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BOOK OF BARUCH

e book, 4 and in the hearing of the nobles, and of the king's sons, and in the hearing of the elders, and of all the people, from the lowest unto the highest, even of all them that dwelt at babylon by the river sud. 5 whereupon they wept, fasted, and prayed before the lord. 6 they made also a collection of money according to every man's power: 7 and they sent it to jerusalem unto joachim the high priest, the son of chelcias, son of salom, and to the priests, and to all the people which were found with him at jerusalem, 8 at the same time when he received the vessels of the house of the lord, that were carried out of the temple, to return them into the land of juda, the tenth day of the month sivan, namely, silver vessels, which sedecias the son of josias king of jada had made, 9 after that

1 10 INITIATION CEREMONY

d swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte behind pillars to north and removes the chair. stol: dad: return to their places. hiereus: takes his stand between the pillars facing neophyte. he guards the path with his sword and says: hiereus: thou canst not pass the gateway which is between the pillars, unless thou canst give the signs and words of a neophyte (done) kerux: instructs ne

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ge in the livonian rhyming chronicle 4683 tells of the sameits (schamaits, samogits: ir hluotcldii der warf zuo hant sin loz nach ir alden site, zuo hant er uiiotete alles mite ein quek. here, no doubt, an animal is sacrificed. i fancy the poet retained a term which had penetrated from scandinavia to lithuania without understanding it himself; for bluotkirl is merely the o.swed. blotkarl, heathen priest; the term is foreign to the lithuanian language^ a few more of these general terms for sacrifice must be added (see suppl. ohg. antheiz (hostia, victima, diut. 1, 240^ 246, 258. 278; and as verbs, both aiitheizon and inheizan (immolare, diut. 1, 246. 258. ohg. msaken (litare, gl. hrab. 968^ insaket pirn (delibor, ibid. 959" 960, to which add the bavarian stapfsaken, lia. 927; just so the as

, or accord, to benfey 2, 307 process, comes from kri facerc, and in latin, facere (agnis, vitula, virg. eel. 3. 77) and operarl were used of the sacred act of sacrifice; so in grk, pi^^iv e'psfti, bu'ot. pebdnv of olfering the liecatomb, and fpseti/ is epyeiv, our ivirken, ivoric, iinppj^fiv od. 17, 211. biieiv, pi(eiv, 8pav, atlienajus 5, 403, as 8pqv for oveiv, so dpuais= dvcria. the catluilic priest also uses conficcre, im-jiotc for consecrare (ciesar. heisterbac. 9, 27; compare the' alicpiid i)lus novi facere' in burcard of worms 10, 16 and p. 193. the lat. cujcre signified the slaughtering of the victim' 7ui-opl'er, strictly, conciliatory offerings; but as these were generally identical witli .s/f rf-opfer, sin-offerings, i have used the latter expression, as short and familiar. tiia

p-eiv) of the sacrifice in the great cauldron of the scythians. from this seething, according to my conjecture, the ram was called smips, and those who took part in the sacrifice sudiiautar (partakers of the sodden, gutalag p. 108; the boilings, the cauldrons and pots of witches in later times may be connected with this^ the distribution of the pieces among the people was probably undertaken by a priest; on great holidays the feast^ was held there and then in the assembly, on other occasions each person might doubtless take' they say the cimbri had this custom, that their women marching with them were accompanied by priestess-proplietesses, gray-haired, wliite-robed, with a linen scarf buckled over the shoulder, wearing a brazen girdle, and bare-footed; these met the prisoners in the camp

ok ogins, ibid. 3, 191. as the north made the sign of thor's hammer, christians used the cross for the blessing (segnung) of the cup; conf. poculum signare, walthar. 225, precisely the norse sig7ia full. minne-drinking, even as a religious rite, apparently exists to this day in some parts of germany. at otbergen, a village of hildesheim, on dec. 27 every year a chalice of wine is hallowed by the priest, and handed to the congregation in the church to drink as johannis segen (blessing; it is not done in any of the neighbouring places. in sweden and norway we find at candlemas a dricka eldhorgs skcd, drinking a toast (see superst. z, swed. 122. 1 thomasius de poculo s. johannis vulgo johannistrunk, lips. 1675. scheffers hauans p. 165. oberlin s. vb. johannis minn und trunk. schmeller 2,593

cross a good many statements so indefinite or incomplete, that it is impossible to gather from them with any certainty whether the expressions used betoken the ancient cultus or one departing from it. the most weighty and significant passages relating to this part of the subject seem to be the following (see suppl: tac. germ. 40 describes the sacred grove and the worship of mother earth; when the priest in festival time has carried the goddess round among the people, he restores her to her sanctuary: satiatam conversatione mortalium deani templo reddit. tac. ann. 1, 51: caesar avidas legiones, quo latior populatio foret, quatuor in cuneos dispertit, quinquaginta millium spatium ferro flammisque pervastat; non sexus, non aetas miserationem st. benedict found at montecassino vetustissinmm fa

3 8 INITIATION CEREMONY

bideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. labor thou around the strophaios of hecate, when thou shalt see a terrestrial demon approaching cry aloud, and sacrifice the stone mnizourin. change not the barbarous names of evocation for they are names divine having in the sacred rites a power ineffable. and when after all the phantoms are ba

heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide s

4 7 INITIATION CEREMONY

from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the waters. heg: circumambulates the hall once with practicus having previously given him the calvary cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and r

er, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dian

ent levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but instead take it in turns to organise the meetings and rituals and take responsibility for any events. however, if you do want to follow a particular tradition. have a preliminary meeting in which you can plan for about six meetings ahead, deciding on the topics, the different venues and equipment you will need to buy. using a good almanac and moon diary, you can arrange to meet on the

or candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mailorder outlets. i have also listed some in the back of this book. appoint one person to organise a specific festival and to act as high priest or priestess for that occasion. hierarchies rarely work in less formal groups of friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover that particular members have special gifts -perhaps for leading the dancing or creating spontaneous rituals- but it is important that the most forward members do no

ns, and talking to people there. you can also visit healing festivals and buy established pagan magazines. take your time until everything feels right and you have answered all the questions you need to ask. no reputable coven will be in a hurry to sign you up- the reverse is usually the case. you certainly do not want to find yourself signing in blood, being initiated by having sex with the high priest or priestess or promising to fall on a sword should you leave the coven or betray their secrets. nor should you pay huge sums of money in advance for training; for membership of an established pagan organisation, yes, but these tend to ask for remarkably little. even a full druidic or goddess training, for example, costs no more than a few hundred pounds over several years. most covens and

d a few grains of salt to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three as

ABRAMELIN3

iminish. omare, perhaps greek, an assembly or synthesis. togen= perhaps from greek toge, why or wherefore when used in an adverbial sense. no. g is a square of b g squares. nasi= hebrew nsi= my banner or symbol. apis= the egyptian sacred bull. sipa perhaps from sph= hebrew to consume. isan= perhaps from heb. ishn= to sleep. no. h is a square of c f squares. gohen should perhaps be cohen= a jewish priest. orare, latin= to pray. hasah, heb. hsh= to keep silence. eraro perhaps from heb. arr to curse. nehog= perhaps heb. nhg= to lead. no. i is a gnomonic square of j squares out of c f squares. admon- perhaps from heb. dmo= tears but also liquids or fluids. no. j is a gnomonic square of j squares out of c f squares. leleh= hebrew lilh= night, darkness. of abramelin the mage 136 the fifth chapte

ALEE J BOOK OF AIWASS

y the continued multiplication of the first five numbers of the decimal scale" 36 chief "post centum viginti annos patebo. thus have i closed the tomb of the adepti in the mystic mountain of abiegnus (chief closes door of vault. third "ex deo nascimur" second "in hwchy morimur" chief "per spiritum sanctum reviviscimus (all present make l.v.x. signs in silenc"ethe book of aiwass by john allee high priest, first church of satan lord egan's proviso you have the choice of accepting or rejecting what i have to say. if you find it difficult or impossible to accept, i would advise you dismiss my concepts entirely, if you wish! why do i say this? my objective adheres to a set of satanic principles outlined by crowley, a man who also believed in praetor-human intelligences "the essence of every mis

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e end; but only if his mind has been completely disabused of its confidence in its own rightness, or even in the possibility of being right. 4. the rationalist, in his shallow fashion, always contends that this training is the abnegation of mental freedom. on the contrary, it is the only way to obtain that freedom. in the same society the training in obedience is based on a similar principle. the priest has to do what his superior orders him 'perinde ac cadaver' protestants always represent that this is the most outrageous and indefensible tyranny "the poor devil' they say 'is bludgeoned into having no will of his own' that is pure nonsense. by abnegating his will through the practice of holy obedience his will has become enormously strong, so strong that none of his natural instincts, des

ALEISTER CROWLEY ACROSS THE GULF

summit of all grace and glory from this great observatory, the old absinthe house of new orleans. v'la, p'tite chat o across the gulf chapter i at last the matter comes back into my mind. it is now five years since i discovered my stele at bulak, but now until i obtained certain initiation in the city of benares last year did the memory of my life in the twenty-sixth dynasty when i was prince and priest in thebai begin to return. even now much is obscure; but i am commanded to write, so that in writing the full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence

is obscure; but i am commanded to write, so that in writing the full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of the starry one, set myself to tell myself the strange things that befell me in that life. thus. at my birth aphruimis in the sign of the lion was ascending, and in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the pla

f: and of this also will i tell in due course. i remember- as i never could while i lived in khemi-land- all the minute care of my birth. for my mother was of the oldest house in thebes, her blood not only royal, but mixed with the divine. fifty virgins in their silver tissue stood about her shaking their sistrons, as if the laughter of the gods echoed the cries of the woman. by the bed stood the priest of horus with his heavy staff, the phoenix for its head, the prong for its foot. watchful he stood lest sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their instruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most a

men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dread moment in the night which all their art had failed to judge. the gods that watched over it were veiled. but it seemed unlikely that fate would so decide; yet so they feared that they sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the hour. now, now! cried the oldest of the astrologers as the moment grew near- now! below in answer the priest of thoth summoned all his skill. when lo! a rumbling of the abyss. the palace reeled and fell; typhon rose mighty in destr

; and in her arms myself, laughing in the midst of all that ruin. yet not one living creature took the slightest hurt! but the astrologers rent their robes and beat their faces on the ground; for the dread moment, the unknown terror, had gone by; and with it i had come to light. in their terror, indeed, as i learnt long after, they sent messengers to the oldest and wisest of the priests; the high-priest of nuit, who lived at the bottom of a very deep well, so that his eyes, even by day, should remain fixed upon the stars. but he answered them that since they had done all that they could, and fate had reversed their design, it was evident that the matter saw in the hands of fate, and that the less they meddled the better it would be for them. for he was a brusque old man- how afterwards i m

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the entities of good and evil having roughly equivalent powers, is perhaps best illustrated by the belief, common among the orthodox churches of the east, in a personal devil as well as a personal

anting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 prefatory notes the present manuscript was delivered into the hands of the editor by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and articles on the ecclesiastic phenomenon, the "wandering bishops. just such an "unorthodox" prelate was fr. montague summers, who wrote numerous books on demonology, witchcraft, and the like. suffice it to say, we were rather doubtful as to the authenticity of the wor

finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the earth. rising, i turned to face whatever attacker had come nearest me, though i was unarmed. to my surprise what i saw was no priest of ancient horror, no necromancer of that forbidden art, but black robes fallen upon the grass and weeds, with no seeming presence of life or bodies beneath them. i walked cautiously to the first and, picking up a long twig, lifted the robe from the tangle of weeds and thorns. all that remained of the priest was a pool of slime, like green oil, and the smell of a body lain long to rot in th

ng with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon

kun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now

ALEISTER CROWLEY BOOK OF LIES

laim these adorations of thy name. he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign [98] book of lies get any book for free on: www.abika.com 95 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i stanch the blood; the wager soaks it up, and the high priest invokes! he eats the second cake. this bread i eat. this oath i swear as i enflame myself with prayer "there is no grace: there is no guilt: this is the law: do what thou wilt" he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. c

ALEISTER CROWLEY BOOK OF THE LAW

books by aleister crowley mentioned in the commentary the soldier and the hunchback! and? the eqx. i, i. berashith. coll. works, ii, 233. the vision and the voice (liber 418. the eqx, i, v. reprint, barstow, cal, 1952, with combook of lies get any book for free on: www.abika.com 189 mentan. al (liber legis)the book of the law sub figura xxxi as delivered by 93- aiwass- 418 to anky0f0n-khonsu the priest of the princes who is 666 do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most dire. those who discuss the contents of this book are to be shunned by all, as centres of pestilence. all questions of the law are to be decided onl

ise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most dire. those who discuss the contents of this book are to be shunned by all, as centres of pestilence. all questions of the law are to be decided only by appeal to my writings, each for himself. there is no law beyond do what thou wilt. love is the law, love under will. the priest of the princes, ankh-f-n-khonsu the comment chapter i i,1: had! the manifestation of nuit. i,2: the unveiling of the company of heaven. i,3: every man and every woman is a star. i,4: every number is infinite; there is no difference. i,5: help me, o warrior lord of thebes, in my unveiling before the children of men! i,6: be thou hadit, my secret centre, my heart& my tongue! i,7: behold! it i

heir men are fools. i,12: come forth, o children, under the stars& take your fill of love! i,13: i am above you and in you. my ecstasy is in yours. my joy is to see your joy. i,14: above, the gemm d azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu! i,15: now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. i,16: for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn

eous one: who am i, and what shall be the sign? so she answered him, bending down, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. i,27: then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! i,28: none, breathed the light, faint& faery, of the stars, and two. i,29

ols of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. i,32: obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. i,33: then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! i,34: but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in

ALEISTER CROWLEY LIBER 777

w and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis (hor-maku, said by budge (gods of the egyptians vol. i p. 470) to be the greek name for heru-khuti, horus of the two horizons, who represented the sun from sunrise to sunset. line 13: chomse also spelt khons or khensu. in one legend (cited by budge, op. cit. i

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tween: venus; the: which shows spirit with wand: o and u: moon exalt: master& reconciler of: ma'ajab and: ed therein: the four elements: ma'aruf: but male: four wor: liberty,i.e.:the hexagram which unshippers; the: free will: god and man. the consfour ele: sciousness or ruach. ments :parzival as the child in: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world: the hermit :ix :yod (a hand: 10:virgo (an :the root of the alphabet (hermes: english i: earthy sign: the spermatozoon. the with lamp: or y: ruled by: youth setting out on wings: mercury: his adventures after wand: exalte

the poor gods "bother the gods> to write and compose specially for the ceremony<magicians accustomed to work in concert may be competent to conduct impromptu orgia. to cite an actual instance in recent times; the blood of a christian being required for some purpose, a young cock was procured and baptized into the roman catholic church by a man who, being the son of an ordained priest, was magically an incarnation of the being of that priest, and was therefore congenitally possessed of the powers thereto appurtenant. the cock "peter paul" was consequently a baptized christian for all magical purposes. order was then taken to imprison the bird; which done, the magicians assuming respectively the characters of herod, herodias, salome, and the executioner, acted out the sce

nt words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. unpublished. 228 appendix ii. one star in sight. thy feet in mire, thine head in murk, o man, how piteous thy plight, the doubts that daunt, the ills that irk, thou hast nor wit nor will to fight- how hope in heart, or worth in work? no star in sight! thy gods proved puppets of the priest "truth? all's relation" science sighed. in bondage with thy brother beast, love tortured thee, as love's hope died and lover's faith rotted. life no least dim star descried. thy cringing carrion cowered and crawled to find itself a chance-cast clod whose pain was purposeless; appalled that aimless accident thus trod its agony, that void skies sprawled on the vain sod! all souls eternally ex

his love and his liberty- symbolised by his heart, his phallus, and his legs. it 238 is impossible to lay down precise rules by which a man may attain to the knowledge and conversation of his holy guardian angel; for that is the particular secret of each one of us; as secret not to be told or even divined by any other, whatever his grade. it is the holy of holies, whereof each man is his own high priest, and none knoweth the name of his brother's god, or the rite that invokes him. the masters of the a. a. have therefore made no attempt to institute any regular ritual for this central work of their order, save the generalised instructions in liber 418 (the 8th aethyr) and the detailed canon and rubric of the mass actually used with success by frater perdurabo in his attainment. this has bee

the fire of the thurible" i burn the incense-cake, proclaim these adorations of thy name "he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign" 329 behold this bleeding breast of mine gashed with the sacramental sign "he puts the second cake to the wound" i stanch the blood; the wafer soaks it up, and the high priest invokes "he eats the second cake" this bread i eat. this oath i swear as i enflame myself with prayer "there is no grace: there is no guilt: this is the law: do what thou wilt "he strikes eleven times upon the bell, and cries" abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living "he goeth forth"

ALEISTER CROWLEY MAGICK WITHOUT TEARS

or extensions depend on the time, the place, and the victim. we know "the crimes of clapham chaste in martaban" and the difference between old and new testament morality in such matters as polygamy and diet; while the fur flies when two learned professors go down with a smart attack of odium theologicum, and are ready to destroy a civilization on the question of whether it is right or wrong for a priest (or presbyter? or minister) to wear a white nightie or a black in the pulpit. but what you want to know is the difference between (a) common or area morality (b) yogin- or "holy man's" morality, and (c) the magical morality of the new aeon of thelema. 1. area morality: this is the code of the "slave-gods" very thorougly analysed, pulverized, and de-loused by nietzsche in antichrist. it cons

ALEISTER CROWLEY MEDITATION

him. this is so marvellous an experience, even for one who has pushed astral visions to a very high point, that he may mistake them for the end. see chapter on dhyana. the hebrew letters corresponding to these principles are gimel, resh, and shin, and the word formed by them means "a flower" and also "expelled "cast forth> this is the cup of purification; as zoroaster says "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through w

er, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear of malchus, the servant of the high priest (the ear is the organ of spirit. in analysis the spiritual part of malkuth must be separated from it by the philosophical stone, and then christus, the anointed one, makes it whole once more "solve et coagula" it is noticeable that this takes place at the arrest of christ, who is the son, the ruach, immediately before his crucifixion. the calvary cross should be of six squares, an unfolded

ommemorate that sublime plan of the all, to fold and unfold in eternal rapture, to manifest as the many that the many may become the one unmanifest. but this matter is too great for an elementary treatise on magick. the serpent which is coiled about the crown means many things, or, rather, one thing in many ways. it is the symbol of royalty and of initiation, for the magician is anointed king and priest. 108 it also represents hadit, of which one can here only quote these words "i am the secret serpent coiled about to spring; in my coiling there is joy. if i lift up my head, i and my nuit are one; if i droop down mine head and shoot forth venom, there is rapture of the earth, and i and the earth are one" the serpent is also the kundalini serpent, the magical force itself, the manifesting s

record of the past, so is the magick bell the prophecy of the future. the manifested shall repeat itself again and again, always a clear thin note, always a simplicity of music, yet ever less and less disturbing the infinite silence until the end. 112 chapter xv the lamen the breastplate of lamen of the magician is a very elaborate and important symbol. in the jewish system we read that the high priest was to wear a plate with twelve stones, for the twelve tribes of israel (with all their correspondences, and in this plate were kept the urim and thummin<divination> the modern lamen is, however, a simple plate which (being worn over the heart) symbolizes tiphereth, and it should therefore

ALEISTER CROWLEY SEPHER SEPHIROTH

+ mwy a title of chokmah hmxk 74 lamed: an ox-goad dml a leader, chief, judge nyyd worn-out; beggars mykd a circuit; roundabout bybs all the way, duration; eternity; booty; witness, proof; ruler d( knowledge (cf. 474 (d 75 nuit, the star goddess (cf. 466 +ywn hues, colours, complexions ynwwg brightness; lucifer, the herald star llyh a lamenting, wailing hlly the pleiades hmyk night; by night hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence through the paths (cf. 78; destiny, fate, luck; constellation, planet (cf. 483& 536; soul-root lzm goat; strength; violence; glory z( 78 1-12. the mystic number of kether as hua; the number of tarot card

114 tear (weeping (md gracious, obliging, indulgent nwnx science (dm brains nyxwm we wnxn 115 here am i ynnh the heat of the day mwyh mwx to make strong; vehement, eager qzx we wnxn) 116 doves mynwy the munificent ones mybydn primordial h)ly( artificial (counted only with mem final in s.s) mylglg 117 fog, darkness lpw) chief, duke; guide pwl) 118 to pass, renew, change plx to ferment (mx the high priest lwdg nhk the goddess nu (spelt in full :w:n 119 lydian-stone nxwb nb) beelzebub: the fly-god bwbzl(b weeping (subst) h(md abominable lwgp 120 samekh: a prop, support kms master l(k foundation, basis ydswm season; the time of the decree d(wm strengthening nykm prophetic sayings, or decrees: ghis days shall be h (hence gabra- melin h) mylm a veil, covering, screen ksm a name of god n( imagina

of whirling motions mylglgh nocturnal vision )ylyl yd hwzx it is filled )lmn coin (b+m ?termination of abr-amelim? mlym) 122 compelled by force hswn) revolutions [of souls] mylwglg evil possessing spirit qwbyd 123 a name of god implying kether, chokmah and binah (3, 4& 5 letters) myhl) hwhy hh) war hmxlm a blow; plague (gn pleasure, delight gn( an attack upon others, a violation, injury mgp high priest lwdgh nhk 124 an oak; hardness nswx pleasure, delight: eden nd( 125) thine hand (ps. 139:5; see s.d. 5:16) hkpk 126 a window hnml) darkness hlyp) a name of god )lg) ynd) hwhy hospitality nwlm horse sws on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h nw( humble, afflicted wn( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly st

r ggreat house h) h(rp sphere; number; emanation hryps 356 expiations, atonements myrwpk a young mule rpw( spirits of the living nyyxd nyxwr 357 iniquity)#wn 358 shame hn#g shiloh shall come (gn. 49:10) hly )by gmessiach h: the messiah xy#m the serpent that initiated eve #xn (taking the three hehs in hwhyh) as concealing the mothers# m, we get iota: alpha: omega) mw)y) the breastplate of the high priest n#x renewed, restored #dwxm 359 the sacred wind my# satan: the adversary n# 360 shin: a tooth ny# the messiah hy#mh the sinew [of the thigh; the weakening (gn. 32:32& cf. hn#h, below. k.d. p.235) h#nh the change; the teaching; the sleep (see k.d. p.235) hn#h thunders mym(r crimson yn# ophir: earth ryp( 361 the arrangement of the sephiroth: 3-6-1 lord of earth (referred to malkuth; cf. 65& 1

image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq in, so, thus, then *nkb 723 he, the lord god *ynd) myhl )wh 724 the end of the days mymyh tyrx) a leader, chief, judge *nyyd the pillars (see 79 *mydm( ye shall cleave *myqbdx 725 priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m(ydwhl 726 vitriol (a notariqon of gvisita interiora terrae rectificando invenies occultum lapidem h: gvisit the interior of the earth; by rectification thou shalt find the hidden stone h) l(yrtyw secret, put away; a hiding-place *nwybx 727 overflowing (ps. 124:5 *nwdyz fetters (job 36:8 *myqyz 729 the curse of satan n (rq jachin, t

ALEISTER CROWLEY THE BANNED LECTURE

e been; and explains how it was that he became a kirty little atheist, and repented on his death-bed, and died blaspheming. gilles de raise was born sometime in 1404. he married catherine de thonars on the 30th of november, 1420, thus becoming the richest noble in europe. he lived extravagantly until his arrest by the church. he geban alchemical studies under the instruction of gilles de sille, a priest of st. malo. montague summers believes he sacrificed around eight hundred children and quotes the proceedings of ecclesiastical high court in which a dominican priest named jean blouyn took over as the delegate of the holy inquisition for the city and diocese of nantes. needless to say, gilles "confessed, and was put to the stake and charcoaled on october 26th, 1440 leaving his estates and

ALEISTER CROWLEY THE LOST CONTINENT

ht generations the difficulty was conquered, and telepathy* established. research then devoted itself to the task of doing without thought; this will be discussed in detail in the proper place. there was also a 'listener, three men who took turns to sit upon the highest peak, above the 'light- screens, and whose duty it was to give the alarm if any noise disturbed atlas. on their report that high priest charged with active governorship would take steps to ascertain and destroy the cause. the 'light-screens' spoken of were a contrivance of laminae of a certain spar such that the light and heat of the sun were completely cut off, not by opacity, but by what we call 'interference. in this way other subtle rays of the sun entered the 'house, these rays being supposed to be necessary to life. t

eath. the ghoulish and necromantic practices with which atlanteans have been unjustly reproached never occurred. a little vampirism, perhaps, in the early days before the perfecting of zro; but no atlantean was ever so stupid or so ignorant as to confuse death with life. beside this voluntary death only one danger existed. as the use of zro guaranteed life and health and youth--a centenarian high priest was no better than a kitten--so did its abuse spell instant corruption of those qualities. as mentioned above, now and then the zro itself was at fault, and caused epidemics; but from time to time there were deaths in a particularly loathsome form caused by what they called 'misunderstanding' the zro* such mistakes were particularly common in the early days of its discovery, and before its

in an island since destroyed by order of the atla, had been called the house of blood, the inhabitants subsisting only on blood sucked from the living. the improvements in zro had changed all that; but the idea was the same, to live on the quintessence of life. hence while the 'houses' ate and drank zro, the high house drank its vapour. no children were born in it, and none below the rank of high priest dwelt there. except for one matter which was never thought of, though constantly spoken, the inmost mystery of the high house was the 'living atla. this had many names 'wordeater 'unshaven (because the razors of zro were turned on its hair 'fireheart 'beginning and end' and so on: but especially a word i can only translate as 'to her, a defective pronoun existing only in the dative. what th

s could devise, continued to smile. this smile never left them during life, and the conscious superiority of it was so irritating, and so contrary to the harmony of life in atlas that the women were killed, and their companions for the future forbidden to approach the atla. whatever theories as to its nature may have been formed by the magicians were upset by a famous experiment. a most holy high priest, a man who at puberty had insisted on immediate marriage with all the women of his house, a magician who had formed four new compounds of zro, and discovered how to pass matter through matter, was honoured by the great death. on reaching the last corridor, where the concentrated spirals of zro vapour whirled up into the presence of atla, he bade farewell to the appointed listeners in the ma

in england philanthropy is almost invariably the mask of vice and fraud. the ceremony of marriage* was simple, dignified, yet poignant. the lovers in the presence of their whole house, publicly embraced for the last time. their two children pressed them apart. elevating their hands in a crossed clasp they gave way, and the children passed through, preceding a most holy image which was borne by a priest and priestess between them. then they parted, and each was severally congratulated and embraced by any of the others who chose, and the priest and priestess then, exalting the image and setting it in a suitable shrine, closed the ceremony by the command "to work" and adding force to the same by their example. the education of the children was another important matter in which their ideas we

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ind in the most radical manner. the road of attainment to self-realisation is made open as never before has been done in the history of the planet. al i,5 "help me, o warrior lord of thebes, in my unveiling before the children of men" the old comment 5. nu, to unveil herself, needs a mortal intermediary, in the first instance. it is to be supposed that ankh-f-n-khonsu, the warrior lord of thebes, priest of men tu, is in some subtle manner identical with either aiwass or the beast. the new comment here nuit appeals, simply and directly, recognizing the separate function of each star of her body. though all is one, each part of that one has its own special work, each star its particular orbit. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or

of the highest rank, connected with the two previous verses. the new comment this is a poetic description of the symbolism of the stele. it is suitable fore such minds as approach truth in this manner rather than by way of science or philosophy. it contains a formula of magick art, connected with the stele. also, less ineffably, it boasts the consummation of the marriage of hadit and nuit in the priest. that is, he has freed hadit, in the core of his star, from the illusion-veils of the khu, so that the two infinities become one, and none; and create, in the manner shortly to be described, a new finite. this finite will evidently be an expression of the particular mood of its father and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is there

eration is mystical in character, the "child" does not appear at all in this manifested form as two, but as naught. in the consciousness of the adept, this is called samadhi. he has united himself with, and lost himself in, nuit. when the "child" appears as two, it is magick, as the other is mysticism. this is the essential difference between these arts. al i,15 "now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men" the old comment 15. the authority of the beast rests upon this verse; but it is to be taken in conjunction with certain later verses which i shall leave to the r

touch with amalantrah. failed from indifference to the work. 5. a doubtful case, marie rohling nee lavroff. helped to inspire liber cxi. failed from indecision. 6. a doubtful case, bertha almira prykryl nee bruce. delayed assumption of duties, hence made way for no. 7. 7. lea hersig. assisted me in actual initiation; still at my side, an xvii, sol in sagittarius (p.s& an xix, sol in aries "prince-priest" is an unusual word, and not in tone with other references to me. i suspect therefore a secret cipher of some sort. for one thing, it is an anagram of princeps iter, not bad for alastor the wanderer, or princips erit, he shall be the chief (see verse 23. but such qabalah is hardly to be considered serious. the recurrence of the letters pri is however curious and may be significant. the comb

our or two would come back to the starting point. nothing could enter or leave the mass, because there is no boundary to enter or leave by; in fact, it is coextensive with space. there could not be any other world anywhere else because there isn't an 'anywhere else "the mass of this volume of water is not so great as the most moderate estimates of the mass of the stellar system. al i,27 "then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous" the old comment 27- 31. here is a profound philosophical dogma, in a sens

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ithin a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children

cles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the lance to the priestess, and gives the three penal signs. he then kneels and worships the lance with both hands. penitential music. the priest: i am a man among men. he takes again the lance, and lowers it. he rises. the priest: how shou

est: i am a man among men. he takes again the lance, and lowers it. he rises. the priest: how should i be worthy to administer the virtues to the brethren? the priestess takes from the child the water and the salt, and mixes them in the font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest ferv

the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the sun thine ambience, o thou priest of the sun! the deacon brings the crown from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, an

the crown from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hail

ALEISTER CROWLEY THE SWORD OF SONG

the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell s fevers as fit, as just, for unbelievers these are the things that stick beside 385 and hamper my quite serious wish to harbour kind thoughts of the fish. 58 here goes my arrow to the gold! i ll make no magpies! though i hold your christianity a lie, 390 abortion and iniquity, the most immoral and absurd (a priest s invention, in a word) of all religions, i have hope in the good dhamma s59 wider scope, 395 nay, certainty! that all at last, however came they in the past, move, up or down who knows, my friend? but yet with no uncertain trend unto nibbana in the end. 400 i do not even dare despise your doctrines, prayers, and ceremonies! far from the word you ll go to hell! i dare not say you do not wel

e poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the intolerable long roll of names, all tainted with glorious madness. baudelaire, the diabolist, debauchee of sadism, whose dreams are nightmares and whose waking hours delerium; rollinat the necrophile, the poet of phthisis, the anxiomaniac; p ledan, the high priest of nonsense; mend s, frivolous and scoffing sensualist; besides a host of others, most alike in this, that, below the cloak of madness and depravity, the true heart of genius burns. no more terrible period than this is to be found in literature; so many great minds, of which hardly one comes to fruition; such seed of genius, such a harvest of whirlwind! even a barren waste of sea is less sa

ALEISTER CROWLEY EQ I 1

interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never hav

things" shall we cut the gordian knot? shall we say "there is god? what, in the devil's name, is god? if (with moses) we picture him as an old man showing us his back parts, who shall blame us? the great question 119 "any" question is the great question- does indeed treat us thus cavalierly, the disenchanted sceptic is too prone to think! well, shall we define him as a loving father, as a jealous priest, as a gleam of light upon the holy ark? what does it matter? all these images are of wood and stone, the wood and stone of our own stupid brains! the fatherhood of god is but a human type; the idea of a human father conjoined with the idea of immensity. two for one again! no combination of thoughts can be greater than the thinking brain itself; all we can think of god or say of him, so long

he moonlight was the host uplifted, and the shepherd, and the hangman, and the sorceress broke the bread of necromancy, and drank deep of the wine of witchcraft, and swore secrecy over the eucharist of art. now in the place of the dolmen stands the hospital, and where the trilithons towered is built the "hall of science" lo! the druid has given place to the doctor; and the physician has slain the priest his father, and with wanton words ravished the heart of his mother the sorceress. now 187 instead of the mystic circle of the adepts we have the great "bosh-rot" school of folly. miracles are banned, yet still at the word of man do the halt walk, and the lame rise up and run. the devils have been banished, and demoniacal possession is no more, yet now the most lenient of these sages are cal

ALEISTER CROWLEY EQ I 5

meditation a place which is suited to the work we have to do. it is a great aid, of course, owing to the very specialised set of place sankh ras so obtained, if we can have a special place in which nothing but these practices are done, and where no one but oneself goes; but, for a layman especially, this is very difficult to secure. instructions are given on this point in "visuddhi magga" how the priest who is practising "kammatthana" is to select some place a little way from the monastery, where people do not come and walk about- either a cave, or else he is to make or get made a little hut, which he alone uses. but as this perfect retirement is not easy to a layman, he must choose whatever place is most suitable- some place where, at the time of his practice, he will be as little disturb

pen favour only made him hate her because of its very seduction. it was really his own weakness that he hated. patricia ran, tense and angry, through the house. the servants noticed it. the mistress has been crossed, they thought, she will go to the chapel and get ease. praising her. true, to the chapel she went; locked the door, dived behind the altar, struck a secret panel, came suddenly into a priest's hiding-hole, a room large enough to hold a score of men if need be. at the end of the room was a great scarlet cross, and on it, her face to the wood, her wrists and ankles swollen over the whip lashes that bound her, hung a naked girl, big-boned, voluptuous. red hair streamed over her back. 126 what, margaret! so blue? laughed patricia. i am cold, said the girl upon the cross, in an indi

e bill" seems derived from "the rime of the ancient mariner" and "the yarn of the nancy bell" mixed. what could be more ridiculous? yet i read it again and again, and the oftener i read it the keener does its fascination grip me. and what shall i say of "the sword and the idol? only this; that it is true. lord dunsany has really beheld the dawn of the iron age, and the conquest of the king by the priest. g. w. foote ought to publish this tale as an atheistic pamphlet; it is the best ever written. and yet to me "the silence of ged (oh bold my lord dunsany) came as a voice in the wood at midnight, when the sword-holder raises his steel against ged. ged neither hit nor shrank- in the end the sword was laid as an offering upon his knees. so let the adept sit smiling through all that may befall

ALEISTER CROWLEY EQUINOX EQ I 2 2

how may god's maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest, thy temple hidden in the haze of deserts death to god or beast! thou who art both shalt foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205

come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever and ever and ever! a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding ove

of his dreams, loses all he has in the vain attempt to grasp more. slave to his own tyranny, shrieking under his own lash, the higher he builds the gloomy walls of his prison the louder he howls "liberty: freedom is what he craves, yearns, and strives for- freedom to leap into some miasmal bog and wallow. if he is a ploughman he wants more fields to till; if a physician, more bodies to cure; if a priest, more souls to save; if a soldier, more countries to conquer; if a lawyer, more wretches to hang. if he obtains "more" he grumbles 223 because it is "too much; if he does not obtain it he continues to grunt and to growl, and the more he growls and grunts the more slavish he becomes, yet the freer he considers himself. once born he is carefully swaddled in the rags of custom, rocked in the c

ities. the symbols in themselves are not wrong; but it is the "mixed-biscuit" type of symbol which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge "hiereus "the sphinx of egypt spake and said 'i am the synthesis of the elemental forces: i am also the symbol of man: i am life: and i am death: i am the child of the night of time "hierophant "the priest with the mask of osiris spake and said 'thou canst not pass the gate of the eastern heaven: except thou canst tell me my name "kerux" for zelator "thou art nu: the goddess of the firmament of air. thou art harmakhis, lord of the eastern sun "hierophant "in what sign and symbol dost thou come "kerux" for zelator "in the letter aleph, with the banner of light, and the symbol of equated forces

zebaoth, and in the name of the spirits of fire. then in the name of tetragrammaton tzebaoth he declares the temple open. after the adoration has taken place, the advancement ritual of the path of hb:qof is celebrated. the "hegemon" leads the practicus through the pillars and then circumambulates the temple. as they approach the hierophant, he rises, holding aloft the red lamp, and says: 275 "the priest with the mask of osiris spake and said 'i am the water, stagnant, and silent, and still; reflecting all, concealing all. i am the past! i am the inundation. he that ariseth from the great waters is my name. hail unto ye! o dwellers in the land of night. hail unto ye! for the rending of the darkness is nigh" the "hiereus" says "the priest with the mask of horus spake and said 'i am the water

ALEISTER CROWLEY EQUINOX EQ I 2

n> symbol of the red fire of god, which brooded (v.2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the 174 ignis dei: which is also the agnus dei, or lamb of god that destroyeth (literally "burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem" and this fire, this lamb of god, is "aries" symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scar

ALEISTER CROWLEY EQUINOX EQ I 3 2

ater and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fir

ALEISTER CROWLEY EQUINOX EQ I 3 3

duing crown of splendour; o thou hero-souled helm of endless victory! i rejoice, yea, i shout with gladness! till the mad rivers rush roaring through the woods, and my re-echoing voice danceth like a ram among the hills, for the gory and splendour of thy name. 6. ah! but i rejoice in thee, o thou my god; thou opalescent orb of shattered sunsets; thou pearly boss on the shield of light; thou tawny priest at the mass of lust: yea, i rejoice in thee, thou chalcedony cloudland of light; o thou poppy-petal floating upon the snowstorm! i rejoice, yea, i shout with gladness! till my frenzied words rush through the souls of men, like a blood-red bull through a white heard of terror-stricken kine, at the glory and splendour of thy name. 7. ah! but i rejoice in thee, o thou my god; thou unimperilled

ALEISTER CROWLEY EQUINOX EQ I 3

. but the mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there's an end of all? marsyas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marsyas. rare souls. olympas. i see imaged a shadow of this light. marsyas. such is its sacramental might that to recall it radiates its symbol. the priest elevates the host, and instant blessing stirs the hushed awaiting worshippers. olympas. then how secure the soul's defence? how baffle the besieger, sense? marsyas. see the beleagured city, hurt by hideous engines, sore begirt and gripped by lines of death, well scored with shell, nigh open to the sword! now comes the leader; courage, run 21 contagious through the garrison! repair the trenc

ard wine! these do no hurt. thine hermits dwell not in the cold secretive cell, but under purple canopies with mighty-breasted mistresses magnificent as lionesses_ tender and terrible caresses! fire lives, and light, in eager eyes; and massed huge hair about them lies. they lead their hosts to victory: in every joy they are kings; then see that secret serpent coiled to spring and win the world! o priest and king, let there be feasting, foining, fighting, a revel of lusting, singing, smiting! work; be the bed of work! hold! hold! the stars' kiss is as molten gold. harden! hold thyself up! now die- ah! ah! exceed! exceed! olympas. and i? marsyas. my stature shall surpass the stars: he hath said it! men shall worship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas. h

of beyond the abysses and the hours; so that_ i kiss her lovely brows; she bathes my body in perfume of sweat. o thou my secret spouse, continuous one of heaven! illume my soul with this arcane delight, volumptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go! or seek the sacramental snow, where like a high-priest i may stand with acolytes on every hand, the lesser peaks_ my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so th

rovised by his imagination. the sophisms of hashish are numerous and admirable, tending as a rule to optimism, and one of the 99 principal and the most efficacious is that which transforms desire into realisation. it is the same, doubtless, in many cases of ordinary life; but here with how much more ardour and subtlety! otherwise, how could a being so well endowed to understand harmony, a sort of priest of the beautiful, how could he make an exception to, and a blot upon, his own theory? moral beauty and its power, gracefulness and its seduction, eloquence and its achievements, all these ideas soon present themselves to correct that thoughtless ugliness; then they come as consolers, and at last as the most perfect courtiers, sycophants of an imaginary sceptre. concerning love, i have heard

ssary; and the only danger to the uninitiate is that he may place his trust in a charlatan instead of in an adept. this indeed is a danger, but surely after a little while the most ignorant will be able to discriminate, as a blind man can between day and night. and, if the pupil be a true seeker, it matters little in the end. for as the sacrament is efficacious, though administered by an unworthy priest, so will his love of truth enable him to turn even the evil counsels of a knave to his advantage. to return, how can these multiform desires be silenced, and the one desire be realised so that it engulf the rest? to this question we must answer as we have answered elsewhere "only by a one-pointedness of the senses_ until the five-sided polygon become pyramidal and vanish in a point. the bas

ALEISTER CROWLEY EQUINOX EQ I 4 2

ze unspeakable; but if not, then i too (no journalist, god knows) must praise thee. thee- not thy work. for the manner thereof is wholly abominable. what have all we done, that for pegasus we have this spavined and hamstrung rosinante, for bucephalus this hydrocephalic hydropath? even as god gilbert begat the devil-brood musical comedy, so hast thou begotten the tedious stage-sermons to which our priest-loving, sin-conscious slaves now flock. refinement of cruelty! thou hast replaced the trappist cell by the court theatre! for this, i, who prefer the study to the theatre, forgive thee; for i love not the badger-reek of suburbia and bohemia in my nostrils. but for this also i praise thee, that lion-like thou turnest at last upon the jackal-crowd at thy heels. that ungainly dragon, the chest

ALEISTER CROWLEY EQUINOX EQ I 4 3

e soft, seeking one purpose to behold, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit habit doffed sir palamede the saracen. 24 viii know ye where druid dolmens rise in wessex on the widow plain? thither sir palamedes plies the spur, and shakes the rattling rein. he questions all men of the beast. none answer. is the quest in vain? with oaken crown there comes a priest in samite robes, with hazel wand, and worships at the gilded east. ay! thither ride! the dawn beyond must run the quarry of his quest. he rode as he were wood or fond, until at night behoves him rest- he saw the gilding far behind out on the hills toward the west! with aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined 25 the seamen to his stinging whi

ds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 37 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat "whither away, sir knight, so fey "priest, for the dove on ararat i could not, nor i will not, stay "i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon's wing and claw; its body is one fleece of bloody white, a lamb's in spring. enough. sir knight

and keen the questing marvel to his side. then do the sportful city folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know 54 how agony's unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding

ALEISTER CROWLEY EQUINOX EQ I 4

guardian angel, but now he grows to be his equal, and in the flesh becomes a flame-shod adept whose white feet are not soiled by the dust and mud of earth. he has gained perfect control over his body and his mind; and not only are his speech and actions right, but his very life is right, in fact his actions have become a temple wherein he can at will 146 withdraw himself to pray. he has become a priest unto himself his own guardian, he may administer to himself the holy sacrament of god in truth and in right, he has become exempt from the shackles of earth. he is the supreme man, one step more he enters the sanctuary of god and becomes one with the brotherhood of light. up to this stage progress has meant work, work terrible and titanic, one great striving after union which roughly may be

ALEISTER CROWLEY EQUINOX EQ I 6 2

am. he next lights the hell-broth and recites" even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. even as the profane hand reacheth to the sacred sand, fire consumes him that his name be forgotten in the land. 5 even as the wicked eye seeks the mysteries to spy, so the blindness of the gods takes his spirit: he shall die. even as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of

all stars and streams, the living and the dead, the mystery of pleasure and of pain. 87 i am the mother! i the speaking sea! i am the earth and its fertility! life, death, love, hatred, light, darkness, return to me- to me! hathoor am i, and to my beauty drawn all glories of the universe bow down, the blossom and the mountain and the dawn, fruit's blush, and woman, our creations's crown. i am the priest, the sacrifice, the shrine, i am the love and life of the divine! life, death, love, hatred, light, darkness are surely mine- are mine! venus am i, the love and light of earth, the wealth of kisses, the delight of tears, the barren pleasure never come to birth, the endless, infinite desire of years. i am the shrine at which thy long desire devoured thee with intolerable fire. i was song, mu

ome to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows, ineffably, utterly, tender. o moon! ambrosial moon! arise on my desert of sorrow, that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river, holy and holy and holy, i know, for ever and ever and ever! 115 a priest in the mystical shrine, i muttered a redeless rune, till the waters were redder than wine in the blush of the harlot moon. i and my brother priests worshipped a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever, brooding ov

ALEISTER CROWLEY EQUINOX EQ I 6

even his hunger dies away unless he be indeed elect. but in the end it may be that god shall send him the other half of that token 108 of paradise. then, if he have kept the holy fire alight, perhaps with much false fuel, that fire shall instant blaze and fill the temple of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart

be. at the door she whispered, hushed in awe of the real silence of the room with its monotonous hiss, in his ear "you have the lamp. i almost begin to wonder if you have not the ring"'this is a secret sign" he quoted"'and thou shalt not disclose it unto the profane' to-night yours be the ring- the eternal ring, the serpent to twine about my heart "ah! could i crush it" he closed the door. like a priest celebrating his first high mass he led her through paris. neither spoke. only as they mounted the steps of the cafe he took her arm and said, sharply and sternly "attention! from this moment i am edgar rolles, and you are ida pendragon. no more: not a thought of our real relation. man and woman, if you will; beasts in the jungle, if you will; flowers by the wayside, if you will; but nothing

the artist, the initiate, thus frames his mysteries. the rest of the world scoff, or seek to understand, or pretend to understand; some few obtain the truth. the technical ability of the artist is the lucidity of his language; it has nothing to do with the degree of his illumination. bougereau is better technically than manet; he explains more clearly what he sees. but what does he see? he is the priest of a false god. form has no importance except in this sense; we must not be revolted by the extravagance of new symbolic systems. gauguin and matisse may live to be understood. we acquiesce in the eccentricities of raphael" ida gave a little laugh of pleased scorn of him "my good girl, perspective is an eccentricity, a symbol; no more. how can one ever represent a three-dimensional world in

ALEX SANDERS THE KING OF THE WITCHES

ave been passed from generation to generation. white witchcraft is invariably confmed to doing good, restraining evil and promoting fertility. but although some attempt was made in the middle ages* often confused, erroneously, with the term 'coven. the latter is much more recent and refers to the basic organizational grouping of thirteen witches-six couples and a leader, or eleven priests, a high priest and high priestess. 2 to distinguish between beneficial and harmful magic, it had little effect on the treatment of the witches themselves. from being a joyous religion, witchcraft was changed overnight when, in 1484, pope innocent viii put his seal on e bull.t at condemned witches as heretics for interfering with fertility. from now on terror would invade the life ofanyone suspected of wor

one their work well. the books of magic, or 'grimoires' as they were called, were seized upon by collectors-many of the witches' closest secrets were discovered in the key of solomon, a copy of which is preserved in the british museum. clutching the remnants of their faith, the survivors of the witch-hunts went underground. but not for long. eliphas levi was born in france in 1810. roman catholic priest and magician, levi was not ashamed to announce that he was a witch and could conjure up spirits. later he revealed his methods to an english occult group led by bulwer lytton, the novelist. soon half a dozen similar societies had sprung up. the members dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferm

h evening he tatlght bill and eunice as his grandmother had taught him. despite their' heingchristian evangelists .theydecided they wanted to be initiated into witchcraft. in a simple ceremony 'using the ancient rituals but without drawing blood, he made 68 eunice a witch. afew weeks later,she in turniniti tedher husband. alex had his ftrstcoven evenifit didn't quite run to eleven witches, a high priest and a high priestess. although the pair were only first-grade witchesvtheyhadbettl properly initiated. it wara start. to fulftl'bill's wish to call,uponlesserangeis, they used solomon's system ofmagic. an.gels, inth language. ofmagic, ate not the winged creatures o(thechristians; noraretheythe sows of the dead. they are. spirits drawn froul.thegodhead, or centralpower of the universe,which

ing week to tell some of her friends about witchcraft. it was an enjoyable evening, for most of the guests had a lively interest in the occult. one who most certainly did not was maxine, mrs morris's elder daughter, a tall, quiet girl of seventeen, who actually was afraid of fringe religions (when her mother had announced her intention of inviting a witch to the house, maxine had wanted to tell a priest) she fulfilled her duties as assistant hostess but in the main kept apart from the guests. in return no one took any notice of her, least ofall alex who, at thirty-seven, regarded her asa child and a not-toofriendly one at that. alex formed the habit of visiting the morris home once a week and often he would take his tarot cards. one evening he saw the death of victor morris in the very nea

is familiars, alex was finding.that. he could not get through to instruct them. all he was told was to fulfil his destiny by training the young couple. annoyed at finding himself balked, he called a coven meeting and told the group that he was going to put himself in a trance so that the powers could speak through him. he promised that he would obey any instructions that came and he told his high priest and high priestess to write down anything that was said. the results were astounding. a voice was heard, that of a middle-aged man who called himself nick demdike.in broad lancashire accents sprinkled with oaths, he claimed to have been a lancashire witch in the early seventeenth century. he had been thrown into gaol but. before being taken had flung his athame into a brook near whalley abb

ALEXANDRIAN BOOK OF SHADOWS OCCULT

d email atho the laws the old law the redes various aphorisms the 8 wiccan tenets circle casting circle opening circle closing consecration consecration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia

into the presence of the gods. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may men have communion with the gods, for the gods cannot help man without the help of man. 10. hps& hp 11. and the high priestess shall rule her coven as the representative of the goddess. 12. and the high priest shall support her as the representative of the god. 13. and the high priestess shall choose whom she will, be he of sufficient rank, to be her high priest. for, as the god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her sweetness and kindness, her wisdom and justice, her humility and generosity, 14. 15. so he

ended far, we were free and worshipped in all the greater temples. 22. 23. but in these unhappy times we must celebrate our sacred mysteries in secret. so be it ordained that none but the wicca may see our mysteries, for our enemies are many and torture loosens the tongue of man. 24. 25. so be it ordained that no coven shall know where the next coven bide. 26. or who its members be, save only the priest and priestess and messenger. and there shall be no communication between them, save by the messenger of the gods, or the summoner. 27. 28. and only if it be safe may the covens meet in some safe place for the great festivals. 29. and while there, none shall say whence they came nor give their true names. 30. to this end, that if any be tortured, in their agony, they may not tell if they do

r may he tell where the covendom be. 33. or the covenstead. 34. or where the meetings be. and if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belong, in the hell of the christians. 35. disputes let each high priestess govern her coven with justice and love, with the help and advice of the high priest and the elders, always heeding the advice of the messenger of the gods if he cometh. 36. 37. she will heed all complaints of all brothers and strive to settle all differences among them. but it must be recognized that there will always be people who will ever strive to force others to do as they will. 38. 39. these are not necessarily evil. 40. and they oft have good ideas and such ideas sh

get hence, for the craft must ever survive. so be it ordained. curses in the olden days when we had power, we could use the art against any who ill-treated the brotherhood. but in these evil days we must not do so. for our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells and masses. and this be chiefly by giving monies and rich gifts to receive his favour for their great god is ever in need of money. 101. but as our gods need our aid to make fertility for man and crops, so is the god of the christians ever in need of man's help to search out and destroy us. their priests ever tell them that any who get our help are damned to this hell forever, so m

