Michael Wynn's Occult Reference Library
PUNISHMENT

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card is almost the ideal situation for abundance. wheel of fortune -reversed bad luck and ill fortune. justice this is a karmic card meaning justice and balance, strength and force, it can also mean an act of judgment coming on you. equilibrium. justice -reversed imbalance, hatred, bigotry, biasness and a total lack of equilibrium in that element. hanged man this indicates enforced sacrifice and punishment, also indicates loss. it can also be a card that can indicate some fatality in an area. this is generally a card of suffering. however, the person that usually goes through this suffering usually emerges wiser. in the purely esoteric spiritual nature this can be a positive card but normally for the kinds of reading that you will be doing, it is not considered positive. hanged man -rever

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ine, whether oxen, horses, cats, dogs, fowls, geese, swine or men, had to be beheaded, as well as the actual delinquent (in real fact, only when they were his property) f or like the edda relating how oaths were exacted of all animals and plants, and all beings were required to weep. the creatures belonging to a man, his domestic animals, have to suffer with him in case of cremation, sacrifice or punishment. next to the kind, stress was undoubtedly laid on the colour of the animal, tvjiite being considered the most favourable. white horses are often spoken of (tac. germ. 10. weisth. 3, 301. 311. 831, even so far back as the persians (herod. 1, 189. the friscing of sacrifice was probably of a spotless white; and in later lawrecords snoiv-whitc pigs are pronounced inviolable* the votiaks sac

et commeuqa un duel si grant, que len ui oist dieu tonant. ogier 10915: lor poins deterdent, lor paumes vont batant, ni oissiez nis ame dieu toiumt. garin 2, 38: nes dieu tonnant ni possiez oir. and in the eoman de maugis (lyon 1599, p. 64: de la noyse quils faisoyent neust ion pas ouy dieu tonner. but thunder is especially ascribed to an angry and avenging god; and in this attribute of anger and punishment again donar resembles wuotan (pp. 18, 142. in a thunderstorm the people say to their children: the gracioiis god is angry; in westphalia: tise itergot kift (chides, strodtm. osnabr. 104; in franconia: god is out 1 scarcely contrailicted by his surname hldrritfi; this i'isi probably points to rei3, a wa^^gon; h16riit)i seems to me to come by assimilation from hlosrisi, conf. ch. xill, th

eople till quite recent times. it is spoken of in quite early documents of the mid. ages' nuuus diem jovis in otio observet' aberglaube p. xxx 'de feriis quae faciunt jovi vel mercurio' p. xxxii. quintam feriam in honorem jovis honorasti, p. xxxvii. on thursday evening one must neither spin nor hew; superst, swed. 55. 110. and germ. 517. 703. the esthonians think thursday holier than sunday^ what punishment overtook the transgressor, may be gathered from another superstition, which, it is true, substituted the hallowed day of christ for that of donar: he that shall work on trinity sunday (the next after pentecost, or shall wear anything sewed or knitted (on that day, shall be stricken by thunder; scheffer's haltaus, p. 225 (see suppl. if jupiter had these lionours paid him in the 8tli cent

mportance is the agreement in tlie myths themselves. to what was cited above, i will here add something more. our nursery-tales have made us familiar with the incident of the haii plucked off the devil as he lay asleep in his grandmother's lap (kinderm. 29. the corresponding norwegian tale makes three feathers be pulled out of the dragon's tail, not while he sleeps, but after he is dead. loki, in punishment of his misdeeds, is put in chains, like prometheus who brought fire to men; but he is to be released again at the end of the world. one of his children, fcnrir i.e, himself in a second birth, pursues the moon in the shape of a ivolf, and threatens to swallow her. according to sn, 12. 13, an old giantess in the forest gave birth to these giants in wolfskin girdles, the miglitiest of them

freyja those that fall in battle. the on. lid gen. heljar shows itself in the other teutonic tongues even less doubtfully than frigg and freyja or any of the above-mentioned goddesses: goth. halja gen. haljos, ohg. hellia, hdla gen. hellia, hella, as. hdl gen. helle; only, the personal notion has dropt away, and reduced itself to the local one of halja, hellia, hell, the nether world and place of punishment. originally hellia is not death nor any evil being, she neither kills nor torments; she takes the souls of the departed and holds them with inexorable grip. the idea of a place evolved itself, as that of oegir oceanus out of oegir, and that of geban mare from geban; the converted heathen without any ado applied it to the christian underworld, the abode of the damned; all teutonic nation

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

witch and healer, used to wrap the perpetrators of crimes in a mantle of pink and visualise them in a sea of tranquillity so that they might be diverted from a destructive course of action. however, i usually cast a protective barrier around the victims and i think this is the best answer to a very difficult problem. we must harm none, not even the evil, hard though it is, and we should leave the punishment to natural justice. in my own experience, few who find happiness at the expense of others achieve more than temporary, superficial pleasure, and in time they do seem to end badly. we should never use magick in order to act as judge and jury. after all, some who do act badly do so only out of unhappiness or ignorance. what are spells? there is a clear difference between spells and ritual

ABRAMELIN1

latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the evil spirits under the command introduction ix usually of the good (d) that consequentl

t the accomplishment of which the qabalah and this sacred magic cannot be exercised, and which i will recount in the two following books. afterwards he did manifest unto me the regimen of the mystery of that sacred magic which was exercised and put into practice by our forefathers and progenitors, noah, abraham, jacob, moses, david, and solomon, among whom the last misused it, and he received the punishment thereof during his life. in the second book i will describe the whole faithfully and clearly, in order that if the lord god should wish to dispose of me before that thou shalt have attained a competent age, thou shalt find these three small manuscript books as forming at the same time both an inestimable treasure and a faithful master and teacher; because there are very many secrets in

ABRAMELIN2

ely without any delay, and obey your commands. and that in case they shall have some legitimate hindrance hereto, they are to send unto you some other spirits assigning then and there such as shall be capable and potent to accomplish and obey your will and your demand in their place. and that they shall promise and swear to observe this by the most rigorous judgment of god, and by the most severe punishment and chastisement of the holy angels, inflicted upon them. and that they will consent to obey, and that the four sovereign princes will name unto you the eight sub-princes, whom they will send in their place to take the oath as i have already said, to appear at once on the following morning when commanded by you; and that they will duly send the eight sub-princes. for greater certainty

ALEISTER CROWLEY MEDITATION

proper proportion. any one who accepts a moral or religious truth without understanding it is only kept out of the asylum because he does not follow it out logically. if one really believed in christianity<bible seriously; but to take it seriously one must be already mad "crowley> if one really thought that the majority of mankind was doomed to eternal punishment, one would go raving about the world trying to "save" people. sleep would not be possible until the horror of the mind left the body exhausted. otherwise, one must be morally insane. which of us can sleep if one we love is in danger of mere death? we cannot even see a dog drown without at least interrupting all our business to look on. who then can live in london and reflect upon the fa

ALEISTER CROWLEY SEPHER SEPHIROTH

z to seize suddenly p+x a hand-breadth, palm (i kings 7:26. ex. 25:25) xp+ a brick, tile hnybl a building; an architect hnbm the good waters of el: quicksilver (i.r.q. 995; cf. 64& 100) b+h l) ym yellow bhc 98 a name of god myhl )wh temporary dwelling, camp (ex. 33:11 )nmz image; hid, concealed (pertains to sol and the lingam-yoni) nmx to consume, eat lsx bright, clear; white xc arrow; lightning; punishment; wound; out! avaunt! go away! cx 99 the pangs of childbirth hdyl ylbx the vault of heaven; an inner chamber; wedlock, nuptial hpwx cognition, knowledge h(ydy 100 kaph: the palm [of the hand (fig. notariqon of kteis-phallus) pk a day; the seas; the times mymy vases, vessels mylk an effort, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)b+yxm yoke; upper part; on

referred to yesod and malkuth) rypsh tnbl lkyh mud *cb perfume *m#b 903 and god said (gn. 1:3 *myhl) rm)yw 905 in that also (referred to daath *mg#b the name *m#h 906 license, permission; freedom tw#r a worm t(lwt qoph: the back of the head; an ape *pwq an increase *pswm dampnesses (pl; see 705. k.d. p.20 *nymlwpm medium *kwt 907 lifted up *pqz the ark [of the covenant *nwr) 908 arrow; lightning; punishment; wound; out! avaunt! go away *cx 909 throat *nwrg 910 beginning (defective; see i.z.q. 547 et seq) ty#r i.n.r (see 270 *r n y vacuum *mqyr and god saw that it was good *bw+ yk myhl )ryw 911 beginning ty#)r remnant tyr# abhorrence, abomination (is. 66:24 *nw)rd ishim, flames: the angelic choir of malkuth; burnt or incense offering *my) 912 oxen twrw# song-maiden; muse ry# tb lofty *nwrh)

ALEISTER CROWLEY TAO TEH KING

1. the people have no fear of death((for the meddlesome governments have made their lives intolerable) why then seek to awe them by the threat of death? if the people feared death((their lives being pleasant) and i could put to death evil-doers, who would dare to offend? 2. there is one appointed to inflict death((azrael in the lore of islam. this chapter is again difficult. par. 2 shows capital punishment as interference with heaven's privilege. yet in par. 1 we see the threat of it kept as a ruler's last resort. only, this is a 'fool's knot' proposal; for such punishment is effective only when the people are so happy that they fear it infinitely, so that none ever incurs it. hence it need never be carried out) he who would usurp that position resembleth a hewer of wood doing the work of

ALEISTER CROWLEY THE HEART OF THE MASTER

the first law ever given to man which is a true law for all men in every place and time. all earlier laws have been partial, according to the faith of the hearer, or the customs of a people, or the philosophy of their sages. nor is there need, with this law of thelema, of threats or promises: for the law fulfilleth itself, so that the one reward is freedom for him who doeth his will, and the one punishment is restriction for him that goeth astray. teach thou therefore this law to all men: for in so far as they follow it, they cease to hinder thee by their false random motion; and thou dost well to thyself in doing well to them. and he most hindereth himself who hindereth others from their path, or who constraineth them to some motion improper to their nature. note also this that many men

