheel and partakes of yellow and blue. it is the color of love, sharing, and accepting. also it is the color of natural magic of the pan variety. green is linked with the wood spirits and the joy- ful abandonment of spring. tertiaries the six tertiaries result from combining the secondaries with the primaries. they are one more level removed from the light and therefore are magically less potent. yellow-orange is opposite blue-purple. it is the color of mild cheddar cheese. it rep- resents calculation combined with a drive to a

TYSON DONALD SOUL FLIGHT

e watch them with amusement from the sidewalks. now and then, the painted revelers seize one of the onlookers and refuse to release him until he ransoms his freedom with a coin. when the procession reaches the town square, the chains are symbolically struck off the necks of the naked man and woman by an imp wielding a sword, and the giant devilish figure is set on fire. the ruling intelligence is pan, god of nature. the flutes invoke his presence at the celebration in the form of a goat that is led along after the statue. for the price of a coin, the masked revelers will let you ask your questions of the goat, who will bleat to indicate an affirmative response. xvi the blasted tower hebrew letter: pe (mouth) correspondence: mars path: twenty-seventh a tall tower of stone built upon a peak

ght, they should do so with great caution, and if any problems arise of an emotional or perceptual nature, they should cease their practice immediately. doing so is generally enough to restore a mental equilibrium. soul flight can be frightening at times. there arise moments of sheer terror. these are not the result of any real danger, but are an instinctive reaction to the unknown. the greek god pan was associated with the intense fear known as panic, which is the result of confrontation with something utterly alien and inexplicable. during soul flight, panic attacks in this ancient greek sense can occur. it requires familiarity to overcome the instinctive response to flee back to waking reality. it is important not to overreact to this fear of the unknown. for most individuals, one exper

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

la mezclaron luego con la sangre real del adorable entre el c liz de la ltima cena (el santo grial. as los cuerpos astrales de los ap stoles est n unidos al astral del cristo, mediante el pacto de sangre. los ap stoles bebieron de la sangre contenida en el c liz, jes s tambi n bebi. la santa uni n gn stica est unida a la ultima cena por el pacto de sangre. cuando los tomos cr sticos descienden al pan y al vino, ste se convierte de hecho en la carne y la sangre del cristo. esta es la transubstanciaci n. 98 arcanum 15 let us go now to study the fifteenth arcanum of the tarot. we are going to study the male goat of mendes, typhon baphomet, the devil. the alchemist must steal the fire from the devil. when we work with the arcanum a.z.f. we steal the fire from the devil; this is how we transfor

WICCA EIGHT SABBATS OF WITCHCRAFT

aint's connection to the secular pleasures of flirtation and courtly love. for modern witches, candlemas o.s. may then be seen as the pagan version of valentine's day, with a de-emphasis of 'hearts and flowers' and an appropriate re-emphasis of pagan carnal frivolity. this also re-aligns the holiday with the ancient roman lupercalia, a fertility festival held at this time, in which the priests of pan ran through the streets of rome whacking young women with goatskin thongs to make them fertile. the women seemed to enjoy the attention and often stripped in order to afford better targets. one of the nicest folk-customs still practiced in many countries, and especially by witches in the british isles and parts of the u.s, is to place a lighted candle in each and every window of the house, beg

pagan figure. he was, after all, called 'the oak king. his connection to the wilderness (from whence 'the voice cried out) was often emphasized by the rustic nature of his shrines. many statues show him as a horned figure (as is also the case with moses. christian iconographers mumble embarrassed explanations about 'horns of light, while modern pagans giggle and happily refer to such statues as 'pan the baptist. and to clench matters, many depictions of john actually show him with the lower torso of a satyr, cloven hooves and all! obviously, this kind of john the baptist is more properly a jack in the green! also obvious is that behind the medieval conception of st. john lies a distant, shadowy pagan deity, perhaps the archetypal wild man of the wood, whose face stares down at us through

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

hilosophers, quotes from the pythagoreans. 35. the monad is the beginning of all things- arche ton panton he monas. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the figure of one signifies identity, equality, existence and preservation; it signifies living man alone among animals erect. on adding a head we make of it p, the sign of creative power (paternity, phallus, pan, the greek gods and priapus, all commencing with the vocable p. another dash added, and we have man walking, advancing, with foot set forward, in the letter r. which signifies iens, iturus, or advancing. compare unity, solus, alone, the unique principle of good; with sol, sun god, the emblem of supreme power; and they are identical. the hebrew word for one is achd, achad, and it is often put f

known to the ancient world and are as follows: table of planets, aniiimals and metals planet animal metal moon bull silver mercury serpent quicksilver venus dove, copper sun lion gold mars wolf iron jupiter eagle pewter saturn ass lead numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott note also the number of 7 pipes in the musical instrument at the mouth of the old deity pan, the great whole, a sun god (not the later rural pan. 78. an ancient symbol of the universe was a ship with seven pilots, in the center of the ship, a lion; possibly from an idea that the sun first rose in leo. note aries supplanted taurus, as the constellation in which the sun rises at the vernal equinox; taurus was the sign at the early fabulous periods of the earth it was displaced about 30

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

essed in full now. samael is in thelemic or luciferian terms the beast 666, the solar force of creation and life. the beast 666 is considered evil in christian definitions as it inherently is without a master, has no use for, nor desire for the laws of restriction and subservient behavior developed from a brainwashed system of inner guilt and repression. the beast 666 is the solar phallic symbol, pan, satan, the devil of the tarot, the source of manifestation and inner drive. samael, being also known as ashmodai or asmodeus, is the beast which brings us the inner drive to become, to advance and manifest our path or will. remember, cain is the off spring or child of asmodeus (samael) and eve, thus the father of witchcraft! what should be considered is not that samael (or ashmodai) are consi

WORKING CEPHALOEDIUM VERSION 1

reth the token adventure upon mountains beyond any man of hi s fellows, whose body and blood bear witness of the wounds of astarte, and the shames of priapus, even i in the abbey of thelema at cephaloedium that am hidde n, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea m y concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master ma gician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unt

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

WORKING CEPHALOEDIUM VERSION 2

beareth the token adventure upon mountains beyond any man of his fellows, whose body and blood bear witness of the wounds of astarte, and the shames of priapus, even i in the abbey of thelema at cephaloedium that am hidden, did convene therein to counsel alostrael, 31-666-31, the scarlet woman lea my concubine, in whom is all power given, sworn unto aiwaz, prostituted in every part of her body to pan and to the beast, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto t

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