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

and no doubt our word magic is mostly indebted to that source for its present existence and meaning. that we need not pause even here for back of the zend "mag "looms up the sanskrit, maha, signifying great" it is thought by good scholars that maha was- 821- a treatise on cosmic fire copyright 1998 lucis trust originally spelled magha. to be sure, there is in the sanskrit the word maga meaning a priest of the sun, but this was evidently a later borrowing from the zend which had originally derived its root from its neighbor the sanskrit. lucifer, vol. x, p. 157. 260) 94:magic. the art of divine magic consists in the ability to perceive the essence of things in the light of nature (astral light, and by using the soul-powers of the spirit to produce material things from the unseen universe

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

etails, self-reliance. vices of ray: formalism, bigotry, pride, narrowness, superficial judgments, self-opinion over-indulged. virtues to be acquired: realisation of unity, wide-mindedness, tolerance, humility, gentleness and love. this is the ceremonial ray, the ray which makes a man delight in "all things done decently and in order" and according to rule and precedent. it is the ray of the high priest and the court chamberlain, of the soldier who is a born genius in organisation, of the ideal commissary general who will dress and feed the troops in the best possible way. it is the ray of the perfect nurse for the sick, careful in the smallest detail, though sometimes too much inclined to disregard the patients' idiosyncrasies and to try and grind them in the iron mill of routine. it is t

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nd the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will play his part and initiate us into the still higher mysteries. of him we are told that "this melchizedek, king of salem, priest of the most high god. was, in the first place, as his name means, king of righteousness, and besides that, king of salem (that is king of peace. being without father or mother or ancestry, having neither beginning of days nor end of life. he remains a priest in perpetuity."12 he is the one who receives the initiate and superintends the higher transitions of consciousness which are the rewar

ent one implies the foregoing. on the mountain near bethsaida was revealed to the three the secret which was disclosed to jesus at his baptism. that was after the harvest. a few weeks later it was known to the twelve, by the fact that peter at caesarea phillippi answered jesus' question out of the knowledge which he had attained upon the mountain. one of the twelve betrayed the secret to the high priest. this last revelation of the secret was fatal, for it brought about the death of jesus. he was condemned as messiah although he had never appeared in that role."19 this evokes in its entirety the question as to the nature of that mission which christ came to forward, and what constituted the will of god which he came to fulfil. three major points of view usually held by the orthodox christi

through processes in themselves personal. where, as in certain of the major psychoses, this appeal cannot be made, there is no human hope of a cure. the key to psychological healing lies in the transference and there is the closest possible parallel between this and the christian way of forgiveness. both methods are wholly personal, both depend upon a readjustment of relationships which begins at priest or physician and passes out into every relationship of the social environment [italics are mine. a.a.b.]35 the sense of responsibility for one's actions grows as one progresses from stage to stage upon the path of evolution. in the early stages there is little or no responsibility. there is little or no knowledge, no sense of relationship to god, and very little sense of relationship to hum

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

your fellowmen in giving dynamic thought should be your service today, reaching out to me and embracing your fellowmen. from these two patience and clear thought wisdom must come and wisdom is sorely needed in the world today. your field of service is around you and embraces all who come your way, and the path of this service leads straight to me, my brother. note: this disciple was an ex-jesuit priest and a frenchman. he resided in holland. the last two communications from the tibetan were received by him shortly after the germans entered holland. this gives great significance to the tibetan's words. p.d.w. died later in the year, and "ceased from the outer activity" referred to by the tibetan- 339- discipleship in the new age- volume i copyright 1998 lucis trust to w. o. i. august 1936

ALICE A BAILEY13 PROBLEMS OF HUMANITY

t for peace, no matter under what guise they are presented. c. a planned policy whereby the mass of the people are kept in intellectual ignorance and, through this ignorance, are naturally to be found among the reactionary and conservative forces which are so powerfully at work resisting the new age with its new civilization and more enlightened culture. blind faith and complete confidence in the priest and in the vatican are regarded as spiritual duties. the roman catholic church stands entrenched and unified against any new and evolutionary presentation of truth to the people; its roots are in the past but it is not growing into the light; its vast financial resources enable it to menace the future enlightenment of mankind under the cloak of paternalism and a colourful outer appearance w

emand for spiritual light, hope because of the promptness with which they recognize truth wherever it is to be found (in the church or out of it) and hope because, having been born in the midst of a ruined world and a general chaos, they are ready for the rebuilding. the church will then proclaim that men can draw near to god, not through the mediation, absolution and the intercessory work of any priest or churchman but by right of man's inherent divinity. this it will be the duty of every churchman to evoke by example, by the energy of applied and practical love (not expressed through a soporific paternalism, and by the unified effort of the clergy of all faiths everywhere in the world. the churches in the west need to realize that basically there is only one church but it is not necessar

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

t embodied in the apocalypse, but he is the only one who so achieved and he achieved because he loved so deeply, so wisely and so inclusively. his intuition was evoked through the depth and intensity of his love as it was in his master, the christ. 3. those who are the true priests. they are priests by spiritual calling and not by choice. it is the misunderstanding of the province and duties of a priest which has led all the churches (in the east and in the west) to their disastrous authoritarian position. the love of god, and the true spiritual incentive which recognises god immanent in all nature and peculiarly expressing that divinity in man, is lacking in the bulk of the priesthood in all the world religions. love is not the guide, the indicator and the interpreter. hence the dogmatism

ent in all nature and peculiarly expressing that divinity in man, is lacking in the bulk of the priesthood in all the world religions. love is not the guide, the indicator and the interpreter. hence the dogmatism of the theologian, his ridiculous and profound assurances of correct interpretation, and his oft-times cruelty, cloaked by his claim of right principles and good intentions. but the true priest exists and is found in all religions. he is the friend and the brother of all and, because he loves deeply, wisdom is his and (if he is of a mental type and training) his intuition is awakened and revelation is his reward. ponder on this. the true priest is rare and is not found only in the so-called "holy orders. 4. those who are the practical mystics or occultists. these, by virtue of a d

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

prototype of the lord of the third ray, and our own cosmic centre (723) a. only one being (from sirius) has visited our system and that was at the time of individualisation. b. they only appear usually and normally at the initiation of a solar logos (723) the planet jupiter references in the secret doctrine 1 "jupiter. is a deity who is the symbol and prototype of. ritualistic worship. he is the priest, sacrificer, suppliant and the medium through which the prayers of mortals reach the gods (ii. 49. note- 388- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. jupiter is regarded as the "throne of brahma (ii. 829) 3 "jupiter is the personification of cyclic law (ii. 830) 4 "the sun used to be called the `eye of jupiter (iii. 278) 5 "plato makes jupi

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

see that his fate did lie in my hands and that it would be the part of wisdom for him to stop knocking me about. i told him that any time i could get a divorce from him on the strength of the testimony of the doctor who had looked after me when ellison was born and who had seen me with bruises all over my body. this threat from the point of view of the episcopal church was potent. his career as a priest would be over. he was a proud man and (being inwardly shocked by the publicity) from that day on he never laid a finger on me. he sulked and would not talk for days on end and gave me the bulk of the work to do but i had no further cause to be afraid of him. we took a shack of three rooms in the depths of wild country not far from pacific grove and i started in to keep hens, and to make a l

be right and if so, intuitively one would know it; but the intuition does not work unless the mind is developed and that has been a lot of the trouble. the mass of the people do not think and the orthodox theologian, no matter what he says, can always get a following. with the best intentions in the world he exploits the unthinking. it dawned on me, too, that there was really no reason because a priest or teacher six hundred years ago interpreted the bible in one way (probably suitable for his time and age) that it should be acceptable now in a different time and age, under a different civilisation and with widely different problems. if god's truth is truth then it will be expansive and inclusive, and not reactionary and exclusive. if god is god, then his divinity will adapt itself to the

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

ncer inherent in the individual man, in humanity as a whole, and also in our planet. i have traced the psychological basis of disease and have indicated a practically new field wherein disease particularly in its earlier stages can be studied. when the psychological basis of disease can be realised and its factual nature is admitted by the orthodox physician, the surgeon, the psychologist and the priest, then all will work together in this developing area of understanding, and what is today vaguely called "preventive medicine" will come into its own. i prefer to define this phase of medical application as the organisation of those methods whereby disease will be avoided, and the development of those techniques whereby correct psychological training will be given from youth up and by right

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ers produce more children than do the intelligentsia. in those far-off times, the only people who had any true measure of intelligence were the disciples and initiates; they guided and guarded infant humanity, much as modern parents guide and guard their children, and as the state assumes responsibility for the welfare of the nation. the hierarchy was, in those days, present upon the earth as the priest-kings and they acted as focal points of attractive energy, drawing to themselves those in whom the more intangible values were slowly assuming a vague control, thus making the lines of cleavage between materialism and spirituality still more clear and definite. we must remember that the spirituality of that time was of a very different quality from that which now goes under that name. it wa

e today give to a child beautiful and wonderful things which the child uses and enjoys but which he does not understand in any way. great and beautiful cities, full of temples and great buildings (of which the chaldean and babylonian remains are the degenerate remnants, and the modern skyscraper the child) were everywhere to be found. most of our modern scientific knowledge was possessed by these priest-kings and constituted in the eyes of the masses a form of wonderful magic. sanitation, hygiene, means of transportation and air machines were developed and of a very high order; these were not the result however of man's achievement but gifts from the hierarchy, developed or constructed under a wise guidance. there was command of air and water because the guides of the race knew how to cont

ARADIA GOSPEL OF THE WITCHES

er tenere a me concordo,la laverna che possa portare a meil mio figlio, e che possaguardarmele da qualun pericolo.bollo questa erba, man non bollo lerba.bollo la paurache possa tenere lontanoqualunque persona e se le vienelidea a qualchuno di avvicinarsi,possa essere preso da paurae fuggire lontano! page 58 but this time she swore on her headto pay in full in six months.and as she had done by the priest, so she acted to the lord of the castle, and stole and sold everystick, furniture, cattle, men, and mice there was not left wherewith to feed a fly.then the priest and the lord, finding out who this was, appealed to the gods, complaining that theyhad been robbed by a goddess.and it was soon made known to them all that this was laverna.therefore she was called to judgment before all the gods

everystick, furniture, cattle, men, and mice there was not left wherewith to feed a fly.then the priest and the lord, finding out who this was, appealed to the gods, complaining that theyhad been robbed by a goddess.and it was soon made known to them all that this was laverna.therefore she was called to judgment before all the gods.and when she was asked what she had done with the property of the priest, unto whom she hadsworn by her body to make payment at the time appointed (and why she had broken her oath)?she replied by a strange deed which amazed them all, for she made her body disappear, so thatonly her head remained visible, and it cried: behold me! i swore by my body, but body have i none!then all the gods laughed.after the priest came the lord who had also been tricked, and to who

ngthem (was) one female who was the craftiest and most knavish of them all. she was called laverna.she was a thief, and very little known to the other deities, who were honest and dignified, for shewas rarely in heaven or in the country of the fairies.she was almost always on earth, among thieves, pickpockets, and panders she lived in dark-ness.once it happened that she went (to a mortal, a great priest in the form and guise of a very beauti-ful stately priestess (of some goddess, and said to him: you have an estate which i wish to buy. i intend to build on it a temple to (our) god. i swear to youon my body that i will pay thee within a year.therefore the priest transferred to her the estate.and very soon lavernahad sold off all the crops, grain, cattle, wood, and poultry. there was not le

ably not have lost. achillesmay be admirably drawn, as i have seen him, in a louisxiv. wig with a turkish scimitar, but still one could wish that the designer had been a little morefamiliar with greek garments and weapons. page 53 n r r r r r it is well! i give thee warning,since thou hast made thy offering,some of the game to thee ill bring;thoult have thy share in the morning.all that night the priest suffered from horrible dreams and dread, and when at last, just before threeoclock, he fell asleep, he suddenly awoke from a nightmare in which it seemed as if somethingheavy rested on his chest. and something indeed fell from him and rolled on the floor. and when herose and picked it up, and looked at it by the light of the moon, he saw that it was a human head,half decayed. 26 another pri

g indeed fell from him and rolled on the floor. and when herose and picked it up, and looked at it by the light of the moon, he saw that it was a human head,half decayed. 26 another priest, who had heard his cry of terror, entered his room, and having looked at the head,said: i know that face! it is of a man whom i confessed, and who was beheaded three months ago atsiena.and three days after, the priest who had insulted the goddess died.the foregoing tale was not given to me as belonging to the gospel of the witches, but as one of avery large series of traditions relating to virgilas a magician. but it has its proper place in this book,because it contains the invocation to and incantation of diana, these being remarkably beautiful andoriginal. when we remember how these hymns have been han

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

rges. it was the day of voltaire, and it happened that a shallow infidelity was characterised by the kind of licence which fosters intellectual extravagance, by a leaning in directions which are generally termed superstitious- though superstition itself was pilloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advanced persons were ceasing to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the last suggestion- for some obscure reason- being not altogether indifferent to many who had slipped the anchor of their faith in god. beyond these frivolities and the foolish minds that cherished them, there were other persons who were neither in the school of a rather

BALANONES TEMPLE OF SET FAQ

.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal contact 7.3 friendly and neutral others 7.4 unfriendly others 7.5 getting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably

nd the egyptian concept of xeper (often spelled khepher, personified by the egyptian neter (god) xepera (khephra, a concept that can be translated to "self improvement" or perhaps "be all yo u can be" though that statement above seems simple enough, the study and pursuit of xeper has proven complex and long, intriguing and challenging enough to keep setians occupied for a life time- apr 28, 1996, priest roger whitaker, xepera-l: xeper describes a methodology for manifestation. you cannot separate yourself from the force which motivates one to xeper. it is ingrained within the many and varied paths which lead to it. xeper such as it is results in a deeper recognition of self consciousness, i.e, the uniquely human ability to sense its separateness within the body even while it resides within

them able to pursue any and all goals applicable to their personal growth- the third degree wears a black medallion. this is a member who not only has shown all of the qualities of an advanced second degree member, but who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities in working with and representing set and the temple of set. we title this degree "priest" another way of putting this: the third degree setian has become resonate with the work of set. he or she is directly empowered by set and charged him to expand the setian experience- this includes everything form running the temple, which belongs to its priesthood, to a variety of scholarly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees can repr

chievable by a strengthening of the idealized self. in an increasingly post-christian world, the term "satanism" will become irrelevant. more discussion concerning the temple of set and satanism can be found in the ref document. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www.bigfoot.com/ balanone/pod.html) and "concerning our patron" by high priest don webb (http//www.bigfoot.com/ balanone/patron.html. 2.4 left hand path the left hand path is the tradition of spiritual dissent. it is a process of using the ideas and actions of the seeker to create or realize an immortal, individual, potent, and powerful essence that will survive death. the left hand path is the quest for personal immortality, won by hard effort without grace of gods

t has no dogma, but it does have teachings. we're sometimes accused of having dogma because of these teachings. the ref document includes some discussion detailing the distinction i see between doctrine and dogma. there is some disagreement on this issue, primarily i believe because people use different definitions for dogma. for example, in reviewing a draft of this faq, magus don webb, the high priest, suggested i erred in my statement above: dw> actually the temple of set does have dogma: dw> 1. being and becoming are good. dw> 2. being and becoming can be enhanced by consciously chosen activities including magic. dw> 3. the temple of set, if properly maintained and used as a tool can be used to obtain being and becoming. dw> that's about it> 3.0 religion 3.1 the temple of set as a reli

BAPHOMANTIS LUCIFERIAN SATANIC MASS

my promise to recongnize and honor him in all things, without reservation, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistres

e world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and says "may satan be with you (priest) then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge and find true light in darkness" then dip your finger in the wine in the chalice, construct in the air an inverted pentagram then say, blessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed gods! let the humble and meek die in there misery! hail our fath

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

tive account of the temple at samy that houses tsiu marpo, called the jokwukhang (lcog dbug khang. it is here that the samy oracle of tsiu marpo once resided: the most important medium of tsi u dmar po resides at samye in the so-called tsi u dmar lcog dbug khang. the outer walls of this edifice are covered by red cloth. the upper floor of the building is reserved as living-quarters for the oracle-priest, and on the lower floor, next to the mgon khang,49 lies a room which is opened only once a year, at the time when the so-called glud gong [person embodying a ransom ritual] arrives at 47 however, it is significant that tsiu marpo s root tantra and accompanying liturgical texts were discovered at samy or at temple sites on nearby mount chimpu (mchims phu. see appendix a, p. 171. 48 the most

many mediums, mostly at the beginning of the trance, show also a behaviour characteristic of the deity who took possession of their body. thus a medium of rdo rje shugs ldan [dorj shukden] produces the gurgling sound of a man in the agony of suffocation said to be the voice of the abbot bsod nams grags pa [s nam drakpa] who killed himself by stuffing a ceremonial scarf into his throat; the oracle-priest of skar ma shar [karmashar, who sometimes becomes possessed by bya khri mig gcig po [jatri mikchikpo "the one-eyed with the bird-throne, will keep only one eye open for the duration of his trance; the spirit of slob dpon [lop n, the crippled adversary of the former state magician rgyal mtshan mthar phyin [gyeltsen tarchin, makes his medium limp; the drung yig chen mo [drungyik chenmo, as so

times becomes possessed by bya khri mig gcig po [jatri mikchikpo "the one-eyed with the bird-throne, will keep only one eye open for the duration of his trance; the spirit of slob dpon [lop n, the crippled adversary of the former state magician rgyal mtshan mthar phyin [gyeltsen tarchin, makes his medium limp; the drung yig chen mo [drungyik chenmo, as soon as he had entered the body of an oracle-priest, will remind all those present of the events which led eventually to his incorporation among the dharmap.las by saying the sentence "i killed the ninety-nine 157 see de nebesky-wojkowitz 1998, p. 409; and diemberger 2005, p. 130. 158 see havnevik 2002, pp. 276-277; and de nebesky-wojkowitz 1998, p. 421. see particularly de nebesky-wojkowitz 1998, pp. 433-437 for a detailed account of a sing

a sa dmar po left tsi u dmar po s residence, and the monks then built for him a special shrine within the precincts of their monastery, the so-called dza sa dmar po i rab brtan [dzasa marp rapten. tsi u dmar po returned later to his abode, and from then on peaceful relations were established between these two deities. a trace of their dispute is, however, found in the circumstance that the oracle-priest of tsi u dmar po, when entering into the trance, will at the beginning of the fit always thrust his sword in the direction in which the shrine of dza sa dmar po lies.197 196 see goldstein 1989, p. 315. 197 de nebesky-wojkowitz 1998, p. 170. 124 not only does this account give direct information regarding the tsiu marpo oracle, it also provides some mythic history concerning tsiu marpo durin

BLAVATSKY H P ANTHROPOGENESIS

earth and all on it were redeemed by the cross, while venus (otherwise lucifer or satan) was trampling upon it. venus is the most occult, powerful, and mysterious of all the planets; the one whose influence upon, and relation to the earth is most prominent. in exoteric brahmanism, venus or sukra- a male deity- is the son of bhrigu, one of the prajapati and a vedic sage, and is daitya-guru, or the priest-instructor of the primeval giants. the whole history of "sukra" in the puranas, refers to the third and to the fourth races "it is through sukra that the 'double ones (the hermaphrodites) of the third (root-race) descended from the first 'sweatborn" says the commentary. therefore it is represented under the symbol of[[diagram (the circle and diameter) during the third (race) and of[[diagram

e called in india the pitar or pitris, the fathers, the progenitors of men. this[[footnote(s* usanas-sukra or venus is our "lucifer" the morning star, of course. the ingenuity of this allegory in its manifold meanings is great indeed. thus brihaspati (the planet jupiter) or brahmanaspati is, in the rig veda, a deity who is the symbol and the prototype of the exoteric or ritualistic worship. he is priest sacrificer, suppliant, and the medium through which the prayers of mortals reach the gods. he is the purohita (family priest, or court chaplain) of the hindu olympus and the spiritual guru of the gods. soma is the mystery god and presides over the mystic and occult nature in man and the universe. tara, the priest's wife, who symbolizes the worshipper, prefers esoteric truths to their mere s

astral image. it bears this meaning in sanskrit works. thus sanjna (spiritual consciousness, the wife of surya, the sun, is shown retiring into the jungle to lead an ascetic life, and leaving behind to her husband her chhaya, shadow or image[[footnote(s* the "father of the sacred fire" writes prof. jolly "is twashtri. his mother was maya. he himself was styled akta (anointed[[christos, after the priest had poured upon his head the spirituous) soma, and on his body butter purified by sacrifice("man before metals" p. 190. the source of his information is not given by the french darwinist. but the lines are quoted to show that light begins to dawn even upon the materialists. adalbert kuhn, in his "die herabkunft des feuers" identifies the two signs[[diagram] and[[diagram] with arani, and des

of jacob likewise. where are the traces of the jewish twelve tribes? nowhere. but there is a trace, and a good one, that the jews have tried to deceive people with the help of those names. for, see what happens ages after the ten tribes had wholly disappeared from babylon. ptolemy philadelphus, desiring to have the hebrew law translated for him into greek (the famous septuagint, wrote to the high priest of the jews, eleazar, to send him six men from each of the twelve tribes; and the seventy-two representatives (of whom sixty were ghosts apparently) came to the king in egypt and translated the law amid miracles and wonders. see butler's "horae biblicae" josephus, and philo judaeus[[vol. 2, page] 201 the transformation of the earth. in these red-haired and hair-covered monsters, the fruit o

urch, which have begotten, given birth to, and reared in love the evil one; but this is a digression "the whole world of thought is reproached by the church with having adored the serpent. the whole of humanity 'incensed and at the same time stoned it' the zend avesta speaks of it as the kings and vedas do, as the edda and the bible. everywhere the sacred serpent, the naga, and its shrine and its priest; in rome it is the vestal who prepares its meal with the same care as she bestows on the sacred fire. in greece, aesculapius cannot cure without its assistance, and delegates to it his powers. everyone has heard of the famous roman embassy sent by the senate to the god of medicine and its return with the not less famous serpent, which proceeded of its own will and by itself toward its maste

BLAVATSKY H P COSMOGENESIS

racter of what has disappeared. for they passed through the hands of his reverence the bishop of caesarea- that self-constituted censor and editor of the sacred records of other men's religions- and they doubtless bear to this day the mark of his eminently veracious and trustworthy hand. for what is the history of this treatise on the once grand religion of babylon? written in greek by berosus, a priest of the temple of belus, for alexander the great, from the astronomical and chronological records preserved by the priests of that temple, and covering a period of 200,000 years, it is now lost. in the first century b.c. alexander polyhistor made a series of extracts from it- also lost. eusebius used these extracts in writing his chronicon (270-340 a.d. the points of resemblance- almost of i

ow, that those learned writers, who have insisted for the last century or so that there must have been "fragments of a primeval revelation, granted to the ancestors of the whole race of mankind. preserved in the temples of greece and italy" were entirely wrong. for this is what all the eastern initiates and pundits have been proclaiming to the world from time to time. while a prominent cinghalese priest assured the writer that it was well known that the most important buddhist tracts belonging to the sacred canon were stored away in countries and places inaccessible to the european pundits, the late swami dayanand sarasvati, the greatest sanskritist of his day in india, assured some members of the theosophical society of the same fact with regard to ancient brahmanical works. when told tha

ion of the grecian temples erected to the immortal gods; and the ten books of marcus vitruvius pollio on architecture, of one, in short, who was an initiate, can only be studied esoterically. the druidical circles, the dolmen, the temples of india, egypt and greece, the towers and the 127 towns in europe which were found "cyclopean in origin" by the french institute, are all the work of initiated priest- architects, the descendants of those primarily taught by the "sons of god" justly called "the builders" this is what appreciative posterity says of those descendants "they used neither mortar nor cement, nor steel nor iron to cut the stones with; and yet they were so artfully wrought that in many places the joints are not seen, though many of the stones, as in peru, are 18 ft. thick, and i

s seriously without perceiving that the striking similitude of conception between all- in their exoteric form very often, in their hidden spirit invariably- is the result of no mere coincidence, but of a concurrent design: and that there was, during the youth of mankind, one languages, one knowledge, one universal religion, when there were no churches, no creeds or sects, but when every man was a priest unto himself. and, if it is shown that already in those ages which are shut out from our sight by the exuberant growth of tradition, human religious thought developed in uniform sympathy in every portion of the globe; then, it becomes evident that, born under whatever latitude, in the cold north or the burning south, in the east or west, that thought was inspired by the same revelations, an

d goddess" was one of the chief cosmic deities connected with creation, on account of her amphibious nature, and chiefly because of her apparent resurrection, after long ages of solitary life enshrined in old walls, in rocks, etc. she not only participated in the organization of the world, together with khnoom, but was also connected with the[[footnote(s* even to the seven daughters of the midian priest, who, coming to draw the water, had moses water their flock, for which service the midian gives to moses zipporah (sippara= the shining wave) as wife (exod. ii) all this has the same secret meaning[[vol. 1, page] 386 the secret doctrine. dogma of resurrection* there must have been some very profound and sacred meaning attached to this symbol, since, notwithstanding the risk of being charged

BLUE EQUINOX

flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the k

s of aphrodite our lady his sweet mother: and all his jests and cruelties are spices in a confection cunning as no art may match. rejoice therefore in all his play, not remitting in any wise your own ardour, but glowing with the sting of his whips, and making of laughter itself a sacrament adjuvant to love, even as in the wine of rheims is sparkle and bite, like as they were ministers to the high priest of intoxication. it is also fit that i write to you of the importance of purity in love. now this matter concerneth not in any wise the object or the method of the practice: the one thing essential is that no alien element should intrude. and this is of most particular pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method thr

, no end foreseen or hoped, draw still beyond word or will into itself, drawn subtly, deep through the dreamless deaths whose shadow is sleep, draw, as dawn shows, to the inmost divine, to the temple, the nave, the choir, the shrine, to the altar where in the holy cup the wine of its blood may be offered up. nor is it given to any son of man to hymn that sacrament, the one in seven, where god and priest and worshipper, deacon, asperger, thurifer, chorister, are one as they were one ere time began, are one on earth as they are one in heaven; where the soul is given a new name, confirming with an oath the same, and with celestial wine and bread is most delicately fed, the sevenfold sacrament 193 yet suffereth in itself the curse of the infinite universe, having made its own confession of the

hter for the day. the birds woke over all the weald the sullen peasants slouched afield; the lilies swayed before the breeze that murmured matins in the trees; the trout leapt in the shingly shallows soared skyward the great sun, that hallows. the pagan shrines of labour and light as the moon consecrates the night. labour is corn and love is wine, and both are bless d in the shrine; nor is he for priest designed who partakes only in one kind. the equinox 194 thus musing joyous, twice across under the weir i swam, to toss the spray back; then the meadows claim the foot.s fleet ecstasy aflame. and having uttered my thanksgiving thus for the sacrament of living, i lit my pipe, and made my way to break fast, and the labour of the day. liber lii manifesto of the o.t.o. o.t.o. issued by order^ x

il. the equinox 250 forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children

BOOK OF PLEASURE

onsciousness*(1) by this system, you know exactly what (you believe) your sigil must relate to. if you used any form stupidly, you might possibly "conjure up" exactly what you did not want- the mother of insanity, or what always happens then, nothing at all. this being the only system, any result other than by it is accidental. also you do not have to dress up as a traditional magician, wizard or priest, build expensive temples, obtain virgin parchment, black goat's blood, etc, etc, in fact no theatricals or humbug*(2) free belief or energy, i.e, a disappointed desire, not yet an obsession. sigils are made by combining the letters of the alphabet simplified. illustration*(3, the word "woman" in sigil form is (example) or (example) or (example) etc. the word tiger (example) or (example) etc

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

nown as the wicca* the "wise ones. in fact by the time of the anglo-saxon kings in england, the king would never think of acting on any important matter without consulting the witan; the council of wise ones. and indeed the wicca did have to be wise. they not only led the religious rites but also had to have knowledge of herbal lore, magick and divination; they had to be doctor, lawyer, magician, priest. to the people the wicca were plenipotentiaries between them and the gods. but, at the great festivals, they almost became like gods themselves. with the coming of christianity there was not the immediate mass-conversion that is often suggested. christianity was a man-made religion. it had not evolved gradually and naturally over thousands of years, as we have seen that the old religion did

then again an elderly person would tend to think of the goddess as herself being elderly. so there we have three separate and very distinct aspects of the same goddess, each having been given a different name yet all being the same deity. as if that weren't enough, the deities would have names known to the general worshippers but also other, secret, names (often two or three) known only to the 13 priest14/ buckland's complete book of witchcraft hood. this was a protective measure. in witchcraft today there are many traditions that continue this multiplicity of names. traditions with degree systems, for example, frequently use different deity names in their higher degrees than in their lower. gardnerian is one example of this. so we have this idea of an ultimate deity, an incomprehensible p

toast the gods, a libation is always poured first. when meeting outdoors this can simply be poured on the ground. but when indoors the best, and usual, way is to pour the offering into a dish; the libation dish. later after the ceremony the dish can be taken outside and the wine poured out on the ground. like the salt and water dishes, the libation dish can be of any type' the wine goblets of the priest and priestess stand on the altar; those of the other celebrants are placed on the ground at their feet. again the goblet can be to suit yourself. it could be simply a glass or it could be a decorative drinking horn. the latter can be made from cow-horns (obtainable from handicraft stores, such as the tandy leather company chain, with stands either separate or attached, made from bent silver

the tool as often as possible, the feeling being that the more it is used, the more mana (or "power) it will acquire. sword the sword is not essential; the knife can always substitute for it. but while every individual witch has an athame, many covens like to have a coven sword one for the whole group. the sword is usually used for marking the circle at the start of the meeting; being used by the priest/ess or whoever casts the circle. it can be made in the same way that the knife is, or you can purchase one. there are certainly many companies that offer replicas of ancient swords, these days. if you decide to get a ready-made one, again do some work on it yourself. in fact, since it is a coven tool, it is nice if the whole coven either get together to make one or join in engraving and dec

i am of the opinion that a magickal cord is for working magick, not for holding your robe (things were different during the persecutions, when it was necessary to hide one's magical tools. it is not necessary now. think carefully about the color of your robe. it used to be that most witches wore white robes, but i'm glad to see more and more color appearing at festivals. in saxon witchcraft, the priest/ess wears either white, purple or deep green and the others wear greens, browns, yellows and blues, though this is not a hard and fast rule. combinations of colors can be attractive, of course, as can a basic color trimmed with silver or gold, or with a second color. some few witches do wear black but, while acknowledging it to be a very "powerful" color (in fact a non-color, i personally t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dian

ent levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but instead take it in turns to organise the meetings and rituals and take responsibility for any events. however, if you do want to follow a particular tradition. have a preliminary meeting in which you can plan for about six meetings ahead, deciding on the topics, the different venues and equipment you will need to buy. using a good almanac and moon diary, you can arrange to meet on the

r candles, crystals, incense, etc, and appoint one person to check and replenish supplies. large supermarkets have an amazing array of candles, incenses and oils, as do gift shops and herbal pharmacies, while on the internet there are a vast number of new age mail-order outlets. i have also listed some in the back of this book. appoint one person to organise a specific festival and to act as high priest or priestess for that occasion. hierarchies rarely work in less formal groups of seite 13 wicca01.txt friends. remember, too, that sometimes the most reticent member may prove the most dynamic at singing chants and raising energies. you may discover that particular members have special gifts -perhaps for leading the dancing or creating spontaneous rituals- but it is important that the most

ns, and talking to people there. you can also visit healing festivals and buy established pagan magazines. take your time until everything feels right and you have answered all the questions you need to ask. no reputable coven will be in a hurry to sign you up- the reverse is usually the case. you certainly do not want to find yourself signing in blood, being initiated by having sex with the high priest or priestess or promising to fall on a sword should you leave the coven or betray their secrets. nor should you pay huge sums of money in advance for training; for membership of an established pagan organisation, yes, but these tend to ask for remarkably little. even a full druidic or goddess training, for example, costs no more than a few hundred pounds over several years. most covens and

to the water and stir it, saying: may power thus be doubled, thus increased, as life joins life to create a greater force even than these. seite 27 wicca01.txt* stand either just within or beyond the first circle perimeter* walk deosil round the circle, sprinkling the circle line, physical or envisaged, with your salt water. in formal rituals, the high priestess consecrates the salt and the high priest the water and they mingle them. the high priestess then creates the first circle and the high priest the second. casting a triple circle three is a sacred number in magick and for special ceremonies you can create a triple circle of both power and protection. the number three represents the three aspects of the god figure in many religions: the holy trinity, the triple goddess, the three as

CASTING THE CIRCLE

) seite 181 wicca01.txt index (removed) end seite 1 casting the circle (luciferian) by michael ford draw circle in flour if not painted in temple. place a candle in each of the four cardinal directions. the altar can be on the ground, a table, rock or such. the altar should be in the center or just north of center of the circle. light the candles and the incense. the ritual facing north, the high priest and priestess kneel in front of the altar with him to her right. she puts the bowl of water (mixed with the ashes of the dead or grave soil) on the altar, places the point of her athame in it and says "i exorcise thee, o creature of water, the my sacred will exorcises from this all things unwilling to manifest according to my desire. bring the warmth and stillness of the great unconscious

CHAOS MAGICK AND LUCIFERISM

el dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among other things, their own death, and understanding

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

sea islands. ethnically distinctive, the gullah had black magic page 42 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 maintained many african cultural practices, developed its own systems of community regulation and governance, and instituted its own traditions of worship. authorized to command the gullah company, jack pritchard was acknowledged as a priest-figure of the african tradition. known among the conspirators as "the little man who can't be killed, shot or taken" jack adopted conventions of ritual that were characteristic of obeah rebels in the caribbean "he had a charm, and he would lead them" claimed vesey. it was believed that jack had carried his conjuring implements "with him in a bag which he brought on board the [slave] ship" h

tent.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 blacks in the united states. the writer ishmael\ 152\ reed declared that conjure is the "forgotten faith" of african american people, with its own institution: the "church of neo-hoodoo" whose emanations in poetry, dance, jazz, and literature demonstrate an aesthetic in which "every man is an artist and every artist is a priest" reed conceived of conjuring traditions as metaphorical representations of a resilient african spirituality. similarly, theophus smith, a theologian of black religion, identifies "conjuring culture" as the impetus for a biblical hermeneutic, a source for envisioning the ways that black religion "reenvision[s] and transform[s] lived experience and social reality" in creative expressions of r

s, 1968, pp. 14.15. the new york plot contrasts with an illfated conspiracy in colonial new york.dubbed the "great negro plot" in contemporary narratives. that implicated slaves, free blacks, and whites in a plan to burn and pillage the city. inconclusive as far as evidence of supernatural beliefs and practices among the participants, cryptic statements in the case record intimate that a catholic priest had bound the conspirators to loyalty by means of secret oaths, which may have appealed to unassimilated africans. other allegations stated that a black "doctor" had administered poison to two of the prisoners. these statements, though unsubstantiated, advance the intriguing possibility that the participants in this rumored insurrection may have adopted supernatural rituals, as one historia

he history of medicine in south carolina (spartanburg, s.c: reprint company, 1971, cited in wood, black majority, pp. 290.91. see also wood "people's medicine in the early south" p. 52. garden, a renowned botanist and physician in charleston, was the grandson and namesake of the anglican commissary of the early 1700s. 32. thomas bluett, some memoirs of the life of job, the son of solomon the high priest of boonda in africa (london: richard ford, 1734; and "olaudah equiano of the niger ibo" both reprinted in philip curtin, africa remembered\ 182\ narratives by west africans from the era of the slave trade (madison: university of wisconsin press, 1967, p. 80; winterbottom, account of the native africans, p. 266; robert voeks "african medicine and magic in the americas" geographical review 83

CHRONOLOGIA RORISPERGIUS

zodiac signs. invents geometrical theory of proportion. 360 critias by plato: the origin of the atlantis story. 356- alexander the great born 350 bc petosiris, chief administrator of the temple of khumunu (hermes) near hermopolis becomes known for mastering egyptian esoteric astrology. 350 (hist) tao-te ching [tao. 340 writings of chuang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring together the egyptian and hellenistic cultures. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructibl

dria. 300? bce euclid 290 bc alexandria in egypt becomes center of astrological research. eratosthenes, arristyllus and timocharis are its leading astrologers. 285 septuagint, first greek trans. of the o.t. c. 250 bce salmeschiniaka. asrological work lists images and interpretations for each degree of the zodiac. c. 200 bce buddhism comes to central asia. nechepso egyptian pharaoh& petosiris, his priest, said to have invented astrology. astrological textbook bearing their names was written or translated into greek= an encyclopedia of cosmogony, astrology and magic, of which we have citations from the fourteenth book. 200-150 bce the book of the watchers.aramaic. parts of its text have been identified on several copies from qumran cave 4; the earliest fragmentary manuscript(4qenocha) dates

reciprocal relation to each other. more than this the human voice can effect change. thus the arts of the trivium (grammar, logic and rhetoric) have esoteric/magical correlates"-robert zoller 825 al-razi(abu bakr muhammad ibn zakariyya, born at rhagae near tehran 836 thabit ibn qurrah (thebit)exiled'sabian' of harran iun baghdad "we are the heirs and propagators of paganism" hermetic philosopher/priest and sabian scientist. 858- 929 abu abdallah mohammad ibn jabir al-battani. harran astrologer. c. 860: john scotus eriugena (c. 800-880) translates pseudo-dionysius's works into latin and adds a commentary. 873-950 al farabi islamic philosopher mystic influenced by plotinus. 875 d. abu yazid al-bistami sufi said to have first expressed symbolism of wine, cup, and cupbearer "i have come to kn

dajoz(batalyasi. 1245-1247 franciscan john of plano carpini and benedict the pole arrive at the camp of great khan guyuk(at some point, lawrence of portugal dropped out of the journey. 1246- 1248 guyuk khan 1247-1337 angelo clareno da cingoli spiritual franciscan. 1247-1257 john of parma joachite general minister of the franciscans. 1247 sakya pandita submits to godan khan; beginning of the first priest/ patron relationship between a tibetan lama and a mongol khan. 1247 dominicans friar ascelin, andrew of longjumeau and simon of tournai visit the camp of the nearest mongol army on the frontier of asia minor seeking alliance with the mongol general ilchikdai (ilchikadai, and a proposal of a joint attack upon the islamic powers for the conquest of syria. 1248-1298 peter john olivi(known as e

key of david 1285 "or haskel" abulafia's principal work an influence upon villanova. 1288 the mongols invade india. alexander von roes notitia seculi derived from pseudo-joachim of fiore's de semine scripturarum anticipates the antichrist as a 3rd frederich and looks for charlemagne's return. 1288-1339 john dastin 1289 abulafia, abraham commentary on the sepher yetzirah (camino, italy) franciscan priest and the first archbishop of cambalec john of monte corvino departs from rome through asia into india in 1291. his companions were the dominican nicholas of pistoia and the merchant peter of lucalongo. 1289-1298 peter john olivi led the spiritual party within the franciscan order 1290: all jews are expelled from england. many move to spain. c. 1290 master salion, a canon of padova, who was a

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

it again. it was a fine sportive fantasy. in the sixth act the young king resolved to do battle with the moor, which was also done. and although the moor was discomforted, yet all held the young king too to be dead. at length he came to himself again, released his spouse, and committed her to his steward and chaplain. the first of these tormented her greatly; then the tables were turned, and the priest was so insolently wicked that he had to be above all, until this was reported to the young king; who hastily despatched one who broke the neck of the priest s mightiness, and adorned the bride in some measure for the nuptials. after the act a vast artificial elephant was brought forth. he carried a great tower with musicians, which was also well pleasing to all. in the last act the bridegro

CROSSING THE DESERT

hich ramses iii is depicted as the god khepher. the image of khepher exists at a shrine in the eastern desert, which travelers would stop at before attempting a crossing to the east. ramses iii is a significant figure among setian emperors, because he is described in the great harris papyrus as xu thenru ast ast a ari-f em suten (translated as "he did many glorious things and mighty deeds as high priest. this phrase was incorporated in the book of coming forth by night to describe anton la vey, and providing a hidden link to the xepera xeper xeperu formula. the spell is not intended for illustrative purposes, although it does illustrate the myth of creation. it was an operative spell for survival across the expanse of the desert. this is an interesting moment. you are leaving behind the kn

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

000 and agreed to pay a 16% royalty on sales. the contract granted him and all his "heirs, assigns, and friends" exclusive rights to persian oil until 1961. the british secret service, on behalf of the government, dispatched the 'ace of spies, sidney reilly, to dupe d'arcy into handing over his rights to the british. reilly (real name, sigmund georgjevich rosenblum from odessa, russia) posed as a priest and persuaded d'arcy to sign over his exclusive rights to persian oil to a 'christian' organisation, the anglo-persian oil company. in early 1913, at the urging of winston churchill, fisher's successor as first sea lord, the asquith government secretly bought a controlling interest in anglo-persian oil. we know this company better today as british petroleum- bp. the wealth of this company i

y fields of the earth, thus creating the outer, planetary, dis-ease and dis-harmony, which is so essential to the maintenance of the vibratory prison. dogmatic religion has been used to fantastic effect over thousands of years to fuel and exploit emotions like fear and guilt, and the feeling of being 'unworthy. this has encouraged people to hand over their right to think and feel to a bible and a priest because they have not had the confidence or self-belief to realise that they have a right, and an infinite gift, to make their own decisions. as the power of religion has waned in the face of 'science, politics, and economics, these have become the new religions with new books and priests- scientists, politicians, economists- to whom we can concede our right to think and feel. we are encour

DAVID ICKE CHILDREN OF THE MATRIX

ceived as "opposites" when, as i pointed out in my book, i am me, i am free, they are opposames. the vision of reality and possibility within the pen is so limited that it contains no opposites. so the elite have to create the perception of them to manufacture the divisions that allow them to divide and rule. i mean, what is the difference between a christian bishop, jewish rabbi, muslim or hindu priest, or a follower of buddha, imposing their beliefs on their children and others? there is none because while the belief they seek to indoctrinate may be slightly different, often very slightly, the overall theme is exactly the same- the imposition of one person's belief on another. look at the opposames in politics. the far left, as symbolised by josef stalin in russia, introduced centralised

endowed with reason.30 other legends say that they were superhuman in their knowledge and their length of life. they were "the immortals" and returned to "the gods" in a ship, taking with them examples of the earth's fauna. interestingly, the dogon call sirius "the land of the fish" and "the pure earth, and the day the nommo landed on our earth is known as the "day of the fish".31 the babylonian priest berossus wrote that the origin of humans in babylonian belief could be traced to the "fish god" oannes, who was known as dagon to the philistines. what they said about oannes, the sumerians said about "enki, one of the key leaders of their reptilian anunnaki. enki was symbolised as closely connected with water and it was said that he rode in a ship that could go under the water or fly in th

even lemuria? to the sumerians (like the lemurians and atlanteans, the sun was a symbol of "god" and from this title son of the sun later came the idea of a son of god. sumerian emperors were also often known as "the one lord. the sumer rule of egypt and the indus valley the early official history of the sumer "satellite" state called egypt is largely based on "king lists" compiled by an egyptian priest known as manetho in the 3rd century bc for the great library of alexandria. but this library was destroyed in ad391 in the campaign to rewrite history, and only fragments of manetho's lists have been retained in the works of classic writers. waddell shows that manetho's work, if indeed those writers have preserved it accurately, is fundamentally flawed and cannot be sustained in the light o

and instilled its belief systems into other great civilisations which, the official historians tell us, were not connected. but it is clear that they were. more than that, they were ruled by one bloodline dynasty, the same dynasty, as i have established, that runs our world today. the expansion of this empire out of the near and middle east can be shown in the story of king sargon's successor as priest-king of the sumerian empire. this was his son, known variously as manis, manja, manj, mena, manash or minash, and to the greeks as menes. as the latter is the most used name, that is the one i will use here. the minoan expansion menes was the first egyptian pharaoh of the first dynasty, which followed the socalled predynastic period, between 3000 and 2000bc. his egyptian inscriptions, writt

known as sea emperors of the mediterranean. both were said to have introduced civilisation. both built a labyrinth. both died on a sea voyage to the west. both used seal impressions on clay and both used a linear script of sumerian type, or very similar. both had the same physical "aryan" appearance. minos was said to be the son of zeus, menes was descended from zagg (zeus. minos was a votary and priest of zeus; menes was a votary and high priest of zagg. minos was a giver of 54 children of the matrix figure 11: the aegean/mediterranean region has always been highly significant to the llluminati. the island of crete was the centre of the advanced minoan civilisation- another colony of the sumer-egyptian empire atlantis revisited 55 laws direct from zeus (another story constantly repeated a

DAVID ICKE THE BIGGEST SECRET

s a programme of crossbreeding and that is preciselywhat the sumerian texts are describing in relation to the anunnaki. rhodes adds that:from their underground bases, the reptilian military et s (establish. a network ofhuman-reptilian crossbreed infiltrates within various levels of the surface cultures militaryindustrial complexes, government bodies, ufo/paranormal groups, religious and fraternal(priest) orders, etc. these crossbreeds, some unaware of their reptilian genetic mindcontrol instructions, act out their subversive roles as reptilian agents, setting the stagefor a reptilian-led et invasion.18i only came across the work of john rhodes in the last few days before this book wascomplete and by then, as you will see later in the detailed text, i had reached exactly thesame conclusions

re reptilian full-bloods and therefore are fullyaware of the true significance and background of the prometheus legend. incidentally,the watcher called azazel is the origin of the goat head in satanic ritual and the termscapegoat. according to the book of leviticus, the israelites would sacrifice two malegoats at yom kippur, the day of atonement. one was offered to god and the other toazazel. the priest placed both hands on the head of the azazel goat and confessed thesins of the people. the goat would then be taken into the wilderness and plunged over acliff, symbolising the fallen angel azazel, who was seen as bound and chained in thewilderness- the abyss in the language of the book of revelation- which i think isimprisonment in the lower fourth dimension. from this comes the ancient the

, the christian priests, the rabbis and thepriesthoods of islam, hinduism and all the rest. the roman catholic title of cardinalcomes from the word cardo meaning hinge and relates to nimrods role as guardian ofthe door to heaven.10 the babylonian priests even established a governing body theycalled the grand council of pontiffs, a name later transferred to the church of rome.11the babylonian high priest, who instructed the inner circle initiates, was known as..peter, meaning the great interpreter. the feast day of the christian st peter wastraditionally celebrated on the day the sun entered the astrological house of aquarius,the very day that eannus and janus were honoured!12 the babylonian religion, like allthe look-alikes that were to follow, consisted of two levels. the masses weremanip

er thebabylonian brotherhood and their reptilian bloodlines have travelled, human sacrificehas always gone with them because the reptilians demand these rituals. the malevolentones seem to be addicted to blood and this has been passed on to their crossbreeds asthe evidence i shall present will show. the babylonian priests were required to eatsome of their sacrificial offerings and so the word for priest, cahna-bal, became theterm for eating human flesh, cannibal.13 moloch, the name of that flying lizard imentioned earlier, was another name for nimrod-tammuz. tam means to perfect andmuz means to burn. you can see the symbolism of tammuz-moloch, therefore, in therituals of burning children alive in honour of this deity which, staggeringly, still go ontoday. the beltane ritual later performed

it is alsothe origin of the aryan master race nonsense which obsessed the nazis and the secretsocieties which created them. the hero of the freemason secret society to this day is themythical hiram abif, the so-called builder of king solomons temple. abif is supposedto have been a phoenician. the grandfather of the famous egyptian pharaoh akhenaten,the father of tutankhamen, was a phoenician high priest. the phoenix, the mythicalbird of egypt, was in fact the sun bird of the phoenicians, the emblem of the sun god,bil or bel, and as it has been later symbolised, a peacock or an eagle.29 evidence hasemerged in recent years about pyramids on mars, when the nasa scientists, vincentdipietro and gregory molenaar, discovered six enormous pyramids like those in egyptin the cydonia region of mars.3

DEITUS

n obvious reason which has nothing to do with moral or ethical beliefs. a satanist cares about what is best for him and would not engage in acts which would jeopardize his freedom or safety. the occasional deviant may commit some horrific crime in the name of satan, but the satanist is no more responsible for the crimes of the sociopath or child molester than a christian is for those of a deviant priest or minister who does the same. while self-interest keeps the satanist from breaking the laws or cultural standards of the society in which he lives, a satanist may question the definition of good and evil and the values and ethics which his society has determined to be correct. what is good and what is evil? the satanist asks. if you kill for your country you are called a hero, but if you k

DEMONIC BIBLE

inister and therein become nexus s or gateways to the forces of darkness. by presencing the forces of darknes, and engaging in acts which would change the world towards the sinister, initiates of the ona sought to further the sinister dialectic of history. the devil s ambassadors the first embassy to the dark lord was the creation of yaj nomolos, prophet of the second coming. nomolos, an ordained priest of the church of satan, established the embassy located in whitehall, pa, known as the embassy of s.a.t.a.n (s.a.t.a.n. stands for survival and the androgyne nation) the social realist philosophy espoused by nomolos was one of predator and prey emphasizing survival of the fittest. satan, remarked nomolos, was an androgynous being. in the future, he believed, mankind would evolve into an and

n, the aeon of lucifer, would begin sometime after the year 1999. in the year 2000, magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. the year 2001 ce became known as year 1 in the aeon of lucifer. magus susej had previously been appointed as an ambassador of the embassy of s.a.t.a.n. and been ordained as a priest of the church of satan. he had also been a member of the temple of set, the order of the left-hand-path, and the order of nine angles. he had studied at length the literature of these and other satanic organizations. in the embassy of lucifer he brought together the philosophy of all these groups and combined this unified satanic philosophy with the system of ritual revealed to him by his u

rd of god, can one approach a true understanding of these scriptures. read from a "satanic" perspective, the bible reveals itself as a history of hebrew magicians and sorcerers. in a careful reading of the bible, the prophets of the old testament are shown to be practitioners of the black arts and jesus christ, in his stance against hypocrisy and self-righteousness, is revealed as a great satanic priest and black magician. to the inquiring mind it is clear why the magi of persia (the wise men, were the first to acknowledge the birth of christ, for through their magical art and the practice of astrology, they recognized him as a naturally born magician. the eighteen lost years of his life were surely spent in the east studying the knowledge of the magi. the practitioner of the black arts ma

or more times. 9. both drink from chalice as a sign of communion with the forces of darkness. 10. celebrant and partner come together in sexual union. 11. extinguish candles; allow light to once again enter the ritual chamber. the rituals of the demonic bible may be undertaken by a group or coven. if this is the case, each participant chooses a dark god/goddess as his personal archetype. the high priest performs the rituals to cross the gates of hell and become the devil incarnate. he then adopts the name of a particular archetype, such as satan or lucifer, and is known from then on by that name within the coven. he then initiates the high priestess so that she becomes the manifestation of the dark goddess. she assumes the name of a particular archetype such as hela, hecate, or diana. the

come the devil incarnate. he then adopts the name of a particular archetype, such as satan or lucifer, and is known from then on by that name within the coven. he then initiates the high priestess so that she becomes the manifestation of the dark goddess. she assumes the name of a particular archetype such as hela, hecate, or diana. the other priests and priestesses are then initiated by the high priest or high priestess (as appropriate) and become the manifestations of various devils and dark gods. members of the congregation are then initiated either by a priest, a priestess, the high priest, the high priestess, by several members of the group, or by the entire coven depending on the exact nature of the initiatory rite the group adopts. i have stated previously that ritual paraphernalia