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

utburst of colloquial enthusiasm. the word "hell, that and no other, serves the purpose of the speaker. this would naturally be suggested to us, in any case, by the reflection that our law does not indulge in the frothings of impotent fury, like the priestly frauds of moses, the rishis, and buddha, in the weeping and wailing and gnashing of teeth of the galilean fishwife. our law knows nothing of punishment beyond that imposed by ignorance and awkwardness on their possessor. the word 'hell' must therefore be explained in terms neither of virile vulgarity, or theological blackmail. i quote liber aleph, p.24, p.129, p.130, from which the peculiar applicability of the expression to the problem of the text will be evident "de nuptiis mysticis "o my son, how wonderful is the wisdom of this law

hed a tradition 'jesus' himself, in the legend 'set his face as a flint to go to jerusalem' with the foreknowledge of his fate. but christians have not emphasized that heroism since the crusades. the sloppy sentimental jesus of the sunday-school is the only survivor; and the war killed him, thank ares! when the nonconformist christian churches, especially in america, found the doctrine of eternal punishment no longer tenable, they knocked the bottom out of their religion. there was nothing to fight for. so they degenerated into tame social centres, so that theosophy with its black brothers, mrs. eddy with her mental arsenic experts, the t.k. with his hypnotists and jesuits, and billy sunday with his hell fire weh note: variation..experts, and the evangelical revivalists with their hell fin

ALEISTER CROWLEY THE SWORD OF SONG

e) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i take man

ALEISTER CROWLEY EQUINOX EQ I 2 3

o cut out and plane you in order that you should exactly fit my mighty box. however, as you pretend to have seen in it things which a cover cannot possibly see, i must give myself a day to think it over" i felt instantly relieved, and began to hope again "perhaps i shall not be cut out and planed after all" thought i; and smiled humorously upon the man. fool! i felt almost certain that a crueller punishment could not be conceived by the morbid imagination of a madman. and now i am here, in this secluded spot, with no prospect but the most horrible of lives. but, dear unknown reader of this history, you to whom a trustworthy messenger will deliver it, do not let my personal sorrow trouble you because 363 of this incoherent anticipation of the rest of my story. i should raise no sympathy in

ALEISTER CROWLEY EQUINOX EQ I 3 2

his whole frame vibrates and flashes forth the magical strength of the sephira geburah. thus is the magician begotten by devotion to the great work, and work as work alone can only gain for the aspirant this exalted grade. he must strive beyond the hope of success; success is failure; he must strive beyond the hope of victory; victory is defeat; he must strive beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he must swing the pendulum off its hook, and wrench the lingam of shiva from between the loins of sakti. justice or mercy are nothing to him; he, as horus the child, must quench the one with the other, as his father osiris quenched the waters of hod with the fires of netzach. good an evil are his impleme

ALEISTER CROWLEY EQUINOX EQ I 3

"lazare" says "to carry paradise at the first assault" alas! the vices of man, full of horror as one must suppose them, contain the proof, even though it were nothing but their infinite expansion, of his hunger for the infinite; only, it is a taste which often loses its way. one might take a proverbial metaphor "all roads lead to rome" and apply it to the moral world: all roads lead to reward or punishment; two forms of eternity. the mind of man is glutted with passion: he has, if i may use another familiar phrase, passion to burn. but this unhappy soul, whose natural depravity is equal to its sudden aptitude, paradoxical enough, for charity and the most arduous virtues, is full of paradoxes which allow him to turn to other purposes the overflow of this overmastering passion. he never ima

themselves at this supine prisoner, doomed to immobility; yet all the gods of mythology looked upon me with an enchanting smile, as if to encourage me to bear the sorcery with patience, and all their eyes slid to the corner of their eyelids as if to fix themselves on me. i came to the conclusion that if some faults of the olden time, some sins unknown to myself, had made necessary this temporary punishment, i could yet count upon an overriding goodness, which, while condemning me to a prudent course, would offer me truer pleasures than the dull pleasures which filled our youth. you see that moral considerations were not absent from my dream; but i must admit that the pleasure of contemplating these brilliant forms and colours and of thinking myself the centre of a fantastic drama frequent

nly conduct you with caution, and you fear at every moment to break yourself, as if you were made of porcelain. a wondrous languor_ there are those who pretend that it does not lack charm_ possesses itself of your spirit, and spreads itself across your faculties as a fog spreads itself in a meadow. there, then, you are, for some hours yet, 90 incapable of work, of action, and of energy. it is the punishment of an impious prodigality in which you have squandered your nervous force. you have dispersed your personality to the four winds of heaven_ and now, what trouble to gather it up again and concentrate it! 91 chapter iv the man-god it is time to leave on one side all this jugglery, these big marionettes, born of the smoke of childish brains. have we not to speak of more serious things_ of

ALEISTER CROWLEY EQUINOX EQ I 6

d sent a sharp upper cut to the englishman's lip. she dug her nails into rolles' hand, that lay idly on her knee. sam hall returned a blow on the heart that sent the negro staggering across the ring. he was after him like a flash, thinking to finish the fight; but the black countered unexpectedly hard, and the round finished in a clinch. in the seventh round both men seemed cautious and afraid of punishment. joe marie, in particular, seemed half asleep. the lazy grace of his feints was admirable; he was tiring the englishmen, and paying nothing for the advantage. in the ninth round sam hall reached his eye; but he only laughed, and leapt at his opponent, rushing him to the ropes despite the extra stone and a half. in the furious exchanges both men gave and took a great deal of punishment

ALEX SANDERS THE KING OF THE WITCHES

m: he, the employer, should buy the bicycle and for the next thirty weeks keep sixpence out of alex's one-andsixpence- a-week wage to pay for it. alex would save up his remaining pay for the brown boots. sure enough, before three 21 weeks were out, he saw in a pawnbroker's shop the very boots he had dreamed of-priced at three shillings! a by-product ofhis new job was that it absolved him from the punishment meted out by his father, who was fond of making an errant child stand upright at the table for two or three hours at a time. the offencemight be as small as making a noise while father was listening to a symphony concert on the radio. now that alex was a wage-earner, his mother demanded that he be spared such treatment. when alex was eleven he won a scholarship to william hulmes grammar

mitted that he had borrowed it, but only a few pages at a time. where then. were the covers and the remains he had supposedly brought back? alex was not allowed to join in the search himself, but he explained as best he could where he thought he had hidden them, behind some other books on another shelf he was told he was suspended from( duty untilthey had been found, and he was sent home to await punishment. one of the. seniors, believing alex was telling the truth, and would return any pages he still had at home,offered to try to keep the job open for him 'i am sure you have been very misguided, practising witchcraft' he bargained' if you, promise to go. straight, perhaps you will be able to stay on. indignantly alex told him he was a real witch, trained. by 66 his grandmother, and that t

oman and a woman by a man, and women and women should not attempt these practices together. so be it ordained. 156. order and discipline must be kept. 157. a high priestess or a high priest may, and should, punish all faults. 158. to this end all the craft must receive correction willingly. 159. all properly prepared, the culprit kneeling should be told his fault and his sentence pronounced. 160. punishment should be followed by something amusing. 161. the culprit must acknowledge the justice of the punishment by kissing the hand on receiving sentence and again thanking for punishment received. so be it ordained. note: many of the laws are archaic and more suited to the sixteenth than the twentieth century, and since alex sanders was appointed king, he has agreed to many being tacitly drop

ALEXANDRIAN BOOK OF SHADOWS OCCULT

better results if this be so. 153. and if for any reason this be undesireable, it can easily be avoided by both persons from the outset firmly resolving in their minds to be as brother and sister or parent and child. 154. and it is for this reason that a man may be taught only by a woman and a woman by a man, and women and women should not attempt these practices together. so be it ordained. 155. punishment 156. order and discipline must be kept. 157. a high priestess or a high priest may, and should, punish all faults. 158. to this end all the craft must receive correction willingly. 159. all properly prepared, the culprit kneeling should be told his fault and his sentence pronounced. 160. punishment should be followed by something amusing. the culprit must acknowledge the justice of the

a high priest may, and should, punish all faults. 158. to this end all the craft must receive correction willingly. 159. all properly prepared, the culprit kneeling should be told his fault and his sentence pronounced. 160. punishment should be followed by something amusing. the culprit must acknowledge the justice of the punishment by kissing the hand on receiving sentence and again thanking for punishment received. so be it ordained. 161. notes these laws appear to have become part of the gbg bos shortly after doreen valiente left his coven (in 1957; they existed at the time that she left (they were an innovation at that time, and were one of the things that the people who hived at that time refused to accept, though not themselves a reason for hiving) see doreen valiente's "the rebirth

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

up to this standard may be ascribed to several things, but the note they sound should be on the side of righteousness; the recognition of their own shortcomings which they will evidence will be sincere and public, and their struggle to conform to the highest standard will be known, even though perfection may not be achieved. initiates may, and do, fall, and thereby incur the working of the law in punishment. they may, and do, by this fall injure the group, and thereby incur the karma of readjustment, having to expiate the injury through later prolonged service, wherein the group members themselves, even though unconsciously, apply the law; their progress will be seriously hindered, much time being lost in which they must work out the karma with the injured units. the very fact that a man i

hough unconsciously, apply the law; their progress will be seriously hindered, much time being lost in which they must work out the karma with the injured units. the very fact that a man is an initiate, and therefore the medium for force of a greatly increased kind, makes his lapses from the straight path to have more powerful effects than is the case with a less advanced man; his retribution and punishment will be equally greater. inevitably he must pay the price before he is allowed to proceed further upon the way. as for the group he injures, what should their attitude be? a recognition of the gravity of the error, a wise acceptance of the facts in the case, a refraining from unbrotherly- 48- initiation, human and solar copyright 1998 lucis trust criticism, and a pouring out of love upo

inner group around the hierophant a dual performance is taking place: a. the newly made initiate is taking the oath. b. certain words and secrets are being handed over to him. two types of oaths. all oaths connected with the occult hierarchy may be divided into two groups: 1. the oath of initiation, in which the initiate binds himself by the most solemn pledges never to reveal, on pain of summary punishment, any occult secret, or to express in words outside the initiation hall that which has been committed to his keeping. 2. the oath of office, administered when any member of the lodge takes a specific post in hierarchical work. this oath deals with his functions and with his relations to a. the lord of the world, b. his immediate superior, c. his fellow workers in the lodge, d. the world

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

1998 lucis trust karmic wheel, have done so, only if that wheel be taken as the one that turns now. the cosmos is not going in one groove all the days of brahma, but it is going on a higher and higher status as it fulfils its mission. those who have attained unto a rest in a state of spirituality not reachable now, will therefore in a future day come within the action of the wheel, with perhaps a punishment for the great duties neglected for long ages" some thoughts on the gita, p. 40 30 33 "karma may be defined to be the force generated by a human centre to act on the exterior world, and the reactionary influence that is in turn generated from the exterior world to act on him may be called karmic influence and the visible result that is produced by this influence under proper conditions m