DIABOLUS

ead, to be the greatest of all the gods, as it is sethan who has mastered the dragon of chaos apep and it now serves him and became part of his essence. sethan as he is often called is considered the most ancient yet distinctly clear form of the opposer and adversary. charles pace (born 1920 date of death currently unknown, the obscure luciferian called himself a satanist or a setanist, and was a priest of set and anubis in a well known witchcraft coven in london under gerald gardner, a former student of aleister crowley. charles pace was known as hamar at and was a mortician by trade. his primary expression was art in which he painted mostly egyptian styled images, as can been seen in the rare manuscript the book of tahuti 4, in which pace presents a powerful alternate study and design of

74 about gardner and wicca, mentioning that wiccan is a saxon word which means enlightened ones and not wise ones, referring to those who were enlightened from paganism to christianity. pace suggested that he gave the word wicca along with his associates to gardner, apparently as a joke. gerald gardner did not get the joke. obviously, charles pace was meaning that light heartened as he was a high priest in a coven under the wiccan and gardner concepts, even though he had a nasty falling out when them in the mid 70 s. in necrominion, the book of shades it is reportable that his teachings of the sethanic cult of masks were focused on selftransformation and luciferian concepts. alexander sanders, an associate of charles pace, made mythological reference to set and black witchcraft in his lect

nd body. essentially in zoroastrian lore, zohak or azi dahaka is the second in command of ahriman s children, he is for a lack of a better term considered a prototype for an antichrist in that he expands the opposite gnosis against zoroaster. the jewish scriptures were first composed by him (i.e. zohak, and deposited in the fortress of jerusalem. and through zohak men adhered unto the jewish high-priest abraham, and through abraham they adhered unto moses, whom the jews accepted as their prophet and messengers of faith, and unto whom they ascribe the salvation of sins committed, and regarded his acquirements as being necessary for the final propagation of their faith. thus zohak cherished demoniac deceptions to harm his people. the denkard here we read that zohak, during his long life span

their faith. thus zohak cherished demoniac deceptions to harm his people. the denkard here we read that zohak, during his long life span, was considered the one who propagated early jewish scriptures as a means of satanic influence among his people. no doubt many of the arabs and surviving zoroastrians considered the jewish faith to be a joke propagated by ahriman. there were ten precepts of the priest zohak who was considered a part of the hebrew religion, while the actual intent of these so-called precepts of zohak are not acknowledged, the zoroastrians considered him very dangerous even after his long 1,000 year reign. the ten precepts suggest that zohak called their god an injurer of the universe, recommended daeva worship and the use of idols in ritual practice, that people should be

shipped in nature outside of themselves- is that which indeed causes destruction and rebirth, thus a balanced aspect of both dark and light. the religion of priests, who guided by their evil intellect devoid of wisdom, act among men as the servents of god, is only in appearance the wise religion of god. this through the evil intellect depopulates the world, ruins, and destroys mankind. and such a priest is as it were the agent of the evil-minded ahriman to do his work among men and harms mankind and the world. such a religion, owing to the evil intellect, renders mankind miserable and makes them suffer in pain in both the worlds. denkard here we see that the left hand path or that of akoman the evil mind represents a path of power from which the self is beholden of. that the religion of so

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

deaconess (q.v) of a working lodge of the order who serves as the warden of the south. dagger: a cross hilted, double edged, short blade used as the magickal tool and weapon of elemental air. attributed to the direction of the east. deacon/ deaconess: from the late latin, from the greek "diakonos" meaning "servant. in the christian church, a lesser member of the clergy. one who ranks just below a priest/ priestess and is assigned the responsibility of assisting the priest/ priestess in religious services and in administrative matters. dee, dr. john: a mathematician, astronomer, scientist, and ceremonial magician who lived in the reigns of queen elizabeth i and king james i of england, from 1527-1608. john dee was a devout christian, who is best known for developing with his assistant (edwa

mental (q.v) fire (q.v) or water (q.v) is needed. hexagram, unicursal: a hexagram (q.v) that is drawn with a single, unbroken, reflecting line. this figure was developed by aleister crowley, and is used by members of the order of the astral star when a figure involving planetary operations requiring the applications of elemental (q.v) air (q.v) is needed. hiereus/ hiereia: from the greek meaning "priest or priestess" more generally, any priest (priestess) of the mysteries who assists the hierophant (q.v) in initiating members. in the order of the astral star, a senior officer of a stellar temple [s.t. the assisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hal

ssisting adept and a primary member of clergy (priest/ priestess) of a working lodge of the society whose station is at the black pillar in regular working, or at the west end of the hall during initiations to symbolize a terrible and avenging force at the confines of matter, at the borders of the qlippohth being enthroned upon matter and robed in darkness (black. hierophant: originally, the high priest of the greek mysteries at eleusis. more generally, any priest of the mysteries who reveals sacred secrets to initiates and candidates during initiation. in the order of the astral star, the chief officer of a stellar temple [s.t. the principle adept and ranking clergy (high priest/ high priestess) of a working lodge of the society whose station is at the east- the direction of light in regu

to what you think you are. the truest identity of the individual stripped of all transitory veils. hode: in hebrew "mercy. the eighth sephirah (q.v) on the tree of life (q.v. hounfor: distinguished from the peristyle, or ritual enclosure of voudoun (q.v, hounfor is a more general term that means all the physical area, ritual equipment, and persons under the immediate authority of the houngan, or priest. as such, it is equivalent to the christian parish. it may also be used in a more restricted sense to mean the small chamber adjoining the peristyle that contains the alter of one or more loa (q.v. houngan: a male priest of voudoun (q.v, who presides over the rites and gives counsel and magickal aid to worshipers of that religious faith. see planetary hours. hours, planetary: a division of

ich the person was first possessed, with which the person enjoys a more familiar relationship. malkuth: pronounced "mahl-koot" it means "kingdom" in hebrew. the tenth sephirah (q.v) on the tree of life (q.v. it is at the bottom of the central pillar and relates to our physical plane. mambo: a priestess of voudoun. in some parts of haiti, she is considered lower in status than the houngan (q.v) or priest, but her role is similar. mana: a polynesian word for the occult essence that pervades the universe and gives objects, words, animals, people, and places their magickal potency. mana is the force or energy of magick (q.v. mantra; mantram: a word, phrase, or sentence which is repeated over and over as a purpose of focus during devotion or meditation (q.v. although some say that any phrase or

DION FORTUNE MYSTICAL QABALA

to assimilate. it is only a dead faith which remains uninfluenced by contemporary thought. 9. the original stream of hebraic mysticism has received many tributaries. we see its rise among the nomad star-worshippers of chaldea, where abraham in his tent among his flocks hears the voice of god. but abraham has a shadowy background in which vast forms move half-seen. the mysterious figure of a great priest-king "born without father, without mother, without descent; having neither beginning of days nor end of life" administers to him the first eucharistic feast of bread and wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there was a king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the pri

t father, without mother, without descent; having neither beginning of days nor end of life" administers to him the first eucharistic feast of bread and wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there was a king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of israel with the priest-kings of egypt. abraham and jacob went thither; joseph and moses were mystical qabala page 6 intimately associated with the court of the royal adepts. when we read of solomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced the hebrew esotericism. when we read of daniel being educa

form a most practical and exact system of mystical development; and one that is peculiarly valuable in that it is equilibrated, for the different aspects of manifestation are, as it were, dissected out and dealt with in turn, nothing being neglected. by the time we have trodden all the paths of the tree we shall have learnt the lessons of death and the devil, as well as of the angel and the high priest. chapter x the paths upon the tree 1. the sepher yetzirah refers to the ten sephiroth theni selves, as well as the lines connecting them, as paths, and justly so, for they are all equally channels of divine influence; but it is usual in practical working to consider the lines between the sephiroth only as the paths, and the sephiroth themselves as spheres upon the tree. this is one of the m

desires till he bestows upon her his sun-force and she is impregnated. 33. in magical workings the man or woman who desires to work with the opposite type of force to that of their physical vehicle, and it is part of the routine of occult training that they should do so, shifts the level of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the priest of osiris sometimes employs the elemental spirits to supplement his polarity, and the priestess of isis invokes angelic influences. 34. because manifestation takes place through the pairs of opposites, the principle of polarity is implicit not only in the macrocosm but also in the microcosm. by understanding it, and knowing how to avail ourselves of the potentialities it affords, we can rai

ch charity is the handiwork of a fool; too much patience is the hallmark of a coward. what we need is a just and wise balance which makes for health, happiness, and sanity all round, and the frank tealisation that sacrifices are necessary to obtain it. you cannot eat your cake and have it in the spiritual sphere any better than anywhere else. mystical qabala page 120 8. geburah is the sacrificial priest of the mysteries. now sacrifice does not mean giving up something that is dear to you because a jealous god will brook no rival interests in his devotees and is flattered by your pain. it means the deliberate and open-eyed choice of a greater good in preference to a lesser good, and the athlete prefers the fatigue of exercise to the ease of the sloth that puts him out of condition. coal bur

DION FORTUNE PSYCHIC SELF DEFENSE

ting attacks of exhaustion. i have told this story in detail because it is a useful illustration of the manner in which the little-known powers of the mind can be abused by an unscrupulous person. first-hand experience is of far more value than any amount of illustration from the pages of history, however well authenticated. if such a transaction had taken place during the middle ages, the parish priest would have organised a witch-hunt. in the light of my own experiences i am not at all surprised that people who had acquired a reputation for the practice of witchcraft were lynched, the methods are so terrible and so intangible. we may think the records of the witch-trials are ridiculous, with their tales of wax images melting in front of slow fires, or the crucifying of christened toads

eplied that she had been to his room for that purpose, but there was a psychic barrier across the threshold that prevented her entering. she also asked me, on several occasions, to put inside my frock out of sight a little silver cross that i habitually wore, as she said she could not bear the sight of it. this cross i had purchased just before coming to this occult college, and had taken it to a priest of my acquaintance to be blessed, for i had not been altogether easy in my mind concerning the nature of the group i was joining, and during the early days of my association with it was poised on tiptoe, as it were, ready for instant flight. naturally i had kept my own council concerning the psychic precautions i had taken against my new friends, and no one was aware that the cross had been

mmunion" replied my friend" and it was originally a bishop's pectoral cross" her sister was greatly interested, and immediately brought her own jewel-case to me and asked me if i could pick out her first communion cross also, for, like her sister, she was a roman catholic, and these crosses that were given them as presents on the occasion of their first communion had been specially blessed by the priest. i was greatly interested to observe that from three or four ornamental crosses i was able to pick one which felt warm and living and electric to the hand, and pass it across to her, saying "this is your communion cross" and it was. i remember once, as a small child, picking up a dying rook; the creature lay motionless on my knee for a few minutes, and then gave a flutter and died. i had ne

e god which is one of the ideas underlying human sacrifice. there are two types of human sacrifice, the willing and the unwilling. the unwilling sacrifice, the prisoner struggling or drugged into passivity, is used, not to propitiate the god, as is usually thought, but in order that his vital forces may serve as a basis of manifestation. the willing sacrifice, in which the victim will be either a priest or a devotee of the god, has for its motive the idea of divine union, not altogether unknown to christian mystics, who seek its achievement by a living death, whereas the adherents of juggernaut escape with one brief pang. the european belief of one man, one life, has imbued us with the idea of death as the supreme evil. therefore the european very often does not go to his death when he uni

e soul by another. it is a hypnotic domination, and we can explain it in terms of the known psychology of hypnosis, the hypnotist in the case being an astral entity. there is an operation in magic known as "assuming the god-form" in which the operator identifies himself in imagination with the god and so becomes a channel for its power. it is one of the special modes of egyptian magic wherein the priest always wore a mask to represent the animal head symbolically attributed to the god he represented. this imaginative identification is a method well known in occultism and is often employed in order to enter into the inner life of a plant or a crystal as a mental exercise. the effects of it are very marked and very peculiar. i am inclined to think that it is this method, combined with hypnos

DONALDTYSON BLACKMAS

ass (black mass as celebrated in the french court of louis xiv) the notorious black mass was supposedly a blasphemous parody of the catholic mass celebrated by witches or sorcerers for the purpose of defiling the most holy beliefs and practices of the church, and thereby pleasing the devil, who would as a reward grant to them the power to do evil. some of its infamous features include a defrocked priest who celebrated the mass on the belly of a naked woman, and the substitution of semen for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wafers into the vagina of the woman before copulation. sometimes the c

rt of the french king louis xiv, black mortuary masses were performed by selected priests for the purpose of causing the deaths of specific individuals. occasionally amatory masses were performed by priests to enable them to magically overcome the modesty of nuns they lusted after. one such amatory mass was described by an observer in these terms: every time during the course of the mass when the priest had to kiss the altar, instead he kissed the body of the girl. he consecrated the host over her private parts, into which he inserted a small portion of the host. at last the mass was finished, and the priest went into the woman, and, with his hands dipped into the chalice, washed all her genital areas. even more fantastic details of the black mass involved the sacrifice of infants or maide

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

passing from the region of native egyptian tradition, we touch firm ground with the evidence derived from the monuments of the iind dynasty. a bas-relief preserved at aix in provence mentions asen and ankef,[1] two of the priests of sent or senta, the fifth king of the iind dynasty, about b.c. 4000; and a stele at oxford[2] and another in the egyptian museum at gizeh[3] record the name of a third priest, shera or sheri, a "royal relative" on the stele at oxford we have represented the deceased and his wife seated, one on each side of an altar,[4] which is covered with funeral offerings of pious relatives; above, in perpendicular lines of hieroglyphics in relief, are the names of the objects offered,[5] and below is an inscription which reads,[6 "thousands of loaves of bread, thousands of v

hich the priests performed.[3] the inscriptions upon the earlier [1. teta, ii. 388, 389 (recueil, ed. maspero, t. v, p. 58) 2 the arguments brought forward here in proof of the great antiquity of a religious system in egypt are supplemented in a remarkable manner by the inscriptions found in the mastaba of seker-kha-baiu at sakkara. here we have a man who, like shera, was a "royal relative" and a priest, but who, unlike him, exercised some of the highest functions of the egyptian priesthood in virtue of his title xerp hem (on the] see max m ller, recueil de travaux, t. ix, p. 166; brugsch, aegyptologie, p. 218; and maspero, un manuel de hi rarchie gyptienne, p. 9) among the offerings named in the tomb are the substances# and# which are also mentioned on the stele of shera of the iind dynas

without title. this chapter has no vignette. chapter xxi* the chapter of giving a mouth to a man in the underworld. this chapter has no vignette. chapter xxii. the chapter of giving a mouth to the deceased in the underworld. vignette: the guardian of the scales touching the mouth of the deceased. chapter xxiii. the chapter of opening the mouth of the deceased in the underworld. vignette: the sem priest touching the mouth of the deceased with the instrument. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical power to the deceased in the underworld. this chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette:

iest touching the mouth of the deceased with the instrument. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (20 of 36 [8/10/2001 11:22:55 am] chapter xxiv. the chapter of bringing words of magical power to the deceased in the underworld. this chapter has no vignette. chapter xxv. the chapter of causing a man to remember his name in the underworld. vignette: a priest holding up# before the deceased. chapter xxvi. the chapter of giving a heart to the deceased in the underworld. vignette: anubis holding out a heart to the deceased in the underworld. chapter xxvii. the chapter of not allowing the heart of a man to be taken from him in the underworld. p. xxxiv theban version: list of chapters. vignette: a man tying a heart to the statue of the deceased.[1]

ches; as we approach the period of the xxvith dynasty the texture becomes coarser and the material is darker in colour. the theban papyri of this period are lighter in colour than those found in the north of egypt and are less brittle; they certainly suffer less in unrolling [1. the books of the dead written in the hieroglyphic and hieratic characters which belong to the period of the rule of the priest-kings of the brotherhood of amen form a class by themselves, and have relatively little in common with the older versions. a remarkable example of this class is the papyrus of nesi-khonsu which m. maspero published (les momies royales de d ir el-bahar, p. 600 f. the text is divided into paragraphs, which contain neither prayers nor hymns but a veritable contract between the god amen-ra and

EMPERORS NEW RELIGION CHURCH OF SATAN

oming figure in the shadows, that majestic silhouette of satan leathery wings outstretched, standing proudly, backlit by the flames of hell that people find disquieting [16] church of satan officials have argued that parts of the the satanic bible were intended as sincere philosophy while other parts were intended to mislead the rubes begging to be mocked and derided. according to william gidney (priest of the church of satan: the church of satan champions the machiavellian ethic of misdirection: you should try actually reading the philosophical content of the satanic bible far more carefully. what confusion we inspire is of no interest to us [17] hence, the inclusion of the so-called enochian keys, a hoax invented by john dee and edward kelley, in the satanic bible might be an ironic atte

ting followers (who will be looking for satanic baptism rituals, but its desire to keep followers (who will be looking for wedding, funeral, and other similar rituals) is slim or even against its own interest. the church of satan explains that a wedding ritual can only be performed by a church of satan appointed official: the official marriage rite used by the church of satan was authored by high priest gilmore and is not available online or to members or the public. it is now only presented to members of the priesthood of mendes who are about to perform it [20] the explanation also reveals that apparently the original wedding ritual by anton lavey has now been replaced with a new one by peter gilmore (high priest of the church of satan, which according to the church of satan is to be publ

nd that membership of the church of satan is not necessary to be a satanist [41, the church of satan does not tend to acknowledge people as satanists unless they openly support the church of satan. in fact, ranking followers in the church of satan have habitually declared that only through membership of the church of satan does a person qualify as a real satanist in the words of a church of satan priest: and then there are two types of satanists; those who are members of the church of satan and those who wish they were [42] complaints to their superior in rank are normally defused with the explanation that the ranking follower is entitled to his or her opinion, and that one should not otherwise take this follower too seriously. in the case of the aforementioned priest, peter gilmore explai

glorious demise is criticized with no ulterior motives, with motives of devotion to facts, etc. the leader is criticized because it will affect those church of satan followers whose primary devotion is anton lavey. it is understandable why church of satan followers are perceived as people with personality cult mentality when, for example, peter gilmore solemnly states that: dr. lavey is our high priest, because he is certainly the most advanced person in the church of satan. he is truly a brilliant man and one that we can all learn from. actually, he never ceases to amaze me with, er, the wondrous things that he s experienced and has to teach [56] when a church of satan follower reveres anton lavey as the foremost satanist and at the same time considers his ideology to be a recipe for suc

had convinced his original home study group of an unusual past and was forced to keep up the appearance. evidently the church of satan wants to draw from the mystery of a very special person, or the church of satan would have ceased to emphasize his remarkable life. it is noteworthy that the church of satan membership card shown in figure 1 displays the text anton szandor lavey/ founder and high priest, because it is very unusual for a membership card to display another person s name unless it is a fan club membership card. although the church of satan s appeal to irrelevance is valid, clearly it does not reflect the church of satan s use of anton lavey s sinister image. lies provide a clue to one s values, because a storyteller lies about that which he finds important, and the particular

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

addon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which he could ride through the air like a bird. therefore, the greeks called him the aerobate. pythagoras, his pupil, stole this arrow from him and thus accomplished many wonderful feats. abaris foretold the future, pacified storms, banished disease, and

ng chanted during the ceremony with the following line: you are well dressed, but you have no canoe to carry you across to the other side. possession in most preindustrial cultures, epileptic diseases were assumed to be the result of demoniac possession. in much of africa the sufferer was supposed to be possessed by mbwiri, and the person was relieved only by the intervention of the medicine man (priest) or a spirit or deity. in the middle of the street a hut was built for the sufferer, and there he resided, along with the priest and his disciples, until cured, or maddened. townspeople held a continuous revel, including what seemed like unending dances to the sound of flute and drum, for ten days to two weeks, engaging in much eating and drinking all at the expense of the patient s relativ

, real or pretended, had been effected the patient built a little house for the spirit image, avoided certain kinds of food, and performed certain duties. sometimes the process terminated in the patient s insanity; some were known to run away to the bush, hide from all human beings, and live on the roots and berries of the forest. one european writer observed of the tribal medicine man [they] are priest doctors, like those of the ancient germans. they have a profound knowledge of herbs, and also of human nature, for they always monopolise the real power in the state. but it is very doubtful whether they possess any secrets save that of extracting virtue and poison from plants. during the first trip which i made into the bush i sent for one of these doctors. at that time i was staying among

see a little of his fetish. he drew on the ground with red chalk some hieroglyphics, among which i distinguished the circle, the cross, and the crescent. he said that if i would give him a fine dush, he would tell me about it. but as he would not take anything in reason, and as i knew that he would tell me nothing of very great importance in public, negotiations were suspended. the claims of the priest to possess supernatural powers were seldom questioned. he was not only a doctor and a priest who intervened with the spirits and deities.two capacities in which his influence was necessarily very powerful.he was also a witchfinder, and this office invested him with a truly formidable africa encyclopedia of occultism& parapsychology. 5th ed. 14 authority. when a man of worth died, his death

ed. he was not only a doctor and a priest who intervened with the spirits and deities.two capacities in which his influence was necessarily very powerful.he was also a witchfinder, and this office invested him with a truly formidable africa encyclopedia of occultism& parapsychology. 5th ed. 14 authority. when a man of worth died, his death was invariably ascribed to witchcraft, and the aid of the priest was invoked to discover the witch. when a man was sick a long time, his neighbors called ngembi, and if she could not make him well, they called the priest. he came at night, in a white dress, with cock s feathers on his head, carrying a bell and a little glass. he called two or three of the victim s relatives together. he did not speak, but always looked in his glass. then he told them tha

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

those names. their name, pronounced mogh by later persians, and magh by the ancients, signified wise, which was the interpretation of it given by the greek and roman writers. stobaeus expressly called the science of the magi, the service of the gods, as did plato. according to joseph ennemoser in his book the history of magic (1847, magiusiah, madschusie signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterward magi and magician. the philosopher j. j. brucker maintained that the primitive meaning of the word was fire worshiper and worship of the light, an erroneous opinion. in modern persian, the word is mog; mogbed signifies high priest. the high priest of the parsees at surat was called mobed. others derive the word from megh, meh-ab signifying

on; through revelation from the gods; or through his mastery of ritual. the shaman operated like a medium, for instead of summoning the powers of the air at his bidding, as did the magicians of medieval days, he found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered, in the eyes of the leaders and believers of the new, nothing but evil or misguided magicians. medieval definition of magic the definitions of magic given by the great magicians of medieval and modern times naturally differ greatly from those of anthropo

soon die. in parts of britain and ireland it was believed that evil could be averted by being respectful to a magpie. bowing or doffing one s hat. irish folk would sometimes say good morning, your reverence on seeing a magpie first thing in the morning. the magpie also figured in the folklore of the american indians and was a clan animal among the hopis. maguire, father joseph (ca. 1931) catholic priest popularly known as the miracle man, who specializes in spiritual healing. he was born in lowell, massachusetts; his mother was irish, from castlegregory in county kerry. maguire was a successful businessman, owning an electronics sales company that sold missile parts to cape kennedy, and also operating a chain of hotels, motels, and restaurants. then, at the age of 38, he left his profitabl

le man, who specializes in spiritual healing. he was born in lowell, massachusetts; his mother was irish, from castlegregory in county kerry. maguire was a successful businessman, owning an electronics sales company that sold missile parts to cape kennedy, and also operating a chain of hotels, motels, and restaurants. then, at the age of 38, he left his profitable businesses and became a catholic priest. his gift of healing developed slowly over a period of years, commencing the year before his ordination. he has since figured in a large number of medically unexplained cures that followed his touching people who were terminally ill. in 1984 father maguire visited ireland, where he had an enthusiastic reception. more than 2,500 people crowded into the church of our lady queen of peace in me

the all-absorbing subject of sorcery. one of the points on which opinion had differed most was, whether the sorcerers were carried bodily through the air to the place of meeting, or whether it was an imaginary journey, suggested to their minds by the agency of the evil one. the authors of the malleus decide at once in favour of the bodily transmission. one of them was personally acquainted with a priest of the diocese of frisingen, who declared that he had in his younger days been carried through the air by a demon to a place at a very great distance from the spot whence he had been taken. another priest, his friend, declared that he had seen him carried away, and that he appeared to him to be borne up on a kind of cloud. at baldshut, on the rhine, in the diocese of constance, a witch conf

EVERBURNING LAMPS

t would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky pa

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

work myself, and sometimes i get frustrated with it. on the whole, however, she was convinced that abram was a positive influence in her life. further reading rojcewicz, peter m, 1984. the boundaries of ortho- doxy: a folkloric look at the ufo phenomenon. ph.d. dissertation. university of pennsylvania, philadelphia. adama adama, who channels through dianne robbins, is an ascended master and high priest of telos, the great lemurian city now located under mount shasta in northern california. because of his pure thoughts, adama, like the million other persons who live in the city, is able to live for hundreds of years. he is currently more than six hundred years old. he is a descendant of the lemurians who fled inside the mountain when lemuria and all else on earth s surface were destroyed i

er. around 600 b.c, while traveling in europe, solon (a historical figure remembered for his legal and poetic genius) learned of a great civilization that existed nine thousand years earlier. it was located in the atlantic ocean beyond the pillars of hercules (the present-day straits of gibraltar) on an island larger than north africa and asia combined. according to solon s informant, an egyptian priest, atlantis had grown arrogant and warlike. it ruled many other islands and parts of what is now europe. but when it attacked athens and other greek city-states, those communities joined forces to repel the invaders and drive them back to atlantis, freeing other islands from atlantis s tyranny in the process. but when the battle was brought to atlantis s own shores, cataclysmic earthquakes an

isdom. these messages stated that all humans have the power within themselves to contact this higher being. all things were one; everything and everybody was at once individual and universal. and finally, humans were entering, in steiger s summary, a new age, another progression in our evolution as spiritual beings .we are moving toward a state of mystical consciousness wherein every man shall be priest. see also: channeling further reading steiger, brad, 1973. revelation: the divine fire. englewood cliffs, nj: prentice-hall. dual reference dual reference is a term coined by massachusetts ufologist joseph nyman. his hypnotic investigations of abductees have led him to the discovery that many believe themselves to be of alien origin. they have no conscious memories of such a personal extrat

het and caro l y n sh e a re r. lanello first came to earth thousands of years ago from his native venus after sanat kumara the brother of sananda (jesus) and sometimes called earth s planetary spirit determined to save the human race from destroying itself. over the centuries lanello went through many incarnations, all in fulfillment of his earthly mission. in his lives, he has been an atlantean priest, noah, lot, amenhotep iv, bodhidharma (founder of zen buddhism, aesop, pericles, mark the evangelist, lancelot, saladin, king louis xiv (the sun king, hiawatha, and henry wadsworth longfellow, among others. see also: ascended masters; sananda further reading ascended master lanello: i am here and i am there! i am everywhere in the consciousness of god! n.d. http//www.ascension-research.org/

in powe rful symbols of ma ry s continuing interest in the churc h and its believe r s. a third major bvm appearance occurred at knock, a small village in western ire l a n d s county ma yo, in 1879. a commission of inq u i ry set up by john mc hale, the arc h b i s h o p of tuam, investigated it soon afterw a rd. on the evening of august 21, ma ry beirne, a middle- aged housekeeper for the local priest, was walking by the chapel when she was surprised to see three beautiful fig u res, one re s e m b l i n g the bvm, the other st. joseph, the third a b i s h o p, standing motionlessly near an altar. a white light surrounded them. she thought someone had put on a display of statues. sh e went to a friend s house and stayed for half an h o u r. when she and her friend ma ry mcloughlin we re

FAUST

of directing technical transmissions via mental telepathy of the combination of mediumistic telepathy under the direction of the confederation of cosmic space beings (keel, 1975. zandark s people are here to bring peace, and they have been here a long time. they built the sphinx, the pyramids, and other classic ancient structureth1808 faust johann wolfgang von goethe translated by george madison priest goethe, johann wolfgang von (1749-1832- german poet, writer, and playwright who was a dominant influence in german literature. his primary focus was on the natural evolution of things rather than abstract theories. faust (1808) a play about the legend of faust who promises his soul to the destructive spirit mephistopheles in order to fulfill his desire of encountering life through experienc

by lips, her cheek s clear bloom, i ll not forget till the day of doom! and then how she casts down her eyes, stamped deeply in my heart it lies! how curt and short were her replies, that fills me with sheer ecstasy! mephistopheles appears. faust hear, you must get that girl for me! mephistopheles well, which one, then? faust she just went by. mephistopheles that one? she was just coming from her priest, absolved from every sin, down to the least. hard by the chair i stole quite nigh. she s innocent in deed and thought and went to confession all for naught. over her i have no power. faust she s over fourteen years old even so. mephistopheles my word! you talk like gay lothario who covets for himself each lovely flower and fancies, puffed up, there s no honour, no, nor favour that he may no

i knew something worse, to curse by it as well! faust what is the matter? what s so badly vexing you? i ve never seen before a face that looked that way. mephistopheles off to the devil i d betake myself this day if i myself were not a devil too! faust what has gone wrong? why thus behave? it suits you well to rant and rave! mephistopheles just think, the gems for gretchen that i got, a wretched priest has bagged the lot! the mother gets to see the stuff and starts at once to feel a secret shuddering. the woman has a scent that s fine enough, forever in her prayer-book she delights to snuff, and smells it out in every single thing if it be sacred or profane; so in those gems she noses till it s plain that they held little blessing, little good. my child, she cried, to keep unrighteous gai

ses till it s plain that they held little blessing, little good. my child, she cried, to keep unrighteous gain perturbs the soul, consumes the blood. we ll dedicate it to the mother of our lord, with heavenly manna she ll reward" then gretchen drew her mouth askew; she thought: it is a gift-horse, it is true, and surely godless is not he who brought it here so handsomely" the mother summoned in a priest who came and when he d scarce perceived the game, got much contentment from the sight. he said: so one is minded right! who overcometh, winneth a crown. the church hath a good stomach ever, whole countries hath she gobbled down, and yet hath over-eaten never; the church alone, dear ladies, best can all unrighteous goods digest" faust that is a custom that men oft pursue; a jew and king can

too, would no one of his feelings or of church bereave. margaret that s not enough. we must believe! faust must we? margaret ah, could i but impress you, henry dear! the holy sacraments you also don t revere. faust i do revere them. margaret but without desire, alas! it s long since you confessed or went to mass. do you believe in god? faust my darling, who dare say: i believe in god? you may ask priest or sage, and you ll receive what only seems to mock and stay the asker. margaret so you don t believe? faust sweet vision, don t misunderstand me now! who dare name him? and who avow: i believe in him? who feels and would have hardihood to say: i don t believe in him? the all- enfolder, the all-upholder, enfolds, upholds he not you, me, himself? do not the heavens over-arch us yonder? does

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

rn, nar) to whom the lord hvhy revealed the deepest secrets, and whom the lord hvhy made the operational manager of this universe.19 metatron, chief of the angels, is referred to in the tanakh (notably in proverbs 22.6 and job 32.6, as well as the zohar (i.223b. iii enoch, the hebrew book of enoch, contains a long discourse on the ascension of the celestial chariot by rabbi ishmael, the last high priest before the destruction of the first temple of jerusalem. the ascension of rabbi ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal world of emanation (called atziluth. when high angels get too close to the supernal sefiroth in the world of atziluth, their wings burn. the ascension by rabbi ishmael

heh and the sefer yetzirah (book of formation) is referred to as the book of abraham. the qur an also has beautiful surahs devoted to the prophet isa (master yeshuvah, to whom is ascribed the exalted stature of rasool (prophet of the highest degree, and to isa s mother miryam (mary. it is interesting to note that in the history of miryam, master mohammed speaks of miryam, sister of aaron the high priest" f" 2' 8: 0 and master mosheh, as the same miryam who became the mother of master isa 1570 years later. scholars frequently point to this as an erroneous ascription. however, from the perspective of reincarnation, was master mohammed inferring that the later miryam was a reincarnation of the former, much in the same way as john the baptist is identified as a reincarnation of prophet eliyahu

traditionally adonai (ynda lit. my master. in the latin vulgate edition of the tanakh, jerome set the precedent of changing the pronunciation of the yod y to j and using the vowels from adonai to produce the anglicized variation jehovah. jehovah is the way that most contemporary non-jews pronounce the name hvhy. the name hvhy is sometimes pronounced yahweh, reflecting the tradition that the high priest in the temple of jerusalem made a monosyllabic pronunciation of the name hvhy on yom kippur (day of at- one-ment. the halachic prohibition specifies to avoid pronouncing the four letters of hvhy as a name. if one is inclined to follow their prohibition, one can use the atziluthic version wherein the letters are considered to be standing alone, and therefore pronounced individually x yod (as

tent and bear only the surrounding vast face image of leviathan, surrounded by the clear blue light of the endless. another object that might be included in a shrine to vast face is a smooth vertical stone, called a lingam in the tantric tradition. the lingam represents the erect penis, and is symbolic of the yang or male potency of vast face. as part of the tantric ritual involving a lingam, the priest or celebrant pours milk or some other special liquid mixture over the stone. the reader may certainly find it odd to include an apparently tantric article of worship on a mystical qabalistic altar. however, the ancient hebrews had a ritual similar to the anointing of the lingam, which is mentioned prominently on a number of occasions in the torah. two different chapters in torah b reshith m

ce and for guidance. as it is written: and in the days of king messiah there shall be no need that one should teach another; for that one spirit who in himself includes all spirits, knows all wisdom and understanding, counsel and might, and is the spirit of the knowledge and fear of the lord hvhy; because he is the spirit comprehending all spirits. 6 t' 8: h" 2: 2 2:e 8% 2 f# blessing of the high priest.;rmsyv hvhy ;krby yuh-vah-reh-khuh-khah yod heh vav heh vuh-yeesh-muh-reh-khah.;nxyv ;yla vynp hvhy ray ya-ay-r yod heh vav heh paw-naw-v ay-leh-khah vee-choo-neh-khah.,vls ;l ,syv ;yla vynp hvhy asy yee-sah yod heh vav heh pa-nav ay-leh-khah vuh-ya-say-m luhkhah sha-loh-m ]ma ay-meh-n may the lord hvhy bless thee and keep thee. may the lord hvhy shine his face upon thee and be gracious unt

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

n beliefs upon them.4 in any case, 1 festugiere, i, pp. 67 ff. 2 cicero, de nat. deor, i l l, 22. 3 c.h, i, p. v (preface by nock; festugiere, iii, p. 1. 4 as bloomfield says "scholarship has veered from one extreme to the other on this question of the egyptian elements in hermeticism (see 2 hermes trismegistus however, they were certainly not written in remotest antiquity by an all-wise egyptian priest, as the renaissance believed, but by various unknown authors, all probably greeks,1 and they contain popular greek philosophy of the period, a mixture of platonism and stoicism, combined with some jewish and probably some persian influences. they are very diverse, but they all breathe an atmosphere of intense piety. the asclepius purports to describe the religion of the egyptians, and by wh

n chambers of their temples, offered immense attractions. it is this pro-egyptian mood of the graeco-roman world which is reflected in the hermetic asclepius with its strange description of the magic by which the egyptian priests animated the statues of their gods, and its moving prophecy that the most ancient egyptian religion is destined to come to an end "in that hour, so the supposed egyptian priest, hermes trismegistus, tells his disciple, asclepius "in that hour, weary of fife, men will no longer regard the world as the worthy object of their admiration and reverence. this all, which is a good thing, the best that can be seen in the past, the present, 1 ibid, i, pp. 14 ff- 1 ibid, i, pp. 19 ff. i ibid, i, pp. 46 ff. 5 hermes trismegistus and the future, will be in danger of perishing

and how the content of the hermetic writings fostered the illusion of the renaissance magus that he had in them a mysterious and precious account of most ancient egyptian wisdom, philosophy, and magic. hermes trismegistus, a mythical name associated with a certain class of gnostic philosophical revelations or with magical treatises and recipes, was, for the renaissance, a real person, an egyptian priest who had lived in times of remote antiquity and who had himself written all these works. the scraps of greek philosophy which he found in these writings, derived from the somewhat debased philosophical teaching current in the early centuries a.d, confirmed the renaissance reader in his belief that he had here the fount of pristine wisdom whence plato and the greeks had derived the best that

h comes to him on a lonely seashore whither he has wandered in 1 lactantius, div. inst, ii, xv. 2 augustine, de civ. dei, viii, xxiii-xxvi. he is quoting from asclepius, 23, 24, 37; sec c.h, ii, pp. 325 ff. 3 c.h, ii, p. 259. 4 de civ. dei, viii, xiii-xxii. 5 this is the title of the sixteenth-century english translation by william adlington. 9 hermes trismegistus despair. eventually he becomes a priest of isis in an egyptian temple. the whole mood of this novel, with its ethical theme (for the animal form is a punishment for transgression, its ecstatic initiation or illumination, its egyptian colouring, is like the mood of the hermetic writings. though apuleius was not really the translator of the asclepius, that work would certainly have appealed to him. augustine calls apuleius a platon

with a slightly garbled version of the augustinian genealogy of hermes, which at once places him in extreme antiquity, and almost in a mosaic context. augustine has written of mercurius, continues ficino, also cicero and lactantius. he repeats the information from cicero that mercurius "gave laws and letters" to the egyptians, adding that he founded the city called hermopolis. he was an egyptian priest, the wisest of them all, supreme as philosopher for his vast knowledge, as priest for his holiness of life and practice of the divine cults, and worthy of kingly dignity as administrator of the laws, whence he is rightly called termaximus, the three times great.2 he is called the first author of theology: he was succeeded by orpheus, who came second amongst ancient theologians: aglaophemus

FRATER TENEBROUS CULTS OF CTHULHU

sume the correct aspect, certain dark forces can influence sensitive individuals, giving them visions of the great old ones, godlike aliens of extraterrestrial origin. these entities exist in another dimension, or on a different vibrational level, and can only enter this universe though specific window areas or psychic gateways- a concept fundamental to many occult traditions. cthulhu is the high priest of the old ones, entombed in the sunken city of r lyeh, where he awaits the time of their return. he is described as a winged, tentacled anthropoid of immense size, formed from a semi-viscous substance which recombines after his apparent destruction at the conclusion of the tale. the narrative also gives evidence, drawn from various archaeological and mythological sources, of the continuing

os, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recognisable as the black man of the witches sabbath an incarnation commonly associated with satan. he is depicted in seventeenth century tracts on witchcraft as a creature with ebony skin, the long black robe of a priest, and a conical hat a description substantiated by the testimonies of individuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance also compares quite strikingly to that of the astral entity, aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz a

of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777. cthulhu himself is referred to as the high priest of the great old ones. his other titles include, he who is to come, lord of r lyeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by lovecraft in the curious ritual phrase, of non-human origin, which is chanted by the worshippers of the cthulhu cult: ph nglui mglw nafh

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

among men. this is the great ideal which points the shortest way to the new heaven and the new earth, where the sons of cain and the sons of seth will eventually be united. part ix armageddon, the great war, and the coming age the chart printed in part v shows that there was an age when humanity lived in peace and happiness under the guardianship of a ruler who held the double office of king and priest, being both temporal and spiritual head of the double sexed human race. he is called melchisedec in the bible terminology, and it is said that he was king of salem, salem meaning peace. since then humanity has been divided into two sexes, male and female, and placed under the dual rulership of a king having dominion over their temporal affairs and aiming to advance them by industry and stat

both temporal and spiritual head of the double sexed human race. he is called melchisedec in the bible terminology, and it is said that he was king of salem, salem meaning peace. since then humanity has been divided into two sexes, male and female, and placed under the dual rulership of a king having dominion over their temporal affairs and aiming to advance them by industry and statecraft, and a priest, head of the priestcraft, exercising a spiritual authority, in such a manner as they considered for the eternal good of their charges. the statecraft employed by the sons of cain holds up the male ideal, hiram abiff, the master craftsman, the son of fire, while the sons of seth as priestcraft uphold the female ideal in the virgin mary, the lady of the sea. thus fire and water, male and fema

d to each other, with the inevitable result that a great war has been waged ever since the separation, that sin, sorrow and death are rampant, and that humanity is praying for the day of redemption, when the two streams shall be united in the kingdom of heaven where there is neither marrying nor giving in marriage, and where reigns christ, the king of peace, exercising the dual office of king and priest after the order of melchisedec, for the good of all. but this new order can not come into existence in a day. it requires ages of preparation, not only of the land itself, but of the people who are to inhabit it. and in order to gain an idea of what that land is like, and how the people are constituted, it will be helpful to consider the evolutionary career of humanity which has brought us

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

d the temporal power, or religion would have been stamped out; she must wait for the bridegroom who shall embody within himself the combined good qualities of solomon and hiram, but who is purified from their weaknesses. for the queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after the order of melchisedec, will fill the dual office of both spiritual and temporal head, where he will be both king and priest, to the eternal welfare of mankind at large who are now in bondage either to church or state but waiting, whether they realize it or not, for the day of emancipation, symbolically represented as the millennium, when there will be a wonderful city, a new jerusa

paw. this day you have received your baptism of fire, but he shall baptize you with water and with spirit; you, and every son of the widow, who will come to him. greater than solomon, he will build a new city and a temple wherein the nations may worship. the sons of cain and the sons of seth shall there meet in peace, at the sea of glass. and as melchisedec, king of salem (salem means peace) and priest of god, ministered to abraham, the father of nations, when mankind was yet in its infancy, so shall this new light combine in himself the dual office of king and priest after the order of melchisedec. he shall judge the nations with the law of love and to him that overcometh will be given a white stone with a name that will serve as passport to the temple. there he may meet the king face to

ame; in that order aspiring souls are still instructed how to fuse the base metals and make the white stone. the symbology of the foregoing will be explained in the following chapters. part v the mystery of melchisedec among all the characters mentioned in the bible none is more mysterious than melchisedec; said to be without father, mother, or earthly kin, and holding the dual office of king and priest. paul in his epistle to the hebrews gives us most information showing the connection between christ and melchisedec, both of them kings and high priests, but of different dispensations "god who at sundry times and in diverse manners spake in times past unto the fathers by the prophets has in these last days spoken unto us by his son whom he has appointed heir of all things, by whom also he

iests, but of different dispensations "god who at sundry times and in diverse manners spake in times past unto the fathers by the prophets has in these last days spoken unto us by his son whom he has appointed heir of all things, by whom also he made the worlds* no man taketh this honor unto himself but he that is called of god, as was aaron. so also christ glorified not himself to be made a high priest, but he that said unto him 'thou art my son, today have i begotten thee' as he saith also in another place, thou art a priest for the age after the order of melchisedec, who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared though he were a son, yet learned he o

e after the order of melchisedec, who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared though he were a son, yet learned he obedience by the things he suffered; and being made perfect, he became author of eternal salvation unto all that obey him; called of god a high priest after the order of melchisedec, of whom we have many things to say and hard to be uttered* for this melchisedec, king of salem, priest of the most high god, who met abraham returning from the slaughter of kings and blessed him; to whom also abraham gave a tenth part of all, first being by interpretation king of righteousness and after that also king of salem, which is king of peace; without

FREEMASONS SATANISM AND SYMBOLISM

making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be worshipped at the witches' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symbol of the church of satan [the occult emporium, winter, 1993-1994, p. 54] and that it is worn by the priest of satan [ibid, 1990-1991, p. 26] since albert pike linked baphomet with the goat of mendes, we will show this obviously satanic symbol, as well. it should also be noted that from the way a pentagram is normally seen(one point up, two down, rotating the pentagram 33 degrees you get a satanic pentagram. 33 is the highest degree there is in freemasonry. freemasonry makes use of the pentagram

ut of the pit of satan's hell. going back to the triangle pointing upward which represents the perfect or divine man; masonic writer albert churchward states standard occult belief when he further identifies the upright triangle. with the point up churchward writes that this triangle represents set "set" is one of the infernal names of satan, as listed in the satanic bible written by satanic high priest, anton lavey [churchward's book was, signs and symbols of primordial man, london: george allen and company, ltd, 1913, second edition, p. 189, 309, 471] in india, this triangle was worn in the foreheads of the followers of shiva. masonic authors william meyer and j.s.m. ward, also wrote that this type of triangle was worn in india by followers of shiva, who wear it in their foreheads. shiva

FULLER J F C SECRET WISDOM OF THE QABALAH

s followers conquered half the known world of their day, established a wonderful civilization, and still number two hundred and ten millions. is this omission, this negative period, a coincidence in these three lives? the answer is gno h, and this answer is conclusively proved by examining the lives of the lesser masters. moses disappeared into the land of midian, met there seven daughters of the priest of that country, lived with jethro 8 their father, tended his flocks, led them to the gback side of the desert and came to the mountain of god h. gand the angel of the lord appeared unto him in a flame of fire, out of the midst of a bush. h 9 then he conversed with god, who revealed himself to be the secret jehovah; and on his return to egypt such was his power that not only did he to all i

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

observes "this wonderful idol has furnished shoots to half asia, and every shoot is trained as much as possible like the parent, and like it, also, enclosed and tended. men watch and listen for signs and sounds from this holy tree just as the priests of dodona did beneath their rustling oaks, and, as many people, even of these somewhat sceptical days, still do, beneath the pulpits of their pope, priest, or other oracle"[8 [8] rivers of life, vol. i, p, 36. the sacred ficus is worshipped in india and in many of the polynesian islands. regarding the palm, inman assures us that it is emblematical of the active male energy, or the continuation of existence.[9 [9] ancient faiths embodied in ancient names, vol. ii, p. 448. within the legends underlying the jewish religion, it will be remembered

ught after with the greatest religious ardor, is seldom found, but should the people who go forth at christmas time in large numbers succeed in finding it they immediately set about preparing feasts under the tree upon which it grows; at the same time, in the most solemn manner, two white bulls are brought forth to be sacrificed. after the feast has been prepared and the sacrifice made ready, the priest ascends the tree and with a golden pruning-knife cuts the sacred branches of the mistletoe, dropping them into a white cloth prepared for the occasion. the bulls are then sacrificed and a prayer offered that "god would render his own gift prosperous to those on whom he has bestowed it" they believed that administered in a potion it would impart fecundity to any barren animal, and that it wa

ohim, the dual or triune creative force in nature. as the sun was the source whence proceeded all light and life as well as reproductive or generative power, it had become the object of adoration, and as the emblem of the deity, it was worshipped by all the nations of the earth in its three capacities as creator, preserver, and destroyer or regenerator each female and male. melchizedek, who was a priest of the most high god, blessed abraham, who was a worshipper of the same deity. on this subject dr. shuckford says "it is evident that abraham and his descendants worshipped not only the true and living god, but they invoked him in the name of the lord, and they worshipped the lord whose name they invoked, so that two persons were the object of their worship, god and this lord: and the scrip

doctrines of an ancient people. that the early historic nations understood little concerning the origin and true meaning of the legends which they had inherited from an older race is quite evident. the ignorance of the greeks regarding the significance of these legends is shown by the following: when solon, wishing to acquaint himself with the history of the oldest times, inquired of an egyptian priest concerning the time of the flood, and the age of deucalion or phroneous or noah, this functionary replied "o solon, solon, you greeks are always children, nor is there an old man among you! having no ancient traditions nor any acquaintance with chronology, you are as yet in a state of intellectual infancy. the true origin of such mutilated fables as you possess is this. there have been and

iestesses of this goddess officiated in the costumes of males, while priests appeared in the dress peculiar to females. however, that the sensuous element was to a certain extent already assuming dominion over the higher nature, and that priests were regarded as being incapable of self-control, is observed in the fact that in the later ages of female worship one of the principal requirements of a priest of cybele was castration. it is the opinion of grote that the story which appears in the hesiodic theogony, of the castration of saturn and uranus by their sons with sickles forged by the mother, was borrowed from the phrygians, or from the worship of the great mother. in india, the strictest chastity was prescribed to the priests of siva, a god which was worshipped as the destroyer or rege

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

oured mop. it was almost certainly father raweswhoencouraged waite in his earliest literary efforts andwho,perhaps, suggested tohim.thathe had a vocation tothepriesthood. waite unquestionably feltdrawntotheideaofpriesthood. in an interview in 1896 he described himself as having been'intendedforthepriesthood, and in later life he saw his role in his fellowshipoftherosycross as pre-eminentlythatofa priest;butin adolescence three factors heldhimback.onewas his endemic self-distrust('morethanall it wasthedreadful narrowness in all my waysoflifethatkept.mestunted, alikewithinandwithout')and almost constant illness;thesecond was a gradual lossoffaith; andthethird(thoughhe wasnotconsciousofituntilmuchlater in life)-anabhorrenceoftheideaofcelibacy. occasionally, however, he did make half-hearted f

my waysoflifethatkept.mestunted, alikewithinandwithout')and almost constant illness;thesecond was a gradual lossoffaith; andthethird(thoughhe wasnotconsciousofituntilmuchlater in life)-anabhorrenceoftheideaofcelibacy. occasionally, however, he did make half-hearted forays towards a vocation.whilestaying at dealduringthewinterof1881 he helped ayoungserver to realize his dreamofbecominga missionary priest and wondered,onhisownpart,'justfor onemomentwhetheritmightbe possible after all to dowithrome,however far apart from ahostelofthelord in deal.itcame to nothing' p. 75).butwhatever his early dreams and anxieties, they were overshadowed by tragedy. in september 1874,twoweeks before her sixteenth birthday, his sisterfrederica-weakenedby scarletfever-diedfrom 'general debility'.hermothernever r

youth though he was, in our two hands we could haveta'en hisfaceto kiss asloversshould, but on his earthly presence had come down so high a sense of visionandofcrown, that out of any place where lovers lean and whisper, he, with his uplifted mien, so bright uprose that, like the ground he trod, we knew him seal'd and set apart to god.from acolyte gabriel has risen to be 'perchance, a consecrated priest, whilechester-whoaloneknewwaite's feelingsandhelped him to come to termswiththem-e-has died:thatgoing away was waite's salvation, and he had engineered ithimself255for the acolyte gabriel was the young serverwhomhe had met in 1881 during hisautumnat deal. all hesays of the boy is that he was'theintelligent son..of a widowed irish woman, poor and slatternly',who'served at the altar in a mise

ar in a miserable catholic church'(sly,p.74)e .thepriest-in-chargeofthe church was fr james scratton,5'an eccentric elderly gentleman' and 'a ceremonial ne'er255 do-well'whocould offer no help to waite over his 'difficulties 'there was never a poor pitiful cleric more well-intentioned and more completely incompetent. nor would he help his server when the boy wished to study to become a missionary priest; it was left towaite-whothoughtthat 'heavenmighthelp thosewhosought to help others!-to act in hisplace,when 'against allexpectation [i] managed to have the lad placed'(sly,p.74).ofitself this is insufficient to prove the identity of the young serverwithgabriel,butthere is more: among hisboundmanuscripts waite preserved a series of poemswrittenin1882-theyare entitled 'fragmentsofrejected sce

s that are required in the exterior man.(d)thesoul and the spirit which do reside in the interior man, and wherewith the outward man must be unified. these are represented within the interior sanctuary bytheministry of a man and a woman.(e)theliturgy, or devotionalservice,by which it is sought to unite the three principles of man in a common aspiration and outreaching towards the divine) thehigh. priest, also within the sanctuary,whois the chiefcelebrant, the 'sign of the possibility which exists, the type of communication, the living symbol of the bridge between the seen and the unseen, the representative of god, the speaker who, symbolically, is commissioned from the other side of life. in the order of mysticalideas,the priest ministersto the three principles, butespeciallyto the spirit;

GILBERT THE MAGICAL MASON

erics, priors and abbots, did, as i shall no doubt be reminded, both profess and practise hermetic science and alchemy;butthen an abbot- as he of spanheim, i mean the notable trithemius; or a prior like valentine; or a bishop, like he of ratisbon, albertus magnus, were living in safety among a crowd of retainers, and the holy father's arm was a long way off, and he did not unnecessarily degrade a priest of high rank unless for contumacy to some personal order- while on the other hand each one of ten thousand common parish priests16themagical masoncould easily be cajoled into a visit to a neighbouring monastery and there retained until released by a merciful karma.itseems to me that there is a parallelism, and i hope to be able to show to you that there is an analogy, and some points of res

it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the 'maccabees, bookii.,cap.i.,where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed

hat the acacia referring to the burial ofh.a.,and which the fellow crafts dressed in white, carried in their hands as emblems of their innocence, is the same word as the greekq.kq.kld.which means innocence; it was also an emblem of immortality.theinsistance on a candidate for masonry proving himself free from deformity is a requirement which was common to the selection from among the levites of a priest of the jews (see leviticus xxi, 18, and to the reception of a neophyte in both the egyptian and the eleusinian mysteries, and a further point of resemblance is seen in the refusal to admit a slave, or anybut120themagical masona free man.ifthe whole aim of freemasonry were to propagate brotherly love and charity, why refuse to extend its blessings to the cripple, or the maimed, or to him in

d. the earliest extant greek reference to the zodiac is in the writing of aristotle. in the second dream of joseph, the son of the patriarch jacob, he narrates that the sun, moon and eleven stars made obeisance to him; hence it has been argued that joseph himself with the eleven stars refer to the twelve constellations of the zodiac, and again that the twelve stones in the breastplate of the high priest refer to the zodiac (josephus. each ofthese twelve signs has been assigned to a definite son of jacob, but without much authority; the rosicrucian ritual has one form of allotment, the hermetic g.d. society had a different one, and several printed books contain other varied schemes of distribution. the bible tells us that four of the tribes had definite standards; for judah a lion, for reub

christians as to its meaning and derivation. various suggestions may be found, such as the syriachasaya,the pious ones; aramaicasia,healers;iznuoim,the humble;chshaim,the silent ones. josephus calls themessenoiandessaioi;epiphanius calls themossenes,osioior holy ones, thus agreeing with philo. a curious note is that josephus, in whiston's english translation, calls the breast255 plate of the high priest by the wordessen(antiquitiesiii.,8, 5),butthis is not the spelling of the hebrew word used in the mosaic books, exodus xxv, 7, and xxviii, 4, 30, where we readch sh nfor that adornment. boutell's bible dictionary gives the namesshriunandshrihfor the breastplate of judgment. there does not seem to be any declared connection between the breast-plate of the high priest and these countryside de

GILBERT THE SORCERER AND HIS APPRENTICE

before thee, and whole burnt sacrifice upon thine altar, bless,loi;d,his substance, and accept the works of his hands; smite through the loins of them that rise against him, and of them that" hate him, that they rise not again' the armorial bearings of simeon are- yellow, a sword. these are the blessings of the twelve tribes of israel, whose names were engraven upon the twelve stones. of the high priest's breastplate, upon which, according to some traditions, certainflashesoflight appeared playing over certain of the letters, and thus returning the answer of the deity to the consulter. of the oracle byurim,bycomparing these blessings with that nature of the signs attributed to the particular tribes; we have been thus enabled to trace more or less clearly the connection between them, and al

th worry, joy with grief.52. knightofswords.a soldier, a man whose profession is arms, skilfulness, capacity, address, promptitude; r. a conceited fool, ingenuousness, simplicity.53. knaveofswords.a spy, overlooking, authority; r.thatwhich is unforeseen, vigilance, support.54. tenofswords.tears, affliction, grief, sorrow; r. passing success, momentary advantage.55. nineofswords.an ecclesiastic, a priest, conscience.66tilesorcerer and his apprenticeprobity, good faith, integrity; r. wise distrust, suspicion; fear, doubt, shady character.56. eightofswords.sickness, calumny, criticism,r. treachery in the past, event,accident,incident;;c'.253'i157r ;sevenofswords.hope, confidence, desire,wish; r. wise advice, good counsel, wisdom,circumspection.267.d;1;58.sixofswords.envoy, messenger, voyage,t

others like them,thenumber of able men who. have recorded their convictions, after most searching inves255 tigation, under strictesttestconditions, would render any such denial. an impertinence. i can only say that such evidencehasnor-come to me, and until itcomesimust preserve an openmind:inconclusion i may perhaps be permitted to record an argumentionce heard between a spiritualist and a roman priest on. thesubjectof reincarnation, which the priest did not admit, but pursued the socratic method of questioning. his opponent 'you hold,'hesaid,'thatbetween incarnations' the soul passes to a kind of intermediate stateinwhich' it retains its consciousness, and its interest in those it has left behind 'undoubtedly''and inthatstate do you sayitis,active, or is it entirely idle 'unquestionably

to the butcher cumberland. but for all the wealth of mighty england i would not be with their souls' again she fell silent for a space, and then the second-sight came back to her and she spoke as if in a dream 'cha till! cha till! i hear it again. marsaly, what is this i see? the mountains grow dim, the landscape fades. child where are you? the sight comes on me once more. a bare room, a girl, a priest in cardinal's robes. one lies dying. ah!itis our prince. squalor and desolation, forsaken by his friends, only those two dear ones watching, faithful to the last by the bedside of the lord's anointed 'cha till! cha till! i hear the lament wailing through the mean room, recalling howitwailed when the galleys sailed from dunvegan. the room melts away; up in the sky i catch the gleam of tartan

pophis. he it was who obstructed and destroyed the benefits bestowed on manbyrathe sun.therationale, therefore, of the rituals.for.banishing evil things was. to devote them to typhon apophis, from whom they came, and then to expel and banishhimand them bag and baggage, in order that the power of ra to bless the earth and the dwellers thereon might be re-established, and this power belonged to the priest" initiates of the temples.forthe casting out of evil, then, the rituals were devised, and this seems a long way from the witch's cursings. but we have to remember thatinancient egypt, as in medieval europe, evil was a term of very varying significance, and one thinks perhaps the hierophant's conception of evil might sometimes have been merely that which was personally annoying to himself. a

GLOBAL FREEMASONRY

ked pagan style with egyptian, hebrew, gothic, norman, celtic, scandinavian, templar and masonic architectural elements, and that it contains very rich examples of stone work, one of the most interesting aspects of it is that the tops of the columns are decorated with cactus and corn motifs, besides various other plants figures. there are so many pagan decorative elements inside the chapel that a priest, writing an account of the baptism he performed of the baron of rosslyn in 1589 complained "because the chapel is filled with pagan idols, there is no place appropriate to administer the sacrament. in august 31, 1592, as a result of pressure exerted on baron oliver st.claire of rosslyn, the chapel's pagan-style altar was destroyed (tamer ayan "the oldest known masonic institution-the scotti

m the influence of italian humanists the great architect was immanent to and essentially a part of the material cosmos, a product of the "enlightened" mind. there was no conceptual basis by which such a belief could be reconciled with christianity. for precluded were all such ideas as sin, hell for punishment and heaven for reward, and eternally perpetual sacrifice of the mass, saints and angels, priest and pope.41 in short, in europe, in the fourteenth century, a humanist and masonic organization was born that had its roots in the kabbalah. and, this organization did not regard god as the jews, christians and muslims did: the creator and ruler of the whole universe and the only lord and god of humanity. instead, they used a different concept, such as the "great architect of the universe"

ity god and isis was his wife. according to the legend, osiris was the victim of a crime of passion by which isis became a widow. so, the masonic widow is isis. an article in mimar sinan explains the matter in the following way: global freemasonry dcc the osiris-isis legend is the topic of many articles and lectures and is the closest of the ancient egyptian myths to masonry. the test to become a priest of the temple of isis is the masonic initiation itself. it would be tedious to have to repeat it. there, light was one of the most important elements; in order to be buried in the darkness of the east, the morning sun begins to descend after noon and takes on osiris' duty every day, just like horus who more brilliantly took the place of his murdered father. so, the "widow" whose children we

try were rounded up in a single night and their institutions confiscated. in compliance with the "may laws (maigesetze) passed in 1873, all priests working for the government were fired, the church was forbidden involvement in all matters related to marriages and education, and topics of sermons was restricted. anumber of archbishops were arrested and 1300 churches were eventually found without a priest. but, because these tactics produced a strong reaction among the catholics of the country against the government, the kulturkampf was relaxed. bismarck ignored the suggestions of the national liberals, who had led him into this campaign, and restrained the kulturkampf little by little until he finally cancelled it completely. this whole campaign resulted in nothing other than the oppression

r culture. masons do not intend by this propaganda to eradicate the divine religions in a sudden revolution; they want to achieve this over the long-term, and to initiate all people into their philosophy only little by little. an american mason sums up this method as follows: freemasonry does its work silently, but it is the work of a deep river, that silently pushes on towards the ocean.137 high priest j.w. taylor, from the state of georgia in the usa, makes this interesting comment on the same matter: the abandonment of old themes and the formation of new ones do not always arise from the immediately perceptible cause which the world assigns, but are the culmination of principles which have been working in the minds of men for many years, until at last the proper time and propitious surr

GNOSTIC HANDBOOK

doctrine of awakening. in the doctrine of awakening evola offers a radical re-assessment of buddhism and indeed of the gnostic handbook page 62 the path to completeness. he argues than the modern monastic approach of buddhism is alien to gautama s original intent and suggests that buddhism was originally a path of action. accordingly evola sees the primal form of buddhism as centred on a warrior/priest rather than on a monk. he uses emphasizes the role of aristocracy but in a unique evolian sense. the term aristocrat here is used in its strictest etymological sense, coming from the greek word aristos meaning best. the buddhist disdain for talking about self and god comes not from disbelief, evola argues, but from a demand for action. there is no self, so create one, there is no god, so be

one. this approach is certainly at odds with much that passes for modern buddhism and yet in these days of navel gazing and armchair occultism, one cannot help but be exhilarated by his call to arms. but a simple call is not all of evola s message, he does not leave us with theory alone. the doctrine of awakening re-evaluates the basic tenets of buddhism and ex-amines them in light of the warrior-priest ethos. rather than advocating a negative detachment whereby life is experienced at an arms distance, evola suggests we experience detachment by "riding the tiger, by flowing with the punches, rather than against them. there is no lifedenying here, more a transcendence achieved amidst the chaos. at the same time, evola does not wish to see partial. his approach is that there are many ways to

eption: the untold story of ancient egypt moustafa gadalla bastet publishing, 1996. the temple symbolized the fourfold process which took place both within the heavens and the activity taken by the priesthood in their ritual activities. it has a specific application within our description of the process of cosmic mediation in the heraldic cycle. if you telescope the imagery you could image a high priest moving through the stages of the temple, each stage representing a period of activity in which the priesthood has been working and preparing. as he completes each stage it would represent a aspects of the heraldic period, only at the moment of the movement from one age to the next would he enter the sanctuary and transit the energies to the priesthood and to egypt. to fully appreciate the h

egan. there are many other hidden indicators of this date, in the biblical tradition there are specific prophecies that focus on this date. the 2300 year prophecy of the cleansing of the sanctuary, began in 457 bce with the declaration of artaxeres to restore jerusalem and ended in 1844. the prophecy focused on the solar sanctuary and the climax of it is when the sanctuary is transformed when the priest enters the innermost realm (the sacred seat. some references include daniel 8:14 and 9:25. the 2520 (7 times) prophecy focused the gnostic handbook page 67 on the loss of the ten tribes of israel to history and the description of their re-awakening to the gnosis started in 1844. this period is also known as the time of the gentiles and is referenced in leviticus 26 and under the guise of th

e priestly stream (that of the scribe) rightly belongs beyond the old testament, it occurred the gnostic handbook page 72 after the captivity in babylon when yahwehist scribes took control of diaspora israel in babylon and re-moulded judaism into a new form. this new form was based on literalist and fundamentalist not gnostic values. the yahwahist tradition was embodied, the el demolished and the priest class was edited into the old testament to make it seem supreme. the old testament, as such, is a very edited book. it was written by a priest class which existed a long time after the original events, and a class which wanted to destroy the traditional power of the qadesh (see later discussion of this group) and mould the yahwahist tradition into a militaristic style cult. this moulded old

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

vering; flowing; flashing stability; begetting the tenth emanation the world. x gnostic theurgy page 101 it has been theorised that one of the major reasons for the development of the written word was not as a corollary to speech, but as a method to record arcane and esoteric secrets. it seems that in ancient times written text was used in a form similar to modern day codes and it was used by the priest-class to preserve and transmit arcane knowledge. it is even quite possible that this use predated the more general use of written forms and that the primary function of the written word was originally religious rather than communicative. some occult historians have even suggested that some of the blame for the downfall of egypt could be placed at the feet of the priests, who in confusing th

east of druir, which marked the midsummer fires. the runes communication among the peoples remained a secondary function of the runic writing throughout it s long history, much more common was the use of runes to invoke higher powers to effect and influence the minds and fortunes of men. prof. r.m.v. elliot the runes are considered to have developed from the early picture-graphs used by the aryan priest-class during the bronze age. it is thought that even at this early stage the runes were used to represent religious and esoteric concepts, rather than for communication. these earlier runic images have been found in abundance throughout england, ireland, scandinavia, and to a lesser extent in other parts of europe. while the earlier runes were in pictograph form, after interaction with the

mmortality and perfection, it is another thing to actually achieve it. in many cases the ecclesia themselves "administered the mysteries, that is, they recognised or denied the state of perfection to avoid charlatans and false prophets claiming the title without right. i said `you are "gods; you are all sons of the most high' psalms 82:6 mystery of the melchisedek priesthood called of god an high priest after the order of melchizedek. hebrews 5:10 one of the ways we can see the differences between the two paths of transfiguration is found in an understanding of the priesthood of melchizedek. this priestgnostic theurgy page 131 hood is a special, immortal royal line which was founded by the lords of light in the period before creation. it is a unique priesthood and one available to all thos

founded by the lords of light in the period before creation. it is a unique priesthood and one available to all those of israel. it is comprised, however, of four various levels or hierarchies. the four levels of the melchizedek priesthood are: first born of creation. 144,000 elders. celestial class. terrestrial class. the first born of creation is michael who became jesus himself. he is the high priest and since the birth of the new aeon (circa 1844-1904) is ministering in the heavenly tabernacle preparing for the omega day (end time. the 144,000 elders are of a special class. they are the overmen or succeeders from the last cycle. they are a group who passed right through the seven phases of the previous adamic evolutionary cycle and returned to the pleroma. when they saw the destruction

ka or astral body. it is intriguing that these fit so well with the sephiroth of the tree of life, however, when we consider that moses was an egyptian initiate, the link becomes self evident. the life of the average man or women in egypt was saturated with magic, there was no artificial separation between religion and magic. while there certainly was an esoteric craft sustained by a specialised priest class, there was always festivals, feasts and celebrations that catered to the needs of the masses. medicine was closely associated with astrology and herbalism and early forms of metallurgy were taught as part of the arcanum of alchemy. every facet of egyptian life was in some way connected to the mysteries. the pyramids and the sphinx are two of the great mysteries of egypt, they have bee

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ith the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral waters of the loud resounding sea. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "eheieh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. ret

GOLDEN DAWN RITUALS D

in the east. so, as you go to the east, sprinkle or swing to the left, right, center, and draw a cross in the air with the tool and say "i purify/consecrate thee with n/o" then move on to each of the other quarters repeating the same. after you have performed these banishings and purification's with n and o, you will then say the call from the chaldean oracles. for nit is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" for o it is "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" these could be said while you are circumambulating around the temple after you have purifie

GOLDEN DAWN RITUALS F

ce it in a holder which is upon his body or set it along this side of the altar. step 4 let the adept pick up the second nchalice which is in the north. beginning in the north, consecrate the four quarters with the element of n. this may be accomplished by sprinkling nfrom the left to the right to the center and tracing a large cross. let the adept now recite the following "so therefore first the priest who would governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" beginning in the south, do likewise with o, consecrating the four quarters, and again incensing with the movements of left, right and center and a large cross. let the adept then recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless

GOLDEN DAWN RITUALS G

rate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite

GOLDEN DAWN RITUALS K

adept (on reaching the south, he faces south, and makes with the cross the invoking pentagram of fire, saying "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south (chief adept replaces the cross on the lion. takes the cup, goes to the west, sprinkles water, and circumambulates with sol, saying) 3 "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud, resounding sea (on reaching west, he faces west, and makes the invoking pentagram of water with the cup, saying "empeh arsel gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west (replaces the cup on eagle's head. takes the dagger and strikes forw

GOLDEN DAWN RITUALS ZAM15

are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud, resounding sea" put down the cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of t

GOLDEN DAWN RITUALS ZAM20

thou the voice of o" step 3 on reaching south, make the invoking fire pentagram and the sign of the lion's head. say "oip teaa pedoce. in the names and letters of the great southern quadrangle, i invoke ye, ye angels of the watchtower of the south" step 4 replace wand on altar, take cup and go west. sprinkle to the west and circumambulate temple in the path of a, saying "so therefore, first, the priest who governeth the works of o must sprinkle with the lustral waters of the loud resounding sea" step 5 on reaching the west, sprinkle with n, make invoking water pentagram and the sign of the eagle's head. say "mph arsl gaiol. in the names and letters of the great western quadrangle, i invoke ye, ye angels of the watchtower of the west" step 6 replace cup, take dagger, strike towards east, a

GOLDEN DAWN RITUALS ZAM21

purify thee with water (magus of water stands in the east facing west, draws cross in air with chalice and sprinkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle beginning in the east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the t

GOLDEN CHAIN AND THE LONELY ROAD

ssess the requisite ability to receive the full empowerment; and the third degree corresponds to the final rite of initiation. although it may be affirmed that in the cultus sabbati there are no additional grades of attainment that apply to all individuals, it must paradoxically be stated that a strict hierarchical division of roles is traditionally operated. the offices of elder, magister, maid, priest, priestess, summoner, seeress, verdelet, chronicler and ward, are based wholly upon the skills that individuals possess and demonstrate; the 'raising' of an individual to any such position is furthermore subject to the consent of both brethren and spiritual patrons. as aforesaid, within the cultus different 'lineages' of craft observance operate concurrently, sometimes crossing, sometimes r

nd its patron deities. in rites performed by higher adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and for the concealed radiances of the sun. in rites employing a seeress as the so-called 'ophidian oracle, a trance-state is actuated by cunnilingus and the lucid post-orgasmic dream of the priestess is guided by external manuductive passes and verbal conjurations. as can be seen, if one considers it deeply, such matters cannot be operat

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ble reluctance that i turned at last to my reading. i wanted to look more closely at some of the curious links i thought i had identified connecting the sudden appearance of viracocha to the deluge legends of the incas and other andean peoples. graham hancock fingerprints of the gods 61 before me was a passage from fr. jose de acosta s natural and moral history of the indies, in which the learned priest set out what the indians themselves report of their beginning: they make great mention of a deluge, which happened in their country. the indians say that all men were drowned in the deluge, and they report that out of lake titicaca came one viracocha, who stayed in tiahuanaco, where at this day there are to be seen the ruins of ancient and very strange buildings, and from thence came to cuz

aveller s key to ancient egypt, p. 284, and the ancient egyptian book of the dead, pp. 116-30. for ancient central america see note 15. 18 pre-hispanic gods of mexico, p. 40. 19 the egyptian book of the dead (trans. e. a. wallis budge, arkana, london and new york, 1986, p. 21. graham hancock fingerprints of the gods 146 and believed by archaeologists to date back to pre-dynastic times.20 the high priest and four assistants participated, wielding the peshenkhef, a ceremonial cutting instrument. this was used to open the mouth of the deceased god-king, an action thought necessary to ensure his resurrection in the heavens. surviving reliefs and vignettes showing this ceremony leave no doubt that the mummified corpse was struck a hard physical blow with the peshenkhef.21 in addition, evidence

in addition, evidence has recently emerged which indicates that one of the chambers within the great pyramid at giza may have served as the location for the ceremony.22 all this finds a strange, distorted twin in mexico. we have seen the prevalence of human sacrifice there in pre-conquest times. is it coincidental that the sacrificial venue was a pyramid, that the ceremony was conducted by a high priest and four assistants, that a cutting instrument, the sacrificial knife, was used to strike a hard physical blow to the body of the victim, and that the victim s soul was believed to ascend directly to the heavens, sidestepping the perils of the underworld?23 as such coincidences continue to multiply, it is reasonable to wonder whether there may not be some underlying connection. this is cert

yramid of the third dynasty pharaoh zoser. this imposing monument, almost 200 feet tall, was dated to approximately 2650 bc. it stood within its own compound, surrounded by an elegant enclosure wall, and was reckoned by archaeologists to be the earliest massive construction of stone ever attempted by humanity.15 tradition had it that its architect was the legendary imhotep, great of magic, a high priest of heliopolis, whose other titles were sage, sorcerer, astronomer and doctor.16 15 humanity.15 tradition had it that its architect was the legendary imhotep, great of magic, a high priest of heliopolis, whose other titles were sage, sorcerer, astronomer and doctor.16 16 ibid, p. 158. graham hancock fingerprints of the gods 351 saqqara. we shall have more to say about the step-pyramid and it

we shall consider these lists in more detail later in this chapter. they are known respectively as the palermo stone (dating from the fifth dynasty around the twenty-fifth century bc, and the turin papyrus, a nineteenth dynasty temple document inscribed in a cursive form of hieroglyphs known as hieratic and dated to the thirteenth century bc.6 in addition, we have the testimony of a heliopolitan priest named manetho. in the third century bc he compiled a comprehensive and widely respected history of egypt which provided extensive king lists for the entire dynastic period. like the turin papyrus and the palermo stone, manetho s history also reached much further back into the past to speak of a distant epoch when gods had ruled in the nile valley. manetho s complete text has not come down t

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

eed to summon the jersey devil! fall to! jonathan sellers twin cedars lodge 12 august 2005 c. e. 1 preface: ufonauts, ciphers, and the cosmic war and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought book of revelation 12:7 as the secret ceremony of the masonic royal arch nears its climax, the candidates are directed to bring before the king and high priest a strange box with inexplicable writing on all four sides. the high priest, in a ceremony at least hundreds of years old, looks at the box with surprise and exclaims, companion king, this is the ark of the covenant of god! the officer playing the king agrees, saying, it is undoubtedly the true ark of the covenant, most excellent. the high priest opens the ark and removes a book. on reading

inexplicable writing on all four sides. the high priest, in a ceremony at least hundreds of years old, looks at the box with surprise and exclaims, companion king, this is the ark of the covenant of god! the officer playing the king agrees, saying, it is undoubtedly the true ark of the covenant, most excellent. the high priest opens the ark and removes a book. on reading a few passages, the high priest proclaims, this is a book of the law long lost, but now found. holiness to the lord! the king and scribe agree, and the high priest tells the candidates for initiation, you now see that the world is indebted to masonry for the preservation of this sacred volume. had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been d

of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with

t and complex mythology of gods and heroes and a means of foretelling the future, or, as they would have it, the will of heaven. in time they would also learn that knowledge of the sky led to the ability to predict the seasons and impressive celestial events, such as lunar and solar eclipses. with this knowledge came power over humanity, and the magi were not mere philosophers and stargazers, but priest-kings favored by the gods with the foreknowledge of agricultural cycles, then fast becoming the basis of life and death for civilization. that other, irregular events were noted as well can be defined as the beginning of ufology. no doubt to some extent we can explain such events in terms of comets and supernov. however, these celestial occurrences leave unexplained such events as the mytho

hebrew is even eerier than in the english translation. a priesthood protecting what it took to be the secrets of the divine visitors, whether an actuality or not, has existed since these remote times. in the early ages when the ability to build observatories overlapped with the ability to predict and therefore control civilization, the intermeshing of early operative masonic fraternities and the priest-kings or magi or magicians was to be expected. because these guild secrets were of utmost importance in preserving both power and wisdom, a whole system of secret oaths, signs, ciphers and grips was developed to protect these secrets under the highest penalties for betrayal, along with a webwork of mystery plays or rituals to explain to the heirs of these secrets what it was they were prese

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

h-ee-peh teh-ah-ah peh-doh-keh) in the names and letters of the great southern quadrangle, i invoke you, angels of the watchtower of the south. then vibrate the great holy narre of this watchtower. feel the angels of the watchtower of fire rising up from within you. step 3. take your cup in your hand. turn toward the watchtower of water in the west. sprinkle some water and say, now therefore 1, a priest of fire, sprinkle lustral waters of the sea, and hear the wrath of waves upon the shore; the voice of water, now arad evermore. stand facing the watchtower of water. trace the pentagram of water 89 before you. trace a blue enochian letter q( 1 j) within it. face the letter and say, mph-arsl-gaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) in the names arad letters of the great western quadrangle

of leo (creativity) and the initiatory awareness of the high priestess (caput draconis. one is the downward creative impulse, the other the upward spiritual impulse. ztztzt expresses the proper balance necessary between these two complementary forces. the sisil of ztztzt from the watchtower of air is: the letters ceph, gisa, ceph, gisa, ceph, gisa are written: 196 the formula of iliatai i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. aleister crowley, liber vii the enochian word iliatai, pronounced ee-lee-ahtahee, is comprised of the first letters of the teaching, insi lama-iaida ananael toantoh aai-iad which means "to tread the highest path of the secret wisdom is to unite with the god within yourself" the en

GREY W G CONDENSATION OF KABBALAH

inah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdom. a young female representing nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised b

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

it is for this same balder that all beings mourn, we may fairly suppose that hermo^r too had worked upon them by music and song, though nothing of the kind is recorded in the edda (see suppl. now if poetry was a joint possession of men and gods, if by hero-minstrels. 909 gods it had been invented and imparted, it necessarily follows that antiquity would regard it as a function and business of the priest, and that the notions of priest, prophet and poet would meet and touch. aud here i attach some weight to our finding the as. word hregowine (pp. 93. 235, which seems to indicate a follower and friend of the poet-god bragi, as we at the present day call the minstrel a friend or favourite of the muses. in lauds and times that looked kindly on the tuneful art, we may even suppose that minstrel

time by telling tales, 39' utile opus manuum vario sermone levemus, jerque vices aliquid, quod tempora longa videri non sinat, in medium vacuas referamus ad aures' dicta probant, primamque jubent narrare sorores. 167: desierat, mediumque fuit breve tempus, et orsa est dicere leuconoe, vocem tenuere sorores. 274: poscitur alcithoii, postquam siluere sorores. but it was the festival of bacchus, the priest had bidden them keep it' immunes operum dominas famulasque suorum' and the god avenged himself by turning their web into a tissue of vines and ivy, and the minyads into owls and bats (the song of women at the loom is also mentioned by agathias, p. 29) holda and berhta arc often angry at spinning which desecrates their' 0. boh. glosses in hanka so' icodna= mnsa (jungm. 5, lil. is this water

black-pudding with danhauser^ afzelius 2, 141 tells of a bridegroom who was 40 years among the elves. all the legends place venus and holda in elf-mountains- deut. sag. no. 170. as the pope by the dried up stick cuts off tanhiiuser 936 spectees. of the mid. age: in it the hankering after old heathenism^ and the harshness of the christian clergy, are movingly portrayed. ecjiharf, perhaps a heathen priest, is courtier and conductor of the goddess when she rides out at a stated season of the year. i might even make him with his ktjpvkeiov the psychopompos of the mounted host of the dead (conf. the waggon of souls creaking in the air, p. 833; only he conducts, not the departing, but rather the returning dead. as we can also prove dietrich von bern's participation in the wild hunt (and eckhart

(z. f. d. a. 1, 575. but from fichte, himself a lausitz man, we derive the information that hnecht ruprecht (p. 504) is there called dietrich von bern (deut. heldensage p. 40. the two interpretations admit of being harmonized. knecht ruprecht makes his appearance beside frau berhta, as her servant and companion (p. 514-5, sometimes her substitute, and like from all hope, so in swed. tradition the priest says to the musical 'neck' sooner will this cane i hold in my hand grow green and blossom, than thou obtain salvation' the neck sorrowfully throws his harp away, and weeps. the priest rides ou, and presently his staff begins to put forth leaf and flower, he turns back to tell the marvel to the neck, who then plays joyful tunes the whole night long, afz. 2, 156. but this myth of tanhauser ac

to the r. murr, the country people all call it schweingrahen. 2 ulrichs in his journey through greece 1, ii gives the story of a devil's stone (logari) from which the devil preached (kuyos. 1024 devil. jectiiig crags are called devil's pulpits (staid. 2, 8b, kauzeli, flulikauzel, whence he is said to have preached to the assembled people (ds. 190. bechst. 3, 222; perhaps in olden times a heathen priest stood there, or a divine image? or are they simplyancient woden's hills? the devil's beds may be placed by the side of the brunhilde beds and the like (see suppl. here i will make room for a few detailed narratives. the devil is represented as a masterful giant who will have his tithe and toll: sometimes he appropriates the first who crosses the bridge, at other times the last. so from the

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

peech "e/yyo- 61-79. the number of ingredients is first reduced to earth and blood (or water, then in the 0. t. to earth alone. and there are yet other points of agreement claiming our attention. as ymir engendered man and wife out of his hand, and a giant son out of his foot, we are told by the indian manus, that brahma produced four families of men, namely from his mouth the first brahman (priest, from his arm the first kshatriya (warrior, from his thigh the first vizh (trader and husbandman),1 from his foot the first sudra (servant and artizan. and so, no doubt, would the eddie tradition, were it more fully preserved, make a difference of rank exist between the offspring of yimvs hand and those of his foot; a birth from the foot must mean a lower one. there is even a caribbean myth

rite a treatise 2 specially com bating this superstition. doubtless we learn from it only the odious features of the heathenish cult. to the question, how good or bad weather could depend on springs, brooks and lakes, the ehsts replied: it is our ancient faith, the men of old have ao taught us (p. 25, 258; mills have been burnt down on this 1 the people about l. baikal believe it has no bottom. a priest, who could dive to any depth, tried it, but was so frightened by the 16s (dragons, sea-monsters, that, if i remember rightly, he died raving mad. tbans. 2 a short account of the holy brook (falsely so called) wohhanda in liefland, whereby the ungodly burning of sommerpahl mill came to pass. given from christian zeal against unchristian and heathenish superstition, by joh. gutslaff, pomer. p

orn sickly, they sacrifice (i.e. kill and burn) one for good luck [a similar story from cornwall in hone s daybook 1, 153] unquestionably needfire was a sacred thing to other nations beside the teutonic and celtic. the creeks in n. america hold an annual harvest festival, commencing with a strict fast of three days, during which the fires are put out in all houses. on the fourth morning the chief priest by rubbing two dry sticks together lights a new clean fire, which is distributed among all the dwellings; not till then do the women carry home the new corn and fruits from the harvest field.1 the arabs have for firefriction two pieces of wood called march and aphar, the one male, the other female. the chinese say the emperor sui was the first who rubbed wood against wood; the inconvenient

n conventu populi maximo (pertz 2, 386; this was in 860. in 801 charles the great kept this festival at eporedia, now ivrea (pertz 1, 190. 223; and lewis the pious held assemblies of the empire on the same day in 824 and 831. descriptions of midsummer fires agree with those of easter fires, with of course some divergences. at gernsheim in the mentz country, the fire when lighted is blessed by the priest, and there is singing and prayer so long as it burns; when the flame goes out, the children jump over the glimmering coals; formerly grown-up people did the same. in superst. i, 1 judic. inquiry resp. the easter fire burned, contr. to prohib, on the kogelnberg near volkmarsen, apr. 9, 1833, see niederhess. wochenbl. 1834, p. 2229a. the older prohibitions allege the unchristian character, la

midi 3, 28. 341-5. 622 elements. every commune looks out the tallest and slenderest tree, a pine or fir on the hills, a poplar in the plains; when they have lopped all the boughs off, they drive into it a number of wedges a foot long, and keep it till the 23rd of june. meanwhile it splits diamond-shape where the wedges were inserted, and is now rolled and dragged up a mountain or hill. there the priest gives it his blessing, they plant it upright in the ground, and set it on fire (ibid. 5, 387. strutt l speaks of midsummer fires in england: they were lighted on midsummer eve, and kept up till midnight, often till cock-crow; the youth danced round the flame, in garlands of motherwort and vervain, with violets in their hands. in denmark they are called sanct hans a/tens bins, but also gadei

GRIMOIRE OF TURIEL

nt manuscript is the only one in existence. in. publishing same i feel sure that it will appeal to all students of occultism as an additional item of interest. it has much to commend it. though small in volume it is a complete system of ceremonial the secret grimoire magic. the former owner admitted that he had made use of the formula contained therein. for his experiments in the art he, a former priest, had been defrocked. this he said was the reason why the two priests in the cathedral had not acknowledged his smile. marius malchus. westminster, 1954. the secret grimoire of turiel observations and method of invoking related with great pains and diligent research. retire thyself seven days free from all company and fast and pray from sunset to sunrise. rise every morning at seven of the c

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ed burial in "holy ground" but was preserved for 600 years in the knights templar building, built by his forefathers [9] h. spencer lewis, ph.d. f.r.c. former imperator, a.m.o.r.c. of north and south america and founder of its second cycle of activity in the western hemisphere.member of the supreme council r.c. of the world. legate of the order in france.minister of the foreign legation. ordained priest of the ashrama in india.honorary councilor of the corda fratres, italy.sri sobhita. symbolic great white lodge. tibet .rex, universitatis illuminati.fellow, andhra university india.chancellor, rose-croix university (set biographical reference on page 125 [10] mrs. may banks-stacey co-founder and first grand matre in u.s.a (see biographical reference on page 123 [11] master kut-hu-mi, the il

HAMIL THE ROSICRUCIAN SEER

the long fastings, themysticalwords, the concentric""itwould seem from the observations of sir gardner wilkinson that this form of divination was employed by the egyptians before the time of moses. not only the form, but the symbols, and even titles, connected with it, are all related to those of egypt. the urim and thummim, connected with, if not part of the breast-plate of judgment of the high priest (exodusxxviii,30),and interpreted as light and truth, or revelation andtruth,correspond most remarkably with the figure of re (the sun) and thmei (truth) in the breast-plate of the egyptian priest: and jelian and diodorus sicidus are quoted as authorities for the custom of the egyptian priest when acting as arch. judge, hanging around his neck a sapphire stone which was called truth.(manner

ved on the top. he has something like a hood hanging down the back of his dress 'may 1 ask your name?'have no name now 'what was your name when on earth' 95 i2-'d.p''have you anything to communicate to us before you furnish us with the ms?'9513-'yes.1made the book you have seen when i was alive. 1 was a spaniard by birth, and was received early into the catholic church. 1 took the vows, and was a priest. i became acquainted with many secrets, and read many of the old spanish manuscripts of the antient magicians. such a study was prohibited, but not less desired by me. i had much time and little to occupy it, and i was devoted with my whole heart and soul to seeking into hidden things. at last my greatest wishes were fulfilled, and i saw beings disembodied.'iwas uneducated in thewaysof the

HANDBOOK OF EGYPTIAN MYTHOLOGY

nd concepts, but there is no written evidence from this period to confirm this. the pyramid builders the man in charge of building the pyramid complex of djoser was an official named imhotep. at this period, literacy was mainly confined to such officials and their households. many of these officials served as part-time priests in the cult places of deities and deceased kings.16 imhotep, who was a priest of the sun god at heliopolis, was later credited with writing a book of wisdom. this earned him a place as the first of egypt s great sages and eventual deification (see deities, themes, and concepts. the tradition may reflect an actual advance in the uses of writing at this period. the development of long, connected texts only seems to have taken place in egypt centuries after the introduc

e group of primeval beings later known as the ogdoad of hermopolis, feature in many of the spells. thoth also appears in many of the spells that allude to the conflict between horus and seth and the introduction 15 rescue of the body of osiris. by the time of the coffin texts, all the elite dead could be identified with osiris, the god who died and rose again. literature the same learned class of priest-officials who composed or used the coffin texts were also the writers and readers of middle kingdom literature. the hymns that were sung to deities each dawn in temples and when statues of deities left their sanctuaries during festivals can contain beautiful poetry.30 such hymns were sometimes copied onto papyrus to be enjoyed as literature or inscribed on stelae dedicated by pious individu

explain topographical features, or elements of ritual, such as why egyptian priests wear leopard skins. these are national gods localized, rather than local gods universalized. papyrus jumilhac was not just an antiquarian collection, as its texts seem to have been recited during religious festivals. the first egyptian to write about egyptian religion purely as a scholarly exercise may have been a priest called manetho who lived in the late fourth and early third centuries bce. manetho was one of the educated elite who could understand the hieroglyphic script and earlier forms of the egyptian language, but he also learned greek. his ambition was to explain and justify egyptian culture to outsiders, particularly the greeks. he is famous for writing a history of egypt that only survives in ex

r based on an actual son of rameses ii, prince khaemwaset. part of one of these stories is known from the fourth century bce, but the most complete versions come from the early roman period (see appendix: primary sources. the proper uses of magic and other types of secret knowledge form one of the main themes of these stories. land of magicians by the roman period, egypt was renowned as a land of priest-magicians. the ancient city of memphis was thought to be the place where they learned their secret craft. in the first of the stories about setna, the prince steals the magical book of thoth from an ancient tomb near memphis. he ignores the warnings of the ghosts who inhabit the tomb and is punished by horrible hallucinations until he gives back the forbidden book. several manuscripts rangi

fe. it is possible that this hyksos ruler continued to use a name that was given to him as an insult when he first came to egypt. 50 handbook of egyptian mythology 41. for a translation of this story, see w. k. simpson (ed, the literature of ancient egypt: an anthology of stories, instructions, and poetry (new haven and london, 1973, 77 80. 42. this inscription is sometimes called the king as sun priest text. it may derive from the scripts for middle kingdom rituals. the text is discussed and translated in j. assmann s egyptian solar religion in the new kingdom: re, amun, and the crisis of polytheism, trans. anthony alcock (london and new york, 1995, 18 21. 43. some offerings suggest that temple visitors were familiar with deities mythological roles, but whether this knowledge came through

HEAVEN HELL

e der al-bahari was given by the arabic-speaking egyptians. this building is mentioned in the great abbott papyrus preserved in the british museum (no. 10,221, where it is declared to have been found unviolated by the members of the commission which was appointed to inquire into the condition of the royal tombs, after the robberies which had taken place in them about the period of the rule of the priest-kings of thebes, b.c. 1,000. the remains of the tomb of menthu-hetep iii. have been recently discovered, 1 and though at the time of writing it has not been completely excavated, sufficient has been done to show that it is a very remarkable building. it is clear that the lower part of it is rectangular, and that it was surrounded by a colonnade; the outside is eased with limestone slabs, be

to the present section( note: these hieroglyphic sections are omitted from the etext--jbh. we have now before us all the principal facts which are necessary for forming an opinion as to the kind p. 74 of heaven which the primitive egyptian hoped and expected to enjoy, and of the means which he took to obtain admission therein. he either bought, or persuaded, or forced, the "servant of the god" or priest, to give him words of power, i.e, names of gods, and magical formulae, which he learned, or had written down for him, and he relied for admission into the next world upon his knowledge of these, or copies of them which were buried with him, and upon the recitals of them at proper times and seasons by his relatives and friends, and upon offerings made upon earth to the gods on his behalf. on

es iii. decorated his red granite sarcophagus with scenes relating to the course of the sun in the other world. 4 this sarcophagus is preserved in the museum p. 83 of the louvre in paris, and its cover is in the fitzwilliam museum, cambridge. among other sarcophagi inscribed with text and pictures from the book am-tuat may be mentioned those of: 1. horus, son of tarut-en-sekhet; 1 2. tchet-hra, a priest of ptah; 2 3. qem-hap, 3 the son of takhaau; and nekht-neb-f. now, whilst on the walls of tombs, and on the side of sarcophagi, divisions nos. i.-xi. are found, the only divisions which are met with on papyrus are nos. ix.-xii. thus the louvre papyrus, no. 3071, which formed the subject of a special study by dev ria 4 and pierret, 5 and the turin papyrus, published by lanzone 6 and the leyd

HELENA BLAVATSKY NIGHTMARE TALES

ter which she flung the whole into the water "it must not be left here" she firmly added "these are the st. john's plants, and they might attract thewandering ones" meanwhile the night had come, and the moon illuminated the landscape with a pale, ghostly light. the nightsin the banat are nearly as beautiful as in the east, and the frenchman had to go on with his experiments in theopen air, as the priest of the church had prohibited such in the tower, which was used as the parsonage, forfear of filling the holy precincts with the heretical devils of the mesmerizer, which, the priest remarked, hewould be unable to exorcise on account of their being foreigners. the old gentleman had thrown off his travelling blouse, rolled up his shirt sleeves, and now, striking atheatrical attitude, began a

the dead man's house. if the crows promptly eat the rice it is a sign that the soul isliberated and at rest. if these birds which are so greedy did not touch the food, it was a proofthat the pisacha or bhut (shade) is present and is preventing them. undoubtedly the shraddais a superstition, but certainly not more so than novenas or masses for the dead. the king was thus bewailing, when his family priest inspired him with the idea of making a vow. if godshould send him two or more sons, he would promise god to sacrifice to him at a public ceremony the eldestborn when he should have attained the age of puberty. attracted by this promise of a burnt-offering of flesh- a savory odour very agreeable to the great gods--varuna accepted the promise of the king, and the happy ambarisha had a son, fo

coffed at all such ideas. the superstitiousand atrabilious buddhist, teaching us to shun the pleasures of life, to put to rout one's passions, to renderoneself insensible alike to happiness and suffering, in order to acquire such chimerical powers- seemedsupremely ridiculous in my eyes. on a day ever memorable to me- a fatal day- i made the acquaintance of a venerable and learned bonze,a japanese priest, named tamoora hideyeri. i met him at the foot of the golden kwon-on, and from thatmoment he became my best and most trusted friend. notwithstanding my great and genuine regard for him,however, whenever a good opportunity was offered i never failed to mock his religious convictions, therebyvery often hurting his feelings. but my old friend was as meek and forgiving as any true buddhist's he

only in alljapan, but also throughout tibet and china. no other is so venerated in kioto. its monks belong to the sect ofdzeno-doo, and are considered as the most learned among the many erudite fraternities. they are, moreover,closely connected and allied with the yamabooshi (the ascetics, or hermits, who follow the doctrines oflao-tze. no wonder, that at the slightest provocation on my part the priest flew into the highest metaphysics,hoping thereby to cure me of my infidelity. no use repeating here the long rigmarole of the most hopelessly involved and incomprehensible of alldoctrines. according to his ideas, we have to train ourselves for spirituality in another world- as forgymnastics. carrying on the analogy between the temple and the "spiritual plane" he tried to illustrate hisidea

had taken firm hold of me "my mind" i argued "what is it? shall i believe with the superstitious and the weak that this production ofphosphorus and grey matter is indeed the superior part of me; that it can act and see independently of myphysical senses? never! as well believe in the planetary 'intelligences' of the astrologer, as in the'daij-dzins' of my credulous though well-meaning friend, the priest. as well confess one's belief in jupiterand sol, saturn and mercury, and that these worthies guide their spheres and concern themselves withmortals, as to give one serious thought to the airy nonentities supposed to have guided my 'soul' in itsunpleasant dream! i loathe and laugh at the absurd idea. i regard it as a personal insult to the intellect andrational reasoning powers of a man, to

HELENA BLAVATSKY THE KEY TO THEOSOPHY

vents which were related as having occurred in the external world were regarded as expressing operations and experiences of the human soul. they were also denominated neo-platonists. though theosophy, or the eclectic theosophical system, is generally attributed to the third century, yet, if diogenes la rtius is to be credited, its origin is much earlier, as he attributed the system to an egyptian priest, pot-amun, who lived in the early days of the ptolemaic dynasty. the same author tells us that the name is coptic, and signifies one consecrated to amun, the god of wisdom. theosophy is the equivalent of brahma-vidya, divine knowledge. q. what was the object of this system? a. first of all to inculcate certain great moral truths upon its disciples, and all those who were "lovers of the trut

rity and holiness of life; otherwise it degenerates into mediumship or black magic. the immediate disciples of ammonius saccas, who was called theodidaktos "god-taught"-such as plotinus and his follower porphyry-rejected theurgy at first, but were finally reconciled to it through iamblichus, who wrote a work to that effect entitled de mysteriis, under the name of his own master, a famous egyptian priest called abammon. ammonius saccas was the son of christian parents, and, having been repelled by dogmatic spiritualistic christianity from his childhood, became a neo-platonist, and like j. bo hme and other great seers and mystics, is said to have had divine wisdom revealed to him in dreams and visions. hence his name of theodidaktos. he resolved to reconcile every system of religion, and by

ulties and the impossibility of reconciling this with the claims made for the mercy, justice, equity and omniscience of that god, are so many deadly reefs on which this theological dogma is daily and hourly broken. page 38 the key to theosophy- hp blavatsky.txt q. what do you mean? what difficulties? a. i am thinking of an unanswerable argument offered once in my presence by a singhalese buddhist priest, a famous preacher, to a christian missionary-one in no way ignorant or unprepared for the public discussion during which it was advanced. it was near colombo, and the missionary had challenged the priest megattivati to give his reasons why the christian god should not be accepted by the "heathen" well, the missionary came out of that forever memorable discussion second best, as usual. q. i

ignorant or unprepared for the public discussion during which it was advanced. it was near colombo, and the missionary had challenged the priest megattivati to give his reasons why the christian god should not be accepted by the "heathen" well, the missionary came out of that forever memorable discussion second best, as usual. q. i should be glad to learn in what way. a. simply this: the buddhist priest premised by asking the padre whether his god had given commandments to moses only for men to keep, but to be broken by god himself. the missionary denied the supposition indignantly. well, said his opponent, you tell us that god makes no exceptions to this rule, and that no soul can be born without his will. now god forbids adultery, among other things, and yet you say in the same breath th

ain. he has given relief and relative happiness to thousands of miserable wretches. he has brought to them consolation, mental and physical. he threw a streak of light into the black and dreary night of an existence, the hopelessness of which is unparalleled in the records of human suffering. he was a true theosophist, and his memory will live forever in our annals. in our sight this poor belgian priest stands immeasurably higher than-for instance-all those sincere but vain-glorious fools, the missionaries who have sacrificed their lives in the south sea islands or china. what good have they done? they went in one case to those who are not yet ripe for any truth; and in the other to a nation whose systems of religious philosophy are as grand as any, if only the men who have them would live

HEPTAMERON

he manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy communion. let him have ready the perfume appropriated to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the garment and pentacle, and let the master carry the sword; heptameron 6 over which there must be said one mass of the holy ghost; and on

HINE P OVEN READY CHAOS

onal appearence again on spaceship gaia again until the late 50 s, when she appeared to two young californians, who later became known as omar ravenhurst and malaclypse the younger. eris appointed them the keepers of the sacred chao and gave them the message to: tell constricted mankind that there are no rules, unless they choose to invent rules. after which omar and mal appointed each other high priest of his own madness, and declared 24 phil hine themselves each to be a society of discordia, whatever that may be. greater poop: is eris true? malaclypse: everything is true. gp: even false things? mal: even false things are true. gp: how can that be? mal: i don t know man, i didn t do it. eris has since climbed her way from historical footnote to mythic mega-star, and the discordian movemen

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

i 6, and was therefore in his 73rd year when he joined the g.d. in 1888 (westcott was then forty and mathers thirty-four) he was educated at charterhouse school in the city of london (long before it moved to more salubrious surroundings in surrey in 1872) and matriculated at trinity hall, cambridge, in 1837 (scholar, latin prize essay 1838-9, ba 1841. he was ordained deacon in the latter year and priest in 1843. he served in various rural parishes in the north midlands before he was appointed vicar ofchacombe in 1873 (aet. 57. whether or not he had any particular vocation for the priesthood is a matter for conjecture, introduction ii introduaion 12 the alchemist of the golden dawn seventy in all) were written to the much younger frederick leigh gardner (his junior by forty years) between m