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

as unimportant. their concern is with the evolving life. b. realize that all events are brought around by the brothers with a wise purpose in view. lesser grade initiates, though utterly free agents, fit into the plans of their superiors just as do you in your lesser way. they have their lessons to learn, and the rule of learning is that all experience has to be bought. apprehension comes by the punishment that follows an ill-judged act. their superiors stand by to turn to good account situations brought about by the errors of those inferior in point of development. c. remember also that the law of rebirth holds hidden the secret of the present crisis. groups of egos come together to work out certain karma involved in past days. men have erred grievously in the past. punishment and transm

hich has in it only those people who feed the personality of the head of the group. because of the emphasis upon his own ideas and his own methods of working, a disciple finds that his group lacks those factors and those people who would have rounded it out, who would have balanced his endeavour, and given to his undertaking those qualities which he himself lacks. this is, in itself, a sufficient punishment, and quickly brings the honest disciple to his senses. let a disciple who is intelligent, honest and basically true so err, and in time he will awaken to the fact that the group he has gathered around him are moulded by him or he is moulded by them; they are oft embodiments of himself and repeat him. the law works rapidly in the case of a disciple, and thus adjustments are speedily made

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

cient times by the sacrifice of the fruits of the earth. 2. men are saved from god's wrath and from each other by the sacrifice of that which is valued, leading eventually to human sacrifices. 3. men are saved by the sacrifice of a recognised son of god, hence the vicarious atonement, for which the many crucified world saviours prepared the way for christ. 4. men are definitely saved from eternal punishment for their sins by the death of christ upon the cross, the sinner guilty of an unkind word being as much responsible for the death of christ as the vilest murderer. 5. finally, the gradually emerging recognition that we are saved by the living risen christ historically presenting to us a goal, and present in each of us as the eternal omniscient soul of man. today it is the risen christ w

stant paying of the price which the ignorant pay for mistakes made and so-called sins committed. a man who deliberately sins against light and knowledge is rare. most "sinners" are simply ignorant "they know not what they do" then christ turned to a sinner, to a man who had been convicted of wrong-doing in the eyes of the world and who himself recognised the correctness of the judgment and of his punishment. he stated that he received the due reward of his sins, but at the same time there was something in the quality of jesus which arrested his attention and forced from him the admission that this third malefactor had "done nothing amiss" the factor which accorded him admission into paradise was a two-fold one. he recognised the divinity of christ "lord" he said. and he also had a realisat

f christ. therefore belief in him as an historical figure is not possible for them. we have evolved such doctrines as conditional immortality, and the atonement through the blood of jesus, in an endeavour to glorify the personality of jesus and safe-guard christian believers, and to reconcile human interpretations with the truth in the gospels. we have taught the doctrine of hell-fire and eternal punishment, and then tried to fit it in to the general belief that god is love. yet the truth is that christ died and rose again because he was divinity immanent in a human body. through the processes of evolution and initiation he demonstrated to us the meaning and purpose of the divine life present in him and in us all. because christ was human, he rose again. because he was also divine, he rose

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

p is established between the orient and the occident (which is not yet the case) it will come about through the activity of libra and the work of the legal profession. libra has been the "sponsor of the law" legislation has hitherto been engrossed with the enforcing of those negations and those attitudes of fear which have been preserved for us in the mosaic code and imposed through the medium of punishment for infringement. this has been a probably necessary stage for child races and for the preservation of a "nursery regime" for men. but mankind is reaching maturity and a different interpretation of the purposes and intents of libra through the medium of law is now required. the law must become the custodian of a positive righteousness and not simply the instrument of enforcement. just a

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

eing talked to and inspected until our governess came to fetch us. our own schoolroom supper was at 6:30 and after it was finished we again had our lessons to do till 8 p.m, bedtime. there was never any time in those victorian days to do anything which we, as individuals, might want to do. it was a life of discipline, rhythm and obedience, varied occasionally by spurts of rebellion and consequent punishment. as i have watched the life of my own three girls in the united states, where they were born and- 17- the unfinished autobiography copyright 1998 lucis trust lived until in their late teens, and as i saw them go through the public school system of the country, i have wondered how they would have liked the regimented life i and my sister lived. with more or less success, i have tried to

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

, and this is entirely possible, then the trouble is ended. there is a pronounced tendency among the most forward-looking psychologists today, to handle these cases on the hypothesis which i have posited, and that is a definite improvement. 4. those wherein certain hereditary forms of mental imbalance occur. these forms of imbalance are caused by happenings in other lives and are in the nature of punishment or retributive karma. to bring this about, the soul deliberately chooses for a physical vehicle that form which will have in it certain inherited taints, driven thereto by the lords of karma when the soul is unable to grip its vehicle as is the case in the unevolved; or with purpose and intent, when the body can be under soul direction because highly evolved. i am not listing these diff

hat the crowning gift to humanity is a developed and cultured mind, and that those who possess this gift are likewise endowed with eternal persistence. one school dismisses those who are what they regard as spiritually recalcitrant or negative to the imposition of their particular theological certainties, either to complete annihilation as in the materialistic solution, or to a process of eternal punishment, thus at the same time arguing for a form of immortality. owing to the innate kindness of the human heart, very few are vindictive or unthinking enough to regard this presentation as acceptable, and of course among those we must class the unthinking people who escape from mental responsibility into blind belief in theological pronouncements. the christian interpretation as given by the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

this outpouring of directed energy means a great stimulation of all sensitive and responsive aspirants; the result is not an easy one- 44- discipleship in the new age- volume ii copyright 1998 lucis trust for them. everything in them is raised to the surface of consciousness, and whilst they are faced with a vital and beneficent opportunity, they are also faced with the problem of absorbing more "punishment (is not that the word i want, my brother) than they would normally take. will they break under the impact of self-discovery and the opportunity to eliminate personality? or will they rise triumphant from the ashes of their dead selves into living power and beauty? though sanat kumara is naturally unaware of the individual disciple or aspirant, he is not unaware of their massed effect, q

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

t seen to be essentially a condition of future relation between all nations, based upon a recognition of our common humanity. germany, under her misguided and evil rulers, needs forgiveness. all the great powers have also sinned in some degree and all have grievously erred in the past. germany has precipitated the evil which has come upon the world, but she has within herself the seeds of her own punishment; these seeds will not come to fruition if excessive punishment is inflicted from outside. three recognitions will save the world when the guns cease firing: 1. the recognition of joint responsibility for past world conditions. the truth that "all have sinned" must be faced. 2. the recognition that, though the german people weakly acquiesced in the rule of hitler, they are basically the

cept theologically. in the mind of the narrow, fundamentalist theologian, christ is seen as presiding over a peaceful place called heaven, into which the elect are welcomed; he is also seen as consigning all who remain aware of their own spiritual integrity and responsibility, who refuse to be gathered into organised churches or who go idly or wickedly through life, to some vague place of eternal punishment. to this vast multitude (probably the majority) his love and compassion apparently do not reach, and his heart remains untouched. it appears that he cares not whether they suffer eternally or attain complete annihilation. this surely cannot be so. none of these pictures is accurate or adequate; they are not true in any sense of the word. this is being realised by the more intelligent of

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

ts own magnetic field, possessed its own ring-pass-not, and became a dynamic mediating centre between shamballa and humanity. it has oft been told in occult and theosophical literature that the hierarchy withdrew as a penalising measure because of the wickedness of mankind. this is only superficially true and is an instance of a man-made interpretation; giving us the first example of the fear-and-punishment psychology which from that time on has conditioned all religious teaching. the withdrawing masters had their paul to distort the truth, just as had the christ, their august head today. the truth was far otherwise- 247- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the time came in those distant aeons when a certain percentage of human be

AN INTRO TO STUDY OF THE KABALAH

as karma, is not a prominent feature; reincarnation is taught, but the number of re-births is limited generally to three. some small part of the kabalistic doctrine is found in the jewish talmud, but in that collection of treatises there is some grossness that is absent from the true kabalah; such are the theories of the debasement of men into animal forms; and of men to be re-born as women, as a punishment for earthly sins in a previous life. it must be remembered that many points of doctrine are limited to the teachings of but a few rabbis; and that the differences between the earliest and latest doctrines on a given point are sometimes very great, as is shown by a comparison of the books of the rabbis of different eras and schools. some of the kabalistic teaching has also never been pri

ear passages can be quoted which show that important authors in the old testament make statements in direct opposition to these doctrines? and how is it, again, that a great author of modern times has said "prosperity was the blessing of the old testament for good works, but adversity that of the new? this could only be true if there were no future life or lives, or no coming period of reward and punishment contemplated by the old testament doctrine. but the comment is true and the old testament does teach that man is no more immortal than the beast, as witness ecclesiastes, iii. 19-"for that which befalleth the sons of men, befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea they have all one breath; so that man hath no pre-eminence above a beast: fo

orms, they took on the grossness of malkuth, and so were separated from the sephirotic tree, from the higher potencies, which have no taint of matter. all matter is ever changing its form, and so their bodies must be changed; their bodies died, and so must the bodies of all incarnated egos; at death the personality passes away to a rest, and then to a further experience of life, or to a sphere of punishment, or to a realm of bliss. in their earthly forms they brought forth bodies like their own, and god sent down other souls to dwell in them, to experience earth life, its sins and sufferings; and to pass a probation by which they also might fall, but yet may rise to regain a share of man's lost estate and finally to rise up through the sephiroth to a reunion with the divine essence. rememb

, to the gan oidin, or of paradise, perfected to a spiritual world beyond the plain of rebirths. the "sepher jareh chattaim" says that a man is judged in the same hour in which he dies; for the shekinah, a presence of the divine one, comes near him, with three angels, of whom the chief is dumah, the angel of silence: if the soul is condemned, dumah takes it to gai-hinnom, or hell, for a period of punishment before the next incarnation; if approved, the soul passes to an oidin or heaven. in the end of the present manifestation of the universe, all souls will have become perfected by suffering, have been blessed in paradise, and will be in reunion with the god from whom they came forth. the kabalistic theory of man's constitution, origin and destiny is very different from the modern christia

APOCRYPHON OF JOHN

away, where will their souls go" then he the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 11 of 12 8/16/2006 5:17 pm said to me "to that place where the angels of poverty go they will be taken, the place where there is no repentance. and they will be kept for the day on which those who have blasphemed the spirit will be tortured, and they will be punished with eternal punishment" and i said "lord, from where did the counterfeit spirit come" then he said to me "the mother-father, who is rich in mercy, the holy spirit in every way, the one who is merciful and who sympathizes with you (pl, i.e, the epinoia of the foreknowledge of light, he raised up the offspring of the perfect race and its thinking and the eternal light of man. when the chief archon realized that