HP LOVECRAFT A DARK LORE

of which other esquimaux knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and around which they danced when the aurora leaped high over the ice cliffs. it was, the professor stated, a very crude bas-relief of stone, comprising a hideous picture and some cryptic writing. and so far as he could tell, it was a rough parallel i

o came to the young world out of the sky. those old ones were gone now, inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first men, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in the mighty city of r'lyeh under the waters, should rise and bring the earth again beneath his sway. some day he would call, when the stars were ready, and the secret cult would always be waiting to liberate him. meanwhile no more must be told. there was a secret which even torture could not extract. mankind was not absolutely alone among the conscious things

beyond his power to define. there were very few people in the square, but blake saw a policeman at the northerly end and approached him with questions about the church. he was a great wholesome irishman, and it seemed odd that he would do little more than make the sign of the cross and mutter that people never spoke of that building. when blake pressed him he said very hurriedly that the italian priest warned everybody against it, vowing that a monstrous evil had once dwelt there and left its mark. he himself had heard dark whispers of it from his father, who recalled certain sounds and rumours from his boyhood. there had been a bad sect there in the old days- an outlaw sect that called up awful things from some unknown gulf of night. it had taken a good priest to exorcise what had come

ly to cease altogether. a rising wind blew out most of the candles, so that the scene grew threatening dark. someone roused father merluzzo of spirito santo church, and he hastened to the dismal square to pronounce whatever helpful syllables he could. of the restless and curious sounds in the blackened tower, there could be no doubt whatever. for what happened at 2.35 we have the testimony of the priest, a young, intelligent, and well-educated person; of patrolman william j. monohan of the central station, an officer of the highest reliability who had paused at that part of his beat to inspect the crowd; and of most of the seventy-eight men who had gathered around the church's high bank wall- especially those in the square where the eastward fa ade was visible. of course there was nothing

olar land one hundred thousand years before the squat, yellow inutos came from the west to engulf it. i talked with the mind of nug-soth, a magician of the dark conquerors of 16,000 a.d; with that of a roman named titus sempronius blaesus, who had been a quaestor in sulla's time; with that of khephnes, an egyptian of the 14th dynasty, who told me the hideous secret of nyarlathotep, with that of a priest of atlantis' middle kingdom; with that of a suffolk gentleman of cromwell's day, james woodville; with that of a court astronomer of pre-inca peru; with that of the australian physicist nevil kingston-brown, who will die in 2,518 a.d; with that of an archimage of vanished yhe in the pacific; with that of theodotides, a greco-bactrian official of 200 b.c; with that of an aged frenchman of lo

HP LOVECRAFT CELEPHAIS

he ruin and antiquity of the city, and the stagnation of the reedy river, and the death lying upon that land, as it had lain since king kynaratholis came home from his conquests to find the vengeance of the gods. so kuranes sought fruitlessly for the marvellous city of celephais and its galleys that sail to serannian in the sky, meanwhile seeing many wonders and once barely escaping from the high-priest not to be described, which wears a yellow silken mask over its face and dwells all alone in a prehistoric stone monastery in the cold desert plateau of leng. in time he grew so impatient of the bleak intervals of day that he began buying drugs in order to increase his periods of sleep. hasheesh helped a great deal, and once sent him to a part of space where form does not exist, but where gl

HP LOVECRAFT THE CALL OF CTHULHU

h of which other eskimos knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil or tornasuk; and of this professor webb had taken a careful phonetic copy from an aged angekok or wizard-priest, expressing the sounds in roman letters as best he knew how. but just now of prime significance was the fetish which this cult had cherished, and around which they danced when the aurora leaped high over the ice cliffs. it was, the professor stated, a very crude bas-relief of stone, comprising a hideous picture and some cryptic writing. and as far as he could tell, it was rough parallel in

ho came to the young world out of the sky. these old ones were gone now inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first man, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in the mighty city of r'lyeh under the waters, should rise and bring the earth again beneath his sway. some day he would call, when the stars were ready, and the secret cult would always be waiting to liberate him. meanwhile no more must be told. there was a secret which even torture could not extract. mankind was not absolutely alone among the conscious things

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but never was the sea-green stone idol found. and many centuries came and went, wherein sarnath prospered exceedingly, so that only priests and old women remembered wha

he lake, each of vast size, and served upon golden platters set with rubies and diamonds. whilst the king and his nobles feasted within the palace, and viewed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended from the gibbous moon into the lake, and the damnable green mists that arose from the lake to meet the moon and to shroud in a sinister haze the towers and the domes of fated sarnath. thereafter those in the towers and without the walls beheld strange lights on the water, and saw that the gray rock akurion, which was wont to rear high above

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

n this quarter, and was unaccountably anxious not to do so. pausing only long enough to look at two fine but ruinous old churches at main and church streets, i hastened out of that vile waterfront slum. my next logical goal was new church green, but somehow or other i could not bear to repass the church in whose basement i had glimpsed the inexplicably frightening form of that strangely diademmed priest or pastor. besides, the grocery youth had told me that churches, as well as the order of dagon hall, were not advisable neighbourhoods for strangers. accordingly i. kept north along main to martin, then turning inland, crossing federal street safely north of the green, and entering the decayed patrician neighbourhood of northern broad, washington, lafayette, and adams streets. though these

culate speech, held all the dark shades of expression which their staring faces lacked. but for all of their monstrousness they were not unfamiliar to me. i knew too well what they must be- for was not the memory of the evil tiara at newburyport still fresh? they were the blasphemous fish-frogs of the nameless design- living and horrible- and as i saw them i knew also of what that humped, tiaraed priest in the black church basement had fearsomely reminded me. their number was past guessing. it seemed to me that there were limitless swarms of them and certainly my momentary glimpse could have shewn only the least fraction. in another instant everything was blotted out by a merciful fit of fainting; the first i had ever had. v it was a gentle daylight rain that awaked me front my stupor in t

IRISH WITCHCRAFT AND DEMONOLOGY

another fit she cried out that she was grievously tormented with a pain about her knee; upon which the women in the room looked at her knee, and found a fillet tied fast about it; her mother swore to the fillet, that it was the same she had given her that morning, and had seen it p. 216 about her head; this had also seven double knots and one single one "her mother was advised by a roman catholic priest to use a counter-charm, which was to write some words out of the first chapter of st. john's gospel in a paper, and to tie the paper with an incle three times round her neck, knotted each time. this charm the girl herself declined; but the mother, in one of the times of her being afflicted, used it. she was in a violent fit upon the bed held down by a man, and, recovering a little, complain

rensis that certain old hags in ireland had the power of turning themselves into hares and in that shape sucking cows. the preservation of hares for coursing, which is being taken up in parts of this country, will probably deal the death-blow to this p. 242 particular superstition. with regard to the stealing of butter many tales are told, of which the following may be taken as an illustration. a priest was walking in his field early one summer's morning when he came upon an old woman gathering the dew from the long grass, and saying "come all to me" the priest absent- mindedly muttered "and half to me" next morning he discovered in his dairy three times as much butter as he ought to have, while his neighbours complained that they had none at all. on searching the old beldame's house three

ISIS UNVEILED

gbt upon a very dark subject. professor a. butlerof of the imperial university of st. petersburg remarks in a recent pamphlet, entitled mediumutic manifegtations, as follows "let the facts [of modem spiritualism] belong if you will to the number of those which were more or less known by the ancients; let them be identical with thoae which in the dark ages gave importance to the office of egyptian priest or roman augur; let them even furnish the basis of the sorcery of our siberian shaman. let them be all these, and if th(7 are real facta, it is no buraness of ours. all the facts in nature belortg to science, and every addition to the store of science en- riches instead of impoverishes her. if humanity has once admitted a truth, and then in the blindness of self-conceit denied it, to return

odium tiieolofficum blazes in it on the dark sky of orthodox theology like an aurora borealia the precursor of god's wrath according to the teaching of certain medieval divines. we have attempted in the first part of this work to show by historical examples how completely men of science have deserved the sting- ing sarcasm of the late professor de morgan, who remarked of them that "they wear the priest's cast-off garb, dyed to escape detection" the christian clergy are in like manner attired in the cast-off garb of the htatken priesthood; acting diametrically in opposition to their gotta moral precepts, but nevertheless sitting in judgment over the whole worid. when dying on the cross, the martyred man of sorrows forgave his enemies. his last wonis were a prayer in their behalf. he tau^t

america. the madonna of bari must still be there between two vin^ards and a locanda (gin-shop. when last seen, a half-successful attempt had bees made to clothe the infant jesus; they had covered his legs with a pair of dirty, scouop-edged pantaloons. an english traveler having presented the 'mediatrix' with a green silk parasol, the grateful population of the amtadini, accompanied by the village-priest, went in procession to the spot. they managed to stick the sunshade, opened, between the infant's back and the arm of the virgin which embraced him. the scene and ceremony were both solemn and highly refreshing to our religious feelings. for there stood the image of the goddess in its niche, surrounded with a row of ever-burning lamps, the flames of which, flickering in the breeze, infect g

iped in the rites of lus, adonis, atys, sabazius, dionysus, and the eleusinia. no apoaue peter was ever at rome; but the pope, seizing the scepter of the ponufex maximum, the keys fa janus and cybele, and adorning his christian head with the cap of the magna mater, copied from that of the tiara of brahvmnut, the supreme pontiff of the initiates of old india, became the successor of the pagan high priest, the real peter-roma, or peiroma "nte roman catholic church has two far mightier enemies than the 'heretics' and the 'infidels; and these are comparative mythology and philology. when such eminent divines as the rev. james free- man clarke go so much out of their way to prove to their readers that "critical theology from the time of origen and jerome. and the controversial theology during f

ut mercy for the crime of 'majpc' but at the same time how many great culprits escaped this imjust and sanguinary jtuticel this is what bodin makes us fully appreciate" catherine the pious christian who has so well deserved in the eyes of the church of christ for the atrocious and never-to-be-forgotten mas* sacre of st. barthtdomew's day the queen catherine kept in her service an apostate jacobin priest. weh versed in the 'blade art' so fully patronized by the medici family, he had won the gratitude and protection of his pious mistress through his unparalleled skill in killing people at a distance by torturing with various incantations their wax timvlacra. the process has been described over and over again, and we scarcely need repeat it. charles was lying sick of an incurable disease. the

JASMUHEEN THE FOOD OF GODS

ve my heartfelt thanks. everything of course is so much easier in retrospect, and the if onlys can forever haunt us in our dreams. if only i had known then what i know now, if only i had done this or that, if only i had been more prepared. i used to say that if i had known what was destined for me in the field of the food of gods, first i would have become a doctor, and then i would have become a priest. both would have been so advantageous in dealing with our skeptical world, except that sometimes the naivety of pure faith is one of the requirements to access level 3 of the field of divine nutrition. perhaps too much intellectual knowledge may bind the door of our heart. it has always been demanded of the pioneers of our world that we have courage and trust and faith. for defying the odds

hreatened or who have something to lose. not everyone in the world wants to create a planet where the gods of fame, money, sex or power are kept in their proper perspective or a planet where the power goes back to the people. for example, saying that god is everywhere including within us and that we can go direct to experience god via the divine inner plane channels will threaten the hierarchy of priest power and the foundation of many churches, just as much as new energy sources of cheap sustainable power, will (and do) threaten the existing energy barons with their fossil fuel monopolies, just as preventative holistic medicine programs threaten some traditional medical factions whose livelihoods depend on people remaining in the cycle of illness and disease. 21) not everyone in this worl

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

eat sacrifice? may we not in this eucharist partake, not once, but again and again, of that even of that solid which was our atonement, and of that blood which was poured out as the libation to the great earth, profaned by sin, partaking of that reddest (but that most transcendently lucent) sacrament, which is to be the new light of a new world? is not the very name of the intercommunicating high-priest that of the factor of this mystic, glorious, spirit-trodden, invisible bridge? whence do we derive the word pontifex, or pontifex maximns (the great, or the highest, bridge-maker, or builder, elicited in direct translation from the two latin words pons and facio in the earliest pre-christian theologies, and become pontiff in the roman and the christian sense pontiff from pontifex? it is sur

it is clear that, as neither the full moon nor the half-moon was ever the object of worship, it is the crescent horns of the moon which imply the significance. these mean the woman-deity in every religion. the snake associated with the mysteries among the hindoos is the cobra-di-capella. it is said that the snake on the heads of all the idols in egypt was a cobra. the name of the monarch or chief priest in thibet is the lama, or the grand lama. prester-john is the great priest, or prestre (pr tre, ian, ion, jehan, or john (the sun. lamia is the snake among the ophidians; lama is the hand: lamh, hand, is a divine name in the scythian tongue. it also means the number 10, and the roman numeral x, which is a cross. now, the double pyramid, or hand (a) d, of the egyptians comprises the mystic m

or spirits of god, who keep the way round about the throne of the ancient of days. there is in most countries an objection to friday, although it is the mohammedan sacred day or sabbath. friday is the day of the green. emeralds, or smaragds, are proper to be worn on friday, and bring good fortune, as exercising occult influences on this particular day* this is* the breastplate of the jewish high-priest had its oracular gems, which were the urim and thummim. the reputed enchanter, apollonius tyaneus, is said, for the purposes of his magic, to have worn special rings, with their appropriate gems, for each day of the sevenfold week, to command the particular spirits belonging to the different 182 the rosicrucians. the day on which all green gems, and the colour green, should be universally u

l ecliptic, or the gladius of the archangel michael, to the extremities of the solar system. thus are music, colours, and language allied. of the chaldsean astrology it may figuratively be said that, although their knowledge, in its shape of the portentous stone, in this instance, their grave-stone, shut up the devils in the depths of the abyss, and made the sages their masters (solomon being the priest or king, and his seal the talisman that secures the deep; man, on account of his having fallen into the shadow and the corruptions of existence, needs that mighty exterior hand (before which all tremble) to rescue him back into his native original light or rest. all the foregoing is pure bhuddism. thinkers who have weighed well the character of those supposed infractions of natural laws whi

eed, of most things is only doubt or conjecture, hinted in symbols. the egyptian deities may always be recognised by the following distinctive marks: phthas, ptah, by the close-fitting robe, four steps, baboon, cynocephalus. ammon, amn, by a ram's head, double plume, vase, canopus. the sun-god (phre or ra) has a hawk's head, disc, serpent, ur us. thoth, or thoyt, is ibis-headed (means a scribe or priest. sochos, or suches, has a hawk. hermes trismegistus (tat) displays a winged disc. the egyptians, however, never committed their greater knowledge to marks or figures, or to writing of any kind. figure 313: the gnostics have a peculiar talisman of fate (homer s aisa. this is one of the rarest types to be met with in ancient art. in stosch s vast collection, winckelmann was unable to find a s

KETAB E SIYAH

gods& their men are fools. 12. come forth, o children, under the stars& take your fill of love! 13. i am above you and in you. my ecstasy is in yours. my joy is to see your joy. 14. above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu! 15. now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. 16. for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. 17. but ye are not so chosen. 18. burn upon t

auteous one: who am i, and what shall be the sign? so she answered him, bendingdown, a lambent flame of blue, all-touching, all penetrant, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body. 27. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! 28. none, breathed the light, faint& faery, of the stars, and two. 29. fo

ols of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. 416 32. obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. 35. this that thou writest is the threefold book of law. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one le

or the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. 23. for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. 24. the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. 428 25. this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sacred unto me. 26. these slay, naming your enemies& they shall fall before you. 27. also these shall breed lust& power

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

KUNDALINI BREATHING EXERCISE

ving only raised the energy to whatever chakra the knot lays in. it is vital for magickians to have free-flowing energy. any knots must be untied. when you feel the knot, or stuck chakra, stop the exercise, let the energy subside, and ground the rest. then, remember which chakra the energy stopped at. this is the one that is blocked. i advise anyone who comes to this point to seek the advice of a priest or priestestcopyright (c) ordo templi orientis o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. limited license except for notations added to the history of modification, the text on this diskette down to the next row of asterisks must accompany all copies made of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any

LAITMAN M FROM CHAOS TO HARMONY

is the altruistic relationship among them. thus, it follows that the force that creates and sustains life is altruistic, a force of giving and sharing. its objective is to create a life based on altruistic existence, harmonious, and balanced among all its elements. 61 4 breaching the balance o man! seek no further for the author of evil; thou art he--jean-jacques rousseau, the creed of a savoyard priest for man is the cruelest animal--friedrich nietzsche, thus spake zarathustra man is the only animal that blushes. or needs to--mark twain, following the equator except for the human ego, all of nature s elements operate according to the law of altruism. they are in balance with their environments and create harmonious systems. when the balance is breached, the organism begins to disintegrate

LAITMAN M THE KABBALAH EXPERIENCE

lar situations where his nature is t h e k a b b a l a h e x p e r i e n c e 278 shown have particular names of gentiles. positive appearances are generally named israel, from the hebrew words yashar el (heb. straight to god) that indicates that a person wants to go directly to the creator. the state named israel has some particular manifestations of its own, such as the children of israel, levy, priest etc. there is never a withdrawal, only progress, even when a person feels the opposite, as when one falls into desires to enjoy for self alone (uncorrected left line, which already grow to fit the next degree. 279 c h a p t e r 7. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n at u r a l h i d d e n e vo l u t i o n q: is it true that kabbalists can change everything in a person s

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

as cut and his heart torn out. another degree is mentioned in the papyrus of nesi-amsu, where it is said that the body was cut to pieces and burnt to ashes, and these were spread over the face of the waters to the four winds of heaven. 12. there is in the temple of khnumu in the island of elephantine, just off assouan, a bas-relief which shows us two figures, one of the pharaoh and the other of a priest wearing the ibis head-dress of thoth, standing in an attitude strongly suggestive of the f c p c of f c, though not exactly agreeing with our present practice (see plate ii a) it is intended to represent an initiation, and the word given is gmaat-heru, h which means gtrue of voice h or gone whose voice must be obeyed h(*churchward, the arcana of freemasonry, p. 49) i have also seen a painti

finite as electricity- a spiritual power which is spread abroad over the people in certain ways, which leaves its own effect behind it, and needs its own vehicles, just as electricity needs its appropriate machinery. 55. it is possible by clairvoyance to watch the action of that force, to see how the service of the eucharist builds up a thought-form, through which that force is distributed by the priest with the aid of the angel invoked for that purpose. it has been so arranged that the attitude of the priest, his knowledge- even his character- does not in any way interfere with the due effect of the sacrament(*see no. 26 of the thirty-nine articles of the church of england in the book of common prayer) there is, in any case, an irreducible minimum which is transmitted. so long as he perfo

t at his hands have the additional benefit of a share in his love and devotion, but that in no way affects the value of the sacrament itself; whatever his failings, the divine strength is outpoured upon the people. 56. the old egyptian religion had the same idea of pouring out spiritual force upon all its people, but its method was altogether different. the christian magic can be performed by the priest alone, and may even be done quite mechanically; but the intelligent assistance of the laity greatly increases its power and the amount of force which can be outpoured. the egyptian plan, however, positively required the earnest and intelligent co-operation of a considerable number of people. it was, therefore, much more difficult to achieve perfectly, but when thoroughly done it was far mor

lders were exceedingly broad and the arms short as compared with the legs; the nose was thin but prominent, the cheek-bones high, and the chin massive. 61. it happened that the king or pharaoh on the throne at the time when the expedition from south india arrived had a daughter but no son, his wife having died in child-birth. the newcomers were received with great cordiality by both king and high-priest, and intermarriage with the strangers became a coveted honour in the egyptian families, especially as the king had approved the marriage of his daughter with the leader of the band, who was a prince of india. 62. in a few generations the aryan blood had tinged the entire egyptian nobility, and this produced the type, well known from the monuments, which had aryan features, but the toltec co

ver and around the lodge a magnificent and radiant thought-form of perfect proportions, specially constructed to receive and transmit in the most effective way the divine force which was called down by their act of devotion. if any member fs thought was ineffectual, the mighty temple-like thought-form was correspondingly defective in one part; but the master of the lodge was usually a clairvoyant priest or priestess who could see where the defect lay, and so could keep his lodge strictly up to the mark. thus these lodges also shared in the same great work of force-distribution, though on a smaller scale than the three grand lodges which were specially entrusted with that task. 74. without some purpose such as this our great masonic effort seems unintelligible. we have in nearly all masonic

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e; it is in every rock and in every stone. when a man becomes one with osiris the light, then he becomes one with the whole of which he was part, and then he can see the light in everyone, however thickly veiled, pressed down, and shut away. all the rest is not; but the light is. the light is the life of men. to every man- though there are glorious ceremonies, though there are many duties for the priest to do, and many ways in which he should help men- that light is nearer than aught else, within his very heart. for every man the reality is nearer than any ceremony, for he has only to turn inwards, and then will he see the light. that is the object of every ceremony, and ceremonies should not be done away with, for i come not to destroy but to fulfil. when a man knows, he goes beyond the c

his initiation: 113. then, behold, the day approached when as the sacrifice of dedication should be done; and when the sun declined and evening came, there arrived on every coast a great multitude of priests, who according to their ancient order offered me many presents and gifts. then was all the laity and profane people commanded to depart, and when they had put on my back a new linen robe, the priest took my hand and brought me to the most secret and sacred place of the temple. thou wouldest peradventure demand, thou studious reader, what was said and done there: verily i would tell thee if it were lawful for me to tell, thou wouldst know if it were convenient for thee to hear; but both thy ears and my tongue should incur the like pain of rash curiosity. howbeit i will not long torment

d by individual and personal instruction for the greater and holier mysteries which lay behind the whole scheme of egyptian initiation. 132. the candidate for these inner tests was required, after a preliminary bath (from which was derived the idea of christian baptism, to attire himself in a white robe, emblematic of the purity which was expected of him, before being brought before a conclave of priest-initiates in a kind of vault or cavern. he was first formally tested as to his development of the clairvoyant faculty which he had been previously instructed how to awaken; for this purpose he had to read an inscription upon a brazen shield, of which the blank side was presented to his physical vision. later he was left alone to keep a kind of vigil; certain mantras, or words of power, had

ese practical instruction was given on the development of the mental body, and the method of awakening accurate sight on the mental plane, so that the student was enabled to verify the teaching of the priests for himself. 137. in connection with this degree it may be of interest to mention that in the temple of philae the body of osiris is represented with stalks of corn springing from it which a priest waters from a vessel which he holds in his hand. an inscription sets forth that this is the form of him whom we may not name, osiris of the mysteries, who sprang from the returning waters(*cheetham, the mysteries, pagan and christian, p. 53- this symbolism referring among other things to the quickening of the inner life in response to the power poured down from on high. the s n of the degre

was enormously quickened and aroused, so that the candidate became to some extent a manifestation of that eternal love who in later ages was called the christ, and he was thereby enabled to work upon the emotional nature, which is a partial reflection of it in the matter of the astral world, so as to raise his power to love to greater heights than he could reach before. he now became a veritable priest, able to call down and pour forth the divine love for the helping of the world. a higher degree of this same most wonderful power enabled the bro. to confer this expansion of consciousness and transmit these splendid links to others; and it is this power which is reserved in our modern sovereign chapters to the m.ws. and those who have passed the chair in the rose-croix degree. 173. black m

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

or genre. for example, the most successful horror film of all time, the exorcist (1973, was produced with the expert advise of three jesuit priests, two of whom appear in the movie. in the film s wake, many people began claiming they were possessed. despite the sensationalistic appeal of its graphic content, however, the real core of the exorcist s narrative was the crisis of faith of the younger priest, who must regain his faith in order to save the possessed girl.thus by the end of the movie the devil is thwarted and the power of the christian god reaffirmed. the pervasive horror movie theme of satanic conspiracies helped shape the satanic conspiracy theories that became so influential during the ritual abuse scare. as gavin baddeley, the author of lucifer rising, observes, the movies of

roughout the united states. in 1975, because of a decision by anton lavey to give away church priesthoods,aquino and most of the existing national leadership of the church resigned. shortly thereafter they founded the temple of set as an intended continuation and evolution of the church into a context intentionally divorced from judeo-christian mythology. aquino served as the temple of set s high priest until 1996, at which time he retired from the office, while remaining an active member. the temple of set teaches that what christianity has called satan is a corruption of the egyptian figure of set. set is not understood as a god of evil, but rather the personification of the individual consciousness or psyche. members( setians) can explore the temple s philosophy individually, or through

rent lawsuits that proposed to sue various heavy metal groups and their recording studios for the supposedly baneful effects of their music were thrown b 19 20 baphomet (sigil of baphomet) out of court before they ever got rolling. in 1985, however, a nevada judge agreed to hear one such case involving the suicide of two young men, based on the accusation that a backward masked message on a judas priest album had subliminally urged them to do it. the case went to trial in 1990. after the judge blocked the testimony of a variety of self-proclaimed satanic experts, the trial devolved into technical argument between competing psychologists. the judge eventually decided in favor of judas priest and their record label. a similar case was brought against ozzy osbourne of black sabbath fame in 19

s and other natural calamities. bells are also sometimes used by religious satanists. thus in the satanic bible, for instance, anton lavey lists bells among the devices used in a satanic ritual. this ritual bell, which signals the beginning and end of ceremonies, should be loud and penetrating, rather than soft and tinkling. lavey asserts that a bell should be used to both purify and pollute: the priest rings the bell nine times, turning counter clockwise and 26 belphegor directing the tolling toward the four cardinal points of the compass. this is done once at the beginning of the ritual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality (137. see also church of satan for furthe

ks, 1991. victor, jeffrey. satanic panic: the creation of a contemporary legend. chicago: open court, 1993. the black hole an obsessive scientist (played by maximilian schell) explores a black hole in deep space where lost souls wander into a portal seething with fire and billowing smoke. this was disney s first pgrated movie. black mass in catholicism, a black mass is a requiem mass at which the priest is dressed in black vestments. as commonly used, however, this expression refers to the blasphemous parody of a conventional mass that was traditionally thought to be the central rite of satanism. however, like satanism more generally, it is unlikely that such rituals were anything more than the literary inventions of church authorities. although there was much variability in the details fo

LIBER 141

e created elementals fit to perform the will of the magician. now herein is a difficulty, since in this case the matter of the sacrament cannot exist, for that there is no white eagle to generate the gluten. howbeit, we hold that in this rite is great efficacy; it may be that for certain operations it is equal or superior to that explained to initiates of the ix. but we hold that in this case the priest must be an initiate, for that it is his will which determineth the magical character of his lion; so that if he hath no purpose but that of the goddess adonai he cannot raise agape to her lord thelema, nor will the intention of the priestess, although a lofty initiate, replace this essential power of the priest over that of which he is but the vehicle and guardian. for this reason the ninth

all the subconscious will choose inevitably the appointed vehicle of the work. it is for this reason that already in the seventh degree the sir knights are sworn to chastity. and this chastity is an abstinence from all gross sexual acts of every kind. moreover, this is further to be observed in the choice, that the second party must be consenting enthusiastically to co-operate physically with the priest, so that the lion be perfectly dissolved in a full portion of the gluten. and whether this preparation be truly and duly done is known by the appearance of the matter of the sacrament, and also by its taste. for not idly is it written in the book of judges "what is sweeter than honey, and what is stronger than a lion" and that this secret is here manifested by the holy ghost is clear from t

LIBER 777

w and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis (hor-maku, said by budge (gods of the egyptians vol. i p. 470) to be the greek name for heru-khuti, horus of the two horizons, who represented the sun from sunrise to sunset. line 13: chomse also spelt khons or khensu. in one legend (cited by budge, op. cit. i

LIBER ALEPH

t chose his way, until he were hunter, fighter, builder; not any woman, but she must first be breeder. now in the growth of states by organisation came, stepping stealthily, a certain security against the grossest perils, so that a few men could be spared from toil to cultivate wisdom, and this was first provided by the selection of a caste pontifical. by this device came the alliance of king and priest, strength and cunning fortifying each the other through the division of labour. i the book of wisdom or folly 125 dt de ordine civitatum (of the ordering of states) o presently, o my son, this first organisation among men, by a procedure parallel to that of the differentiation of protoplasm, made the state competent to explore and to control nature; and every profit of this sort released mo

LIBER ARCANORUM

ere then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the

LIBER ASTARTE

with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philosophus prepare a powerful invocation of the particular deity, according to his ingenium. but let it consist of these several parts. first, an imprecation, as of a slave unto his lord. second, an oath, as of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion.1 7. further concerning the

LIBER CCCXXXV ADONIS

s, i am the mere model of sobriety. hermes. what did you drink for dinner? esarhaddon. scarce a drop at any time.four flagons, there i stop. with just a flask of barley-wine to top. hermes. just so becomes a nobleman of sense whose moderation errs toward abstinence. esarhaddon. abstinence! that.s the word i couldn.t think of! i.m an abstainer. everything i drink of is consecrated by a melancholic priest. hermes. which prevents it being alcoholic! esarhaddon. sir, you appear to understand my case as no one else has done. appalling face these quacks have that crowd babylon. your fee? though none can pay the service done to me. hermes. one moment. what about your memory? well, never mind, just follow my advice; that will come back before you say .knife. twice. first, fire your slaves, the rog

LIBER CCXLII AHA

e mind, that mothers mists, abides not there. the adept must fall exhausted. olympas. there fs an end of all? marysas. but not an end of this! above all life as is the pulse of love, so this transcends all love. olympas. ah me! who may attain? marysas. rare souls. olympas. i see aha! 7 imaged a shadow of this light. marysas. such is its sacramental might that to recall it radiates its symbol. the priest elevates the host, and instant blessing stirs the hushed awaiting worshippers. olympas. then how secure the soul fs defence? how baffle the besieger, sense? marysas. see the beleagured city, hurt by hideous engines, sore begirt and gripped by lines of death, well scored with shell, nigh open to the sword! now comes the leader; courage, run contagious through the garrison! repair the trenche

ard wine! these do no hurt. thine hermits dwell not in the cold secretive cell, but under purple canopies with mighty-breasted mistresses magnificent as lionesses. tender and terrible caresses! fire lives, and light, in eager eyes; and massed huge hair about them lies. they lead their hosts to victory: in every joy they are kings; then see that secret serpent coiled to spring and win the world! o priest and king, let there be feasting, foining, fighting, a revel of lusting, singing, smiting! work; be the bed of work! hold! hold! the stars f kiss is as molten gold. harden! hold thyself up! now die. ah! ah! exceed! exceed! olympas. and i? marsyas. my stature shall surpass the stars: he hath said it! men shall worship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas

abysses and the hours; so that.i kiss her lovely brows; she bathes my body in perfume of sweat. o thou my secret spouse, liber ccxlii 36 continuous one of heaven! illume my soul with this arcane delight, voluptuous daughter of the night! eat me up wholly with the glance of thy luxurious brilliance! olympas. the desert calls. marsyas. then let us go! or seek the sacramental snow, where like a high-priest i may stand with acolytes on every hand, the lesser peaks.my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the al

LIBER CORDIS CINCTI SERPENTE

the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at daw

LIBER CXCVII STORY OF SIR PALAMEDES

e soft, seeking one purpose to behold, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit habit doffed sir palamede the saracen. 21 viii know ye where druid dolmens rise in wessex on the widow plain? thither sir palamedes plies the spur, and shakes the rattling rein. he questions all men of the beast. none answer. is the quest in vain? with oaken crown there comes a priest in samite robes, with hazel wand, and worships at the gilded east. ay! thither ride! the dawn beyond must run the quarry of his quest. he rode as he were wood or fond, until at night behoves him rest .he saw the gilding far behind out on the hills toward the west! with aimless fury hot and blind he flung him on a viking ship. he slew the rover, and inclined the seamen to his stinging whip

ds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 31 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat .whither away, sir knight, so fey .priest, for the dove on ararat i could not, nor i will not, stay .i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon.s wing and claw; its body is one fleece of bloody white, a lamb.s in spring. enough. sir knight

ild and keen the questing marvel to his side. then do the sportful city folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know how agony.s unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, sir palamedes, the saracen knight 47 despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at no

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

things! h1 shall we cut the gordian knot? shall we say gthere is god h? what, in the devil fs name, is god? if (with moses) we picture him as an old man showing us his back parts, who shall blame us? the great question.any question is the great question.does indeed treat us thus cavalierly, the disenchanted sceptic is too prone to think! well, shall we define him as a loving father, as a jealous priest, as a gleam of light upon the holy ark? what does is matter? all these images are of wood and stone, the wood and stone of our own stupid brains! the fatherhood of god is but a human type; the idea of a human father conjoined with the idea of immensity. two for one again! no combination of thoughts can be greater than the thinking brain itself; all we can think of god or say of him, so long

LIBER CXX

ur of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of

LIBER DCCCXI ENERGIZED ENTHUSIASM

is always a parody of order, energized enthusiasm 5 because there is no archetypal disorder that it might resemble. owen seaman can parody a poet; nobody can parody owen seaman. a critic is a bundle of impressions; there is no ego behind it. all photographs are essentially alike; the works of all good painters essentially differ. some writers suppose that in the ancient rites of eleusis the high priest publicly copulated with the high priestess. were this so, it would be no more gindecent h than it is gblasphemous h for the priest to make bread and wine into the body and blood of god. true, the protestants say that it is blasphemous; but a protestant is one to whom all things sacred are profane, whose mind being all filth can see nothing in the sexual act but a crime or jest, whose only f

ften even against it. it is the casual or habitual.what christ called gidle h.use or rather abuse of these forces which constitutes their profanation. it will further be obvious that, if the act in itself is to be the sacrament in a religious ceremony, this act must be accomplished solely for the love of god. all personal considerations must be energized enthusiasm 7 banished utterly. just as any priest can perform the miracle of transubstantiation, so can any man, possessing the necessary qualifications, perform this other miracle, whose nature must form the subject of a subsequent discussion. personal aims being destroyed, it is a fortiori necessary to neglect social and other similar considerations. physical strength and beauty are necessary and desirable for asthetic reasons, the atten

f it. the catholic church did, i believe, to some extent preserve the pagan tradition. marriage is a sacrament.1 but in the attempt to deprive the act of all accretions which would profane it, the fathers of the church added in spite of themselves other accretions which profaned it more. they tied it to property and inheritance. they wished it to serve both god and mammon. rightly restraining the priest, who should employ his whole energy in the miracle of the mass, they found their counsel a counsel of perfection. the magical tradition was in part lost; the priest could not do what was expected of him, and the unexpended portion of his energy turned sour. hence the thoughts of priests, like the thoughts of modern faddists, revolved eternally around the s.q. a special and secret mass, a ma

staves. at each corner was a banner, bearing lion, bull, eagle and man, and from the top of their staves sprang a canopy of blue, wherein were figured in gold the twelve emblems of the zodiac. knights and dames being installed, suddenly a bell tinkled in the architrave. instantly all rose. the doors opened at a trumpet 18 liber dcccxi peal from without, and a herald advanced, followed by the high priest and priestess. the high priest was a man of nearly sixty years, if i may judge by the white beard; but he walked with the springy yet assured step of the thirties. the high priestess, a proud, tall, sombre woman of perhaps thirty summers, walked by his side, their hands raised and touching as in the minuet. their trains were borne by the two youths who had admitted us. all this while an uns

ms and swinging the great sword. all present due their swords and faced outward, holding the points in front of them. this part of the ceremony appeared interminable. when it was over the girl and boy reappeared; bearing, the one a bowl, the other a censer. singing some litany or other, apparently in greek, though i could not catch the words, they purified and consecrated the chapel. now the high priest and high priestess began a litany in rhythmic lines of equal length. at each third response they touched hands in a peculiar manner; at each seventh they kissed. the twenty-first was a complete embrace. the bell tinkled in the architrave; and they parted. the high priest then took from the altar a flask curiously shaped to imitate a phallus. the high priestess knelt and presented a boat-sha

LIBER LIBERI VEL LAPIDIS LAZULI

be an end. svb figvra vii 9 48. o god! o god! 49. i am a fool to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i love thee! i love thee! 51. o my darling, my darling.kiss me! kiss me! ah! but again. 52. sleep, take me! death, take me! this life is too full; it pains, it slays, it suffices. 53. let me go back into the world; yea, back into the world. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2. but bacchus came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exc

ood sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will set up my dance in your co

come! let us irritate the vessels of the earth: they shall distil strange wine. 25. it grows under my hand: it shall cover the whole heaven. 26. thou art behind me: i scream with a mad joy. 27. then said ithuriel the strong; let us also worship this invisible marvel! 28. so did they, and the archangels swept over the heaven. 12 liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite off the head of the l

the invisible inform all the devouring light of its disruptive vigour! 48. yea! all the world is split apart, as an old grey tree by the lightning! 49. come, o ye gods, and let us feast. 26 liber liberi vel lapidis lazuli 50. thou, o my darling, o my ceaseless sparrow-god, my delight, my desire, my deceiver, come thou and chirp at my right hand! 51. this was the tale of the memory of al a fin the priest; yea, of al a fin the priest. 27 vii 1. by the burning of the incense was the word revealed, and by the distant drug. 2. o meal and honey and oil! o beautiful flag of the moon, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure

LIBER LXVII THE SWORD OF SONG

ion,57 the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell.s fevers as fit, as just, for unbelievers. these are the things that stick beside and hamper my quite serious wish to harbour kind thoughts of the .fish..58 here goes my arrow to the gold! i.ll make no magpies! though i hold your christianity a lie, abortion and iniquity, the most immoral and absurd.(a priest.s invention, in a word. of all religions, i have hope in the good dhamma.s59 wider scope, nay, certainty! that all at last, however came they in the past, move, up or down.who knows, my friend. but yet with no uncertain trend unto nibbana in the end. i do not even dare despise your doctrines, prayers, and ceremonies! far from the word .you.ll go to hell. i dare not say .you do not well. i m

e poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the intolerable long roll of names, all tainted with glorious madness. baudelaire, the diabolist, debauchee of sadism, whose dreams are nightmares and whose waking hours delerium; rollinat the necrophile, the poet of phthisis, the anxiomaniac; p ledan, the high priest.of nonsense; mend s, frivolous and scoffing sensualist; besides a host of others, most alike in this, that, below the cloak of madness and depravity, the true heart of genius burns. no more terrible period than this is to be found in literature; so many great minds, of which hardly one comes to fruition; such seed of genius, such a harvest of.whirlwind! even a barren waste of sea is less sa

LIBER MMCMXI NOTE ON GENESIS

lohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet

LIBER SAMEKH

ersona, dubbed the gstooping dragon h (the third part of the evil person was set-typhon; while not explicitly cited, the opening of section c is almost identically worded in the original greek to the opening of an invocation of set-typhon in the demotic and greek magical papyrus of london and leiden. 4 the goetia version has gmosheh h (mousej in the original greek. gankh-f-n-khonsu h was a theban priest of the 25th dynasty whom crowley claimed as a previous incarnation after discovering his funary stele as exhibit no. 666 in a cairo museum in march 1904 (see the equinox of the gods. see also crowley fs remarks on this line in point ii. 5 i.e. egypt. the goetia version has gishrael h( fistrael in the original greek; similarly in line 3. see also crowley fs remarks on this line in point ii

LIBER XLIV THE MASS OF THE PHOENIX

the thurible. liber xliv 2 i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis,1 and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign.2 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i staunch the blood; the wafer soaks it up, and the high priest invokes! he eats the second cake. this bread i eat. this oath i swear as i enflame myself with prayer .there is no grace: there is no guilt: this is the law: do what thou wilt. he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. 1

LIBER XXXIII AN ACCOUNT OF AA

, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never hav

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

t the issue would arise at the national level as well. there is documented missionary activity in scandinavia from the early viking age onward, most famously by ansgar, the gapostle of the north, h who worked with both danish and swedish kings in the first half of the ninth century. the process was to bear fruit first in denmark in the later tenth century, when king harald bluetooth witnessed the priest poppo carrying a red-hot piece of iron, with no harm to his hands, as a demonstration that christ was greater than the pagan gods. at jelling in jutland, king harald bluetooth erected an elaborate rune stone celebrating his parents and himself, the person who gmade the danes christian, h as the jelling rune stone says. in norway there is evidence of christian burial from around this time, a

s, nearly all in the thirteenth century. the term geddic h is a misnomer: most of these poems are in a single manuscript, and when the learned bishop brynjolfur sveinsson first saw this manuscript in the seventeenth century, he perceived a similarity to the book called edda by snorri sturluson and imagined that this manuscript, another gedda, h had been composed by samund sigfusson the learned, a priest who flourished in the years around 1100 and who according to tradition was the first icelandic historian, although no works by him have been preserved. this manuscript was therefore called not only gthe edda of samund h but also the gelder edda, h since samund had lived a century before snorri. it has been more than a century since anyone has taken seriously the idea that samund had anythin

agans a kind of natural religion, one based on unenlightened observation of the environment. it was especially attractive to icelanders like snorri, who traced their genealogies from pagans and for whom the conversion of their land to christianity was a relatively recent event. the first extant work of icelandic history writing is a little treatise called islendingabok (book of icelanders, by the priest ari thorgilsson the learned, who wrote about a century before snorri did, and it is plain that for ari the conversion was the most important event in the history of the icelanders. in the sagas of icelanders, which were composed for the most part in the thirteenth century but which are often set in pagan iceland, the introduction 21 gnoble heathen h is a stock character. all that conversion

unning loki who is odin fs liege man. whereas sorla thattr seems like a mythic-heroic saga, thidranda thattr ok thorhalls shares the setting of the sagas of icelanders and presents some of the evidence regarding the disir, female spirits. not all the important source material is from iceland or even in the vernacular. an extremely important source is gesta danorum, a danish history written by the priest saxo grammaticus (that is, gthe grammarian h. little is known about saxo, other than that he came from a family of warriors, probably in jutland, and that he was a member of the household of absalon, who was archbishop of lund from 1178.1201. some of the gesta seems to have been written before the death of absalon; the rest was probably completed after 1216, or in other words, just a few ye

uch territory, there would errors at the most specialized level, and in norse mythology, as in other areas, part of the initial reaction was to point these out. other critics noted that a tripartite division of the sort dumezil proposed was relatively common and therefore might have little explanatory power. in medieval christian europe, for example, the theory of society involved a division into priest, warriors, and laborers, and that could hardly be an indo-european inheritance. even so, the dumezilian apparatus is by now so widespread that every student of an indo-european mythology must be aware of it. 32 norse mythology dumezil was not the only person in the twentieth century to seek the indo- european background of the mythology of one of the daughter traditions, and many contributi

LUCIFERIAN SORCERY

ed through us. hermetic occultism within the witches sabbat is perhaps one of the most significant developments of this magickal art. before gerald gardner reinvented witchcraft as 17 wicca in the 60 s on, there were in fact many groups practicing egyptian magick and ceremonial workings, later on it was to be woven into the craft as it first was considered. charles pace, who was for a time a high priest of one of gerald gardner s wiccan covens in south london. it was pace whose magickal name is hamara t who developed a very challenging system of luciferian witchcraft from which he lectured at many covens throughout england. his lectures were on his luciferian cult of masks and egyptian magick in a time when wicca was being formulated. had mr. pace been able to get his material available mo

ime when wicca was being formulated. had mr. pace been able to get his material available more, wicca might not have become as unchallenging as it appears today. based off of two manuscripts, necrominon and the book of tahuti, hamara t produced much material on the luciferian gnosis, dealing with the tarot and high ceremonial sex magick with a ritual called ankh-ka. mr. pace was from the 1960 s a priest of set and anubis, and in such a fitting manner, was a mortuary technician. while the triple hermetic circle used by coven nachttoter/the order of phosphorus differs from the original, the foundation is in itself similar if not the same. the triple hermetic circle is presented here anew, that the student makes use this by daring to do so. the reworked version is attributed to the four eleme

LUCIFERIAN SORCERY AND SET TYPHON

y use atavistic resurgence as a form of summon many of the god forms listed above. some of the luciferian witchcraft or high sorcery gnosis is developed from charles pace, known in early wiccan circles as hamar'at. pace, who was born in 1920 was an early associate of gerald gardner, knowing him from some of the egyptian hermetic occult circles they associated in. pace was known in the 1960's as a priest of set and anubis, and later became a high priest of gerald gardner's coven in south london. charles created two known manuscripts of his lectures and teachings, which were based on his own sethanic cult of masks. pace was presenting a luciferian aspect of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "th

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

om stand rocks. the great chain can be simplified as follows: god angels kings/popes archbishops dukes bishops 32 evolution and religious creation myths barons knights ladies-in-waiting priests pages merchants landowning farmers soldiers servants shepherds beggars actors thieves gypsies animals worms plants rocks this structure immediately suggests that the value of a plant is less than that of a priest, for example. in other words, going up from the bottom of the ladder, the value of things living or not progresses from, to use other examples, that of a gypsy to that of a baron and, even more so, to that of an archbishop. of course, many people today, especially soldiers, might not agree that their value ranks lower than that of ladies-in-waiting, as per aquinas s construction. this whole

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

uities. this illustration shows cybele, here called the syrian goddess, in the robes of a hierophant. montfaucon describes the figure as follows "upon her head is an episcopal mitre, adorned on the lower part with towers and pinnacles; over the gate of the city is a crescent, and beneath the circuit of the walls a crown of rays. the goddess wears a sort of surplice, exactly like the surplice of a priest or bishop; and upon the surplice a tunic, which falls down to the legs; and over all an episcopal cope, with the twelve signs of the zodiac wrought on the borders. the figure hath a lion on each side, and holds in its left hand a tympanum, a sistrum, a distaff, a caduceus, and another instrument. in her right hand she holds with her middle finger a thunderbolt, and upon the same am animals

ivilized peoples of prehistoric times had a knowledge of them. natives of distant islands, many in the lowest forms of savagery, have mystic rituals and secret practices which, although primitive, are of a decided masonic tinge. the druidic mysteries of britain and gaul "the original and primitive inhabitants of britain, at some remote period, revived and reformed their national institutes. their priest, or instructor, had hitherto been simply named gwydd, but it was considered to have become necessary to divide this office between the national, or superior, priest and another whose influence [would] be more limited. from henceforth the former became der-wydd (druid, or superior instructor, and [the latter] go-wydd, or o-vydd (ovate, subordinate instructor; and both went by the general nam

s that of druid (derwyddon. its particular labor was to minister to the religious needs of the people. to reach this dignity, the candidate must first become a bard braint. the druids always dressed in white--symbolic of their purity, and the color used by them to symbolize the sun. in order to reach the exalted position of arch-druid, or spiritual head of the organization, it was necessary for a priest to pass through the six successive degrees of the druidic order (the members of the different degrees were differentiated by the colors of their sashes, for all of them wore robes of white) some writers are of the opinion that the title of arch-druid was hereditary, descending from father to son, but it is more probable that the honor was conferred by ballot election. its recipient was chos

druid was the iodhan moran, or breastplate of judgment, which possessed the mysterious power of strangling any who made an untrue statement while wearing it. godfrey higgins states that this breastplate was put on the necks of witnesses to test the veracity of their evidence. the druidic tiara, or anguinum, its front embossed with a number of points to represent the sun's rays, indicated that the priest was a personification of the rising sun. on the front of his belt the arch-druid wore the liath meisicith- a magic brooch, or buckle in the center of which was a large white stone. to this was attributed the power of drawing the fire of the gods down from heaven at the priest's command this specially cut stone was a burning glass, by which the sun's rays were concentrated to light the altar

ptian secret school of philosophy was divided into the lesser and the greater mysteries, the former being sacred to isis and the latter to serapis and osiris. wilkinson is of the opinion that only the priests were permitted to enter the greater mysteries. even the heir to the throne was not eligible until he had been crowned pharaoh, when, by virtue of his kingly office, he automatically became a priest and the temporal head of the state religion (see wilkinson's manners and customs of the egyptians) a limited number were admitted into the greater mysteries: these preserved their secrets inviolate. much of the information concerning the rituals of the higher degrees of the egyptian mysteries has been gleaned from an examination of the chambers and passageways in which the initiations were

MASTERING WITCHCRAFT

n initiator. the male leader representing the "masculine" power generally takes first place; the female, the "feminine" second; and the second male "executor" or "officer" third. different covens have different titles for their leaders, all equally traditional. in covens which stress the love and fertility aspects of witchcraft and perform their rituals naked, the male leader is known as the high priest, the female as high priestess. on the other hand, in those which stress the knowledge and power aspect, the male is known as the magister, grand master, or "devil (meaning "little god) and the female as the lady or queen of the sabbat. the second male, known as the "officer "executor" or "summoner" is he who relays the requests of the magister or lady to the rest of the coven membership. he

which concentrate on knowledge and power, the lady or high priestess holds little or no executive power. she sits at the magister's right hand during the feasts, leads some of the dances and ceremonies, and on occasion performs the task of a seer or spiritistic medium under the magister's control. on the other hand, in the goddess-oriented covens, the high priestess is definitely leader, the high priest being merely her consort. the magister may wear furs or pelts, a robe, or nothing at all, depending on the variety of coven he leads. upon his head he may wear the traditional shamanic horned helmet, rather like that of a viking warrior, or a mask covering his whole head and representing one of the coven's totem animals, be it goat, ram, horse, cat, or whatever. or he may don a metal helmet

. b. gardner and his followers, concentrating on naked worship of the goddess seen as the great mother. still others return to the medieval preoccupation with the horned one and all his attributes, while yet another group will return to celtic fundamentals, concerning themselves with ancient druidic lore (druidic in the sense that w. b. yeats understood the word, as a shaman or wizard rather than priest of a solar cult) here are the rudiments of two types of initiation ceremony. the first is of the sort used by those covens who work "robed" and concentrate more on matters of knowledge and power directing their energies toward the more "male" aspect of the godhead. the second represents the type used by those covens who work naked, directing their energies to the healing and love aspects of

in turn by witch name. finally, the coven's working tools, sword, chalice, lamps, et al, are presented in turn to the candidate. the sabbat festivities and ceremonies such as the feast of cakes and wine then continue as usual. the sky-clad, or naked, initiation in this type of ritual common to covens which practise the goddess-oriented variety of witchcraft, the ceremony is performed by the high priest if the candidate is a woman, the high priestess if it is a man. as in the previous ritual, the circle should be cast by watchtower, and the candidate blindfolded at the perimeter, challenged by the initiator at sword or athame point, and the passwords of "perfect love and perfect trust" given. the candidate is then pulled into the circle backwards by his initiator, who has her left arm arou

of the art, the oath is then administered; this oath does not differ substantially from the one outlined in the first ritual. the candidate's feet and eyes are then unbound and the triangle consecration is performed, anointing the phallus or vagina, right breast, left breast, and genital organ again, first with sabbat oil, then with consecrated wine, and finally with a kiss, naming the candidate priest or priestess and witch in the process. finally, the new initiate's hands are unbound, the working tools are presented in turn, with a kiss for each, and he is presented to the four quarters, saluted at each in the name of the gods as newly made priest or priestess and witch. a second degree or grade is sometimes bestowed to elevate the witch in the coven hierarchy and enable him or her to f