BASIL VALENTINE TWELVE KEYS

inus, the benedictine concerning the great stone of the ancient sages. when i had emptied to the dregs the cup of human suffering, i was led to consider the wretchedness of this world, and the fearful consequences of our first parents disobedience. then i saw that there was no hope of repentance for mankind, that they were getting worse day by day, and that for their impenitence god s everlasting punishment was hanging over them; and i made haste to withdraw myself from the evil world, to bid farewell to it, and to devote myself to the service of god. when i had spent some years at the monastery, i found that after i had performed my work and my daily devotions i still had some time on my hands. this i did not wish to pass in idleness, lest my evil thoughts should lead me into new sins; an

il valentine 67 of 95 eleventh key the eleventh key to the knowledge of the augmentation of our stone, i will put before you in the form of a parable. there lived in the east a gilded knight, named orpheus, who was possessed of immense wealth, and had everything that heart can wish. he had taken to wife his own sister, euridice, who did not, however, bear him any children. this he regarded as the punishment of his sin in having wedded his own sister, twelve keys of basil valentine 68 of 95 and was instant in prayer to god both by day and by night, that the curse might be taken from him. one night, when he was buried in a deep sleep, there came to him a certain winged messenger, named phoebus, who touched his feet, which were very hot, and said: thou noble knight, since thou hast wandered t

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

dvice. on a political level, this can be especially hazardous. de nebesky-wojkowitz explains an incident where the nechung oracle in 1904 predicted a tibetan victory against the british expeditionary force. this did not, however, occur, and so the oracle fled with the dalai lama to mongolia when the british reached lhasa. upon their return, the nechung oracle was dismissed from his office.167 the punishment incurred on oracles for their inadequacy or insubordination has been known to come from the possessing deity as well. such wrath is usually retaliation for the oracle s disobedience to the deity. in one instance, recounted by joseph rock, an oracle was requested by his possessing deity not to marry, yet did so anyway. in response, the deity, during a fit of trance, caused the oracle to

BLAVATSKY H P ANTHROPOGENESIS

olute light is absolute darkness, and vice versa. in fact, there is neither light nor[[footnote(s* in spite of all efforts to the contrary, christian theology- having burdened itself with the hebrew esoteric account of the creation of man, which is understood literally- cannot find any reasonable excuse for its "god, the creator" who produces a man devoid of mind and sense; nor can it justify the punishment following an act, for which adam and eve might plead non compos. for if the couple is admitted to be ignorant of good and evil before the eating of the forbidden fruit, how could it be expected to know that disobedience was evil? if primeval man was meant to remain a half-witted, or rather witless, being, then his creation was aimless and even cruel, if produced by an omnipotent and per

ious manas, the connecting link between spirit and matter, heaven and earth. everywhere, it is the same. the creating powers produce man, but fail in their final object. all these logoi strive to endow man with conscious immortal spirit, reflected in the mind (manas) alone; they fail, and they are all represented as being punished for the failure, if not for the attempt. what is the nature of the punishment? a sentence of imprisonment in the lower or nether region, which is our earth; the lowest in its chain; an "eternity- meaning the duration of the life-cycle- in the darkness of matter, or within animal man. it has pleased the half ignorant and half designing church fathers to disfigure the graphic symbol. they took advantage of the metaphor and allegory found in every old religion to tu

ings who, now adding conscious knowledge and will to their inherent divine purity, created by kriyasakti the semi-divine man, who became the seed on earth for future adepts. those, on the other hand, who, jealous of their intellectual freedom (unfettered as it then was by the bonds of matter, said "we can choose. we have wisdom (see verse 24, and incarnated far later- these had their first karmic punishment prepared for them. they got bodies (physiologically) inferior to their astral models, because their chhayas had belonged to progenitors of an inferior degree in the seven classes. as to those "sons of wisdom" who had "deferred" their incarnation till the fourth race, which was already tainted (physiologically) with sin and impurity, they produced a terrible cause, the karmic result of w

"without whom no creature can even wink" was degraded like uranos, and, like him, he fell into generation, his functions "the grandest cosmical functions" as muir calls them, having been lowered down from heaven to earth by exoteric anthropomorphism. as the same[[footnote continued on next page[[vol. 2, page] 269 the symbolism of kronos. and philosophical idea, now lost to our modern sages. this punishment in the allegory marks, indeed "a new period, a second phase in the development of creation" as justly remarked by decharme (mythologie de la grece antique, p. 7, who, however, renounces the attempt to explain it. uranos has tried to oppose an impediment to that development, or natural evolution, by destroying all his children as soon as born. uranos, who personifies all the creative pow

nt- may be found in hesiod, who tells us that the immortals have made men and created the golden and the silver age (first and second races; while jupiter created the generations of bronze (an admixture of two elements, of heroes, and the men of the age of iron. after this he sends his fatal present, by pandora, to epimetheus* which present hesiod calls "a fatal gift" or the first woman. it was a punishment, he explains, sent to man "for the theft of divine creative fire" her apparition on earth is the signal of every kind of evil. before her appearance, the human races lived happy, exempt from sickness and suffering- as the same races are made to live under yima's rule, in the mazdean vendidad. two deluges may also be traced in universal tradition by carefully comparing hesiod, the rig ve

hangels or minor gods conspiring against the (future) fallen angels, whom enoch accuses of the great crime of disclosing to the world all "the secret things done in heaven" it is michael, gabriel, raphael, surgal and uriel who denounced to the lord god those of their brethren who were said to have pried into the divine mysteries and taught them to men: by this means they themselves escaped a like punishment. michael was commissioned to fight the dragon, and so was karttikeya, and under the same circumstances. both are "leaders of the celestial host" both virgins, both "leaders of saints "spear-holders (saktidhara, etc, etc. karttikeya is the original of michael and st. george, as surely as indra is the prototype of karttikeya[[vol. 2, page] 383 the gods, the facets of one gem. to indra, ka

aviour of jehovah, who first curses adam and eve (or humanity) for the supposed committed crime, and then blesses his "chosen people" by saying "be fruitful and multiply, and replenish the earth (gen. ix. 1. the curse was not brought on mankind by the fourth race, for the comparatively sinless third race, the still more gigantic antediluvians, had perished in the same way; hence the deluge was no punishment, but simply a result of a periodical and geological law. nor was the curse of karma called down upon them for seeking natural union, as all the mindless animal-world does in its proper seasons; but, for abusing the creative power, for desecrating the divine gift, and wasting the life-essence for no purpose except bestial personal gratification. when understood, the third chapter of gene

kkadian conception of the cosmic powers- the heavens and the earth- in eternal feud and struggle with chaos. their silik-muludag "the god amongst all the gods" the "merciful guardian of men on earth" was the son of hea (or ea) the great god of wisdom, called by the babylonians nebu. with both peoples- as in the case of the hindu gods- their deities were both beneficent and maleficent. as evil and punishment are the agents of karma, in an absolutely just retributive sense, so evil was the servant of the good (hibbert lect. 1887, pp. 101-115. the reading of the chaldeo-assyrian tiles has now demonstrated it beyond a shadow of doubt. we find the same idea in the zohar. satan was a son, and an angel of god. with all the semitic nations, the spirit of the earth was as much the creator in his ow

ng karmic law, without which the presence of evil on earth would have to remain for ever a closed mystery to the understanding of true philosophy. to say, as the author of the esprits tombes des paiens (p. 347) does, that since "christianity is made to rest on two pillars, that of evil[[ponerou, and of good[[iagathou; on two forces, in short[[iagathau kai kakai dunomeis: hence, if we suppress the punishment of the evil forces, the protecting mission of the good powers will have neither value nor sense- is to utter the most unphilosophical absurdity. if it fits in with, and explains christian dogma, it obscures the facts and truths of the primitive wisdom of the ages. the cautious hints of paul have all the true esoteric meaning, and it took centuries of scholastic casuistry to give them th

characterized as "the god of the firmament, the personified atmosphere- is in reality the cosmic principle mahat, and the fifth human- manas in its dual aspect: as connected with buddhi; and as allowing himself to be dragged down by his kama-principle (the body of passions and desires. this is demonstrated by brahma telling the conquered god that his frequent defeats were due to karma, and were a punishment for his licentiousness, and the seduction of various nymphs. it is in this latter character that he seeks, to save himself from destruction, to destroy the coming "babe" destined to conquer him- the babe, of course, allegorizing the divine and steady will of the yogi- determined to resist all such temptations, and thus destroy the passions within his earthly personality. indra succeeds

BLAVATSKY H P COSMOGENESIS

n name. we say that water is, chemically, a compound of oxygen and hydrogen. but what is fire? it is the effect of combustion, we are gravely answered. it is heat and light and motion, and a correlation of physical and chemical forces in general. and this scientific definition is philosophically supplemented by the theological one in webster's dictionary, which explains fire as "the instrument of punishment, or the punishment of the impenitent in another state- the "state" by the bye, being supposed to be spiritual; but, alas! the presence of fire would seem to be a convincing proof of its material nature. yet, speaking of the illusion of regarding phenomena as simple, because they are familiar, professor bain says (logic. part ii "very familiar facts seem to stand in no need of explanatio

soterically; and their four cosmic devas are eight, presiding over the eight points of the compass and not the continents (compare "chinese buddhism" p. 216[[vol. 1, page] 127 the dragons of secret wisdom. christian bible-interpreters say of the cherubim "the word signifies in hebrew, fullness of knowledge; these angels are so called from their exquisite knowledge, and were therefore used for the punishment of men who affected divine knowledge (interpreted by cruden in his concordance, from genesis iii, 24) very well; and vague as the information is, it shows that the cherub placed at the gate of the garden of eden after the "fall" suggested to the venerable interpreters the idea of punishment connected with forbidden science or divine knowledge- one that generally leads to another "fall"

(the gods) refused to multiply and create species after their likeness, after their kind. they are not fit forms (rupas) for us. they have to grow. they refuse to enter the chhayas (shadows or images) of their inferiors. thus had selfish feeling prevailed from the beginning, even among the gods, and they fell under the eye of the karmic lipikas" they had to suffer for it in later births. how the punishment reached the gods will be seen in the second volume- stanza vi- continued. 6. the curse is pronounced (a: they will be born in the fourth (race, suffer and cause suffering (b. this is the first war (c (a) it is a universal tradition that, before the physiological "fall" propagation of one's kind, whether human or animal, took place through the will of the creators, or of their progeny. i

ersonify the solar heat. when the sun arose, it was like the arrival on earth and among men "of the divine soul which informs the gods" hence the strange symbolism. the mummy donned the head of a crocodile to show that it was a soul arriving from the earth[[vol. 1, page] 221 correlation of beings "osirified" became the god khem, who "gleans the field of aanroo" i.e, he gleans either his reward or punishment, as that field is the celestial locality (devachan) where the defunct is given wheat, the food of divine justice. the fifth group of the celestial beings is supposed to contain in itself the dual attributes of both the spiritual and physical aspects of the universe; the two poles, so to say, of mahat the universal intelligence, and the dual nature of man, the spiritual and the physical