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

t ye; but that ye come promptly to accomplish our desire, and all things that we demand from your obedience. i conjure ye anew by the two tables of the law, by the five books of moses, by the seven burning lamps on the candlestick of gold before the face of the throne of the majesty of god, and by the holy of holies wherein the kohen ha-gadul was alone permitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been drive

ten in heaven in the characters of malachim, that is to say, the tongue of the angels. we then, by the just judgment of god, by the ineffable and admirable virtue of god, just, living, and true, we call ye with power, we force and exorcise ye by and in the admirable name which was written on the tables of stone which god gave upon mount sinai; and by and in the wonderful name which aaron the high priest bare written upon his breast, by which also god created the world, the which name is axineton; and by the living god who is one throughout the ages, whose dwelling is in the ineffable light, whose name is wisdom, and whose spirit is life, before whom goeth forth fire and flame, who hath from that fire formed the firmament, the stars and the sun; and who with that fire will burn ye all for e

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

rations, against all mine enemies, visible and invisible. i conjure thee anew by the holy and indivisible name of el strong and wonderful; by the name shaddai almighty; and by these names qadosch, qdaosch, qadosch, adonai elohim tzabaoth, emanuel, the first and the last, wisdom, way, life, truth, chief, speech, word, splendour, light, sun, fountain, glory, the stone of the wise, virtue, shepherd, priest, messiach immortal; by these names then, and by the other names, i conjure thee, o sword, that thou servest me for a protection in all adversities. amen. this being finished thou shalt wrap it also in silk like all the other instruments, being duly purified and consecrated by the ceremonies requisite for the perfection of all magical arts and operations. three other swords should be made fo

MEANING OF MASONRY

resented by the indented or tesselated border skirting the black and white chequer-work, even as the divine presence and providence surrounds and embraces our temporal organisms in which those opposites are inherent. why is the chequer floor-work given such prominence in the lodge-furniture? the answer is to be found in the statement in the third degree ritual" the square pavement is for the high priest to walk upon" now it is not merely the jewish high priest of centuries ago that is here referred to, but the individual member of the craft. for every mason is intended to be the high priest of his own personal temple and to make of it a place where he and deity may meet. by the mere fact of being in this dualistic world every living being, whether a mason or not, walks upon the square pave

that in the lodge symbolism the teaching of the first and second degrees is carried forward into the third. the traditional tracing-board of the third degree exhibits in combination (1) the chequered floorwork (2) the two pillars at the porchway of the temple (3) the winding staircase, and (4) a dormer window above the porchway. the brief explanation is given that the chequer-work is for the high priest to walk upon and the dormer-window is that which gave light to it. the entire symbol is but one comprehensive glyph or pictorial diagram of the condition of a candidate aspiring to master mason's rank. as high priest of his own personal temple he must have his bodily nature and its varied desires under foot. he must have developed strength of will and character to" walk upon" this chequer-w

mplative nature of the spirit. it is called" the prophet" because of the power of insight and omniscience characterizing that which transcends the sense of time and abides eternally, and because it projects into the lower intelligence intuitions, fore glimpses and intimations of a prophetic nature. from the same word is derived the greek word" hagios" holy. 3" joshua, the son of josedek, the high priest" personifies the active executive aspect of spirit. literally joshua means the" divine saviour" and josedek" divine righteousness" whilst the" high priest" connotes a mediatorial factor between man and deity. the title in its entirety therefore intimates that the human spirit or divine principle in man functions intermediately between deity and man's lower nature to promote the latter's sal

ine saviour" and josedek" divine righteousness" whilst the" high priest" connotes a mediatorial factor between man and deity. the title in its entirety therefore intimates that the human spirit or divine principle in man functions intermediately between deity and man's lower nature to promote the latter's salvation and perfection. we have previously shown how the master mason must be his own high priest and" walk upon" the chequered floor-work of his elementary nature by learning to trample upon it. thus the three principals form a unity figuring man's spiritual pole in its triple aspects; they represent the summit of his being as it lives on the plane of the spirit--holy, royal, supreme blissful because in a state of holiness or wholeness; royal because a son of the king of all; powerful

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

est humanitariansthis planet has ever known, percy bysshe shelley: rise up! like lions after slumber in unvanquishable number shake your chains to earth like dew which in your sleep had fallen on you y e are many and they are few why, we muse, would such an embodiment of gentility and love say, that freedomcomes to man when, in his own words, the last monarch is strangled with the guts ofthe last priest. why? because, unlike so many, he was in no doubt at all about the leg-acy of terror and crime which has been perpetrated by the enemies of all humanity. hehad not forgotten the plight of his forefathers, or of yours, nor was he blind to theatrocities of his own times. our forefathers have fought the good fight in ages now for-gotten and laid down their lives and liberties to eradicate the

sanskrit showing lemuria and the continentsof the east all laid out.dragon linesparks are laid out over them.nephilimalso referred to in the hebrew as the, people from the rocket ships.kieranan irish name similar to the word for serpent, carian. chiron may also be a derivation as is cahen insemitic. hermesthe name really means serpent.royal papyrus of turincontains information about a lineage of priest-kings whose rule stretched back at least 36,620 years.(see p. 38)dana/dianathe celtic and slavic goddess equivalent of diana. she was also a deity connected to mysteries andmagic.telchinesa brotherhood of grecian (danaan) priests, with magical and healing powers. this cult lived in the tau-rus mountains and in syria.pherylltthe order of bards that colonized britain. also known as the pharon

the cross and the circle this is the mark. it is also the sign for v enus in astrology. this is seen held inverted by the mon-archs. the cross within the circle is found on many churches and architecture. it is also con-nected to the pythagorean squaring of the circle (26)cain= qayin= kingthe word cain gives us king, but it also gives caan, cahen, cohen, kaen, conn, can, etc. all thesemean either priest or serpent (see p. 105)tubal cain, his descendant is for this reason revered as a patron in freemasonic circles.atlantis, alien visitation, and genetic manipulation217 appendix b: book abstracts cains wifedescribed as the daughter of eve in some texts. but never named in the bible.she was actually the daughter of lilith (and enki, the latter who was according to the talmud, the con-sort of

lilith (see p. 132)advent of jehovahin the new scheme of things, jehovah could not be seen to have a brothernot a brother who sostrongly opposed him in social matters (p. 117)mis-translations continuehistorically, it was enki (not enlil) who had created adam (atabba) and eve (nin-khawa; it wasenki who had granted them the rights to qabalistic wisdom, and it was enki who had appointed atabbato his priest-kingly station. these things were known in mesopotamia and canaan; they were writtendown and readily available in the temple libraries of babylon, and so they could not be ignored butthey could be reinterpreted. enki, the wise hero of sumer, could be portrayed (in accordance with hisemblem) as a troublesome serpentan image which could incorporate lilith too, for she held the matri-lineal he

not an accuratetranscript of ancient records, but a strategically compiled set of documents which distort the annals ofthe original scribes in order to establish a new cultural and religious doctrine. this was the doctrine ofthe one godjehovaha doctrine born out of fear that was contrary to all tradition and historicalrecord in the contemporary and preceding environments (p. 120)ankh-f-khonsuthe priest prince that ruled 2170 b.c. and who opened and held a dragon court.english freemasonic debaclethe english masonic system, which was extensively revised in the eighteenth century, adopted anexclusively western doctrine wherein thoth, the traditionally styled great architect, was figurativelysupplanted by the judeo-christian god. by virtue of this adjustment, it is claimed that the originalse

MICHAEL W FORD THE VAMPIRE GATE

fryan. akhtya was the founder and member of the yatus, a coven of demons and sorcerers who wandered persia, practicing and developing sorcery. the name akht itself means evil, filth and pestilence, thus relates to the initiatory nature of akhti as a sorcerer of the adversary, by the darkness shall he come into light. akhtya or azyta is thus considered a symbol of the zanda, which is an apostle or priest of ahriman. algol a word which derives from the arabic al ra s al ghul, al-ghul, or ri b al ohill, which is translated the demon s head. algol was in hebrew known as rosh ha shaitan, or satan s head, as some traditions have referred to algol as the head of lilith. the chinese called algol tseih she, which is piled up corpses and was considered a violent, dangerous star due to its changing v

MICHAEL WYNN THE SOUL TRAVELERS

n from high above, or using it to trace invisible symbols in the air. at the beginning of the ritual the magician's imagination is essentially cleansed, where he begins to imagine everything in the world disappearing except that which he needs to complete the ritual at hand. the third difference regarding rituals involves invoking certain spirits to do certain jobs. while conducting a ritual, the priest will call upon higher forces, such as arch-angels, arch-demons, angels, intelligences, and other ruling spirits to see to it that the priest's command is executed. the priests call upon, or invoke, these higher forces, by uttering their names aloud while visualizing them. and so there it is; symbolic ritual, corresponding visualizations, and invocations to the dominant spirits open the gate

to the occult. the occult essence in all things [3.3] the word occult simply means hidden. this is not only a reference to hidden knowledge, but also the hidden properties that all things possess. in the occult, all objects and spaces not only have chemical and physical properties, but hidden occult properties as well. take holy water for instance. when making holy water, the magician or catholic priest performs a ritual that includes prayers that cleanse the water. after this, the waters hidden properties are clean despite the fact that a chemist would claim the water is unchanged. those hidden properties of the water are not only clean, but the water can now be used to clean the occult properties of other objects and even people; this is the premise behind holy water. although magicians

ult properties of other objects and even people; this is the premise behind holy water. although magicians and priests have similar intentions for making holy water, the methods are surely different. a magician will imagine himself reaching into the water and drawing out negative virtues. he will intensely visualize cleansing energy flowing into the water while saying a short prayer. the catholic priest on the other hand is more likely to simply close his eyes, rapidly spout a hollow, well-memorized prayer over the water, and be on his way. i ve heard many knowledgeable magicians recommend performing similar prayers and visualizations--michael wynn's "the soul travelers" 47 for food and water immediately before consumption; in essence, eating not but holy food, and drinking not but holy wa

sult, they have increased vampiric senses and capabilities, but also suffer more of the weaknesses of vampires. their ability to reach out at long distances and feed is unmatched. they are even more sensitive to sunlight and heat than the rest of their kind, and their touch is colder. unlike most vampires, who can use their own fleshly bodies to supply a great deal of the required life-force, the priest must feed from others to sustain life. the priest class tend to be even more pale than the average vampire, and are more easily recognized for what they are. the priests are the most subject to the energies of the moon, and can even access an object s past by touching it. a vampire that becomes dangerously low on life-force can be reduced to an invalid, and eventually die a fleshly death- a

MOODY RAYMOND A LIFE AFTER LIFE

time when i am ready to put my own research findings on paper. dr. moody will have to be prepared for a lot of criticism, mainly from two areas. there will be members of the clergy who will be upset by anyone who dares to do research in an area which is supposed to be taboo. some religious representatives of a denominational church have already expressed their criticism of studies like this. one priest referred to it as "selling cheap grace" others simply felt that the question of life after death should remain an issue of blind faith and should not be questioned by anyone. the second group of people that dr. moody can expect to respond to his book with concern are scientists and physicians who regard this kind of study as "unscientific" i think we have reached an era of transition in our

MORALS AND DOGMA

ebble into the ocean, never cease; and every uttered word is registered for eternity upon the invisible air. every lodge is a temple, and as a whole, and in its details symbolic. the universe itself supplied man with the model for the first temples reared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for fur

st the national wrongs and follies; against usurpation and the first inroads of that hydra, tyranny. there is no more sovereign eloquence than the truth in indignation. it is more difficult for a people to keep than to gain their freedom. the protests of truth are always needed. continually, the right must protest against the fact. there is, in fact, eternity in the right. the mason should be the priest and soldier of that right. if his country should be robbed of her liberties, he should still not despair. the protest of the right against the fact persists forever. the robbery of a people never becomes prescriptive. reclamation of its rights is barred by no length of time. warsaw can no more be tartar than venice can be teutonic. a people may endure military usurpation, and subjugated sta

es sprinkled the anointing oil upon the altar. the days of consecration of aaron and his sons were _seven_ in number. a woman was unclean _seven_ days after child-birth; one infected with leprosy was shut up _seven_ days _seven_ times the leper was sprinkled with the blood of a slain bird; and _seven_ days afterwards he must remain abroad out of his tent _seven_ times, in purifying the leper, the priest was to sprinkle the consecrated oil; and _seven_ times to sprinkle with the blood of the sacrificed bird the house to be purified _seven_ times the blood of the slain bullock was sprinkled on the mercy-seat; and _seven_ times on the altar. the _seventh_ year was a sabbath of rest; and at the end of _seven_ times _seven_ years came the great year of jubilee _seven_ days the people ate unleav

in the kabalah, of the letters of the name of deity. it is thus arranged, the patriarchs from adam to noah, inclusive, are _ten_ in number, and the same number is that of the commandments. twelve is the number of the lines of equal length that form a cube. it is the number of the months, the tribes, and the apostles; of the oxen under the brazen sea, of the stones on the breast-plate of the high priest. iii. the master. to understand literally the symbols and allegories of oriental books as to ante-historical matters, is willfully to close our eyes against the light. to translate the symbols into the trivial and commonplace, is the blundering of mediocrity _all_ religious expression is symbolism; since we can _describe_ only what we _see, and the true objects of religion are the seen. the

also enlighten you as to the lion's grip and the master's gavel [hebrew, in the ancient phoenician character [symbols, and in the samaritan [symbols, a b (the two letters representing the numbers 1, 2, or unity and duality, means _father, and is a primitive noun, common to all the semitic languages) it also means an ancestor, originator, inventor, head, chief or ruler, manager, overseer, master, priest, prophet [hebrew] simply father, when it is in construction, that is, when it precedes another word, and in english the preposition "of" is interposed, as [hebrew, abi-al, the father of al. also, the final yod means "my; so that [hebrew] by itself means "my father [hebrew, david my father, 2 _chron_ ii. 3 [hebrew (vav) final is the possessive pronoun "his; and [hebrew _abiu (which we read "

MOTTA MARCELO THE COMMENTARIES OF AL

akkram. see liber v. 14. above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, 0 ankh-af-na-khonsu! exoterically, this is a straightforward description of the relative positions of nuit and hadit in the stele. the esoteric meaning had better remain secret. 15. now ye shall know that the chosen priest& apostle of infinite space is the prince-priest the beast; and in his woman called the scarlet woman is all power given. they shall gather my children into their fold: they shall bring the glory of the stars into the hearts of men. the authority of the beast rests upon this verse; but it is to be taken in conjunction with certain later verses which i shall leave to the research of students

must keep itself clean and comely, and worthy of the presence of the goddess. the ego is a good servant, but a bad master. that sign, nuit gives to all those who seek her, upon their reaching a certain grade. it is exactly as described. of course, a.c 'knew' who he was, since he called himself, and had been first called so by his own mother, 666 from childhood. see liber iv. part iv. 27. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat: 0 nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! there are several secret meanings, all of a technical nature, in this pas

er artemis iota and liber a'ash for further information on this very difficult point. nor should aspirants fall into the mistake of believing that it is their duty to aspire to her. their duty is to do their will, and nothing else. if it is thy will to seek her, do so. if it isn't, do thy will. the grades are three, and 'they also serve who stand and wait. besides, she is everywhere. 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but modern knavery conceived the idea of artificial law, as if one should try to square the ci

m to contradict statements in another chapter (or even within the same chapter, contradiction is apparent, and there is a hidden key. unless this continuity of the law within the chapters, and from a chapter to another chapter, is kept in mind, aspirants will fall into a quantity of pitfalls that have been provided by the author aiwass to winnow out the chaff. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor khu-it. readers will please note that this comment referred to is the comment signed ankh-f-n-khonsu at the end of the book. the comment is short and to the point, and is in class a. it must under no circumstances be confused with the commentaries by a. c, w

that christians should pretend they are christians when they persist in interpreting their 'jesus' in the same terms that orthodox jews ascribe to a 'good 'rabbi! were we to believe for one moment that the gospels are the biography of an actual, historical, person, we would have to remember that 'jesus' was hated by the jewish priesthood, and was tortured to death through the efforts of the high priest 'jesus' was described as a drunkard, a friend of sinners and a roman sympathizer. he kept none of the mosaic regulations. indeed, he went so far as to suggest that mosaic law had been created for man, and not otherwise! that he seems to have appreciated whores and vice-versa is repeatedly pointed out. historical or not, the intention was obviously to introduce a more humane we shall go furt

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

in, which, as it were, remains dead for a time in the dark earth, only [57]to rise one day dressed in a newer and lovelier garb, was supposed to symbolize the soul, which, after death, frees itself from corruption, to live again under a better and purer form. when demeter instituted the eleusinian mysteries, celeus and his family were the first to be initiated, celeus himself being appointed high-priest. his son triptolemus and his daughters, who acted as priestesses, assisted him in the duties of his sacred office. the mysteries were celebrated by the athenians every five years, and were, for a long time, their exclusive privilege. they took place by torchlight, and were conducted with the greatest solemnity. in order to spread abroad the blessings which agriculture confers, demeter prese

point where three roads met, for which reason she is called trivia (from tri, three, and via, way. a temple was dedicated to her on the aventine hill by servius tullius, who is said to have first introduced the worship of this divinity into rome. the nemoralia, or grove festivals, were celebrated in her honour on the 13th of august, on the lacus nemorensis, or forest-buried lake, near aricia. the priest who officiated in her temple on this spot, was always a fugitive slave, who had gained his office by murdering his predecessor, and hence was constantly armed, in order that he might thus be prepared to encounter a new aspirant. hephastus (vulcan. hephastus, the son of zeus and hera, was the god of fire in its beneficial aspect, and the presiding deity over all workmanship accomplished by m

eir sacerdotal vestments, but also by their piety, wisdom, and blameless life. they were the chosen mediators between gods and men, and offered prayers and sacrifices in the name of the people, whom they also instructed as to what vows, gifts, and offerings would be most acceptable to the gods [192] every deity had a different order of priests consecrated to his worship, and in every place a high-priest was appointed, whose duty it was to superintend the rest of his order, and also to carry out the more sacred rites and religious observances. priests and priestesses were permitted to marry, but not a second time; some, however, voluntarily adopted a life of celibacy. sacrifices. there is no doubt that a feeling of gratitude to the gods for their protecting care, and the abundance with whic

ial knife, and the crowns, were placed in a small basket, and carried to the sanctuary by a young maiden, whereupon the victim was conducted into the temple, frequently to the accompaniment of music. if a small animal, it was driven loose to the altar; if a large one, it was led by a [194]long trailing rope, in order to indicate that it was not an unwilling sacrifice. when all were assembled, the priest, after walking in solemn state round the altar, besprinkled it with a mixture of meal and holy water, after which he also besprinkled the assembled worshippers, and exhorted them to join with him in prayer. the service being ended, the priest first tasted the libation, and after causing the congregation to do the like, poured the remainder between the horns of the victim, after which franki

ed was announced publicly by a herald. the victors in the races and athletic games received, as a prize, a vase of oil, supposed to have been extracted from the fruit of the sacred olive-tree of athene. daphnephoria. the daphnephoria was celebrated at thebes in honour of apollo every ninth year. the distinguishing feature of this festival was a procession to the temple of apollo, in which a young priest (the daphnephorus) of noble descent, splendidly attired and wearing a crown of gold, was preceded by a youth, carrying an emblematical representation of the sun, moon, stars, and days of the year, and followed by beautiful maidens bearing laurel branches, and singing hymns in honour of the god. roman festivals. saturnalia. the saturnalia, a national festival held in december in honour of sa

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

o the fear inside her, as hooded figures draw close to the altar and a low-pitched chant begins to fill the night air. standing before her, the coven master takes up the chant as, with head bowed, an assistant hands 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 o

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

"the dwelling was not an object, a 'machine to inhabit: it was the universe that man built in imitation of god's exemplary creation, the cosmogony."2 the home was not merely a geometrical space; it was an existential and sacred place. when trade associations were indispensable, as was the case with those of the builders in ancient times, they were of a sacerdotal nature. among the egyptians, the priest embodied a special branch of human knowledge. each grade put its students through a predetermined series 6 the origins of freemasonry from ancient times to the middle ages of studies specific to the art or science that it professed. in addition, for each novitiate degree, students were subjected to trials of initiation the purpose of which was to ensure them a vocation and which added to th

ies whose teaching was hidden from the public. it must be assumed that architecture, like all other sciences, was taught in secret. louis hautcoeur writes: the first architects known in egypt, in asia minor, performed sacred duties independent from their role as builders. imhotep, who built the first large stone complex in saqqarah, was counselor to the pharaoh sozer (circa 3800 b.c, but was also priest of the god amun. sennemut, architect of queen hatseput, was the head of the prophets of monthu in armant and controller of the gardens and domains of amun. dherti was the director of buildings and a high priest. in the louvre there are seated statues of goudea, who was both a patesi, meaning a governor representing the gods, and an architect. the architects seem to have been inspired by the

o the middle ages territory. the increased peopling of the area seems to have been a direct result of the arrival of brothers of the militia of the temple. in fact, population growth in this area was so great that in 1220 it proved necessary to create a new parish cemetery. in 1399 the church was expanded: the church wardens of saint nicolas des champs. decided, after obtaining the consent of the priest and the bishop of paris and the counsel of the king's sworn representatives of masonry and carpentry masons kenton du temple [emphasis mine, jehan filleul, regnault lorier, and adam ravier (known as de moret, and carpenters robert focuchier and philippe milon to see to the construction of the masonry of the three chapels in the alley between said church and the hostel of said priest. p the

saint jean cemetery, rue de la mortellerie: the seine river: the vannerie and jean de l'espine: rue vielle tissanderie (today francois miron."41 the presence of organized builders in this quarter is visible from the time the templars installed themselves, long before the existence of a sworn association of masons in paris. toward 1170, according to lebeuf, a mason named garin and his son harcher, priest of the parish district of saint jacques de la boucherie, founded a hospital on rue de la tissanderie (francois miron).42 this hospital was created "to shelter poor travelers, to whom bed and board were given for only three nights" originally, the institution had a master and brothers to provide hospitality. it is possible to believe that the monks who managed this hospital, called saint ger

, who was notably the architect of jacques de souvre, grand prior of malta (1666; and of jules hardouin mansart (may 11, 1708. finally, how could we note the name of rabelais? the epitaph record of saint paul parish gives us the date of his death: francois rabelais, deceased at the age of 70 years, rue des jardins, on april 9, 1552, was buried in saint paul cemetery."51 rabelais, who was then the priest beneficiary of meudon, seems to have lived the last two years 136 the origins of freemasonry from ancient times to the middle ages of his life on the rue des jardins saint paul, which was in the jurisdiction of the censive district of the benedictines of saint maur, for whom he was a canon. this mention of rabelais and his home in the masons' quarter, the quarter of the mortar makers, is re

NECRONOMICON ALAZIF

ear the crawling chaos that calls beyond the stars and they created nyarlathotep for their messenger, and they clothed him with chaos that his al azif page 9 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 form might be ever hidden amidst the stars. who shall know the mystery of nyarlathotep? for he is the mask and will of those that were when time was not. he is the priest of the ether, the dweller in air and hath many faces that none shall recall. the waves freeze before him; gods dread his call. in men's dreams he whispers, yet who knoweth his form? of leng in ye cold waste who seeketh northwards beyond the twilight land of inquanok shall find amidst the frozen waste the dark and mighty plateau of thrice-forbidden leng. know ye time-shunned leng by the ever

ON COMMUNICATION WITH SET

ut a conventionalised phoenix. not only were many of the founders of the united states government masons, but they received aid from a secret and august body existing in europe which helped them to establish this country for a peculiar and particular purpose known only to the intiated few (manly p. hall, the secret teachings of all ages, pp. xc and xp.on communication with set by don webb v, high priest the nature of communication between set, god of the subjective universe and an individual, depends on the contents of the mind of the individual. imagine if you will a ph.d mathematician being told that has been she told she has an hour to give her last year's research to a group of people. she composes her notes, creates and speech and walks in to find the audience composed of four year ol

ON SET

rough these personal and difficult methods, is the process of awakening to the aeon. facilitating these arenas is the job of the priesthood of set, and because of their own success with these methods they have become sacred to and consecrated by the prince of darkness. do what thou wilt shall be the whole of the law. great is the might of set, greater still he through son set by tapio kotkavuori priest of set this article was originally published in the scroll of set jan-feb, 1998 ce. for me, set is the principle of isolate intelligence, who gave mankind the gift of selfconsciousness in pre-historic times in order to strengthen his own being, and in order to give mankind the possibility to self-conscious, invidividual existence. self-consciousness is a feature that separates human beings

fconsciousness. i do not pray nor worship set. set does not tell me what is good and evil; it is my own responsibility to reason ethical (and other) questions and act according to that reasoning. i take full responsibility for my actions. when i communicate with set, i do not lose my individuality, but become strenghtened by him in my self-consciousness and initiatory (self developing) work. as a priest of set i seek to enhance the possibility for individual, self-conscious, autonomous potential of mankind to actualize within the temple of set, and without it as well as appropriate- this does not include any kind of converting; by its very nature the need for individual selfbetterment must come from within an individual himself. no one can do such a work for others, only for oneself. reali

ONYX TABLET OF SET

nt at worst. if there is no unified, conscious intelligence for which conventional priesthoods may serve as a medium- and the inertia of the objective universe argues against this- then there is nothing behind such priesthoods, and the religions which have grown up around them, save the passion of humankind to believe that it is more than a mere accident in the ebb and flow of the cosmos. to be a priest or priestess of set, therefore, is an experience completely unique in humanity. without the sacrifice of one's individuality, one apprehends an additional consciousness distinct from the forces of the objective universe and interacts with it. the initiation of each priest and priestess is a function of this interaction, and so their beings and persons are sacred. but incumbent upon such ini

nd suspicion. this is- in the precise sense of the term- a natural tendency which cannot be rationally overcome. the priesthood should not resent humankind for this, but must take the tendency into account when interacting with humans. an empathetic, sensitive balance must be found in which the influence unique to the priesthood continues to be brought to bear upon humanity, but also in which the priest or priestess is not ostracized by humanity. this is a continuous, difficult task- and one which all initiates of the priesthood must expect for the duration of their exercise of office. the _onyx tablet of set_ is that part of the _jeweled tablets of set_ which contains information peculiar to the experience of the priesthood of set. it is divided into two principal sections: the "outer tem

posed to the readership of the ruby tablet, but rather information which is specifically addressed to other priests and priestesses of the present and future, to enable them to better comprehend and execute their office. the onyx tablet focuses exclusively on the concept and experience of the priesthood. while the onyx tablet may be under the editorship of any initiate of the priesthood, the high priest of set will personally review and approve all additions to its contents, with an eye to their fulfillment of the above criteria. the impetus is for a more evolutionary, rather than a more static concept of the priesthood. at the same time the lack of predetermined signposts in our future mandates care and deliberation where the incorporation of doctrine is concerned. the onyx tablet of set

t article 1. offices section 1.01. the principal office for the transaction of the business of this corporation is located in the city and county of san francisco, california, united states of america. section 1.02. the corporation may also have offices at such other places, within or without the state of california where it is qualified to do business, as its business may require and as the high priest may from time to time designate. article 2. affiliation section 2.01. the corporation shall not be a member of, or affiliated with any organization or institution. section 2.02. an individual member of the temple of set may be a member of, or affiliated with another primarily religious organization or institution during i membership status only. section 2.03. an individual member of the tem

as, in the evaluation of any iv+ member, such membership does not conflict with or take precedence over membership in the temple of set. article 3. membership onyx tablet: ot.o,bylw temple of set author: date: july 4, x aes/1975 ce revision: july 11, xxvii aes/1992 ce html revision: august 8, 1999 ce section 3.01. there shall be six degrees of membership in the temple of set: setian i, adept ii, priest or priestess of set iii, magister or magistra templi iv, magus or maga v, and ipsissimus or ipsissima vi. section 3.02. any person may become a setian i who has attained the age of eighteen (18) years, is in sympathy with the purposes of the temple of set, has indicated an interest in furthering its program, has contributed to the temple of set the admission fee, and is admitted to membersh

PATRON OF SORCERY

nd hence must have possessed copies. but most of their material vanished and what we have left are their quotations" by the 2nd century of the common era, roman hostility had driven underground the legendary state magic of egypt. thessalos, a greek physician, reported that theban priests were scandalized at his inqury as to whether anything remained of the old egyptian magic. nevertheless, an old priest agreed to perform a divination for thessalos. his account of the working corresponds pefectly with descriptions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests

PHILIP NEIL MYTHS LEGENDS EXPLAINED

moon, and stars. he brought into being the good mind that works within man and all creation. ahriman (also known as angra mainya, meaning the destructive spirit) created demons and attacked ahura mazda. but ahura mazda sent him back into the darkness, saying neither our thoughts, teachings, plans, beliefs, words, nor souls agree. then ahura mazda created gayomart, the first man and the first fire priest. but ahriman renewed his attack and broke through the sky in blazing fire, bringing with him starvation, disease, pain, lust, and death. so ahura mazda set a limit to time, trapping ahriman inside creation. ahriman then tried to leave creation, but he could not. so he has remained, doing evil until the end of time. when ahriman caused a drought and poisoned the first man, gayomart( dying li

ed by ahriman, will starve. she will turn on her creator, and try to swallow him up. ahriman will beg ahura mazda to save him, and ahura mazda will cast him from creation, through the very hole he made when he broke in. then time will be at an end, and the world will begin again. saoshyant will raise the dead, and ahura mazda will marry body to soul. first to rise will be gayomart, the first fire priest, then the mother and father of humanity, mashya and mashyoi, then the rest of humanity. all the metal in the mountains of the world will melt, and each man and woman will pass through the stream of molten metal and emerge purified. to the good, the stream will feel like a bath of warm milk; to the evil, it will be agony, as their sins are burned away. the new world will be immortal and ever

to enter a convent, for through our love that we have loved together is my most noble lord slain (le morte d arthur, thomas malory. lancelot entered a hermitage, only leaving it when he learned in a vision that guinevere was dying. by embracing the religious life, lancelot finally redeemed himself. eshu the trickster 86 eshu statuette this wooden carving of eshu is part of the costume of an eshu priest and is designed to be worn hooked over the shoulder. it shows eshu dressed as a priest with an eshu statuette (like itself) over its left shoulder. eshu s contradictory nature is shown by the fact that the carving has two faces, the second one at the back of the phallic headdress (see above. one face looks into the spirit world, and the other into the world of men. also, each side of the ca

s of eshu. yoruba saying eshu is said to haunt gateways and crossroads where he can divert humans from their planned course. eshu figure eshu is holding a small statue of himself, much as one of his priests would do. his ability to introduce chance and accident into life means that he is widely respected. he is known for helping people only if they offer him sacrifice, a ritual presided over by a priest. eshu s eyes when eshu is angry, he internalizes his emotions and weeps tears of blood, or hits a stone until it bleeds. eshu s medicinal powers gave shango the ability to spit lightning bolts. one day, shango, wanting even more power, asked eshu to make him a medicine that would help him to terrify his enemies. he paid eshu by sacrificing a goat, and his wife oya went to collect the medici

nworkers, rides up on his white horse. in his role as a military leader, ogoun has also acquired many political skills; the conference of the gods on the future of haiti cannot start without him. mountain origin the petro voodoo cult, which grew out of the rage of the slave experience, was born in the hills of haiti, among escaped slaves known as maroons. in 1791 a petro ceremony, led by a voodoo priest, boukman dutty, sparked an uprising for independence. grave the cross on this tomb is the symbol of baron samedi and the crossroad of death. an offering of rum to ghede stands at its base. all the voodoo gods are identified with catholic saints: erzulie with the virgin mary, legba with both st. peter and lazarus, ogoun with st. james the greater, damballah wedo with st. patrick, azacca with

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

an inferior degree. appendi x. x x x x x documents referred to in the address of the sov gr commander. x x x x x the rite of memphis. in a work entitled the sanctuary of memphis, by j. e. marconis, the author, who styles himself the founder of the rite in question, thus briefly gives an account of its origin. the rite of memphis, or oriental rite, was introduced into europe by, ormus, a seraphic priest of alexandria, and egyptian sage,who had been converted by st.mark, and reformed the doctrines of the egyptians in accordance with the principles of christianity. the disciples of ormus continued, until b b b i, to be the sole guardians of ancient egyptian wisdom as purified by christianity, and solomonian science. this science they communicated to the templars.they were then known by the t

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

od and nebuchad are the same: nun and dalet. thus, nebuchadnezzar can be interpreted as meaning gking nebuchad, h nebuchad alluding to nimrod. the idol-statue that nebuchadnezzar made was intended to fulfill the same function as the city and idol-tower that nimrod built. furthermore, nebuchadnezzar also built his statue with the power of divine names, for he took the headband [tzitiz] of the high priest, on which was engraved g-d fs name havayah, and placed it on the mouth of the idol. the priestly garments, including the high priest fs headband, had been captured by nebuchadnezzar with the fall of jerusalem and taken to babylonia. thus, the statue spoke and said, gi am g-d, your g-d. h it was actually speaking the truth, for the divine name [on the headband] was speaking, but the people w

r, nun-tzadik-reish] may be permuted to spell the word for gwill h [ratzon, reish-tzadik-vav-nun. there is an implied vav in between the nun and the tzadik of notzer. this affords an association between this attribute of mercy and arich anpin, the partzuf of will. the arizal on parashat toldot 122 this is because binah is termed gwill, h and it is the attribute of chesed. for this reason the high priest was robed in eight vestments. in general, the beard of the high priest is associated with binah, the eighth sefirah. the eighth attribute is gstoring chesed, h and we have just noted that gstoring h is a permutation of gwill. h there must, therefore, be a connection between gwill h and chesed. the connecting link is binah. in the verse, glike the beard of aaron, cascading down over his garm

riest is associated with binah, the eighth sefirah. the eighth attribute is gstoring chesed, h and we have just noted that gstoring h is a permutation of gwill. h there must, therefore, be a connection between gwill h and chesed. the connecting link is binah. in the verse, glike the beard of aaron, cascading down over his garments, h5 we see that the beard is associated with aaron, the first high priest. the word for ghis garments h in this verse [midotav] also can mean ghis midot h or ghis emotions. h thus, we have the image of aaron the high priest with his beard flowing into the midot. in light of what we have seen above, this makes us identify aaron with arich anpin, whose beard flows into z feir anpin, the partzuf of the midot. as we said, midot can mean both emotions and garments. ho

for ghis garments h in this verse [midotav] also can mean ghis midot h or ghis emotions. h thus, we have the image of aaron the high priest with his beard flowing into the midot. in light of what we have seen above, this makes us identify aaron with arich anpin, whose beard flows into z feir anpin, the partzuf of the midot. as we said, midot can mean both emotions and garments. however, the high priest wore eight garments, while we usually speak of only seven midot. the eighth midah, then, is the next sefirah in the series, which, if we begin with malchut and count upwards, is binah. in aaron, or arich anpin, we may thus consider binah together with the midot. the priest in his service elicits divine goodwill, as is seen in many verses throughout the torah. as we have also explained previ

eight garments, while we usually speak of only seven midot. the eighth midah, then, is the next sefirah in the series, which, if we begin with malchut and count upwards, is binah. in aaron, or arich anpin, we may thus consider binah together with the midot. the priest in his service elicits divine goodwill, as is seen in many verses throughout the torah. as we have also explained previously, the priest (kohen) expressed the divine attribute of chesed, while the levite (levi) expressed the attribute of gevurah. the beard moreover is a garment, as it is written, ghis robe was like white snow [and the hair of his head was like pure wool] h6 and the beard is the attribute of gand acquits. h the verse quoted is a description of gthe ancient of days, h which, although usually as a term refers t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

nd teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certificate in clinical hypnosis. lifelong student of the occult, starting with theosophy, several years of work with crowley materials and as a correspondence student with the society of the inner light, study of jungian psychology and yoga. high priest in wicca, and administrator general aurum solis. president of llewellyn publications since 1960. david godwin, born in 1939 in dallas, texas, is a long-time student of esoteric lore. learned and knowledgeable about cabalistic practices, he has successfully mastered them and written a classic treatise on the subject entitled galwink cabalistic encyclopedia. out of print for several years, po

h three forward swings. between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol. makes cross with water on neophyte's forehead and sprinkles thrice in silence. having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. k m ta kes neophyte behind pillars to north. stolistes and dadouchos return to their places. hiereus takes his stand between the pillars (kerux having removed the chair) facing neophyte. he guards the path with his sword and says: hiereus thou canst not pass the gateway which is between the pillars, unless thou canst give the signs and words of a neophyte. neoph

round the hall once slowly, while <75> hiereus reads. hierophant rises with banner of west in left hand -fan in right. hiereus the sphinx of egypt spake and said "i am the synthesis of the elemental forces. i am also the symbol of man. i am life and i am death. i am the child of the night of time" as kewandzelatorapproach theeast, hierophant bars the way with banner of the west and fan. hiero the priest with the mask of osiris spake and said "thou canst not pass the gate of the eastern heaven unless thou canst tell me my name" k e w thou art nu, goddess of the firmament of air. thou art hormaku, lord of the eastern sun. hiero in what signs and symbols do ye come? kerux in the letter aleph. in the banner of light, and the symbol of the equated forces. hierophant stands back and signs aquari

hile hiereus again reads: hiereus i am osiris, the soul in twin aspect, united to the higher by purification, perfected by suffering, glorified through trial. i have come where the great gods are, through the power of the mighty name. 158 the golden dawn: volume iz book two kerux and zelator have now reached hegemon who bars their way, lamp in <76> right hand- banner of west in left hand. heg the priest with the mask of the lion, spake and said "thou canst not pass by the gate of the southern heaven unless thou canst tell me my name" keyux mau the lion, very powerful, lord of fire, is thy name. thou art ra, the sun in his strength. heg in what signs and symbols do ye come? kerux in the letter shin; in the banner of the east, and the symbol of the cubical cross. heg (standing back and signi

r slowly round the temple, returning to hiereus when the speech is finished. hiereus (as they go round the third time) i have passed through the gates of the firmament. give me your hands, for i am made as ye, ye lords of truth! for ye are the formers of the soul. hiereus puts down sword and stands with cup in right hand, banner of west in left, barring the way of hegemon and zelator. hiereus the priest with the mask of the eagle spake and said "thou canst not pass the gate of the western heaven, unless thou canst tell me my name <77> heg heka, mistress of hesur, ruler of water, is thy name. thou art toum, the setting sun. hiereus in what signs and symbols do ye come? heg in the letter mem* in the banner of light; and the symbol of the twenty-two letters. hiereus (standing back and making

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

ad is unity multiplying itself in order to create, and hence in sacred symbolism eve issues from the inmost bosom of adam. adam is the human tetragram, summed up in the mysterious jod, type of the kabalistic phallus. by adding to this jod the triadic name of eve, the name of jehova is formed, the divine tetragram, which is eminently the kabalistic and magical word, xnxv, being that which the high-priest in the temple pronounced jodcheva. so unity, complete in the fruitfulness of the triad, forms therewith the tetrad, which is the key of all numbers, of all movements and of all forms. by a revolution about its own centre, the square produces a circle equal to itself, and this is the quadrature of the circle, the circular movement of four equal angles around the same point. that which is abo

the cynocephalus; for jupiter, the blazing pentagram in the talons or beak of an eagle; for saturn, a lame and aged man, or a serpent curled about the sun-stone. all these symbols are found on engraved stones of the ancients and especially on those talismans of the gnostic epochs which are known by the name of abraxas. in the collection of the talismans of paracelsus, jupiter is represented by a priest in ecclesiastical garb, while in the tarot he appears as a grand hierophant crowned with a triple tiara, holding a three-barred cross in his hands, forming the magical triangle, and representing at once the sceptre and key of the three worlds. by collating all that has been said about the unity of the triad and tetrad, we shall find all that remains to be told concerning the septenary, that

very blood from their wounds. the phenomena of possession amongst the ursulines of loudun, so fatal to urban grandier, have been misconstrued. the nuns in reality were possessed by hysteria and fanatical imitation of the secret thoughts of their exorcists, these being transmitted to their nervous system by the astral light. they experienced an impression of all the hatreds which this unfortunate priest had conjured up against him, and such wholly interior communication seemed diabolical and miraculous to themselves. hence in this tragical affair everyone acted sincerely, even to laubardemont, who, in his blind execution of transmutations 71 the prejudged verdicts of cardinal richelieu, believed that he was fulfilling the duties of a true judge, and as little suspected himself of being a f

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

hall enchain for ever the hideous spectre of satan, and, explaining all abnormal phenomena, shall destroy the empire of superstition and imbecile credulity. to the accomplishment of this work we have consecrated our life, and do still devote it in the most toilsome and difficult researches. we would emancipate altars by overthrowing idols; we desire the man of intelligence to become once more the priest and king of nature, and we would preserve by explanation all images of the universal sanctuary. the prophets spoke in parables and images, because abstract language was wanting to them, and because prophetic perception, being the sentiment of harmony or of universal analogies, translates naturally into images. taken literally by the vulgar, these images become idols or impenetrable mysterie

f christ is erect and protesting. when the blind partisans of sterilized religions cast themselves in the dust of old temples, the spirit of christ is erect and praying. when the strong become weak, when virtues are corrupted, when all things bend and sink down in search of a shameful pasture, the spirit of christ is erect, gazing up to heaven and awaiting the hour of his father. christ signifies priest and king by excellence. the christ-initiator of modern times came to form new priests and new kings by science and, above all, by charity. the ancient magi were priests and kings, and the saviour's advent was proclaimed to them by a star. this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four el

es for an idea, the greater is the strength we acquire within the scope of that idea. are not mothers more partial to the children who have caused them most suffering and cost them most anxieties? so does the power of religions reside exclusively in the inflexible will of those who practise them. so long as there is one faithful person to believe in the holy sacrifice of the mass, there will be a priest to celebrate it for him; and so long as there is a priest who daily recites his breviary, there will be a pope in the world. observances, apparently most insignificant and most foreign in thempreparations 13 selves to the proposed end, lead notwithstanding to that end by education and exercise of will. if a peasant rose up every morning at two or three o'clock and went a long distance from

appetite and sleep; he must be insensible to success and to indignity. his life must be that of a will directed by one thought and served by entire nature, which he will have made subject to mind in his own organs, and by sympathy in all the universal forces which are their correspondents. all faculties and all senses should share in the 14 the ritual of transcendental magic work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summarized by characters or pantacles; will must be determined by words and must fulfil words by deeds. the magical idea must be turned into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch. the operator, in a word, must realize in his

kabalistic metals, and, when the days and hours are favourable, the required and determined signs are engraved thereon. the figures of the seven planets, with their magical squares according to paracelsus, are found in the little albert: they are one of the very few serious items in this collection of vulgar magic. it should be observed that paracelsus replaces the figure of jupiter by that of a priest, a substitution not wanting in a well-defined mysterious intention. but the allegorical and mythological figures of the seven spirits have become too classical and too familiar for their successful use on talismans: we must recur to more recondite and pregnant signs. the pentagram should be engraved invariably upon one side of the talisman, with a circle for the sun, a crescent for the moon

ROBERT KIRK WALKER BETWEEN WORLDS

l be visited. thus we have the paradoxical situation where an historical person becomes part of an enduring magical tradition. kirk is perhaps the last known representative of those mysterious seers who vanished into other worlds: we may include the historical thomas rhymer (thirteenth century, the legendary tam lin, and the major figure of merlin in this same tradition. the validity of kirk as a priest and literary figure puts a new emphasis upon the power of tradition, which is so often represented in modern thought as being merely the survival of oddments from the past. http//www.dreampower.com/kirk_wbw/pg_vi.htm (5 of 6 [10/9/2001 12:32:27 am] robert kirk- walker between worlds(pages vi-xiv) when we compare kirk to other historical or semi-historical persons related to otherworldly exp

sh episcopalian minister deeply interested and involved in the traditions of fairies and second sight that were widespread among his gaelic-speaking parishioners consequently scholars studying such beliefs use kirk's book as a prime source for comparison with more recent popular beliefs, as it is one of the earliest accounts of fairy lore in the english language. kirk was no mere ignorant country priest, but a learned scholar, linguist and writer, and, of equal importance in the present context, a man of spiritual conviction and intuition. his involvement with second sight, however, may run even deeper than an of the foregoing, for he was a seventh son, and such people are traditionally said to be born with certain inherent powers of second sight and of healing. kirk discusses this traditi

ereafter. they use spitting as an antidote against all that is poisonous and diabolical. 4. a charm [is] spoke[n] in[to] a napkin, and [then] the napkin is sent many miles off to be tied about a child's open-head to lift it up, as they speak [the charm, and it does the fact [that is, does work. i will lift up thy bones as mary lifted up her hands, as the forks are lifted under the heavens, as the priest lifts up the upright mass, up to the crown of thy head i lift thy cheekbones, the bones of thy hind-head, thy brow before and behind. this they labour to justify as to its institution and operation by the reports they hear of the weapon-salve and sympathetic powders, which they suppose may have some such words accompanying [them, and aiding the natural and sympathetic application [such word

g men were rowing, and thus failed to warn her fellow islanders. this anecdote has the ring of a widespread humorous tale, based on fact, spread about to make gentle fun at the expense of the seeress. this is one of several references by kirk to the fact that women seldom have the second sight. this seems to be an unusual stance; possibly very few women would admit to it when questioned by a male priest of an authoritarian, witch burning religion, even one as gentle and spiritually inclined as robert kirk. whatever the reasons, and we note that in this tale he implies that the woman was a witch working with a familiar spirit, kirk is not correct in this suggestion. indeed, it is often traditionally asserted that the female bloodline passes on the second sight, either to daughters or sons

e at the christening, that he had failed to throw the knife as advised. the tradition persisted into the twentieth century, and was noted by w.y. evans wentz. 1 http//www.dreampower.com/kirk_wbw/pg_102.htm (5 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) the usual position of folklorists on this subject is that it is an attachment of fairy traditions to the local priest who had shown such great interest in them during his lifetime. kirk himself believed in both the physical and spiritual translation of a person into the fairy realm, and clearly defined the differences between these two modes: there are also many hints throughout his text of an ancient initiatory magical tradition concerning the relationships between humans and fairies, and the presence of

RUBY TABLET OF SET

on to the self. there is still no true objectivity, however (4) objective consciousness: comparable to the master of the temple iv, who is fully cognizant and can see. there is a complete framework available to the individual with objective consciousness, hence absolute truths can be seen and understood. in some ways, the temple of set degrees are not quite as far advanced as indicated above. the priest of set has a degree of self-consciousness, but cannot be said to be 100% selfconscious in the sense intended by ouspensky and gurdjieff. in other senses, however, we are ahead of the ouspensky definitions. for instance, the above framework is based on the assumption of the objective universe being a consistent framework following natural laws. the iii+ initiate recognizes this to be a limit

nal. man-4 has made a commitment to break free of this "automatic existence" hence corresponds to the setian i /ii. ouspensky also suggests that each category must have a different sort of "religion" or guiding philosophy. this is certainly true within the temple. the setian i has made a commitment to will, and this may be said to be his "religion" the adept ii aspires to xeper, which is his. the priest of set iii, corresponding to man-5 (the unified and self-conscious man, is in a transition phase between xeper and xem, and the phrase "xeper ir xem" is especially appropriate to describe his "religion" the master of the temple iv has acquired objective consciousness, and could be said to "worship" xem. the v is a concept not corresponding to an ouspensky level, hence must be considered an

t "i" and free will, being immortal within the limits of the solar system. this leads me to add a man-8 to ouspensky's scheme, being the man who has become god, who has reached a position where the entire universe lies open to his command (as opposed to merely being accessible. one who has achieved that pointed to by xem.(1) the above implies that "knowing oneself" can be taken as the sign of the priest iii. this is not, however, complete. remember that the temple of set started with the ideas of gurdjieff and others, then evolved from there. i think the key to this lies in the concept of neter. in "knowing himself" the priest unlocks an additional gate to an aspect of himself which can be expressed as a neter. this symbolic expression of himself acts as (1) a magnifier with which to see h

reflects a specialized concept of the setian degrees developed during the high priesthood of ronald k. barrett v, when it was proposed that the entire system be reoriented towards an increasing appreciation of the concept of xem, barretts v word. since then the original significance of the degrees has been restored, and each degree encompasses a great many factors besides the study of any v word. priest cole's discussion of the iv -vi in particular, while intriguing, is simply not an accurate reflection of those degrees- 9/xx symbolism the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discussed

resulting in scores of children, and (b) the education and selection of pharaohs were handled by colleges of priests, themselves detached from the secular government but exercising a sort of guardianship over it. unsuitable princes were either diverted to harmless careers or simply assassinated. with the exception of a few temporary puppet-kings or usurpers, then, egyptian monarchs were generally priest-kings [an intentional reference to the atlantean term in the critias] of exceptional calibre. incumbent pharaohs who began to behave in maverick fashion [such as akhenaten, the monotheist mystic of the xviii dynasty] were also assassinated with the tacit consent of the priesthood. this method of "impeachment" does not seem to have been abused, because an attack on the divine pharaoh for pur

SABBATIC KABALA OF THE CROOKED PATH

ill include the absolute readiness of the senses. the totality of the body must be brought to a state of reception for the forces to descend upon the mage. he ritual of the opposer will be performed in such occasion and the mage who strives to reach the highest ladders will gladly forsake all for the sake of naught! the joining of the adversary within the mage constitutes the hierophant, the high priest of the ages. the mouth peh is connected to mars and the power of the tower in the arcane of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming cells (p. 233-236p. 23

of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming cells (p. 233-236p. 237-238) the sabbatic kabala displays a formulae for eroto-manic behaviour on behalf of the high priest towards the use of the tower as the external and therefore aggressive component in the communion. the priest become the vessel and the container of the powers drawn upon, mainly through the mystery of the sexual eucharist. it also reflects its double -natured house of power (or sah) in the tetragrammic vessel- the hand being the extension of the phallus and the eye being the cranial abode o

at you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench their unnatural thirst for the light they believe to be found in churches formed as seedy dungeons. this will almost always be the case if the novice embarks on the road of in-between-ness forged by cain and upheld by lilitu in the double house of this cell. the sacred letters in this