"the creation of life by the sun is as continuous as his light; nothing arrests or limits it. around him, like an army of satellites, are innumerable choirs of genii. these dwell in the neighbourhood of the immortals, and thence watch over human things. they fulfil the will of the gods (karma) by means of storms, tempests, transitions of fire and earthquakes; likewise by famines and wars, for the punishment of impiety. it is the sun who preserves and nourishes all creatures; and even as the ideal world which environs the sensible world fills this last with the plenitude and universal variety of forms, so also the sun, enfolding all in his light, accomplishes everywhere the birth and development of creatures "under his orders is the choir of genii, or rather the choirs, for there are many a

logy and dogma! whether the early fathers of the church knew the esoteric meaning of the hebrew (old) testament, or whether only a few of them were aware of it, while the others remained ignorant of the secret, is for[[footnote(s* the same idea is carried out exoterically in the incidents of egypt. the lord god tempts sorely pharaoh and "plagues him with great plagues" lest the king should escape punishment, and thus afford no pretext for one more triumph to his "chosen people[[vol. 1, page] 384 the secret doctrine. posterity to decide. one thing is certain, at any rate. as the esotericism of the new testament agrees perfectly with that of the hebrew mosaic books; and since, at the same time, a number of purely egyptian symbols and pagan dogmas in general- the trinity for example- have bee

e great truth that man is himself his own saviour as his own destroyer. that he need not accuse heaven and the gods, fates and providence, of the apparent injustice that reigns in the midst of humanity. but let him rather remember and repeat this bit of grecian wisdom, which warns man to forbear accusing that which "just, though mysterious, leads us on unerring through ways unmark'd from guilt to punishment- which are now the ways and the high road on which move onward the great european nations. the western aryans had, every nation[[footnote(s* dryden[[vol. 1, page] 645 ancient and modern prophecies. and tribe, like their eastern brethren of the fifth race, their golden and their iron ages, their period of comparative irresponsibility, or the satya age of purity, while now, several of the

BOOK OF ENOCH

red to again later in the book. i have often wondered if it would be possible to identify this place from these descriptions. the best match i have found so far is the south sandwich island group. the main island has now been submerged but the mountain tops now form the chain of islands. for more on this, read thoth architect of the universe by ralph ellis. this part ends with more details of the punishment for the runaways. 17.1] and they took me to a place where they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword

ll be judged, so that an end will be made of them. 19.2] and their wives, having led astray the angels of heaven, will become peaceful. 19.3] and i, enoch, alone saw the sight, the ends of everything; and no man has seen what i have seen. 8) the angels who keep watch (pages 35-37) here we are introduced to some of the watchers and then enoch has a conversation with them. at first they discuss the punishment of the runaways then the afterlife in general. the watchers may have provided some type of visual display since enoch describes what he sees. the description at 22.2 is strange but compelling. the story of cain and abel is mentioned at 22.7 and in the next section the story of adam and eve is mentioned, at 32.6. so, these stories must have existed, in some form, even in enoch's time. 20

eparate the spirits of the dead. and thus the souls of the righteous have been separated; this is the spring of water, and on it the light. 22.10] likewise, a place has been created for sinners, when they die, and are buried in the earth, and judgment has not come upon them during their life. 22.11] and here their souls will be separated for this great torment, until the great day of judgment and punishment and torment for those who curse, forever, and of vengeance on their souls. and there he will bind them forever. verily, he is, from the beginning of the world. 22.12] and thus a place has been separated for the souls of those who complain, and give information about their destruction, about when they were killed, in the days of the sinners. 22.13] thus a place has been created, for the

mble. 25.5] from its fruit, life will be given to the chosen; towards the north it will be planted, in a holy place, by the house of the lord, the eternal king. 25.6] then they will rejoice with joy and be glad in the holy place. they will each draw the fragrance of it into their bones, and they will live a long life on earth, as your fathers lived. and in their days sorrow and pain, and toil and punishment, will not touch them. 25.7] then i blessed the lord of glory, the eternal king, because he has prepared such things for righteous men, and has created such things, and said that they are to be given to them. 26.1] and from there, i went to the middle of the earth, and saw a blessed, well watered place, which had branches which remained alive, and sprouted from a tree which had been cut

f this reproach concerning the secrets. 65.12] and he has established your name among the holy, and will keep you from amongst those who dwell upon the dry ground; and he has destined your offspring in righteousness, to be kings, and for great honours. and from your offspring will flow out a spring of the righteous and holy, without number forever. 66.1] and after this, he showed me the angels of punishment, who were ready to come and release all the forces of the water, which is under the earth, in order to bring judgment and destruction on all those who reside and dwell upon the dry ground. 66.2] and the lord of spirits commanded the angels who were coming out, not to raise their hands, but to keep watch; for those angels were in charge of the forces of the waters. 66.3] and i came out f

at valley of the angels, who led men astray, burns under the ground. 67.7] and through the valleys of that same area, flow out rivers of fire where those angels will be punished, who led astray those on the dry ground. 67.8] and in those days, those waters will serve the kings, and the mighty, and the exalted, and those who dwell upon dry ground, for the healing of soul and body, but also for the punishment of the spirit. and their spirits are so full of lust that they will be punished in their bodies, for they denied the lord of spirits. and they see their punishment every day yet they do not believe in his name. 67.9] and the more their bodies are burnt, the more a change will come over their spirits, for ever and ever; for no one can speak an idle word in front of the lord of spirits. 6

.1] and after this, i saw all the secrets of heaven, and how the kingdom is divided, and how the deeds of men are weighed in the balance. 41.2] there i saw the dwelling of the chosen, and the resting places of the holy; and my eyes saw there all the sinners who deny the name of the lord of spirits being driven from there. and they dragged them off, and they were not able to remain, because of the punishment that went out from the lord of spirits. 41.3] and there my eyes saw the secrets of the flashes of lightning and of the thunder. and the secrets of the winds, how they are distributed in order to blow over the earth, and the secrets of the clouds, and of the dew; and there i saw from where they go out, in that place. and how, from there, the dust of the earth is saturated. 41.4] and ther

BOOK T

raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like

7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes "unexpected current" 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, suffering. 13. time, age, transformation, change involuntary (as opposed to 18, pisces. or death, destruction (only latter with special cards. book t page 23 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 14. combination of forces, realization, action (material effect, good or evil. 15. materiality, material force, material temptation, obsession

BOOK OF PLEASURE

the rest is due to a conflicting traditional moral doctrine that has become constitutional (partly adopted to govern and time this reaction. in its origin, an idea of what was then considered conveniently good and bad. to maximize pleasure by an arbitrary compromise of abstention and performance of desire feared. assimilated by the deceit of its divine origin, its tenets are reward for obedience, punishment for transgression, both holding good for all time (this world and another. this moral code is a dramatised the book of pleasure (self love) get any book for free on: www.abika.com 17 burlesque of the conceptive faculty, but is never so perfect or simple in that it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and

ins- and an unwritten law) this negative confession is a feigned rationalism that allows adventitious excuses. a process of self-deception to satisfy and summarily persuade yourself of righteousness. what one among us has any excuse but self-love? we do not create or confess a morality that is convenient, that lends itself to growth, and remains simple, that allows transgression without excuse or punishment. it would be wise and commonsense to do so, whatever the state of affairs in your mind. nature eventually denies that which it affirms: through permanent association with the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and wea

ween yourself choked with disquieting piety, and the innocence of a babe? perhaps in these is the cause of ignorance. belief is the fall from the absolute. what are you going to believe? truth seeks its own negation. different aspects are not the truth, nor are they necessary to truth. of its emanations which are you to strangle at birth? are you illegitimate? you believe in right and wrong- what punishment will you determine? can you escape the driving "must? who can escape boredom- without change? who remain single and content! what man among you is large and free enough to encompass his "self? your belief obfuscates lineage. ambition is smallness- your customed environment. remember, time is an unstudied imagination of the experienced. what may be called the early experience was its com

heaven's hatred! that is why i fear to believe in god, subordination to an attribute, an idea of self is not freedom of love! probably almighty is he who is unconscious of the idea of god. now may the fierceness of my unity be "thy" silence and for me no longer a query or labour to espouse my doubt. yet mankind for ever doubts, quirks, and for every pleasure pays, till he becomes millionary: the punishment shall fit the appraisement of his capitalization, there is that fear! the rich in dross, to cheat his conscience, affects humility, speaks of himself as "poor" his possessions as "burdens" or of "small account! of what consolation the truth in the day of weary waiting and watching, the restless striving, the imprisonment, the rack, the horrors of every conceivable torture? when he becom

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

, far from discouraging them, encourage them. it might be a good idea to have a pledge, or vow of secrecy, that new members must sign. it should be simple and basically state that the person will never reveal the names of the other coven members, even should s/he leave the coven at any time in the future. this is, basically, a right to privacy. there is, of course, no need for any dire threats of punishment for breaking this oath. there is really no limit to the number you can have in your coven, as i have already mentioned. as many as can work comfortably together is really the criterion. i would suggest that the traditional nine-foot circle is best and, therefore, that eight or ten coveners is probably the best working maximum. get the group to work together on projects such as the coven

CASE PAUL F THE BOOK OF TOKENS

against which it defendeth thee is the radiant darkness of the limitless light, too brilliant for thine eyes. 2 for within the wall of limitation is the field of mine activity in the world of manifestation. this, also is that which the wise call the path of the house of influence, for into it descendeth the influx of my power. because it seemeth to be set apart, it is also the field of sin and of punishment, because limitation is the root of failure, and sin is but the missing of the target of perfection [83] t h e book o f t o k e n s yet as the archer gaineth skill by reason of aiming again and again at his mark, though in the beginning he miss it a thousand times, so doth the fruit of sin, which men call punishment, perfect the skill of my chosen ones. 3 behold, sin and punishment are o

limitation is the root of failure, and sin is but the missing of the target of perfection [83] t h e book o f t o k e n s yet as the archer gaineth skill by reason of aiming again and again at his mark, though in the beginning he miss it a thousand times, so doth the fruit of sin, which men call punishment, perfect the skill of my chosen ones. 3 behold, sin and punishment are one, and the fire of punishment is the fire that refineth my works. even in the sinner i am the actor, and i, too, am the sufferer in the experience of punishment. thy pain is my pain, thy suffering my suffering. thy sorrows pierce my heart, thine anguish is mine anguish. i stand not aloof, unmoved, watching my handiwork, as a potter watcheth the clay upon his wheel. nay, not so, for i am the clay, and the wheel, and

kness which is without [85] t h e b o o k of t o k e n s for when the work is finished in the field of cheth, when the abode of influence hath served its purpose, then shalt thou know, o israel, that thou hast naught to fear, naught to be guarded against. then shall the dreadful darkness be revealed to thy perfected vision as the flashing radiance of light limitless, and from the field of sin and punishment thou shalt pass, into the boundless freedom of my divine perfection [86] comment on cheth* c c h e t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the house of influence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so much is s