SALMANRUSHDIE THESATANICVERSES

shut open shut over myopic eyes, replaced glasses, opened eyes, stroked moustacheless hennaed beard, sucked teeth, and responded to the now-indisputable horns on the brow of the shivering fellow whom jumpy, like the cat, appeared to have dragged in, with the above impromptu quip, stolen, with commendable mental alacrity for one aroused from his slumbers, from lucius apuleius of madaura, moroccan priest, ad 120--180 approx, colonial of an earlier empire, a person who denied the accusation of having bewitched a rich widow yet confessed, somewhat perversely, that at an early stage in his career he had been transformed, by witchcraft, into (not an owl, but) an ass "yes, yes" sufyan continued, stepping out into the passage and blowing a white mist of winter breath into his cupped hands "poor m

ting with goats, whose throats, on big eid, it is our old custom to slit" her husband remained solicitous, however, even after the strange incident that took place when he ascended to the attic and suggested to saladin that the girls might not have been so wrong, that perhaps the, how could one put it, possession of his body could be terminated by the intercession of a mullah? at the mention of a priest chamcha reared up on his feet, raising both arms above his head, and somehow or other the room filled up with dense and sulphurous smoke while a highpitched vibrato screech with a kind of tearing quality pierced sufyan's hearing like a spike. the smoke cleared quickly enough, because chamcha flung open a window and fanned feverishly at the fumes, while apologizing to sufyan in tones of acut

r, ghostly still, unclear, but one day soon he would be able to call it by its name _i am, he accepted _that i am. submission. o o o his cocooned life at the shaandaar b and b blew apart the evening hanif johnson came in shouting that they had arrested uhuru simba for the granny ripper murders, and the word was they were going to lay the black magic thing on him too, he was going to be the voodoo-priest baron-samedi fall guy, and the reprisals- beatings--up, attacks on property, the usual- were already beginning "lock your doors" hanif told sufyan and hind "there's a bad night ahead" hanif was standing slap in the centre of the caf, confident of the effect of the news he was bringing, so when hind came across to him and hit him in the face with all her strength he was so unprepared for the

n discarded long ago; and raising his eyes at last, found himself looking into a face on the verge of dissolving into tears "good morning" he ventured, and the young woman in the ticket office responded bitterly "what's good about it, that's what i want to know" and now her tears did come, plump, globular and plenteous "there, there, child" he said, and she gave him a disbelieving look "you're no priest" she opined. he answered, a little tentatively "i am the angel, gibreel" she began to laugh, as abruptly as she had wept "only angels roun here hang from the lamp-posts at christmas. illuminations. only the council swing them by their necks" he was not to be put off "i am gibreel" he repeated, fixing her with his eye "recite" and, to her own emphatically expressed astonishment _i cyaan beli

e, chamcha, could lounge back in his parker--knoll recliner chair and let his fingers do the chopping. it seemed to him, as he idled across the channels, that the box was full of freaks: there were mutants "mutts- on _dr. who, bizarre creatures who appeared to have been crossbred with different types of industrial machinery: forage harvesters, grabbers, donkeys, jackhammers, saws, and whose cruel priest-chieftains were called _mutilasians; children's television appeared to be exclusively populated by humanoid robots and creatures with metamorphic bodies, while the adult programmes offered a continual parade of the misshapen human by-products of the newest notions in modern medicine, and its accomplices, modern disease and war. a hospital in guyana had apparently preserved the body of a ful

SAPPHIRE TABLE OF SET MAIN

ewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understands, however, that the pu can embody a reality of its own when energized by the force of his will [or that of the will of set. he can thus "materialize" the pu by his will, but to do so requires intense concentration and effort on his part- and cannot be sustained for long. the priest must still rely upon the automatic laws of the ou

e terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true iv, he must display such characteristics creatively on his own initiati

hat is possible to a living human. she learns where she needs to be, when she needs to be there, and what she needs to know. when that great dark unknown which the profane call the future comes to her she knows what to say and do. she won't know what the future holds, which would destroy joy and wonder- but she knows which ticket to buy. nine tough questions by petri laakso iii following are then-priest laakso's answers to magus webb's mastery questions (1) what is the masterpiece of the master of the temple of set? it is both an inner and outer synthesis that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under

ple of set? it is both an inner and outer synthesis that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under a central _non-natural_ will. this is, of course, in part the case with even the ii. but the master has (as a priest) repeatedly drawn substance from the black realm of set, and at the brink of the iv the onic current pervades the whole of his being. at this point it is possible to 'permanently' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metaboli

cus on is quality and diversity of teaching. i have sought to bring the whole spectrum of the temple of set into northern europe. there is still a huge deal to do in this respect, but at least a handful of initiates have received training in a wide variety of setian initiatory methods, and the first offspring of the ut pylon has been born (the black runa pylon of sweden. what is promising is that priest iitti has now taken over the ut pylon and eagerly continues the project. a new phase in this project is to found a scandinavian order of the trapezoid lodge in munich (i have received charter from magister barrett to do this; the initial knighthood will consist of myself, priest iitti, adept andersson, and magister winkhart. this project will both seek to "bring the o.tr. into europe" and t

SAPPHIRE TABLET OF SET

ewhat related [but not l-for-l] impact upon the ou. this is magic. the adept ii is one who is expert at manipulating the pu for desired results in the ou. but neither the i nor the ii really understands what the pu is, or why it exerts the influence that it does on the ou. it is this understanding that constitutes access to the powers of darkness, and it is something that begins with the iii. the priest iii is still a usual "resident" of the ou. he now understands, however, that the pu can embody a reality of its own when energized by the force of his will [or that of the will of set. he can thus "materialize" the pu by his will, but to do so requires intense concentration and effort on his part- and cannot be sustained for long. the priest must still rely upon the automatic laws of the ou

e terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true iv, he must display such characteristics creatively on his own initiati

hat is possible to a living human. she learns where she needs to be, when she needs to be there, and what she needs to know. when that great dark unknown which the profane call the future comes to her she knows what to say and do. she won't know what the future holds, which would destroy joy and wonder- but she knows which ticket to buy. nine tough questions by petri laakso iii following are then-priest laakso's answers to magus webb's mastery questions (1) what is the masterpiece of the master of the temple of set? it is both an inner and outer synthesis that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under

ple of set? it is both an inner and outer synthesis that leads to certain deep level crystallizations. the inner masterpiece is a unification of the various inner streams (various aspects of the personality, including aspects that are sometimes called 'animalistic 'unconscious' etc) under a central _non-natural_ will. this is, of course, in part the case with even the ii. but the master has (as a priest) repeatedly drawn substance from the black realm of set, and at the brink of the iv the onic current pervades the whole of his being. at this point it is possible to 'permanently' shift one's self-reference 'inside' the on. this means that one is deeply alone and separate from the natural realm, yet one's substance is 'of' the on of set. the iii is a 'cell' within the on in a very 'metaboli

cus on is quality and diversity of teaching. i have sought to bring the whole spectrum of the temple of set into northern europe. there is still a huge deal to do in this respect, but at least a handful of initiates have received training in a wide variety of setian initiatory methods, and the first offspring of the ut pylon has been born (the black runa pylon of sweden. what is promising is that priest iitti has now taken over the ut pylon and eagerly continues the project. a new phase in this project is to found a scandinavian order of the trapezoid lodge in munich (i have received charter from magister barrett to do this; the initial knighthood will consist of myself, priest iitti, adept andersson, and magister winkhart. this project will both seek to "bring the o.tr. into europe" and t

SATANGEL

d them. this is not limited to east anglia or even england. consider the confession of jubertus of bavaria, tried in 1437. apart from the more or less typical flights to nocturnal assemblies and the killing of infants the aforesaid jobertus said and confessed, under freely given oath. that for ten years and more he served a certain powerful man in bavaria who was called johannes cunalis, who is a priest and plebanus, in a city called munich. likewise he said and confessed that this johannes cunalis had in his possession a librum de nigromancia, and that when he who spoke opened this book at once there appeared to him three demons, one named luxuriosus, another superbus, and a third avarus, all of them devils k likewise, he said and confessed that he had proposed to blind johanneta, the wid

the actual grimoire were often considered to be teachers; spirits capable of creating change or imparting knowledge like any of the devils described in the binding rituals they contain, or any mentor a student might otherwise learn from. if a grimoire let a sorcerer down, they would not simply blame the author or otherwise assume inauthenticity of the text itself. instead, they would take it to a priest to be blessed (indeed, there are many grimoire existent that have actually been copied and composed by the hands of clergymen, or written with the assumption that the diabolist has been ordained. these grimoire were as essential to the passing on of the black art as any initiatory lineage, and were not easy to come by. the quest to obtain such would often involve long journeys to foreign la

circulated in the 17th century, first published some time between 1629 and 1670. attributed to pope honorius, the text is highly christianised and contains aspects of kabalist lore. it was described by eliphas levi, in key of the great mysteries, as 'a veritable monument of human perversity. this is usually of the classical catholic variety, requiring that the sorcerer is either also an ordained priest, or has the aid of one. levi further claims that the instruction to 'sacrifice a live kid' is an instruction to sacrifice a human child, as opposed to a male goat as most have presumed. it is just possible that levi was continuing, with this claim, the symbolic tradition that obscures the sexual elements of goetic sorceries. instructions to 'sacrifice children' may in fact be instruction to

n the bible (gabriel, michael, raphael) were mentioned in the seventh century onwards in the litany of the saints, although it was only as late as the last century that benedict xv made the feast of the last two obligatory. the names of the other angels were deemed apocryphal. the book of enoch adds uriel, raguel, saraqael and haniel to the list of archangels. in the mid-eighth century a frankish priest named adalbert was condemned for praying to uriel, raguel, tubuel, adin, tubuas, sabaok, and sariel, all of whom the roman synod had declared to be actually devils. by the 14th century enoch s relatively modest count of a few hundred angels had been expanded by the cardinal bishop of tusculum to precisely 301,655,722. of these 133,306,668 were amongst the fallen. others insisted that the ni

SATANIC BIBLE

that all followers and imitators now use as their model, their guide, and even their bible. my magazine article was the beginning, not the end (as it has been with my other writing subjects, of a long and intimate association. out of it came my biography of lavey, the devil's avenger, published by pryamid in 1974. after the book was published, i became a card-carrying member and, subsequently, a priest of the church of satan, a title i now proudly share with many celebrated persons. the postmidnight philosophical discussions i began with lavey in 1967 continue today, a decade later, supplemented sometimes these days by a nifty witch or some of our own music, him on organ and me on drums, in a bizarre cabaret populated by superrealistic humanoids of lavey's creation. all of lavey's backgro

ship god, how many different interpretations of god can there be- and who is right? all devout "white-lighters" are concerned with pleasing god so that they might have the "pearly gates" opened for them when they die. nevertheless, if a man has not lived his life in accordance with the regulations of his faith, he can at the last minute call a clergyman to his deathbed for a final absolution. the priest or minister will then come running on the double, to "make everything right" with god and see to it that his passport to the heavenly realm is in order (the yezidis, a sect of devil worshippers, take a different viewpoint. they believe that god is all-powerful, but also all-forgiving, and so accordingly feel that it is the devil whom they must please, as he is the one who rules their lives

after these days the legendary satanic revels are celebrated. the black mass no other single device has been associated with satanism as much as the black mass. to say that the most blasphemous of all religious ceremonies is nothing more than a literary invention is certainly a statement which needs qualifying- but nothing could be truer. the popular concept of the black mass is thus: a defrocked priest stands before an altar consisting of a nude woman, her legs spread-eagled and vagina thrust open, each of her outstretched fists grasping a black candle made from the fat of unbaptized babies, and a chalice containing the urine of a prostitute (or blood) reposing on her belly. an inverted cross hangs above the altar, and triangular hosts of ergot-laden bread or black-stained turnip are meth

altar consisting of a nude woman, her legs spread-eagled and vagina thrust open, each of her outstretched fists grasping a black candle made from the fat of unbaptized babies, and a chalice containing the urine of a prostitute (or blood) reposing on her belly. an inverted cross hangs above the altar, and triangular hosts of ergot-laden bread or black-stained turnip are methodically blessed as the priest dutifully slips them in and out of the altar-lady's labia. then, we are told, an invocation to satan and various demons is followed by an array of prayers and psalms chanted backwards or interspersed with obscenities. all performed within the confines of a "protective" pentagram drawn on the floow. if the devil appears he is invariably in the form of a rather eager man wearing the head of a

ound rites of pagan antiquity. any ceremony considered a black mass must effectively shock and outrage, as this seems to be the measure of its success. in the middle ages, blaspheming the holy church was shocking. now, however, the church does not present the awesome image it did during the inquisition. the traditional black mass is no longer the outrageous spectacle to the dilettante or renegade priest that it once was. if the satanist wishes to create a ritual to blaspheme an accepted institution, for the purpose of psychodrama, he is careful to choose one that is not in vogue to parody. thus, he is truly stepping on a sacred cow. a black mass, today, would consist of the blaspheming of such "sacred" topics as eastern mysticism, psychiatry, the psychedelic movement, ultra-liberalism, etc

SATANIC RITUALS

r. this principle is accurate for operating automobiles and power tools, as well as demons and elementals. it will be apparent to some readers that satanic rites of the type contained in this book can act as catalysts for the actions of great numbers of people, and indeed they have-acting, in the words of lovecraft, as the mind that is held by no head. whenever reference in this book is made to a priest, the role may also be taken by a woman who can serve in the capacity of priestess. it must be clarified, however, that the essence of satanism-its dualistic principle-necessarily imposes an active/ passive dichotomy upon the respective roles of celebrant and altar. if a woman serves as a celebrant, then for all intents and purposes she represents the masculine principle in the rite. the per

al form. when the rites were initially conceived, they were amply provocative to the wizards who practiced them, of course. in short, one no longer reads a victorian romance for sexual titillation. no single element of a magical rite is quite as important as the words which ate spoken, and unless the litany of a ritual is stimulating to the speaker, silence is far more desirable. the celebrant or priest conducting a rite must serve as a sounding board for the emotions of those in attendance. through the strength of his words, his listeners' potential charge of magical energy can be inspired to peak intensity or wane to lethargy out of sheer boredom. however, many people are bored by any litany, no matter how meaningful or eloquent, so it behooves the magician to select his co-workers with

gifted and intelligent individuals. an inquiring, well-developed mind could often be dangerously skeptical and subsequently irreverent! thus there was always a supply of "depraved" priests ready and willing to celebrate satanic rites. history has, in fact, produced entire sects and monastic orders that fell into humanistic and iconoclastic fever. think about it; you personally may have known of a priest or minister who wasn't quite what he should have been! today, of course, in christianity's death throes, anything goes in the clergy, and priests once tortured and executed for "vile heresies (urban grandier, for example) would seem like boy scouts by current standards of pastoral conduct. the seventeenth century priests who celebrated the black mass need not have been intrinsically evil: h

nvention has occurred to investigators with increasing frequency. many once existing social ramifications might have made this feasible. perhaps the recent last ditch "christ, the man" stand is an attempt to sustain a dying myth through use of a single reinforcing element- one with which all can identify-that shows him a fallible human being! requirements for performance participants consist of a priest (celebrant, his immediate assistant (deacon, a secondary assistant (subdeacon, a nun, an altar, an illuminator who holds a lighted candle where needed for reading, a thurifer, a gong-striker, an additional attendant and the congregation. hooded black robes are worn by all participants except two: a woman dressed as a nun, wearing the customary habit and wimple, and the woman who serves as t

diate assistant (deacon, a secondary assistant (subdeacon, a nun, an altar, an illuminator who holds a lighted candle where needed for reading, a thurifer, a gong-striker, an additional attendant and the congregation. hooded black robes are worn by all participants except two: a woman dressed as a nun, wearing the customary habit and wimple, and the woman who serves as the altar, who fa nude. the priest conducting the mass is known as the celebrant. over his robe he wears a chasuble bearing a symbol of satanism-the sigil of baphomet, inverted pentagram, inverted cross, symbol of brimstone or black pine cones. though some versions of the black mass were performed in vestments consecrated by the roman catholic church, records indicate that such garments were the exception rather than the rul

SATANICON

traditional symbol of carnality and black magick. the parallelogram represents the causative mental and physical phenomenon at work in black magick. the figure in the center of the symbol is devaxcus librt, the beast of revelation. devaxcus librt represents the beast within man. the satanagram altarpiece is placed on the wall above the altar. a satanagram pendant or inverted cross is worn by the priest and all congregants. the infernal altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in the specified manner. if possible, the altar rests against the west wall. the black art vestment black is symbolic of the earthly instincts and the powers of satan. therefore it s the color of the vestment which is worn d

power and support to the potential of the working. legend: invisible angles of the pentagonia -24- each demon has a specific function and nature. therefore, evoke the appropriate demons for each ritual. demons are evoked after the partaking of the chalice of change. the rituals contained herein may be performed alone or with others who, if utilized, would give support and act as assistants to the priest. special note: the effectiveness of these magickal arts, to a large extent, depends upon the receptivity of the intended. therefore it is highly recommended that the person(s) whom the magick is directed at, have knowledge of it -25- the satanic ritual 1 the opening of the gates of pandemonium: grasp the bell of commencement and sound it once at each of the five points of the pentagonia whi

ls who prefer to further formalize their dedication in a group setting. requirements for performance the standard altar articles are employed in the customary manner in addition to the initiate s pact articles (which sit upon a small table to the immediate right of the altar) which consists of: one satanagram pendant, a black robe, two pact of satan contracts (one for the initiate and one for the priest who represents the devil s emissary) and a pre-arranged satanic (magickal) name chose by the initiate. attendance requirements: the priest performing the rite, an assistant and the initiate. the priest and his assistant are garbed in the customary manner. the initiate wears a silver (gray is acceptable) robe -31- the pact of satan 1 the celebrant grasps the bell of commencement and opens th

r) of darkness! 9 all turn to face the satanagram as the celebrant finalizes the rite with the words: in satanicus honos -32- the pact of satan lucifer lord of my dark soul, i, do hereby renounce god, jesus the nazarene, xianity, and my former baptism, for i am of the earth, darkness, and the powers of the infernal one! accept me as your evil ally by this name_ initiate dated this night_ witness_ priest/priestess of satan -33- the ritual of antichrist the sigil of antichrist if you truly have a darkness to your soul then this ritual will be both inspiring and self-fulfilling. however, by the same token, if you re attempting to become something you re not, it can bring forth a demon of self-destruction. therefore, know thyself! the main focus of this ritual 1 to purge any residual xian infl

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

the satanic initiate, for he or she must face and question his or her own morality. the concept of initiation originates in a non-satanic religious source where initiation is held to be a symbolic transition from one stage to another. the differences occur in the use of symbolism and of dieties. thus in some examples of a satanic initiation the neophyte may undergo a ritual coupling with a temple priest or priestess. this coupling is a symbolic union of satan and his bride baphomet. thus if the neophyte is female, then a priest, representing satan will couple with her, or if the neophyte is male a priestess, representing baphomet, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a relevant sapphic or uranian temple. the individual to be

an established satanic tradition, lies within the rituals and ceremonies of the early christian church. the mass of the dead is considered by some(6) to be the originator of the black mass and, although considerably different from the modern versions of the black mass, it's sole function was to procure the death of a person. this variation of the early christian mass was performed by a christian priest accompanied by a female server, with whom he had copulated prior to the ritual. the mass took place in a disused church, water from a well in which an unbaptized child had drowned replaced wine and a black triangular host was duly consecrated. the progression from the mass of the dead into the modern black mass took a new turn when it was linked to the medieval witches sabbath. accordingly

s, and the fictional work of j.k. huysmans entitled la bas. explained as a psychodrama that elevates the 'concepts of satanism to a noble and rational degree'(8) the black mass is considered to free the individual from the constraints that have been acquired- both consciously and unconsciously- from past indoctrination and stigma. the actual ritual as laid out in the satanic rituals consists of a priest, who acts as the main celebrant, accompanied by two assistants, being referred to as the deacon and the subdeacon respectively, a nun adorned in habit and wimple and a naked female who serves as the altar and a congregation. the ritual begins with an invocation to the prince of darkness and his host of demons, followed by a renunciation of past allegiances and a dedication to satan-lucifer

dorned in black robes, the three leading participants wear white (priestess, scarlet (mistress of the earth) and purple (master of the temple) and whilst the church of satan exclude the sexual element that seems to have been prevalent in many of the previous versions of the black mass, the order of nine angles have included two specifically sexual elements, the first being the masturbation of the priest by the satanism- an examination of satanic black magic side 4 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 priestess, who then ejaculates over the host, which is duly trampled upon by the congregation and the inclusion of an orgy at the end of the ritual. the usefulness of the black mass has a number of different features. its first and mo

nsciousness are made and in the creation of balance and the restoration of health. even though both the society of dark lily and the order of nine angles differ in their conceptual approach to ritualistic sexual magic the order of nine angles rite of nine angles provides a prime example of a method of ritualistic sexual magic. the sexual nature of the rite may be performed in two ways. firstly, a priest and priestess perform the ritual naked upon an isolated hilltop. the rite itself involves the use of the sound magick technique known as vibration, which involves the priest projecting, in syllables the following words of power "nythra kthunae atazoth" thus the syllable "ny" is sounded for a period of between ten and twenty seconds, then "thra" is sounded for the same period of time and so

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of spiritual authority in sikhism. the five takhts are gurdwaras located in india. talmud: traditions that explain and interpret the torah. tanakh: the chief jewish scripture; the hebrew bible. tawba: repentance. theism: belief in the existence of gods or god. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by a priest class. theology: the study of god and of religions truths. world religions: almanac xxix words to know three jewels: the jain code of ethical conduct, consisting of right faith, right knowledge, and right conduct. tian: heaven, or the principle of ordering the universe. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. tirthankara: literally, makers of the ford; thos

t: divine order and justice; a central concept in the religion of ancient egypt. monotheism: belief in one supreme being. pantheon: a collection of deities. polytheism: belief in many gods. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by a priest class. ziggurat: a stepped foundation or structure that held a shrine or temple in the mesopotamian religion. 38 world religions: almanac ancient religions of egypt and mesopotamia history and development mesopotamia, a word made up from two greek words meaning between the rivers, is an ancient name for an area encompassed by the tigris and euphrates rivers. it stretches from the persian gu

the pharaoh. this experiment ended, however, with akhenaten s death in 1336 bce as the old gods were quickly brought back. all traces of akhenaten were destroyed, from the inscription of his name on temples to his mummy. with the restoration of the old gods, the priests of karnak and at another holy site, luxor, regained their power at the expense of the monarchy. at the city of thebes, the high priest of amen became the first of a ruling class of high priests, while the pharaoh continued to wield power from a new city center, tanis, in the nile delta. during the course of the second half of the first millennium bce the power and prestige of egypt was reduced. foreign conquerors inhabited the land, and various cults gained favor and then went out of favor. but amen and amen-ra remained th

god and took ishtar, the goddess of war, as his wife or consort. the most notable schism in ancient egyptian religion was launched by amenhotep iv (c. 1371 c. 1336 bce, who proclaimed the worship of aten, the god and disk of the sun. in the fourteenth century bce amenhotep iv demanded that the worship of other gods be abandoned and that aten be served by a cult in which he, himself, was the only priest. to show his dedication to aten, amenhotep changed his name to akhenaten, meaning he who is of service to aten. atenism, as it is called, was not a natural evolution of ancient egypt s religious practices. akhenaten forced it on the people. as a result he faced resistance to this change, especially from the powerful priests of amen-ra in the capital of thebes. world religions: almanac 45 an

for the public. this work celebrates the god marduk. the next day, the people purified themselves, by bathing their sins away in water. the king also participated in these festivities, but he did so in the temples. there, to show his loyalty to marduk, the king was slapped in the face by the priests and made to promise to the statue of marduk that he had committed no sins in the previous year. a priest would then slap the king s face again, hard enough to bring tears. tears showed that marduk was pleased with the king. a bull was sacrificed, or killed, that evening. not all the rituals have been recorded, but it seems there was also a parade through the streets of the city with the king holding the hand of the statue of marduk. some historians suggest that the new year s celebration and t

SEPHER HA BAHIR

cholem? he replied: it is the soul- and its name is cholem. if you listen to it, your body will be vigorous (chalam) in the ultimate future. but if you rebel against it, there will be sickness (choleh) on your head, and diseases (cholim) on its head. 41. they also said: every dream (chalom) is in the cholem. every white precious stone is in the cholem. it is thus written [with regard to the high priest's breastplate (exodus 28:19"[and in the third row] a white stone (achlamah" 42. he said to them: come and hear the fine points regarding the vowel points found in the torah of moses. he sat and expounded: chirek hates evildoers and punishes them. its side includes jealousy, hatred and competition. it is thus written (psalm 37:12 "he gnashes (chorek) his teeth at them" do not read chorek (gn

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

arily happen that superstition and fanaticism give place to philosophy) kings persecute persons, priests opinion. without kings, men must be safe; and without priests, minds must be free "ah" murmured the marquis "and as ce cher diderot has so well sung 'et des boyaux du dernier pretre serrez le cou du dernier roi (and throttle the neck of the last king with the string from the bowels of the last priest "and then" resumed condorcet "then commences the age of reason! equality in instruction, equality in institutions, equality in wealth! the great impediments to knowledge are, first, the want of a common language; and next, the short duration of existence. but as to the first, when all men are brothers, why not a universal language? as to the second, the organic perfectibility of the vegetab

stranger returned home. his apartments were situated in one of those vast abodes which may be called an epitome of paris itself, the cellars rented by mechanics, scarcely removed a step from paupers, often by outcasts and fugitives from the law, often by some daring writer, who, after scattering amongst the people doctrines the most subversive of order, or the most libellous on the characters of priest, minister, and king, retired amongst the rats, to escape the persecution that attends the virtuous; the ground-floor occupied by shops; the entresol by artists; the principal stories by nobles; and the garrets by journeymen or grisettes. as the stranger passed up the stairs, a young man of a form and countenance singularly unprepossessing emerged from a door in the entresol, and brushed bes

oy which they wear not now. stranger, thou hast saved me, and i thank and bless thee! is that also a homage thou wouldst reject" with these words, she crossed her arms meekly on her bosom, and inclined lowlily before him. nor did her humility seem unwomanly or abject, nor that of mistress to lover, of slave to master, but rather of a child to its guardian, of a neophyte of the old religion to her priest. zanoni's brow was melancholy and thoughtful. he looked at her with a strange expression of kindness, of sorrow, yet of tender affection, in his eyes; but his lips were stern, and his voice cold, as he replied "do you know what you ask, viola? do you guess the danger to yourself perhaps to both of us which you court? do you know that my life, separated from the turbulent herd of men, is one

my breast to thine; yes, whenever thou shalt comprehend me better, whenever the laws of our being shall be the same" he moved on gently. they returned slowly home; but fear still was in the heart of viola, though she strove to shake it off. italian and catholic she was, with all the superstitions of land and sect. she stole to her chamber and prayed before a little relic of san gennaro, which the priest of her house had given to her in childhood, and which had accompanied her in all her wanderings. she had never deemed it possible to part with it before. now, if there was a charm against the pestilence, did she fear the pestilence for herself? the next morning, when he awoke, zanoni found the relic of the saint suspended with his mystic amulet round his neck "ah! thou wilt have nothing to

used to sleep. whenever she gazed upon its face, still those wakeful, watchful eyes! and in their earnestness, there spoke something of pain, of upbraiding, of accusation. they chilled her as she looked. unable to endure, of herself, this sudden and complete revulsion of all the feelings which had hitherto made up her life, she formed the resolution natural to her land and creed; she sent for the priest who had habitually attended her at venice, and to him she confessed, with passionate sobs and intense terror, the doubts that had broken upon her. the good father, a worthy and pious man, but with little education and less sense, one who held (as many of the lower italians do to this day) even a poet to be a sort of sorcerer, seemed to shut the gates of hope upon her heart. his remonstrance

SIR WALLIS BUDGE EGYPTIAN MAGIC

mysterious way symbolized the presence of a supreme power. but be this as it may, it is quite certain that magic and religion developed and flourished side by side in egypt throughout all periods of her history, and that any investigation which we may make of the one necessarily includes an examination of the other. from the religious books of ancient egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform

the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolism of the elaborate ceremonies which were performed in the temples, and who were too ignorant to distinguish the spiritual conceptions which lay at their root--to meet the religious needs of such people the magician, and in later times the priest, found it necessary to provide pageants and ceremonies which appealed chiefly to the senses, and following their example, unscrupulous but clever men took advantage of the ignorance of the general public and pretended to knowledge of the supernatural, and laid claim to the possession of power over gods, and spirits, and demons. such false knowledge and power they sold for money, and for pur

apyrus. 2 this document was written in the early part of the xviiith dynasty, about b.c. 1550 but it is clear that the stories in it date from the early empire, and are in fact as old as the great pyramid. the story is related to king khufu (cheops) by baiu-f-ra as an event which happened in the time of the king's father, and as a proof of the wonderful powers of magic which were possessed by the priest 3 called p. 8 tchatcha-em-ankh. it seems that on a certain day king seneferu was in low spirits, and he applied to the nobles of his royal household expecting that they would find some means whereby his heart might be made glad; but as they could do nothing to cheer up the king, he gave orders that the priest and writer of books, tchatcha-em-ankh, should be brought into his presence immedia

er up the king, he gave orders that the priest and writer of books, tchatcha-em-ankh, should be brought into his presence immediately, and in accordance with the royal command he was at once brought. when he had arrived, seneferu said to him "my brother, i turned to the nobles of my royal household seeking for some means whereby i might cheer my heart, but they have found nothing for me" then the priest made answer and advised the king to betake himself to the lake near the palace, and to go for a sail on it in a boat which had been comfortably furnished with things from the royal house "for" said he "the heart of thy majesty will rejoice and be glad when thou sailest about hither and thither, and dost see the beautiful thickets which are on the lake, and when thou seest the pretty banks t

turquoise and belongeth to one of the maidens who row hath fallen into the water, and she hath in consequence become silent, and hath ceased to row, and hath disturbed the p. 10 rowing of those in her company. i said to her 'why dost thou not row' and she replied 'an ornament [of mine] made of new turquoise hath fallen into the water' then i said to her 'i will get it back for thee" thereupon the priest and writer of books tchatcha-emankh spake certain words of power (hekau, and having thus caused one section of the water of the lake to go up upon the other, he found the ornament lying upon a pot-sherd, and he took it and gave it to the maiden. now the water was twelve cubits deep, but when tchatcha-em-ankh had lifted up one section of the water on to the other, that portion became four an

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

us immediately into the obscurity of the secret cults.1 the individual seeker disappears there for the moment from our view. we see that the public forms of religion cannot give what the seeker s heart desires. he or she acknowledges the gods, but knows that the customary ideas about the gods do not resolve the great enigmas of life, and seeks a wisdom that is carefully guarded by a community of priest-sages. the struggling soul seeks a refuge in their community. if the sages find one who is ready, they will lead that individual stage by stage, in a manner concealed from the outsider s gaze, to a higher insight. but the process is not disclosed to the uninitiated. such a seeker seems to be entirely removed for a time from earthly life, transported to some hidden world. 2 christianity as m

ion. 57 52 christianity as mystical fact the mystery of creation it is in the timaeus above all that the platonic worldview stands revealed in its character of a mystery. from the very beginning of the dialogue the conversation concerns an initiation; solon is initiated into the mysteries of creation and into the mythological traditions which use pictures to symbolize eternal truth by an egyptian priest. there have been, and will be many different calamities to destroy mankind, the priest tells solon: the greatest of them by fire and water, lesser ones by countless other means. your own story of how phaethon, child of the sun, harnessed his father s chariot, but was unable to guide it along his father s course, and so burnt up things on the earth, and was himself destroyed by a thunderbolt

ed. hera, the mother of the gods, stirs up the enmity of the titans against dionysus, and they tear the child limb from limb. but pallas athene rescues the still-beating heart and brings it to zeus. out of it he engenders his son for a second time.69 the myth can be seen as representing a psychological process of an extremely inward character. let us interpret it after the fashion of the egyptian priest who instructed solon in the nature of myths. it is related that dionysus was born as the son of god and a mortal mother, was dismembered and then reborn. this has a fantastic ring to it, but the truth contained in the story is the birth of the divine and its subsequent destiny in individual human souls. the divine is united with the soul, which is still subject to time and earthly condition

life. what was formerly archaic tradition had become in him an actual person. the evangelist expresses this in the verse where he says that in him the word became flesh. for him jesus is an incarnate mystery. for the same reason, the gospel of john is also itself a mystery. read correctly, it tells of events with a totally the miracle of lazarus 121 spiritual meaning. if it had been written by a priest in former ages it would have taken the form of ritual prescriptions. but for john the ritual has taken the form of a person. hence it is written as a life of jesus. a modern investigator and great expert on the mysteries pronounced that they will never be cleared up! the words of jacob burckhardt.122 but then, he failed to recognize the path toward understanding them. let us take the gospel

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

ishop of southern rome. 2-6-65# 61-956 "tradi" travia, antonio. titular archbishop of termini imerese. head of catholic schools. 9-15- 67# 16-141 "atra" trocchi, vittorio. secretary for catholic laity in consistory of the vatican state consultations. 7-12-62# 3-896 "trovi" tucci, roberto. director general of vatican radio. 6-21-57# 42-58 "turo" turoldo, david. 6-9-67# 191-44 "datu" vale, georgio. priest. official of rome diocese. 2-21-71# 21-328 "vagi" vergari, piero. head protocol officer of the vatican office segnatura. 12-14-70# 3241- 6 "pive" villot, jean. cardinal. secretary of state during pope paul vi. he is camerlengo (treasurer "jeanni "zurigo" zanini, lino. titular archbishop of adrianopoli, which is andrianopolis, turkey. apostolic nuncio. member of the revered fabric of st. pet

ces, mind control: svali, involved in u.s. illuminati for 30 years, talks openly about devious plans to topple america born into the illuminati, svali says her vatican initiation ceremony at the age of 12 involved child sacrificing and a promise to serve "the family or order" for life. 17 jan 2006 by greg szymanski part ii she looked into the eyes of the "french father" while a man looking like a priest in scarlet robes put a golden knife into the heart of sandy-haired little boy about three or four years old. the boy, drugged and glassy-eyed, had been placed like a sacrificial lamb on a large black table in the center of the room located deep within the belly of the beast- the vatican. and the room, dark and foreboding with the scent of evil dripping from the walls, was only accessible th

d foreboding with the scent of evil dripping from the walls, was only accessible through a hidden passageway camouflaged by a large painting. once inside the secret chamber, 13 distinct passageways were visible, each leading to a separate catacomb with every one of the 13 doorways blocked by the horrific site of a mummified body "after the boy was sacrificed, i had to bow and kiss the ring of the priest in scarlet robes and swear to serve the new world order for the rest of my life" recalls svali, 48, about the senseless sacrifice of what looked like "a drugged little boy" during her 1970 induction ceremony into the feared illuminati "i also had to swear to serve he who is to come as the 'great leader' looking back, it was just horrific and terror rushes into my mind every time i think abo

emony into the feared illuminati "i also had to swear to serve he who is to come as the 'great leader' looking back, it was just horrific and terror rushes into my mind every time i think about what happened "i remember counting the 13 mummified figurers in front of the catacombs and a voice saying 'the spirits of the father are watching over you' and that is when the little boy was sacrificed. a priest did that in scarlet robes and terror still goes through my mind when i think about it" at the age of 12, svali remembers being flown to rome, taken to the vatican and then meeting with two of the illuminati fathers, one the french leader and the other from germany. prior to leaving the u.s, she remembers being briefed by her multi-millionaire american parents about the importance of the cer

l level: the levels below the leadership council are known as the anarchical levels. underneath the intermediate level, is the local group level. it will look like this: local "sister groups (will vary in number, according to the size of the city, or cities, in the area. a large metropolitan area may have anywhere from ten to twenty seven groups "and each sister group will be headed up by: a high priest and priestess: this job is rotated every 3 years, to allow different people within the group to take on leadership roles. each group will also have different members, with specific roles/jobs within the group "one thing that i would like to emphasize is the fact that the illuminati today are generational. there members are born into the group, which is highly organized, as described above

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

seph smith no doubt could not believe that he, a man who claimed to be god's chosen prophet but who secretly worshipped lucifer; he, a man of such superior intellect and endowed with the occult gift of spiritual enlightenment, was about to meet his maker, a victim of a vigilante mob who despised him. jack parsons, american rocket scientist, founder of california's jet propulsion laboratory, and a priest of the o.t.o, was, like mormon joseph smith, a premier servant of satan and a rebel against god. he even fancied himself to be the prophesied antichrist. parsons wrote this chilling paragraph in his diary: and thus was i antichrist loosed in the world; and to this am i pledged, that the work of the beast shall be fulfilled, and the way for the coming of babalon be made open and i shall not

nd is ever considered the sinister hand. it is associated with words like diabolical, witchlike, clever, deceptive, sly, cunning, evil, wrong, backward, and perverse. the evil eye is said to be the left eye. some early christians (for example, the writer of the apocryphic gospel of nicodemus) taught that of the two thieves crucified next to jesus, the one at his left side an odd, old drawing of a priest with hands in prayer, but aimed downwards toward satan! concealed messages: the importance of hand signs d 49 at left: josephine bonaparte's palm from mlle le normand's les memoires historiques et secrets de l'lmperatrice josephine, paris, 1827. at right: the sabazios hand. bronze symbol of the syncretic jewish mystery cult of sabazios in asia minor. circa first century, c.e (collection of

adopting as one of his chief logos the sign of the double-headed eagle (symbolizing one body of god, two heads) the triple tau yet another proof of the deviltry of the jahbuhlun hoax is the symbol of the triple tau, which is the most important symbol of the royal arch degree. made up of three interlinking tau symbols (t, these three are said to represent a triad of sacred, jewish powers of king, priest, and prophet. in other words, the mason assumes a trinity of the triple tau is the most significant symbol, or logo, of the royal arch mason. it represents the mason who has reached either the seventh degree of the york rite or 13th degree of the scottish rite as embodying within the attributes of the godhead, or holy trinity, by blasphemously declaring himself to be the great i am that i a

t teddy roosevelt, seen reviewing the troops onboard a navy ship, is giving the secret sign of the followers of the god, jahbuhlun. was it teddy who once said "speak softly and keep your hand well hid" or was that "speak softly and carry a big stick" hidden hand of the men of jahbuhlun 69 karl marx, the jewish radical who inspired lenin and trotsky with his communist theories, was secretly a high priest of satan (see richard wurmbrand's book, marx and satan. shown here in his official portrait, marx is giving an enigmatic masonic hand sign (see richardson's monitor of freemasonry, p. 74. 70 codex magica vladimir lenin, jewish mason who led the communist overthrow of the czar in russia, gives the hidden sign of the men who worship the god, jahbuhlun. lenin and his cohorts established the re

center is an egyptian statue of pharaoh amenhotep iv giving the hand and arm sign later adapted by freemasonry. for he's a jolly good fellow 85 enclosure walls of pyramid with statue of pharaoh netjerykhet djoser. statue of cheops, or khufu, thought to be the builder of the great pyramid of giza in egypt (photo: from the riddle of the pyramids, by kurt mendelssohn) 86 codex magica statue of high priest kai, discovered recently by archaeologists in giza, egypt. colorful portrait of egyptian ruler, wep-em-nefret for he's a jolly good fellow 87 88 codex magica illuminati servant pat robertson, founder of cbn and the 700 club, giving his, by now, notorious masonic sign on the cover of time magazine, february 17, 1986. robertson went on after this magazine's publication to become a big star in

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that one is freed forever from material reality and becomes one with eternal reality. there are many schools of historical buddhism hinayana, mahayana, tantric, and pure land and it is difficult to find consensus among them concerning the afterlife. tibetan buddhism s book of the dead provides an important source for an understanding of their concept of the afterlife journey of the soul. a lama (priest) sits at the side of the deceased and recites texts from the book, a ritual which is thought to revive the bla, the life force within the body, and give it the power to embark upon a 49-day journey through the intermediate stage between death and rebirth. such a recitation by the priest at the bedside of the deceased might include these words from the tibetan book of the dead: since you [no

d, called the opening of the mouth. this ceremony was a magical treatment of the mouth and other apertures of the body to ensure the spirit s ability to continue to hear, see, eat, and so forth, should it need to in the spirit world. the egyptians also performed this ceremony over statues and paintings, to endow them with a form in the afterworld. sources: ruffle, john. ancient egypt: land of the priest-king; egyptian temples: houses of power. in eerdman s handbook to the world s religions. edited by r. pierce beaver. grand rapids, mich: william b. eerdman s publishing co, 1982. egyptian journey to the next world uponan egyptian s death the greatest care was taken to preserve the body as a center of individual spirit manifestation. life to the body and make it possible for the ba to reente

experiences delusions, those who have survived such near-death encounters cannot be shaken from the testimony of their own personal experiences, regardless of the accepted dogmas and doctrines taught by the various religious bodies or the physical sciences concerning the afterlife. father andrew greeley (1928, who has a ph.d. in sociology and is a best-selling novelist as well as a roman catholic priest, has been keeping tabs on the spiritual experiences of americans since 1973. together with colleagues at the university of chicago, greeley, a professor of sociology at the university of arizona, released the following data in the january/february 1987 issue of american health: seventy-three percent of the adult population in the united states believe in life after death; 74 percent expect

the west. the chief theological work of the hindus, the upanishads, expresses the doctrine of rebirth in the poetic imagery of a goldsmith who takes a raw piece of gold and shapes it into another more beautiful form. so verily, the self, having cast off this body and having put away ignorance, makes another new and more beautiful form. the anguttara nikaya, a buddhist text, observes that the wise priest knows he now must reap the fruits of deeds of former births. for be they many or but few, deeds done in covetousness or hate, or through infatuation s power [he] must bear their needful consequence. although the qur an, the holy book received by the prophet muhammed, doesn t really address the concept of past lives and rebirth, sufism, a mystical sect of islam, accepts transmigration of sou

urned to assist the soul in the afterlife. it is believed that these items will help the deceased pay his or her way through the courts of judgment. the son of the deceased burns the most important and influential paper models. ten years after the burial, the coffin is then dug up. the remains, or the bones of the deceased are taken to be cleaned and then placed in a pot which is then sealed by a priest. the priest finds the right place to bury the pot in a special ceremony called feng-shui. they believed it important to bury the bones in a place where the dead person will be happy, or else his or her ghost might return to punish the family. annually, the chinese festival, ching-ming, is held to pay tribute to and honor the deceased. sources: mayled, john. death customs. morristown, n.j: s

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witness the phenomena and was not disappointed. nei- 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 ghosts and phantoms 33 ther was marcel de x, who had come to try to determine the origin of the manifestations. that night, the sound of a heavy ball was heard descending the stairs from the second floor to the first, jumping from step to step. the parish priest was also invited to stay a night in the castle. he heard the heavy tread of a giant descending the stairs and proclaimed the activity to be supernatural. marcel de x. agreed with the priest. he had quickly concluded that this ghost would be a most difficult one to banish and had decided to leave calvados castle to the noisy spirit. he wished m. de x. the best of luck and returned to his hom

ight, illus. haunted hotels: a guide to american and canadian inns and their ghosts. nashville, tenn: rutledge hill press, 1995. murray, earl. ghosts of the old west. new york: tor books, 1994. maurice, the son of m. and mme. de x. terrible screams sounded outside his room, and the violence of the successive blows on his door shook every window on the floor. on the night of january 26, the parish priest arrived with the intention of conducting the rites of exorcism. he had also arranged for a novena of masses to be said at lourdes that would coincide with his performance of the ancient ritual of putting a spirit to rest. the priest s arrival was greeted by a long, drawn-out cry and what sounded like a stampede of hoofed creatures running from the first floor passage. there came a noise sim

tants of calvados castle heard the voice of a man in the first-floor passage. m. de x. recorded in his journal that it seemed to cry ha! ha, and immediately there were 10 resounding blows, shaking everything all around. a final blow struck the door of the green room; then there was the sound of coughing in the first-floor passage. the family rose and cautiously began to move about the castle. the priest slumped in exhaustion, sweat beading his forehead from the long ordeal. there was no sound of the hammering fist, no raucous screams, no shaking of doors, no shifting of furniture. they found a large earthenware plate that had been broken into 10 pieces at the door to mme. de x. s room. no one had ever seen the plate before that night. although it appeared that the haunting was over, severa

om west to east, and its north bank (the illinois side) is a high bluff. when the first white men explored the area, they found that some unknown muralist from some forgotten tribal culture had engraved and painted hideous depictions of two gigantic, winged monsters. the petroglyphs were each about 30 feet in length and 12 feet in height. father jacques marquette (1637 1675, the celebrated jesuit priest-explorer, mentioned the strange petroglyphs in his journals of the mis- 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 mysterious creatures 97 thethunderbird is an embodiment of the great mystery, the supreme being, which created all things on earth. sissippi, published in paris in 1681. in a small volume published in 1698, father louis hennepin (1

home to building a canoe. much like the old european traditions of setting out food for the elves to come at night and assist the farmer or shoemaker, workers in hawaii will sometimes set out sweets to insure the cooperation of the menehune in the completion for their work project. the menehune are highly regarded as engineers, and very often construction workers in hawaii will ask a traditional priest, a kahuna, to ask the blessing of the menehune before any major building has begun. to neglect to do so may bring dire consequences if the work has been scheduled on a site that the menehune regard as sacred. in this case, the kahuna must offer prayers and gifts to pacify the spirit beings and win their cooperation. 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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

vernment in southern italy. but annunchiarico, who claimed that the might of the great god jupiter flowed through his body, was more interested in personal aggrandizement than in political opportunities. annunchiarico was the son of wealthy parents who had entered the priesthood and who had seemed destined for a fruitful career in the roman catholic church. the many tasks faced by a common parish priest had little attraction for him, however, and he preferred the life of a country gentleman on the family estate. neither did the young priest respect his vow of celibacy, and he seduced a young woman who was engaged to giovanni montolesi, the son of a wealthy merchant. when montolesi learned of the affair, he sought out annunchiarico and reproached him for bringing shame to the priesthood and

soldiers. within a few days of siege, general church fs mercenaries entered the village and killed those decided ones who offered resistance and arrested the others. annunchiarico and three of his lieutenants managed to escape but were captured four days later. even as he was being led to the firing squad, annunchiarico boasted that he had killed 60 or 70 men with his own hands, and he mocked the priest who came to administer the last rites. many of the common people who had gathered on the day of execution murmured that the thunderer would call down one of jupiter fs thunderbolts and escape from the mercenaries who had captured him. incredibly, after the command was given to the 21-member firing squad to fire a volley at ciro annunchiarico, he remained alive, and somehow managed to get to

ict the conventional established teaching, doctrines, or principles, especially that of religion. insurrectionist someone who is in rebellion or revolt against an established authority, ruler, or government. leprous from the greek, lepros, meaning gscale. h something resembling the symptoms of or relating to the disease of leprosy, which covers a person fs skin with scales or ulcerations. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. metaphysical relating to abstract thought or the philosophical study of the nature of existence and truth. philanthropy from the greek philanthropos, meaning ghumane, h and from philos, meaning gloving. h an affection or desire to help improve the spiritual, social, or material welfare of hu

n. henri boguet matthew hopkins. pope innocent iii pierre de lancre introduction the practice of magic and sorcery began in paleolithic times, at least 50,000 years ago, when early humans began to believe that there was supernatural power in a charm, a spell, or a ritual to work good or evil. as such beliefs progressed, certain tribal members were elevated in status to that of magician, sorcerer, priest, and priestess by their demonstrable abilities to influence the weather, to heal the sick, to communicate with the spirit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have been in touch

ntercede and command them to temper the fires of their campaign. today there are more than 60 million people who practice vodun worldwide, largely where haitian emigrants have settled in benin, dominican republic, ghana, togo, various cities in the united states, and, of course, in haiti. in south america, there are many religions similar to vodun, such as umbanda, quimbanda, or candomble. a male priest of vodun is called a houngan or hungan; his female counterpart, a mambo. the place where one practices vodun is a series of buildings called a humfort or hounfou. a gcongregation h is called a hunsi or hounsis, and the hungan cures, divines, and cares for them through the good graces of a loa, his guiding spirit. the worship of the supernatural loa is the central purpose of vodun. they are

THE GOD OF THE WITCHES

like the english, were largely of the old faith, and the conquest made littledifference to the relative position of the two religions. therefore though the rulers professed christianity thegreat mass of the people followed the old gods, and even in the highest offices of the church the priests oftenserved the heathen deities as well as the christian god and practised pagan rites. thus in 1282 the priest ofinverkeithing led the fertility dance round the churchyard;[2] in 1303 the bishop of coventry, like othermembers of his diocese, paid homage to a deity in the form of an animal;[3] in 1453, two years before therehabilitation of joan of arc, the prior of saint-germain-en-laye performed the same rites as the bishop ofcoventry.[4] as late as 1613 de lancre can say of the basses pyr351n351es

in the book ofrevelation was said to have seven horns. the two-horned deities of babylonia are so numerous that it islikely that they were originally the deities of the primitive inhabitants, who had to take a lower place whenthe great gods were introduced; these latter were given more horns than the godlings to show their superiorposition. the horns were a sign of divinity. when the king or high-priest appeared as the god asshur withthe queen or high-priestess as his consort ishtar, the appropriate number of horns was worn on the royalheaddresses, the royal pair being then regarded as the incarnate deities. when alexander the great raisedhimself above the kings of the earth and made himself a god, he wore horns in sign of his divinity, hence hisname in the koran, dhu'l karnain the two-hor

. scandinavia, alwaysin touch with great britain (norway held the hebrides till 1263, successfully resisted christianity till theeleventh century. sweyn, the son of harold bluetooth, was baptised in infancy, but when he became a man hereverted to the old faith and waged a religious war against his christian father; and as late as the end of thethirteenth century a norwegian king was known as "the priest-hater".there is no doubt that the records are incomplete and that if all the instances of renunciation of christianityhad been as carefully recorded as the conversions it would be seen that the rulers of western europe were notchristian except in name for many centuries after the arrival of the missionaries. until the norman conquestthe christianity of england was the very thinnest veneer o

hed.in the depositions of the witches at the trials the horned god is very prominent at the great assemblies. thehorns and animal disguise were his "grand array, but in his ordinary intercourse with his flock the incarnategod appeared in the dress of the period. here again the congregation would see no difference between their the god of the witcheschapter i. the horned god11own and the christian priest, who also wore special vestments when performing religious ceremonies. thisalteration of costume is specially noted by de lancre,[24 "it is always observable that at any time when he isabout to receive anyone to make a pact with him, he presents himself always as a man, in order not to scare orterrify them; for to make a compact openly with a goat smacks more of the beast than of a reasonab

would hesitate to say that the egyptian lady was engaged in the worship of hergod, who was symbolised to her in the figure of a goat, yet most people of the present day are horrified tothink that less than three centuries ago a similar worship of a "heathen" god was still practised in the british the god of the witcheschapter i. the horned god12isles.the ritual masking of the incarnate god or his priest is found in many places after the palaeolithic period.beside the dancing god there are the little masked and horned figures. i have already called attention to thesein their geographical and chronological order, but it is important to note that figures of maskers and the masksthemselves still survive. on the so-called hunting palette of predynastic egypt[36] the figure of a mandisguised as

THE KEY TO THE MYSTERIES

ion, that true natural religion is revealed religion. the true revealed religion is the hierarchical and traditional religion, which affirms itself absolutely, above human discussion, by communion in faith, hope, and charity. representing the moral authority, and realizing it by the efficacy of its ministry, the priesthood is as holy and infallible as humanity is subject to vice and to error. the priest, 4 "qua" priest, is always the representative of god. of little account are the faults or even the crimes of man. when alexander vi consecrated his bishops, it was not the poisoner who laid his hands upon them, it was the pope. pope alexander vi never corrupted or falsified the dogmas which condemned him, or the sacraments which in his hands saved others, and did not justify him. at all tim

ds upon them, it was the pope. pope alexander vi never corrupted or falsified the dogmas which condemned him, or the sacraments which in his hands saved others, and did not justify him. at all times and in all places there have been liars and criminals, but in the hierarchical and divinely authorized church there have never been, and there will never be, either bad popes or bad priests "bad" and "priest" form an oxymoron. we have mentioned alexander vi, and we think that this name will be sufficient without other memories as justly execrated as his being brought up against us. great criminals have been able to dishonour themselves doubly because of the sacred character with which they were invested, but they had not the power to dishonour that character, which remains always radiant and sp

y have an idea, and one does not enchain an idea; they have a religion, and one does not 34 violate a religion; they are, in fine, a people, and one does not enchain a real people. persecution stirs up avengers; the idea incarnates itself in a man; moses springs up; pharaoh falls; and the column of smoke and flame, which goes before a freed people, advances majestically into the desert. christ is priest and king by intelligence and by love. he has received the holy unction, the unction of genius, faith and virtue, which is force. he comes when the priesthood is worn out, when the old symbols have no more virtue, when the beacon of intelligence is extinguished. he comes to recall israel to life, and if he cannot galvanize israel, slain by the pharisees, into life, he will resurrect the worl

testants, as well as the credulous and imperious ignorance of bad catholics. the antichrist is what divides men instead of uniting them; it is a spirit of dispute, the obstinacy of the theologians and sectarians, the impious desire of appropriating the truth to oneself, and excluding others from it, or of forcing the whole world to submit to the narrow yoke of our judgments. the antichrist is the priest who curses instead of blessing, who drives away instead of attracting, who scandalizes instead of edifying, who damns instead of saving. it is the hateful fanaticism which discourages good-will. it is the worship of death, sadness, and ugliness. 38 "what career shall we choose for our son" have said many stupid parents "he is mentally and bodily weak, and he is without a spark of courage- w

ses instead of blessing, who drives away instead of attracting, who scandalizes instead of edifying, who damns instead of saving. it is the hateful fanaticism which discourages good-will. it is the worship of death, sadness, and ugliness. 38 "what career shall we choose for our son" have said many stupid parents "he is mentally and bodily weak, and he is without a spark of courage- we will make a priest of him, so that he may 'live by the altar" they have not understood that the altar is not a manger for slothful animals. look at the unworthy priests, contemplate these pretended servants of the altar! what do they say to your heart, these obese or cadaverous men with the lack-lustre eyes, and pinched or gaping mouths<priest, of whom 'bad; is an impossible epit

THE MAGICIAN S KABBALAH

f the lion (severity) without conflict. the key represents an act of tikkun "restoration and reintegration, or restoring elements to their appropriate role in the creative process. sturzaker states that geburah is the "centre of the dark night of the soul, which relates to the progress between tiphareth and binah, and the crossing of the abyss. dion fortune terms the sephiroth as the "sacrificial priest of the mysteries, and resumes a description of geburah as involved with the transmutation of force from one level to another (i.e. sacrificing coal in a furnace to turn into steam and drive the engine. this is the true nature of sacrifice as represented by geburah, rather than that of tiphareth, which is a sacrifice based on an "incorrect" belief that is not shed until after the awareness a

THE MARTINIST OPERATIVE GENERAL RITUAL

have been traced upon the foreheads of the elect by the angel of yaveh. 11 the ancient egyptians, the eleusinian mysteries and those of dionysos, the gnostics, all had known and used this tau for the same reason as ancient israel and her kabbalists- thus it can be used by initiates of any religious or philosophical appurtenance. it used to be traced in oil of unction upon the forehead of the high priest of israel at the moment of his consecration. lastly, it is a 'sign of salvation' for christians of all denominations, a sign which makes the daemons flee and disperse. it is a reminder of the triumph of christ over death. during the first centuries the christians in north africa used to have it painted and tattooed on their foreheads. it was also a short version of the divine tetragram and

THE MOTHMAN PROPHECIES

blackout. the whole episode served no purpose other than to demonstrate to me how and why so many contactees and prophets go and sit on hilltops to await the end of the world. three years later, on november 27, 1970, pope paul vi arrived at the manila international airport in the philippines and the scene described to me in 1967 suddenly became a reality. a man dressed in the black garments of a priest came out of the crowd and sprang at the pope with a long black knife in his hands. fortunately, security guards wrestled him to the ground and the pontiff was unhurt. the would-be assassin was a bolivian painter named benjamin mendoza who allegedly practiced black magic and witchcraft. witnesses said that he had glassy eyes and seemed to be in some kind of trance during the attack. the enti

THE NECRONOMICON SIMON VERSION

of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the entities of good and evil having roughly equivalent powers, is perhaps best illustrated by the belief, common among the orthodox churches of the east, in a personal devil as well as a personal

will come when we have realised that the ship of state and the ship of st peter have become mere ships of fools- with captains who course the seas by stars, ignoring the eternal ocean- and then, we will have to look to the prisoners in the hold for navigational guidance. it is there, always, and cthulhu calls. prefatory notes the present manuscript was delivered into the hands of the editor by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and articles on the ecclesiastic phenomenon, the "wandering bishops. just such an "unorthodox" prelate was fr. montague summers, who wrote numerous books on demonology, witchcraft, and the like. suffice it to say, we were rather doubtful as to the authenticity of the wor

finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the earth. rising, i turned to face whatever attacker had come nearest me, though i was unarmed. to my surprise what i saw was no priest of ancient horror, no necromancer of that forbidden art, but black robes fallen upon the grass and weeds, with no seeming presence of life or bodies beneath them. i walked cautiously to the first and, picking up a long twig, lifted the robe from the tangle of weeds and thorns. all that remained of the priest was a pool of slime, like green oil, and the smell of a body lain long to rot in th

ng with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great power to travel tremendous distances into the heavens, as also into the hells, i received the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon

kun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish as did the priest, abdul ben-martu, in jerusalem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now

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

drizzling night to a cramped and shivering form. can that have been a woman? that living death, degraded by crime, brutalized by vice, vitiated, unsouled; lower than a slave, worse than a dog; spurned by man, shunned by woman, a human wreck, a growing horror? even so, once a smiling girl, sweet as a rose, pure as a lily; now the bedraggled gin-sodden harridan. o! marriage, thy name is failure: o! priest, what hast thou done? cramped the human mind, betrayed thy trust, sacrificed love on the altar of mammon, leaving the heart as a blighted flower, the soul as a hollow shell, void, execrable *in 1861 henry mayhew stated that the assumed number of prostitutes in london was about 80,000. and further adds. glarge as this total may appear, it is not improbable that it is below the reality than a

hagi: the vale is black with priests. they fight, wild beasts, for food, the orphan fs gold, the widow fs right, the virgin fs snood, all in their maws are crammed within the night that hides their chosen wood, where through the blackness sounds the sickening noise of cannibals that gloat on monstrous joys *mysteries: lyrical and dramatic, vol. i, p. 126. feeding perhaps first on man fs body, the priest soon found, after investing his victim with an immortal soul, that the soul would form an excellent basis for blackmail, enabling man to buy off the terrors of hell through the medium of the priest who held the keys of heaven: cstill death reigns, and god and priests are fed, man fs blood for wine, man fs flesh for meat and bread *mysteries: lyrical and dramatic, vol. i, p. 106. and these p

whirlpools of egotistical conceit, it has been cast up once again on the shores of unknowable despair, a veritable mass of philosophic pig-iron, of no further use than that of acting as ballast to the good ship which is to carry us across the turbid ocean of raging eclectics. crowley is more than a new-born dionysus, he is more than a blake, a rabelais or a heine; for he stands before us as some priest of apollo, hovering etwixt the misty blue of the heavens, and the more certain purple of the vast waters of the deep. before the name of that which is beyond life and death, beyond matter and energy, beyond the human and the mortal; he stands, holding before us as a standard, the homologue of the labarum of old, gin hoc signo vinces c non timendum est veritate duce. h in order to cut a long

rting upwards through the clear atmosphere of the sky, clutched the very fire from the altar of god, and then in his descent to the dusty plains of earth, caused such a whirlwind to arise, that his immediate successors, and even we who live two hundred years after that storm arose, scarce dare open our eyes for fear of being blinded *1. eleusis, vol. iii, p. 225 *2. p. 6. a mystic by nature and a priest by profession, we must, in reviewing his bequests to knowledge, always remember how much of the one side to deduct from the other, should we wish to prove him either an adept or a bishop. but with such inborn predilection, and such outward assumption, it is easy to understand why it was that he threw the whole energy of his life into an attempt to refute the advancing scepticism latent in t

s have finally become subservient to an interested priesthood, so have all religions (however spiritual they may have been in their youth) been materialized and sacrificed on the altar of gain. to this rule christianity forms no exception; once crudely and sincerely spiritual, it has become deceitfully materialistic. god, who was formerly an almighty pleroma, is now but the moke which carries the priest fs eggs to market; and christ, the saviour and redeemer, the stick with which the wretched old jennet is beaten along. christianity is no longer what its name implies, the system of doctrines as taught by christ, but diametrically the reverse, the system of desires as wrought by man. it is no longer gsell all, h but gseize all h; or ggive all, h but gget all. h mammon is the god of to-day

THE WITCH CULT OF ZOS VEL THANATOS

el dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among other things, their own death, and understanding

THE SECRET RITUALS OF THE OTO

0 six years earlier de pasqually had unsuccessfully attempted to found an organization called the scottish judges which may well have been a first attempt to establish a magical/masonic link-up and quickly acquired a surprisingly large number of initiates. the membership (confined to those who had already taken the three degrees of ordinary craft masonry) was divided into the grades of apprentice priest, fellow priest, master priest, grand architect and grand elect of zerubbabel, the last mentioned degree sometimes being known as knight of the east. beyond these lay other, secret, degrees culminating in a rose-croix degree concerned file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (3 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. ex

consider the descending triangle. it reads ihv, the first three letters of the ineffable name of four letters. they refer to father, mother, son, as your earliest studies in the qabalah acquainted you. you will compare this with the word of the 3. it is further of the very greatest importance to remember that the three principal officers of the royal arch represent the three functions of prophet, priest, and king. now in the tarot j. is the hermit, the prophet of the eternal; h. is the emperor, and v. the hierophant, pope, or high priest. now the left side of the triangle l.j.a= 41= ma the mother, while a.i.l. means a stag, goat, or ram, from the curved horns of those animals, and therefore means the father, and the beginning of whirling file//c /documents%20and%20settings/michael..secret%

ues of sense, as it were tyling the lodge, let him worship and cherish that image with unwearying care. let him rehearse before the lord thus exalted his own deed of knightly devoir unto that lord, so that memory and imagination dance about him as maids about the maypole. and to these let him add will, consecrating himself with oaths to the service of the lord, and vowing to make himself a worthy priest unto him. thus, then, the whole thought being closely knit together and ranged about the image, as soldiers that rally to a standard, let him turn devoutly and intensely his mind to the sole contemplation of that image, figuring to himself that all other thoughts are but as cowans and eavesdroppers. now then, for a season shall it be difficult rightly to tyle that lodge, and the mind shall

death. but now being made free from sin, and become servants to god, ye have your fruit unto sanctification, and the end eternal life (romans vi, 12-13 and 19-22) consider also these passages of the old testament: and the lord said unto me, take thee a great tablet, and write upon it with the pen of a man, for maher-shalal-hash-baz; and i will take upon me faithful witnesses to record, uriah the priest and zechariah the son of jeberechiah. and i went unto the prophetess and she conceived and bare a son. then said the lord unto me, call his name maher-shalalhash- baz (isaiah viii, 1-4) when the lord spake at the first by hosea, the lord said unto hosea, go, take unto thee a wife of whoredom and children of whoredom: for the land doth commit great whoredom, departing from the lord. so he we

is said to be equally in all the myriad consecrated hosts, and his blood in every drop of consecrated wine, everywhere and for all efficacious. consider this. iii of certain rites secretly practised in russia there is a body within the greek church which holds an esoteric doctrine and practises a secret rite. at the meetings of this body the lights being extinguished, the worshippers, led by the priest and a chosen and consecrated priestess, seek out each other by touch and by subtle attraction; then they consummate the pure charity of their hearts in holy zeal. if by the favour and indwelling of the holy ghost the priestess (that is unto this rite espoused, and else virgin) do conceive and bring forth, then is the child baptized by its father the priest for the purification by water, and

THE HOLY BIBLE KING JAMES VERSION

he brought back all the goods, and also brought again his brother lot, and his goods, and the women also, and the people. 14:17 and the king of sodom went out to meet him after his return from the slaughter of chedorlaomer, and of the kings that [were] with him, at the valley of shaveh, which [is] the king s dale. 14:18 and melchizedek king of salem brought forth bread and wine: and he [was] the priest of the most high god. 14:19 and he blessed him, and said, blessed [be] abram of the most high god, possessor of heaven and earth: 14:20 and blessed be the most high god, which hath delivered thine enemies into thy hand. and he gave him tithes of all. 14:21 and the king of sodom said unto abram, give me the persons, and take the goods to thyself. 14:22 and abram said to the king of sodom, i

he made him to ride in the second chariot which he had; and they cried before him, bow the knee: and he made him [ruler] over all the land of egypt. 41:44 and pharaoh said unto joseph, i [am] pharaoh, and without thee shall no man lift up his hand or foot in all the land of egypt. 41:45 and pharaoh called joseph s name zaphnath-paaneah; and he gave him to wife asenath the daughter of poti- pherah priest of on. and joseph went out over [all] the land of egypt. 41:46 and joseph [was] thirty years old when he stood before pharaoh king of egypt. and joseph went out from the presence of pharaoh, and went throughout all the land of egypt. 41:47 and in the seven plenteous years the earth brought forth by handfuls. 41:48 and he gathered up all the food of the seven years, which were in the land of

ven years, which were in the land of egypt, and laid up the food in the cities: the food of the field, which [was] round about every city, laid he up in the same. 41:49 and joseph gathered corn as the sand of the sea, very much, until he left numbering; for [it was] without number. 41:50 and unto joseph were born two sons before the years of famine came, which asenath the daughter of poti- pherah priest of on bare unto him. 41:51 and joseph called the name of the firstborn manasseh: for god [said he] hath made me forget all my toil, and all my father s house. 41:52 and the name of the second called he ephraim: for god hath caused me to be fruitful in the land of my affliction. 41:53 and the seven years of plenteousness, that was in the land of egypt, were ended. 41:54 and the seven years o

ah, and isui, and beriah, and serah their sister: and the sons of beriah; heber, and malchiel. 46:18 these [are] the sons of zilpah, whom laban gave to leah his daughter, and these she bare unto jacob [even] sixteen souls. 46:19 the sons of rachel jacob s wife; joseph, and benjamin. 46:20 and unto joseph in the land of egypt were born manasseh and ephraim, which asenath the daughter of potipherah priest of on bare unto him. 46:21 and the sons of benjamin were belah, and becher, and ashbel, gera, and naaman, ehi, and rosh, muppim, and huppim, and ard. 46:22 these [are] the sons of rachel, which were born to jacob: all the souls [were] fourteen. 46:23 and the sons of dan; hushim. 46:24 and the sons of naphtali; jahzeel, and guni, and jezer, and shillem. 46:25 these [are] the sons of bilhah

he wrong, wherefore smitest thou thy fellow? 2:14 and he said, who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the egyptian? and moses feared, and said, surely this thing is known. 2:15 now when pharaoh heard this thing, he sought to slay moses. but moses fled from the face of pharaoh, and dwelt in the land of midian: and he sat down by a well. 2:16 now the priest of midian had seven daughters: and they came and drew [water] and filled the troughs to water their father s flock. 2:17 and the shepherds came and drove them away: but moses stood up and helped them, and watered their flock. 2:18 and when they came to reuel their father, he said, how [is it that] ye are come so soon to day? 2:19 and they said, an egyptian delivered us out of the hand of th

TRUE HISTORY OF WITCHCRAFT

any book for free on: www.abika.com 6 against humanity en masse until the hitlerian brutality of our own century. but, no such confessions were forthcoming, though the wretches accused, before the torture was done, would also be compelled to condemn their own parents, spouses, loved ones, even children. they confessed, and to anything the inquisitors wished, anything to stop or reduce the pain. a priest, probably at risk to his own life, recorded testimony in the 1600s that reflected the reality underlying the forced "confessions" of "witches. rev. michael stapirius records, for example, this comment from one "confessed witch "i never dreamed that by means of the torture a person could be brought to the point of telling such lies as i have told. i am not a witch, and i have never seen the

fluence the weather? she does not know what to say and can only whisper, oh, heavenly queen, protect me" was the victim calling upon "the goddess? or, as seems more likely, upon that aforementioned transfiguration of all ancient goddesses in christian mythology, the virgin mary. one more quote from dr. robbins, and i will cease to parade late medieval history before you. it comes from yet another priest, father cornelius loos, who observed, in 1592 that "wretched creatures are compelled by the severity of the torture to confess things they have never done, and so by cruel butchery innocent lives are taken (ibid, p 16. the "evidence" of the witch trials indicates, on the whole, neither the satanism the church and state would have us believe, nor the pagan survivals now claimed by modern wic

he 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 freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exchristians who have been given the absurd fundamentalist sunday school notion that one must choose the christian version of god, or choose the devil. islam, judaism and even catholicism have at one time or another been thought "satanic" and occultis

ld appear that the wiccan third degree is one of the most blatant examples of that influence. take, for example, this excerpt from what is perhaps the most intimate, most secret and most sublime moment in the entire repertoire of wicca rituals, the nonsymbolic (that is, overtly sexual) great rite of the third degree initiation, as related by janet and stewart farrar in the witches' way (p.34: the priest continues `o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the lord within ourselves, whose

n mind, observe the following, from aleister crowley's gnostic mass, first published in the equinox about 80 years ago and routinely performed (albeit ,usually in symbolic form) by me and by many other bishops, priests, priestesses and deacons in the oto and ecclesia gnostica (egc) today. the following is excerpted from gems from the equinox, p. 372, but is widely available in published form: the priest. o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. so, then, where, apa

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

em. alex. protr. p. 9. schol. in theocrit. idyll. ii, ver. 16. of priapus 97 and sometimes to the creator himself, is probably a corruption of briapoj (clamorous or loud; for the b and p being both labials, the change of the one for the other is common in the greek language. we still find many ancient images of this symbol, with bells attached to them,1 as they were to the sacred robe of the high priest of the jews, in which he administered to the creator.2 the bells in both were of a pyramidal form,3 to show the therial igneous essence of the god. this form is still retained in those used in our churches, as well as in the little ones rung by the catholic priests at the elevation of the host. the use of them was early adopted by the christians, in the same sense as they were employed by t

l tria, ita quod agriculmi pauca supersunt. chron. de lanercost. ed. stevenson, p. 85. generative powers 131 keithing, in the present county of fife in scotland. the cause of the following proceedings is not stated, but it was probably the same as that for which the cistercian of lothian had recourse to the worship of priapus. in the easter week of the year just stated (march 29-april 5, a parish priest of inverkeithing, named john, performed the rites of priapus, by collecting the young girls of the town, and making them dance round the figure of this god; without any regard for the sex of these worshippers, he carried a wooden image of the male members of generation before them in the dance, and himself dancing with them, he accompanied their songs with movements in accordance, and urged

regard for the sex of these worshippers, he carried a wooden image of the male members of generation before them in the dance, and himself dancing with them, he accompanied their songs with movements in accordance, and urged them to licentious actions by his no less licentious language. the more modest part of those who were present felt scandalized by these proceedings, and expostulated with the priest, but he treated their words with contempt, and only gave utterance to coarser obscenities. he was cited before his bishop, defended himself upon the common usage of the country, and was allowed to retain his benefice; but he must have been rather a worldly priest, after the style of the middle ages, for a year afterwards he was killed in a vulgar brawl.1 the practice of placing the figure o

er places. when dulaure wrote, the festival of palm sunday, in the town of saintes, was called the f te des pinnes, pinne being a popular and vulgar word for the membrum virile. at this f te the women and children carried in the procession, at the end of their palm branches, a phallus made of bread, which they called undisguisedly a pinne, and which, having generative powers 159 been blest by the priest, the women carefully preserved during the following year as an amulet. a similar practice existed at st. jeand'ang ly, where small cakes, made in the form of the phallus, and named fateux, were carried in the procession of the f te-dieu, or corpus christi.1 shortly before the time when dulaure wrote, this practice was suppressed by a new sous-pr fet, m. maillard. the custom of making cakes

violets. it is perhaps to this connection of plants with the old priapic worship that we owe the popular tendency to give them names which were more or less obscene, most of which are now lost, or are so far modified as to present no longer the same idea. thus generative powers 167 the well-known arum of our hedge-bottoms received the names, no doubt suggested by its form, of cuckoo s pintle, or priest s pintle, or dog's pintle; and, in french, those of vit de chien and vit de prestre; in english it is now abbreviated into cuckoo-pint, or, sometimes, cuckoo-point. the whole family of the orchides was distinguished by a corresponding word, accompanied with various qualifications. we have in william coles s adam in eden (fol. 1659) the different names, for different varieties, of doggsstone

TYSON DONALD NEW MILLENNIUM MAGIC

t not fit to style themselves magicians (maier, laws of the fraternity of the rosie crosse [themis aureu, 16181 [1656, philosophical research society, los angeles, 1976, pages 91 -2. the church derived much of its authority from supernatural events. these were always termed "miracles" when moses cast down his rod before pharaoh and turned it into a serpent, it was a miracle; but when the egyptian priest also changed a staff to a snake it was nothing but foul sorcery. a monk to whom these miracles fre- quently happened was sure to be called a saint. a layman who produced the exact same events would be burned at the stake. hence a tongue-in-cheek definition of magic might be "miracles not sanctioned by the established religion' the objection of the church was not against the result of magic

. with- in the unconscious of each woman there is a hidden masculine persona, and within each man a concealed feminine persona. these may be more or less active, depending on the nature of the individual. the tendency toward a balanced androgyny, where male and female qualities approach equal strength, is more evi- dent in people naturally suited to magic. magus is an ancient persian word meaning priest. the magi, or priest cast of persia, were skilled in the arts of magic, astrology and healing. in ancient times the word magus became synonymous with "wise man" the irish historians applied the term to the druids who opposed the preaching of st. patrick. it may rightly be given to anyone, male or female, who seeks to work magic by accessing the spirit. there is no separate word for a female

to project the point of self along a ray is difficult to master. it is seldom taught because it is so dangerous, both to the user and the person used. at one time in tibet priests learned how to invade the body of another and usurp it so that they might continue to occupy the earth after their physical death. the technique is similar to the casting of the evil eye except that when the self of the priest occupied the body of another, it expelled the rightful owner and remained in unlawful possession. outwardly, such a theft is marked by a sudden and complete change in the personality and habits of the dispossessed individual. there is a danger in projecting the self for any length of time, as it leaves the physical body without a center, therefore without a protective circle and prey to the

ould be understood that the symbolic figures and beasts of the zodiac did not arise from contemplation of the night sky, but were projected onto the star patterns by ancient chaldean philosophers who discerned in humanity and in table of dodecagram sign aries taurus gemini cancer leo virgo libra scorpio sagittarius capricorn aquarius pisces element and motion form wild tame artist land-water wild priest lawyer land warrior tame laborer water level beast beast man creature beast man man creature man beast man creature color key i red red-purple purple blue-purple blue blue-green green yellow-green yellow yellow-orange orange red-orange being having thinking feeling commanding considering 1 weighing desiring perceiving using knowing serving nature the qualities represented by the zodiac. the

a hardship that would cause the death of all but the strongest. the norsemen were a physical race constantly pressing the boundaries of their endurance. one of the runes revealed by odin to his people is nyd, which means "the necessity to endure" they would have appreciated full well the meaning of nine days without water. interestingly, there is a japanese bud- dhist initiation that requires the priest undertaking it to go nine days and nights without water or food. this is still practiced today. what is the inner meaning of the sacrifices of odin? to be bound to the tree entails the curbing of the animal will to strike out in passion or hatred as soon as the impulse comes to mind. to mutilate one's own flesh is to proclaim to the depths of being that the pleasures and pains of the body a

TYSON DONALD SOUL FLIGHT

nd shamans. on another occasion, while columba was seeing the star of bethlehem on one of her astral excursions, her confessor noticed a globe of fire above her house and hurried over to learn the cause. the girl told him she had just seen the star of the magi, which had filled her chamber with light and left behind it a sweet scent.66 the intensity of her astral vision communicated itself to the priest who, being close to her on an emotional level, was able to see a reflexive manifestation of the same vision. this sort of sharing of an astral vision between the person actually having the vision and others who may be present, or who are emotionally linked with the astral traveler, is common enough that it leads to the suspicion that human minds are linked together on some unknown level ben

ed harmonically to it to begin to vibrate and emit sound, so one mind powerfully moved by an astral experience can cause other minds in a receptive state to perceive a shadow of the vision. it is not always possible to explain this sharing of an astral vision solely by suggestibility of mind and the physical transmission of hints and cues from one individual to another. in the incident above, the priest had no prior knowledge of what columba would see, and was not even present in the same house at the time it occurred. emanuel swedenborg with the dawn of the protestant reformation, the rigid and complete control over the relationship between the common individual and the deity passed out of the hands of the clergy. this event gave rise to ordinary men and women having astral journeys of th

h a medium was able to overcome any spirit without such a connection, due to the animal energy the control could siphon off from the physical body of the medium. there are many more parallels between shamanism and spiritualism. the medium does not choose her profession, but is chosen for it by her innate gift, and by visitations of the spirits, who urge her to use that gift. this differs from the priest of a conventional religion, who has no special talent of his own, but receives his power from his office. threats are sometimes employed by the spirits to ensure that the medium does not shirk from her calling. similar threats were used by spirits to compel reluctant men and women to adopt shamanism. both medium and shaman form a close bond of trust and affection with one or several spirits

-established traditions, who ensures that the divine laws are observed and who punishes those who violate them. he sits in an audience hall within a great stone cathedral on a golden and jewel-encrusted throne, a crown of gold upon his head, wrapped in official robes of royal purple. at his feet kneel two priests who have been selected to plead a religious controversy he is presently judging. one priest argues in favor of the defendant, and the other argues for the prosecution. the defendant is not present at this trial nor would he be permitted to speak in his own defense. the determination of orthodoxy is purely a matter for the church to decide, and the hierophant has absolute power of judgment. around his throne rise the pillars of a great gothic cathedral. sunlight streams in through

mmers as it rises from the path. the sound of music leads you into the maze. the ruling intelligence is the god apollo, who is sometimes depicted in the form of a young boy. he is a god of healing, but can also cause sickness and death with the arrows of his golden solar bow. at his shrine in the center of the garden maze, you may consult his oracle through the mediation of his solemn white-robed priest, who utters the inspired responses of the god. xx the last judgement hebrew letter: shin (tooth) correspondence: fire path: thirty-first clouds roil in the sky-shutting out the rays of the sun, which lights them with lurid red and orange. from the clouds sound the tones of strident trumpets. in the ancient graveyard in which you stand beside an old stone church, a rumbling is heard from the

TYSON DONALD THE POWER OF THE WORD

he most sacred and powerful name of god composed of four hebrew letters. it appears in the works of philo judaeus, an alexandrian of the first century, and flavius josephus, a native of jerusalem who lived during the same period. the pronunciation of the name was forbidden except to priests of the temple during the benediction of the people (num. 6:22-7) and on the day of atonement, when the high priest spoke it ten times before the assembled worshippers (lev. 16:30. because unpointed hebrew is composed entirely of consonants, it was possible to write the name in the books of the torah and yet still conceal its pronunciation. it appears as 717, which is transliterated into the latin characters ihvh (sometimes yhwh or jhwh. but the name could not be written in greek without revealing the wa

e the assembled worshippers (lev. 16:30. because unpointed hebrew is composed entirely of consonants, it was possible to write the name in the books of the torah and yet still conceal its pronunciation. it appears as 717, which is transliterated into the latin characters ihvh (sometimes yhwh or jhwh. but the name could not be written in greek without revealing the way of saying it. josephus was a priest and knew the correct pronunciation of the name, but states in his antiquities (11, 12, 4) that religion forbids him to divulge it. philo calls the name ineffable and says that it is lawful only for those whose ears and tongues are purified by wisdom to hear and utter it in a holy place-in other words, for priests in the temple. in their own language the jews referred to the name as shem ha

known to the common people and was used in a form of greeting not unlike "god be with you" as early as the fourth century before christ, its use was suppressed. the reason for the restriction of the name is not known. possibly it was to avoid profanation of the name by heathen lips, or to prevent its abuse in vulgar magic. i tend to believe it was connected with a growing social gulf between the priest class and the people. the priests reserved the name exclusively as the supreme emblem of their authority, in very much the same way that the catholic church of the middle ages bitterly resisted the translation of the bible into the common tongues of europe. knowledge is power. several generations before the fall of jerusalem to the romans in a.d. 70, the priests had ceased to speak the name

ame jehovah (ihvh) was i not known to them (exod. 6:3. this has led to speculation that the name originally belonged to the resident deity of the holy mountain who was worshipped by the tribes that dwelt in the region south of palestine. in receiving the name, moses also took on the authority of the god of the mountain and conveyed its power to his people. that is why he married a daughter of the priest of midian (exod. 3: l b t h e tribe of midian grazed their flocks in the land of the sacred mountain and worshipped its god with sacrifices. that is why he led the israelites to this mountain after their deliverance from egypt and taught them how to worship ihvh. he wished them to have the continuing protection and blessing of this most potent god who had secured their freedom through his m

ebrew letters fully: yod-he-vau-he (pronounced "yod-hayvav- hay) in order to more accurately express its compound esoteric meaning and also to acknowledge that the true name is unspeakable. no scholar or mystic of modern times, regardless of depth of learning or profundity of intuition, can be sure that a particular way of sounding the four consonants ihvh is identical to the way used by the high priest in the history of the name 5 temple at jerusalem before the roman conquest. it is equally impossible to be certain that the pronunciation of the jewish priests, though historically accurate, was the correct mystical manner of vibrating the name. merely because it was spoken a certain way for centuries does not necessarily mean that it was spoken rightly. it is much easier to carry on an err

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

thin your black heart may be brought forth into the world. 9. this rite has been done countless times. this is a very simplified form of a rite of germanic warriors called the sumble. this combination of toasts and oaths is scattered throughout northern european literature- its last form being found in the myths of king arthur and the round table. it has been revised in a darker form by a warrior-priest within a knightly order of the temple of set. more than this i cannot say, but here lies a great secret for ritual construction. take a ritual that was worked and when you rework it according to the principles of your true self- it will work again. uncle setnakt hopes you have a pleasant diluncle setnakt sez- practice divinity in your own life don webb uncle setnakt would like you to consid

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

nd may be assigned to a time between the xxvith dynasty and the ptolemaic period. the titles, catch-words, rubrics, names of apep and his fiends, and a few other words, are written in red ink. there are two colophons; in the one we have a date, namely, the "first day of the fourth month of the twelfth year of pharaoh alexander, the son of alexander" i.e, b.c. 311, and in the other the name of the priest who either had the papyrus written, or appropriated it, namely, nes-menu, or nes-amsu. the legend of the creation is found in the third work which is given in the papyrus, and which is called the "book of overthrowing apep, the enemy of ra, the enemy of un-nefer (i.e, osiris. this work contained a series of spells which were recited during the performance of certain prescribed ceremonies, w

w the enemies lying fettered on the ground. the legend here introduces a number of curious derivations of the names of edfu &c, which are valueless, and which remind us of the derivations of placenames propounded by ancient semitic scribes [fn#23] i.e, ra on the horizon. plate v. horus standing on the back of the hippopotamus-fiend, and spearing him in the presence of isis. plate vi. the "butcher-priest" slicing open the hippopotamus-fiend. in gladness of heart ra proposed a sail on the nile, but as soon as his enemies heard that he was coming, they changed themselves into crocodiles and hippopotami, so that they might be able to wreck his boat and devour him. as the boat of the god approached them they opened their jaws to crush it, but horus and his followers came quickly on the scene, a

ain. one hundred and forty-two of them and a male hippopotamus were dragged on to the boat of ra, and there horus dug out their entrails, and hacked their carcases in pieces, which he gave to his blacksmiths and the gods who formed the crew of the boat of ra. before despatching the hippopotamus, horus leaped on to the back of the monster as a mark of his triumph, and to commemorate this event the priest of heben, the town wherein these things happened, was called "he who standeth on the back ever after" the end of the great fight, however, was not yet. another army of enemies appeared by the north lake, and they were marching towards the sea; but terror of horus smote their hearts, and they fled and took refuge in mertet-ament, where they allied themselves with the followers of set, the ar

long time, but at length horus drove his spear into the neck of set with such violence that the fiend fell headlong to the ground. then horus smote with his club the mouth which had uttered such blasphemies, and fettered him with his chain. in this state horus dragged set into the presence of ra, who ascribed great praise to horus, and special names were given to the palace of horus and the high priest of the temple in commemoration of the event. when the question of the disposal of set was being discussed by the gods, ra ordered that he and his fiends should be given over to isis and her son horus, who were to do what they pleased with them. horus promptly cut off the heads of set and his fiends in the presence of ra and isis, and be dragged set by his feet through the country with his s

xts that every god was believed to possess this magical power, which is called the "sa of life" or the "sa of the god.[fn#40] this sa could be transferred by a god or goddess to a human being, either by an embrace or through some offering which was eaten. thus temu transferred the magical power of his life to shu and tefnut by embracing them,[fn#41] and in the ritual of the divine cult[fn#42] the priest says, the two vessels of milk of temu are the "sa of my limbs" the man who possessed this sa could transfer it to his friend by embracing him and then "making passes" with his hands along his back. the sa could be received by a man from a god and then transmitted by him to a statue by taking it in his arms, and this ceremony was actually performed by the king in the ritual of the divine cul

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

fluid. arcanum 15 (the electrical hurricane) typhon baphomet. the sixth hour of apollonius. here it is necessary to stay quiet, still, because of fear (this signifies the terrible trial of the guardian of the threshold, before which much valor is necessary in order to [conquer] defeat it. arcanum 16 the fulminated tower. seventh hour of apollonius. the fire comforts the animated beings and if any priest, purified enough, steals it and then he projects it and if he mixes it with the holy oil and then consecrates it, he will achieve the curing of all diseases simply by applying it to the affected part (the initiate can see here his material fortune threatened and his businesses fail. arcanum 17 the star of hope. the eigth hour of apollonius. arcanum 18 the star of the the magicians. the nint

degree of job. this sign, this number, signifies trials and pains. these initiatic ordeals are performed in the superior worlds and in the physical world. eighth card of the tarot a woman with a sword in her hand, facing the scale [or balance] of cosmic justice appears in the arcanum eight of the tarot. indeed, only she [the priestess] can deliver the sword to the magician. thus, an initiate (the priest) without a woman cannot receive the sword. there exists the eve-venus, the instinctual woman. the venus-eve, the noble home woman. there also exist venus-urania, the woman initiated into the great mysteries and finally, we confirm the existence of the urania- venus, the female adept, the woman that is self-realized in depth. the flaming fire the flaming fire opens the seven churches of the

n unknowable profundities. the cosmic christ is the glorian, the incessant eternal breath profoundly unknowable to itself, the ray that joins us to the abstract absolute space. hieroglyph hieroglyphic of this arcanum: the crown of life is amidst the four mysterious animals of sexual alchemy. in the middle of the crown, truth is represented as a naked woman who has a little stick in each hand (the priest and the priestess; this is sexual alchemy. we can incarnate the truth only by working in the flaming forge of vulcan el n mero veintid s se adiciona kabal sti-camente as: 2 m s 2 igual: 4. el santo tres emana de la estrella interior, el tres m s su estrella interior es el santo cuatro, el misterioso tetragrammaton, el iod he vau he. ahora compren-deremos porque el arcano veintid s es la cor

WESTERN MANDALAS OF TRANSFORMATION SR AL

the tree paths. the sephiroth or planetary color scales are from what is known as the queen scale. what is most important is consistency and knowing the correct complementary color scales to make flashing color tablets (see the table in figure 2-f. a practice flashing tablet historical writers in the beginning of the christian era recorded the belief that the stones of the breastplate of the high priest were so highly magnetized by their particular angelic rulers that they responded to questions and gave directions in flashing color language. how this manifested exactly is shrouded in mystery, but the flashing color tablets have always been an important part of the western magical tradition. in this book they are a vital part of talismanic art and the student should experiment with the pos

WICCA EIGHT SABBATS OF WITCHCRAFT

sh mexicans, for example) celebrated this as a festival of the dead. but the majority of our modern traditions can be traced to the british isles. the celts called it samhain, which means 'summer's end, according to their ancient two-fold division of the year, when summer ran from beltane to samhain and winter ran from samhain to beltane (some modern covens echo this structure by letting the high priest 'rule' the coven beginning on samhain, with rulership returned to the high priestess at beltane) according to the later four-fold division of the year, samhain is seen as 'autumn's end' and the beginning of winter. samhain is pronounced (depending on where you're from) as 'sow-in (in ireland, or 'sow-een (in wales, or 'sav-en (in scotland, or (inevitably 'sam-hane (in the u.s, where we don'

laxed for the may eve rites. names such as robin hood, maid marian, and little john played an important part in may day folklore, often used as titles for the dramatis personae of the celebrations. and modern surnames such as robinson, hodson, johnson, and godkin may attest to some distant may eve spent in the woods. these wildwood antics have inspired writers such as kipling: oh, do not tell the priest our plight, or he would call it a sin; but we have been out in the woods all night, a-conjuring summer in! and lerner and lowe: it's may! it's may! the lusty month of may. eight sabbats of witchcraft get any book for free on: www.abika.com 19 those dreary vows that ev'ryone takes, ev'ryone breaks. ev'ryone makes divine mistakes! the lusty month of may! it is certainly no accident that queen

ide to continue the arrangement if it pleased them, or to stand back to back and walk away from one another, thus bringing the tailltean marriage to a eight sabbats of witchcraft get any book for free on: www.abika.com 26 formal close. such trial marriages (obviously related to the wiccan 'handfasting) were quite common even into the 1500's, although it was something one 'didn't bother the parish priest about. indeed, such ceremonies were usually solemnized by a poet, bard, or shanachie (or, it may be guessed, by a priest or priestess of the old religion. lammastide was also the traditional time of year for craft festivals. the medieval guilds would create elaborate displays of their wares, decorating their shops and themselves in bright colors and ribbons, marching in parades, and perform

WICCA WITCHCRAFT TODAY

f self-conscious diabolism merely conducted the black mass of inverted catholicism. at the time of the trials there was clearly some sort of formal service quite apart from the crescendo of the fertility dance. it would, in a catholic age, be very like the known pageantry of the church's own celebrations, with candles, vestments and a parody of the sacrament. it might be conducted by an unfrocked priest using hosts with the devil's name stamped on them instead of jesus, and the defiling of the crucifix-to insult christians and please the devil. the devil himself received praise and homage. a liturgy of evil would be repeated, there would be a mock sermon and absolution made with the left hand and an inverted cross' those who attended these meetings he dismisses in the following way (page 1

emony is performed (sometimes called 'drawing down the moon) so that the high priestess is regarded as the incarnation of the goddess. the cakes and wine ceremony follows. then a cauldron (or something to represent one) is placed in the middle of the circle, spirit is put in and ignited. various leaves, etc, are cast in. then the priestess stands by it in the pentacle (goddess) position. the high priest stands on the opposite side of the cauldron, leading the chant the others stand round in a circle with torches. they are lighted at the burning cauldron and they dance round in the 'sunwise' direction, i.e. clockwise. the chant i heard was as follows, but others are sometimes used 'queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of t

es and to prevent it from being dissipated before they can mould it to their own will. they can and do step in and out if they wish to, but this involves some loss of power, so they avoid doing so as much as possible. people try to make me say that in the rites skulls and other repulsive things are used. i have never seen such things; but they tell me that in the old days sometimes, when the high priest was not present, a skull and crossbones was used to represent the god, death and resurrection (or reincarnation. nowadays the high priestess stands in a position representing the skull and crossbones, or death, and moves to another position, a pentacle, representing resurrection, during the rites. i expect the old village herbalist type of witch may have used skulls and bones and other thin

purposes. these take time, but when they are finished the assembly have a little meal, then dance and enjoy themselves. they have no time or inclination for indulging in blasphemy. has anyone ever heard of people wasting time in troubling themselves to go through a parody of a buddhist or mohammedan rite? another thing i have always understood is that to perform a black mass you needed a catholic priest who would perform a valid transubstantiation: god so present in the host would then be desecrated. unless it were a valid communion there could be no desecration. i should be surprised to find a catholic priest among witches nowadays, though in the past many are said to have been members of the cult it has been suggested that witches did not really celebrate the black mass but that people b

and man became the master. but it is emphasised that because of her beauty, sweetness and goodness, man places woman, as the god placed the goddess, in the chief place, so that woman is dominant in the cult practice. what probably happened was this: there was an organised tribal religion, with a male tribal god, and an order of priestesses and their husbands who looked after the magic. the chief priest of the tribal cult was dominant when he attended their meetings, but in his absence the priestess ruled. my witches speak of him as god of 'death and what lies beyond: by this they not only mean the life in the next world but resurrection (or reincarnation. he rules a sort of happy hunting ground, where ordinary folk go and forgather with like-minded people; it may be pleasant or unpleasant

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

they have acquired for the druids at carleton some measure of venerability, such as the scant age of the reform can confer. the first of these, the book of the worship of the earth-mother, preserves much of the liturgy used in the beginning, though indeed as the reform grew, so did the realization that liturgy cannot remain fixed and static while religious outlook changes. so today each presiding priest is encouraged to write liturgy that he can celebrate without antagonizing his own religious scruples; and while much is still drawn from the book of worship, its influence is less than it once was. the second book, the archives, though of much historical interest, has hardly ever borne much influence on the religious activity at carleton. by contrast, the book of written meditations has wax

s. two mice, a white mouse and a black mouse, began to gnaw at the vine. he could see they were quickly eating it through. then in front of him on the cliffside he saw a luscious bunch of grapes. holding onto the vine with one hand, he reached and picked a grape with the other hand. how delicious (miracles) while bankei was preaching quietly to his followers, his talk was interrupted by a shinshu priest who believed in miracles, and thought salvation came from repeating holy words. bankei was unable to go on with his talk, and asked the priest what he wanted to say. the founder of my religion, boasted the priest, stood on one shore of a river with a writing brush in his hands. his disciple stood on the other shore holding a sheet of paper. and the founder wrote the holy name of amida onto

upon a chair of gold and all these things were wonderful and great; but now i have grown nothing, knowing all. ah! druid, druid, how great webs of sorrow lay hidden in the small slate-coloured thing! selection from: w.b. yeats. fergus and the druid, from the rose. in m.l. rosenthal, selected poems and two plays of william butler yeats. new york: collier books, 1962. p.7-8 (the prophet) and an old priest said, speak to us of religion. and he said: have i spoken this day of aught else? is not religion all deeds and all reflection, and that which is neither deed nor reflection, and that which is neither deed nor reflection, but a wonder and a surprise ever springing in the soul, even while the hands hew the stone or tend the loom? who can separate his faith from his actions, or his belief fro

n t a rabbi. talmud clever preacher, short sermon. japanese us nature mystics got to stick together. ed abbey there are many preachers who don t hear themselves. german when the fox starts preaching, look to your hens. basque to go barefoot does not make the saint. german many of the insights of the saint stem from his experience as a sinner. eric hoffer malta would be a delightful place if every priest were a tree. maltese no matter large the mosque is, the imam preaches what he knows. turkish have no faith in a priest, even if his turban is covered in gems. kurdish clergyman: a man who undertakes the management of our spiritual affairs as a method of bettering his temporal ones. abrose bierce the high priests of telescopes and cyclotrons keep making pronouncements about happenings on sca

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

in nor use; the key of life, the key of rain, and the key of the resuscitation of the dead. taanith, 2; 1 and 2. the jewish butcher of kosher meat must use three knives; one to slaughter the animal, another to cut it up, and a third to remove the suet which was unlawful food; as pork is. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott three acolytes must attend the high priest when he went in to worship; one at his right, one at his left and one had to hold up the gems on the train of his vestment. there are three parts of a man. the father gives the white parts, bones, nails, brain and the whites of the eyes; the mother gives the red parts, skin, flesh, etc. while god gives the breath, soul, mind and senses. the sanhedrin could order as a punishment three degree

s, there are 5 things, which are injurious; garlic, cucumber, melon, leeks and onions; said rashi. in one study 5 years and then has found no profit in it, he will never profit by it. talmud, chullin, 24. 1. five is the number of expiation and of sacrifice, the number of the passions, and the 5 wounds of christ. these were commemorated anciently by 5 crosses inscribed on the altar tables, and the priest made 5 crosses on himself at the canon in the liturgy. w. f. shaw. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott jesus 5 times foretold his passion and gave 5 particulars concerning it and received 5 wounds. the brahmins speak of 5 skandhas, or attributes of men; they are rupa, form; vidana, perception; sanina, consciousness; sanskara, action; and vidyana, knowl

of 12 letters. kiddushin, 71. i. the mishna narrates the events of the first 12 hours; adam fell into sin in the 10th hour, was judged in the 11th hour and was cast out of the garden in the 12th hour. so he abode not even one day in his dignity. sanhedrin, 38. 2. compare the nuctemeron of apollonius of tyana, given by eliphas levi in his ritual de la magie, paris, 1861. the 12 stones of the high priest s breastplate were named as follows: 1. sardius. 2. topaz. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 3. carbuncle. 4. emerald. 5. sapphire. 6. diamond. 7. ligure or jacinth. 8. agate. 9. amethyst. 10. beryl. 11. onyx. 12. jasper. see hebrew ancient version, exodus xxviii. the 12 foundations of the heavenly city, given in revelations xxi, are jasper, sapphire

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

oreover, as yitzhak baer observed long ago, zoharic homilies well attest that for kabbalists in northern spain in the thirteenth and fourteenth centuries, one of the greatest challenges for the male jew was not to succumb to the attraction of christianity in either domain.249 nadab and abihu are exemplary of biblical figures with a pedigree no less impressive than being in the lineage of the high priest who were not able to overcome the sexual temptation of the other side. it is likely, then, that the meaning of their offering a strange fire was that they cohabited with gentile women.250 the point is drawn explicitly in the following passage. r. judah began to expound, and he said: it is the moment to do for the lord, for they have broken your torah (ps 119:126. it is the moment to do for

om the zoharic homily with which we began: even though he sees that it is the time that the other hand has been given power to rule in the world and it has been given to him to unite with it and to draw it close to the holy. the remark is offered as the rationale for the restriction imposed on the priests not to enter at any moment into the shrine, for when contemplating entry into the shrine the priest apprehends that even the demonic is not absolutely other in relation to the divine. the experience of god s oneness discounts the possibility of ontological dual- linear circularity (a)temporal poetics 103 ism an idea expressed by kabbalists, as well as by mystics in other traditions, in the image of the coincidence, and in some cases identity, of opposites. hence the high priest is tempted

o the shrine, to traverse the boundary and thereby unite demonic and divine, to a rm, in the zoharic language, god s declaration, ana we-shem had hu, i and the name are one. although the monistic claim is metaphysically true, in the unredeemed world, the mandate for the pious jew is to keep pure and impure separate. when confronting the sacred in the form of the erotic energy of the feminine, the priest must resist the enticement to render the disjuncture of the moment the slashing of the instant conjunctive by blurring the boundaries separating holy and unholy. phallic fecundity and the spatio-temporal enshrining of prayer there is one more layer of meaning to expose in the zoharic homily, one that will help us uncover the most recondite dimension of the ontology of time and the kabbalist

scussed this symbolism in several separate studies, i will not dwell on the point here, except to emphasize the particular relevance of this transposition to understanding the nexus of time and prayer. the et, which initially was identified as the female aspect, the matrona, in the end is assimilated into part of the male organ, the yod, which is also inscribed in the name. by what means does the priest enter the shrine? through zo t, which is the yod, the sign of circumcision. with this we reach the point of perfect symmetry in the homiletical rhetoric exhibited by the zoharic author: nadab and abihu cohabited with gentile women and thereby placed the sign of the covenant in an unworthy place. from this transgression the high priest learns that he can only go into the shrine through the p

l-louis. the experience of death. in essays in phenomenology, edited by maurice natanson, 193 231. the hague: martinus nijhoff, 1969. larrabee, mary jeanne. there s no time like the present: how to mind the now. in the many faces of time, edited by john b. brough and lester embree, 85 111. dordrecht: kluwer academic publishers, 2000. lasker, daniel j, and sarah stroumsa. the polemic of nestor the priest: qissat mujadalat al-usquf and sefer nestor ha-komer. introduction, annotated translations and commentary, with an appendix by johannis niehoff-panagiotides. 2 vols. jerusalem: ben-zvi institute, 1996. lauer, robert h. temporal man: the meaning and uses of social time. new york: prager publishers, 1981. leftow, brian. a timeless god incarnate. in the incarnation: an interdisciplinary sympos

WORKING CEPHALOEDIUM VERSION 1

r 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 unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of des ire towards it; and i was a

numbers, etc, etc. now aleph is the letter of hadith as hay of nu ith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is t herefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that al l is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our present orgia, is not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast o phion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet gi ven. also that the vapour of the oxide of ethyl may be used i

WORKING CEPHALOEDIUM VERSION 2

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 the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of desire towards it; and i was aw

ght numbers, etc, etc. now aleph is the letter of hadith as hay of nuith, and lamed is their balanced union. thirdly: alostrael resumeth nuit and the beast hadith; their copulation is therefore by this word 36 well signified. fourthly: it is written `liber lapidis lazuli, cap. iii, vv. 16-18 that all is vain unless there be``a man's life spilt for thy love upon mine altars' thus then let his high priest do sacrifice to the beast, thereby to consecrate him to the rite. fifthly: that `the paris working, the first model for our present orgia, is not to be followed pedantically. sixthly and lastly: that special names are to be used by us; for the beast ophion 700, for genesthai 143 iacchaion, and for alostrael a new name not yet given. also that the vapour of the oxide of ethyl may be used in

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

lack cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and pick up your sword. perform the lesser banishing ritual of the pentagram (see appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe" 21 take up the lotus wand, holding it by the white band, and circumambulate deosil thre

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