1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so much is said in all mystical literature. it was, for the egyptians, indicated by their declaration "osiris is a black god" it is also the terrible darkness of the hindu goddess, kali. 2 khattawath, ch t a th, a hebrew noun meaning both "sin" and "punishment, corresponds to the letter-name cheth, ch i th, because both add up to 418. the derivation of ch t a th is from a verb meaning" to miss the target [87] meditation on teth* i my secret wisdom is hid in number, and in the sign of the tally is concealed the building of the whole creation. number veileth the power of the elohim, for number is that thick darkness whereof it is written "and m

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

witch and healer, used to wrap the perpetrators of crimes in a mantle of pink and visualise them in a sea of tranquillity so that they might be diverted from a destructive course of action. however, i usually cast a protective barrier around the victims and i think this is the best answer to a very difficult problem. we must harm none, not even the evil, hard though it is, and we should leave the punishment to natural justice. in my own experience, few who find happiness at the expense of others achieve more than temporary, superficial pleasure, and in time they do seem to end badly. we should never use magick in order to act as judge and jury. after all, some who do act badly do so only out of unhappiness or ignorance. what are spells? there is a clear difference between spells and ritual

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

e narratives of slaves and former slaves. clara walker, an ex-bondwoman in arkansas, told of a black "witch doctor" who punished a slaveholder by creating "a little man out of mud" in his image, and then sticking a thorn into the back of the doll "sure enuff, his master go down with a misery in his back" she claimed "an de witch doctor let de thorn stay c until he thought his master had got enuff punishment. when he took it out, his master got better" perpetuated through hundreds of accounts of this sort, supernatural lore was passed on by men and women who weathered the ordeal of bondage. conjuring narratives form some of the most compelling accounts of their experiences.[9] the significance of conjure as a putative deterrent against slaveholder persecution may have extended beyond its ac

with offerings, and under some conditions consulted for advice by their owners. similarly, african american slaves "fed" offerings of whiskey, camphor, and corn liquor to their charms in other to vitalize them. many blacks also believed that their charms possessed the power to pursue and attack wrongdoers on behalf of their owners, retaliating for intentional harms and sometimes inflicting mortal punishment on malefactors. as we will see in the following chapter, african americans commonly employed such "harming" techniques for resistance, attack, and protection.[29] african american conjurers thrived on the spiritual borderlands in early america, where various supernatural traditions were in wide circulation among whites. correspondences between these traditions can be seen in several are

county, north carolina, were accused of giving "powder" and "attempting to conger [sic" by unknown means. in a 1783 case in louisa county, virginia, a slave was found guilty of "poisoning and conjuring" but was eventually pardoned by the governor on the grounds that the court had been deceived by his white accusers.[25] poisoning incidents culminated with the vigorous prosecution, conviction, and punishment of numbers of blacks in the eighteenth century. from the mid-1700s to the turn of the century, proceedings against poisoners constituted some of the most frequent actions taken against african americans by local courts in south carolina, maryland, north carolina, and virginia. from 1715 to 1785 in north carolina, thirteen separate indictments were given in slave trials for poisoning. in

ginia between 1740 and 1785 more slaves stood trial for poisoning than for any other crime except theft. criminal indictments in virginia in 1772 and 1810 alone resulted in the execution of some twenty slaves for poisoning. the occurrence of poisonings of whites by black bondpersons stimulated such anxiety that lawmakers in the south moved swiftly to enforce statutes that called for the strictest punishment. legislation from georgia required the death penalty for anyone convicted of poisoning, including doctors and healers. clauses in south carolina's 1751 negro act were also extreme. this law provided "that in case any slave shall teach or instruct another slave in the knowledge of any poisonous root, plant, herb, or other poison whatever, he or she, so offending, shall upon conviction th

eatment would be with "going against god" he reported that african americans there feared that the smallpox plague was divine retribution "fever was god's method of punishing his people" one woman explained "and if we went against it, he would punish more" in an article written nearly twenty years later, tuberculosis was said to be viewed by blacks in jacksonville, florida, as a "favorite form of punishment meted out by god for one's sins" african americans placed great emphasis on the conduct of individuals in relation to the moral codes of a community in their consideration of probable causes\ 100\ of affliction. this perspective can also be seen in african americans f assessments of epidemics and other outbreaks of pestilence as manifestations of divine judgment, the belief that individ

ing was primarily focused on the fixing of relationships that had gone awry, and the resolution of oppressive romantic entanglements. blues poets wove personal lyrics about heartache, lust, and unfulfilled longings for love. the blues and conjure often converged in the strident declarations of men and women whose worlds revolved around their attempts to establish intimate bonds. hoodoo was both a punishment and cure, the supernatural force that ignited the passions of desperate suitors and frustrated paramours, who wielded goopher dust or high john the conqueror roots in their pursuit of satisfying outcomes. it was a surrogate for personal design, an invisible stand-in for the power and will that the blues poets lacked, lost, or wanted, especially in matters of the heart.[58] although the

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

at which i was so hugely incensed and grieved that without thinking what i did, i hastened after the filthy raven, and so against my will ran into one of the fore mentioned ways a whole field s length. and thus the raven having been chased away, and the dove delivered, i then first observed what i had inconsiderately done, and that i was already entered into a way, from which under peril of great punishment i could not retire. and though i had still wherewith in some measure to comfort myself, yet that which was worst of all to me was that i had left my bag and bread at the tree, and could never retrieve them. for as soon as i turned myself about, a contrary wind was so strong against me that it was ready to fell me. but if i went forward on the way, i perceived no hindrance at all. from w

trip them stark naked and so send them forth. those who in the second and fifth weight were found too light, shall besides stripping, be noted with one, two or more brand-marks, according as each one was lighter or heavier. they who were drawn up by the sixth or seventh, and not by the rest, shall be somewhat more graciously dealt with, and so forward (for to every combination there was a certain punishment ordained, which is here too long to recount) they who yesterday separated themselves freely of their own accord, shall go out at liberty without any blame. finally, the convicted vagabond-cheaters who could move up none of the weights, shall as occasion serves be punished in body and life, with the sword, halter, water and rods. and such execution of judgement shall be inviolably observ

e were scourged forth. in brief the punishments were so various, that i am not able to recount them all. in the end it came to the last, with whom a somewhat longer time was spent, for while some were being hung, some beheaded, some forced to leap into the water, and the rest otherwise being dispatched, much time was consumed. verily at this execution my eyes ran over, not indeed in regard of the punishment, which they for their impudency well deserved, but in contemplation of human blindness, in that we are continually busying ourselves in that which ever since the first fall has been hitherto sealed up to us. thus the garden which so recently was quite full, was soon emptied, so that besides the soldiers there was not a man left. now as soon as this was done, and silence had been kept fo

here together, had behaved yourselves in such a way that i might have commended to our most renowned king and queen, and you might have obtained a suitable reward; yet contrary to my desire, i have found amongst you these four lazy and sluggish workers (herewith she pointed at me and three others. yet, according to my goodwill to each and every one, i am not willing to deliver them up to deserved punishment. however, so that such negligence may not remain wholly unpunished, i am resolved thus concerning them, that they shall only be excluded from the future seventh and most glorious action of all the rest, and so they shall incur no further blame from their royal majesties. in what a state we now were at this speech i leave others to consider. for the virgin knew so well how to keep her co

the king, he delivered me the supplication, most humbly beseeching me to mention his ingenuity to the king. now in the first place i asked the king what the condition of this porter was. he friendlily answered me, that he was a very famous and rare astrologer, and always in high regard with the lord his father, but having once committed a fault against venus, and seen her in her bed of rest, this punishment was therefore imposed upon him, that he should wait at the first gate for so long until someone should release him from it. i replied, may he then be released? yes, said the king, if anyone can be found that has transgressed as highly as himself, he must take his place, and the other shall be free. this went to my heart, for my conscience convinced me that i was the offender, yet i kept

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ncient texts going way back have had a common theme of 'reaping what you sow 'an eye for an eye and a tooth for a tooth, and 'what you do to others will be done to you. the word by which this process is now best known is 'karma. too often this karma is seen in only negative terms. something unpleasant happens to some people and they say it must be their 'karma. it is presented as almost a form of punishment. at that level, it is punishment- self punishment. we created it, not some angry, judgmental, finger-wagging god! what we call karma is, in my view, only another word to describe the way we create our own reality. if we have imbalances that lead us to act negatively towards others, it is those imbalances that will also attract to us a physical experience, a 'mirror' of what we think of

he nature of the magnetic broadcast, the cape, and we do not then attract the 'karma. there is no need because we have recognised the imbalance within us. that's all karma is there for. creation is about love. love for self and love for all. karma is part of that love. it is a vehicle which allows us to face ourselves, unload negative baggage, and move on. it is an aid to evolution, a gift, not a punishment- unless we ourselves decide to make it so. no matter what experiences you have had in your life or you are having now, you, and no-one else, created them. two things worth remembering throughout this book and your own life: the victim mentality creates the victim reality. and: if you believe it, you will achieve it. this creation of reality happens on many levels. the sum total of the i

wash with people who have been encouraged to think of themselves as victims, hence they are. what has happened through this period of the global prison is a reflection of what is happening within the collective human mind. we collectively attracted this experience to us. we created this reality, just as the battered wife with no sense of self-love and self-worth subconsciously attracts to her the punishment she believes she deserves. the woman in that state of mind will manifest her sense of self by magnetically attracting the energy field of a man who desires to punish another. in the same way the collective human mind's inner lack of self-love and self-worth attracted the prison warder /luciferic consciousness to do the same. if there was not an imbalance within the collective human mind

sraeli authorities hide this fact behind jewish people who genuinely suffered in hitler's germany. the israeli leaders who are part of, or controlled by, the all-seeing eye cult, have used this suffering for more than fifty years to conceal and justify daily atrocities against the arab population. palestinian children are shot by nazi settlers in the occupied lands, but the killers escape without punishment. meanwhile, arabs are routinely shot by the same soldiers who look the other way when settlers are terrorising palestinian men, women, and children.5 as hitler treated those jews cast adrift by their own hierarchy, so does israel treat palestinians today. i'll take no lectures on racism and nazism from apologists for israeli terrorism, thank you very much. indeed those who led the terro

egan, admiral john poindexter, oliver north and major general richard secord were sacrificed and scapegoated. they were heavily involved, of that there is no doubt, but bush got away with it, as did reagan and his secretary of defense, casper weinberger (cfr, tc. north, who was up to his eyes in the intrigue, faced hearings and, given the evidence, it was staggering that he should not only escape punishment, but emerge as almost an american hero. of all the peoples in the world, certain expressions of the american psyche have been the easiest to dupe. others involved, like cia director william casey, had health problems. in the aftermath of the iran-contra revelations, casey (who knew the whole story) literally could not speak following an operation for a 'brain tumour' that took away his

have the right to control everything and everyone. years ago, as a journalist, i visited a hostel for women who had been attacked by their husbands or partners. i was amazed to find that a number of these women were on their second, third or even fourth partner who had been physically violent towards them. i am not amazed anymore, because i can see why this was so. the women were attracting that punishment to them by what they thought of themselves. i did not meet one woman in that hostel who had any self-esteem and when i chatted with them, that lack of self-esteem clearly went back long before the first man attacked them. this is not to dismiss what they suffered, nor to excuse what the men did to them. the men were also reflecting what they thought of themselves, because anyone who exh

's a process we evolve through and if we feel bad about feeling bad, it will only hold us back by accumulating more guilt. pattern breaking another form of guilt is this word, karma. it is expressed in many religions and cultures and can be summed up by "what you do to others will be done to you. i accept that karma exists and i believe it can be expressed as creating our own reality. it is not a punishment, it is a gift. i also feel, as i have said in other books, that karma is created by the intent behind an action, not the action itself. if we do something with good intent and it doesn't work out, we learn from the experience, but there is no 'karma. if, however, we do something that appears to be positive, but it has an ulterior, negative intent behind it, there will be a karmic reacti

be positive, but it has an ulterior, negative intent behind it, there will be a karmic reaction which will lead us into a situation in which we face what we have done to another. the reason for this is that positive intent and negative intent create different thought patterns and so attract a different reality. but there are two points to make about karma. one is that it is too often presented as punishment and people feel guilty when negative things happen to them because it must be the result of something terrible they have done. and the second is that to explain everything that happens to us as our 'karma (how we have behaved in the past) is, in my view, misleading and simplistic. in this amazing period of spiritual and, therefore, physical transformation, large numbers of people are go

f these events, one thing is certain: the status quo, life as it has been, is not an available option. they ensure some kind of change, often a massive one. the colossal spiritual awakening that i experienced in 1990-91 happened so publicly that my television career was destroyed. my status quo was demolished and a great change in my life had to take place. that was not my 'karma, in the sense of punishment for past deeds; it was the opportunity to break out of the prison of thought control. if life gets too comfortable and cosy in the same thought pattern- rut- it can be very difficult to step out of it and move on. sometimes an upheaval in our lives is necessary to present us with such an opportunity. it seems terrible at the time, but from my own experience and the countless people i ha

if life gets too comfortable and cosy in the same thought pattern- rut- it can be very difficult to step out of it and move on. sometimes an upheaval in our lives is necessary to present us with such an opportunity. it seems terrible at the time, but from my own experience and the countless people i have met who have been through this process, you always look back at such events as gifts and not punishment. energy codings in our consciousness are triggered, often by astrological influences, to create change within our magnetic aura and, therefore, our physical lives. this is especially true today with the great transformation upon us. the process i have described is pattern breaking, in this case, our personal thought patterns. but we are also affecting other, collective, thought patterns

DAVID ICKE CHILDREN OF THE MATRIX

ised as the "harlequin, the lover of the maiden columbine-the-dove. columba, columbine, and the symbol of the dove are all other names and symbols for el, the serpent or dragon queen of the edda. the more i research, the more the 154 children of the matrix world that exists under our feet becomes increasingly significant. the underground "hell" is supposed to be the place of judgement and eternal punishment where the "devil" and evil spirits dwell beneath the earth. the longer we go on, the more you will see how relevant this is to the races and bloodlines that manipulate this world. el is the hebrew name for "god" and she was also known as heidi and ida. the elohim, the gods of the old testament, were the race of el, a dragon queen. the greeks knew el as artemis, the cruel mother-goddess

e salvation of the people. his priests watched his tomb until midnight on the equinox and they cried "rejoice, o sacred initiated! your god is risen. his death and suffering have worked your salvation" the same was said in egypt of horus and in india of krishna thousands of years before christianity. and jesus could not have been crucified between two thieves because crucifixion was not the roman punishment for theft. the "two thieves" are possibly symbolic of sagittarius and capricorn, which cross over at the winter solstice, thus the sun "dies" between them. john the baptist this guy was invented from the stories of anup, who baptised the ancient egyptian son of god, horus. like "john, anup lost his head. thor/indara, the first king of sumer, was known as "bil-the-baptist" on sumerian se

DAVID ICKE THE BIGGEST SECRET

0english as iscariot. the zealots-sicani would raid roman supply caravans andambush their soldiers very much along the lines of terrorist groups like the ira innorthern ireland.people were not crucified for theft which makes the story of the two thievescrucified with jesus another invention. it is a steal once again because the samestory was told about some of the pre-christian jesus figures. the punishment for thecrimes jesus was accused of in the gospels would have been stoning to death bythe judean authorities, not the romans.pontius pilatus, the roman procurator in this period, is supposed to have washed hishands and passed on responsibility for the death of jesus to the crowd. thewashing of hands to indicate innocence was the custom of the essene community.47the bible says that it was

ss had to experience. ifthat was not so, the reptilians would be manipulating someone else. we would nothave attracted them. they have given us a gift in our eternal evolution, a gift ofexperiencing the consequences of fear and of conceding our infinite power to anotherforce, be it a parent, boss, peer pressure, or, ultimately, the reptilian-brotherhood. theevolutionary process is about love, not punishment. it does not punish us for ouractions, it gives us the consequences of them, which is very different. without that wecannot evolve. we are loved along this journey by consciousness levels (other aspectsof self) which seek to help us to become more loving and more enlightened, to bemasters of ourselves. our choice is how much of this experience we need before welearn and move on. are we

DEMONIC BIBLE

uth, reasoned the christian, then lucifer must be a false light, a deceiver, even a fallen angel. christianity condemned paganism, goddess-worship, and sexuality as evil; and the cult of lucifer could be associated with all of these. lucifer became the latin name for the devil of hebrew origin, satan. in hebrew mythology, satan was an angel who accused men before god in order to bring about their punishment. he was never the enemy of god but at times the enemy of man. the name satan in hebrew means adversary. it is recounted in the bible that the jews were carried away as captives into babylon. when later freed by the persians, the jews were exposed to the religion of zoroaster. the jews adopted zoroastrian belief of a war in heaven between ahura-mazda and ahriman, the serpent, with yahweh

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to secure a spirit or entity and obtain it's obedience through the authority of divine names and the threat of punishment. an occult symbol may act as a seal upon the binding, and the spirit may be confined to a certain place, within a specific object, and for a specific time, in order to perform a specific action or to accomplish a specific task. biorhythms: the regular rhythmic cycles of the physical body, which may have an amplitude of days, weeks, or even months, and which vary in intensity from indivi

DION FORTUNE MYSTICAL QABALA

as become finicking and lost touch with actualities. 19. when a new phase comes in on a group-mind scale, it is upon the least enlightened, the most crowd-minded that its influence is strongest; the cultured always tend to stand aside from extremes. we see this clearly indicated in the line taken by the various types of journalism. popular journalism is crying out for the free use of the cat as a punishment for crime; for the repudiation of debts and international agreements; for, in fact, a general slashing around with the sword of geburah. there is on every hand a growing tendency to stand no non-sense from anybody; a tendency which makes negotiations exceedingly difficult to carry on, for geburah is at his worst as a negotiator, his one contribution to the discussion being that of the g

eemer is tiphareth and its archangel is raphael, the healer, for do we not recognise the influence of the redeemer through its healing influence upon body and soul? but the reverse of the redeemer who harmonises are the zourmiel, the disputers "the great black giants ever working against each other" do we not see their influence in the harsher doctrines of christianity, in the idea of everlasting punishment under the dominion of the devil as contrasted with everlasting reward under the dominion of the vengeful and venal jehovah? if these are not dual contending forces, what are they? modern religious thought makes a great error in not re ising that one can have too much of a good thing. 17. the only time when there is perfect equilibrium of force is during a pralaya, a night of the gods. f

DONALDTYSON CORONZON

er is consummated. in those days they shall be led off to the abyss of fire: and to the torment and the prison in which they shall be confined for ever. and whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. and destroy all the spirits of the reprobate and the children of the watchers, because they have wronged mankind" this punishment seems a little too harsh to michael. he talks it over with the archangel raphael, who agrees with him, but when the critical moment arrives to speak in behalf of the watchers, both angels remain silent in fear of god's wrath "and it came to pass when he stood before the lord of spirits, michael said thus to raphael 'i will not take their part under the eye of the lord; for the lord of s

DONALDTYSON SIGIL

s. more commonly, sigils are associated in the average person's mind with the lower spirits and demons. no medieval grimoire, such as the goetia, would be complete without its set of demonic sigils. perhaps this is because the lower spirits, who were often summoned for mundane purposes such as causing injury to others or finding treasure, are more rebellious and require instruments of control and punishment. by inflicting injury upon the demon's inscribed sigil, the magician was able to cause discomfort or pain to the spirit it represented. this was done in such ways as piercing the sigil with a knife or pin, compressing it beneath a weight, placing it inside a bible, standing upon it, burying it, hanging it over rising incense smoke, binding it with cord, striking it with the flat of a sw

DONALDTYSON VAMPIRES

person staked to the ground in the grave. the stake was thought to pin the restless spirit into its corpse and prevent its nightly visitations. to be extra certain, the head of the corpse was cut off and its mouth stuffed with garlic. in the most ancient of all vampire legends, such as those that existed in egypt during pre-dynastic times, the vampire was a wholly physical corpse, reanimated as a punishment for its sins, that returned to its family to murder and eat the flesh of some unfortunate relative. we would probably call this most ancient species of fictional vampire a zombie or a ghoul today. it is easy to see how the stories of a completely corporeal vampire that consumes human flesh, and a completely spiritual vampire that sucks out the vital life force, became combined into the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

er lxxxii. the chapter of changing into ptah, of eating cakes, of drinking ale, of unloosing the body, and of living in annu (on. vignette: the god ptah in a shrine. chapter lxxxiii. the chapter of changing into a phoenix. vignette: a phoenix. chapter lxxxiv. the chapter of changing into a heron. vignette: a heron. chapter lxxxv. the chapter of changing into a soul, of not going into the place of punishment: whosoever knoweth it will never perish. this chapter has no vignette. chapter lxxxvi. the chapter of changing into a swallow. vignette: a swallow. chapter lxxxvii. the chapter of changing into the serpent sa-ta. vignette: a serpent. chapter lxxxviii. the chapter of changing into a crocodile. vignette: a crocodile. chapter lxxxix. the chapter of making the soul to be united to its body

g streams in sekhet-hetep, and may he obtain his meat and his drink from you, o ye gods. may the water of unas be of the wine which is of ra, may he revolve in the sky like ra, and may he pass over the sky like thoth"[3] of the condition of those who failed to secure a life of beatitude with the gods in the sekhet-aaru of the tuat, the pyramid texts say nothing, and it seems as if the doctrine of punishment of the wicked and of the judgment which took place after death is a development characteristic of a later period [1. recueil de travaux, t. iv, p. 69 (ll. 572-75. 2 ibid, t. iv, p. 71 (l. 583. 3 ibid, t. iii (l. 191-95] p. cvii next: the gods of the book of the dead. the abode of the blessed. http//www.sacred-texts.com/egy/ebod/ebod08.htm (4 of 4 [8/10/2001 11:23:43 am] sacred texts egy

xts.com/egy/ebod/ebod09.htm (17 of 19 [8/10/2001 11:23:59 am] egyptians of the xviiith dynasty from a moral as well as from a physical point of view.[6] apep, the emblem of evil, was here punished and overcome, and here dwelt the souls of the wicked and the righteous, who received their punishments or rewards, meted out to them by the decree of ra and his company of gods. the chief instruments of punishment employed by the gods were fire and beasts which devoured the souls and bodies of the enemies [1. see below, p. 258. 2. naville, todtenbuch, bd. i, bl. 49. 3. lepsius, todtenbuch, bl. 17. 4. naville, todtenbuch, bd. i, bl. 184. 5. see maspero, les hypog es royaux de th bes, p. 76. 6. see lef bure, book of hades (records of the past, vol. x, p. 84] p. cxxxi traditions about hell preserved

ELLIS LOW TWELVE 1907

followed by a prayer, like that of some inspired prophet of old "one favorite expression of his was that we who suffered imprisonment or death for our principles were doing our country as much good and were as much martyrs for the after ten years 95 union as if we fell in battle. he drove that truth in upon us, seasoned with the assurance that those at whose hands we suffered should receive full punishment, not only in this world, but in the life to come "we had been in prison only a few days when an orderly came to the door with a slip of paper in hand, and called out in a loud voice the names of two of the prisoners. they rose to their feet `come with me' said the orderly `the provost-marshal wants you "they followed him out of the door. a few minutes later we heard the discharge of sev

over a week i was fired upon one night when turning a corner of the street in knoxville. the man who discharged the pistol was not more than a dozen feet distant. i saw the flash and i heard the whistle of the bullet in front of my eyes. instead of breaking into a run, he coolly walked off as if he did not care a rap whether i identified him or not. it would have been useless for me to demand his punishment or to appeal for protection. i knew i was certain to be shot if i remained, and the man who did me up would never suffer therefrom. so the next time i went into burnside's lines i stayed there. my two sons were serving under him, and i was given employment in the commissary department, in which i remained to the close of the war "when it was safe for me to visit knoxville again, i found

EMPERORS NEW RELIGION CHURCH OF SATAN

peppered with a liberal dose of the johnson, smith& co. catalogue of jokes, tricks and novelties [7, p. xii] that is, although neither thought alone was novel, no one before anton lavey had connected the dots to synthesize a new religion based on the thoughts combined. the church of satan s ideology states that man alone is responsible for his own success, and that there is no reward in heaven or punishment in hell for man s intents and doings on earth. as the satanic bible states: 1. life is the great indulgence death, the great abstinence. therefore, make the most of life here and now. 2. there is no heaven of glory bright, and no hell where sinners roast. here and now is our day of torment! here and now is our day of joy! here and now is our opportunity [6, p. 33] man is thus given with

f, in the following order: 1. an anti-christian diatribe. this section seems to appeal especially to those that were brought up in christian homes and are fed up with that religion. the church of satan explains that this section is a wake-up call that is only necessary for some readers. 2. a level-headed refutation of christian dogma; an assertion that there is no afterlife and hence no reward or punishment after one dies; and elaborations on different facets of a life lived accordingly. this section contains many examples of how even seemingly conflicting behavior is satanic according to the the emperor s new religion copyright 2002 ole wolf page 4 of 30 author, and effectively virtually any behavior is inherently satanic. 3. three recipes for magic focusing on aggression, lust, and compa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

en along with him; that lucifer in his exile created this world with its inhabitants, where he reigned, and where all was evil. it is alleged that the albigenses further believed that, for the reestablishment of order, god produced a second son, jesus christ. furthermore the catholic writers on the albigenses charged them with believing that the souls of men were demons lodged in mortal bodies in punishment of their crimes. following the murder of the legate of pope innocent iii, who was sent to root out the heresy, a crusade was brought against them, resulting in wholesale massacres. the inquisition was also set upon them, and they were driven to hide in the forests and among the mountains, where, like the covenanters of scotland, they met secretly. the inquisition so terrorized the distr

d not let anyone know what was happening for two years. only after he read james redfield s book, the celestial prophecy, which discussed the phenomenon of increased communications from the spirit world, did he relax his fears and seriously listen. subsequently he told his wife the story that three angels had come to him as messengers of god. they said that the world s wickedness was leading to a punishment through which god would cleanse the wickedness from the earth (through a series of natural disasters. he was a chosen survivor who would assist other survivors to recover what was left after the punishment. the angels spoke for some four months. after jerry shared the message he had received with his wife, she asked to be part of what could be done to possibly prevent the disasters. soo

be part of what could be done to possibly prevent the disasters. soon afterwards, a single angel called the teacher, or the angel of north america, began to speak to her, and she recorded the messages on her computer. during the next two years, the angel told meyer that society no longer accepted the existence of evil and had allowed it to become part of its life. however, god would not send the punishment without also offering an opportunity for people to exercise their free will and to choose what is good. the angel came to give the warning. meyer related the angel of north america coming to her with the 1990s emphasis on angel contact, but her angel denied such an interpretation. rather, her angel pointed to the necessity of prayer and adherence to the ten commandments as the means of

pirit of the age that lost a sense of moral right and wrong in the attempt to allow all to act and think as they will. the initial selection of messages from the angel of north america was published in 1996, and meyer invited assistance in spreading the words of the angel. the message is for the 20- year period (1995.2015. if people continue to ignore the evil and refuse to change their ways, the punishment (such as occurred in egypt when moses warned the pharaoh) will come. the meyers continue to circulate the angel s message, though to date a second volume of messages has not been released. sources: meyer, patricia. the teachings of the angel of north america. book 1: how to save your soul and your society. richmond, va: oaklea press, 1996. angels the word angel( angelos in greek, malak

ly. thus och, the ruler of solar affairs, presides over the preparation of gold naturally in the soil. at the same time, he presides magically over the preparation of that metal by means of alchemy. the arbatel states that the sources of occult wisdom are to be found in god, spiritual essences, and corporeal creatures, as well as in nature, but also in the apostate spirits and in the ministers of punishment in hell and the elementary spirits. the secrets of all magic reside in these, but magicians are born, not made, although they are assisted by contemplation and the love of god. it is sufficient to describe the powers and offices of one of these spirits. aratron governs those things that are ascribed astrologically to saturn. he can convert any living thing into stone, can change coals i

e native, but even unfortunate effects are greatly modified by the planetary influences. in horary questions this house signifies imprisonment, treason, sedition, assassination, and suicide. in political questions it points out deceitful treaties, unsuccessful negotiations, treachery in the offices of state, captivity to princes, and general ill fortune. this house also denotes the criminal code, punishment of culprits, dungeons, and circumstances connected with prison discipline. venus is the best planet in this house, and saturn is the worst. there are numerous astrological house systems, each of which divides up the sky in a slightly different way. all of the commonly used house systems agree that the first house.seventh house axis should be drawn from the eastern horizon to the western

s: al-biruni. the book of instruction in the elements of the art of astrology. trans. r. ramsey wright. london: luzac, 1934. the chronologies of ancient nations. translated by edward sachau. london: w. h. allen, 1879. biscar, jeanette an alleged sorceress of the basque district of labourd in france, who was said to have been transported to the witches sabbat by the devil in the form of a goat. as punishment she was suspended in midair head downward. she was one of thousands of supposed witches persecuted through the efforts of witch-hunter pierre de lancre in the early seventeenth century. bisclaveret the name of the werewolf in brittany. it was believed to be a human being transformed by magic into a fearsome mandevouring beast that roamed about the woods, seeking people to kill. bisson

from the ground and dashed back thereon, his skin turning at the same time to a blue-black hue. he confessed that he had met at the sabbat a young man through whom he had promised one of his fingers to satan after his death. he also told how he had been transported through the air to the sabbat, how he had received powders to slay certain people whom he named, and for these crimes he received the punishment of death. book of celestial chivalry a work of spanish origin that appeared in the middle of the sixteenth century. it documents supposed knightly adventures in a semi-romantic, semi-mystical vein. book of shadows the bible of the modern witch coven. it contains basic beliefs, rituals, charms, spells, and incantations. there is no authentic definitive edition, since the form and scope o

back to me and i can live again. i remember all. there are the judges in red robes. i hear the sentence. oh! my wretched wife and children. i am abandoned. if only you would put my body to me, i should be with you once more. you refuse? all the same, i love you my poor babies. miserable wretch that i am i have covered you with blood. when will this finish.or is not a murderer condemned to eternal punishment? as wiertz spoke these words, the witnesses thought they saw the eyes of the decapitated head open wide with a look of unmistakable suffering and of beseeching. the painter continued his lamentations: no, such suffering cannot endure for ever; god is merciful. all that belongs to earth is fading away. i see in the distance a little light glittering like a diamond. i feel a calm stealing

of the course in the healing of psychological problems. the thrust of the teachings received by schucman concerned miracles as shifts in perception that move the individual from perceptions based on guilt to perceptions based on love, from perceptions based on ego to those based on god. the commonly held illusions lead to the disastrous belief that humanity is separated from god and deserving of punishment. the illusion of separation has itself created a separation that needs to be healed. however, we tend to deny the problem and suppress feelings of guilt, shame, and self-hate as well as the accompanying irrational projection of such feelings on others, both individuals and groups. the course teaches that humans have the ability to choose not to live with guilt, but must learn to see the

ainst witches in plantagenet and early tudor times, but the popularity of sorcery was probably so widespread and the protection against it by the church was supposed to be so powerful that nothing like a crusade was directed against it. at very early periods the church had fulminated against those who practiced witchcraft. in 696 c.e. a canon of council held at berkhampstead condemned to corporal punishment those who made sacrifices to evil spirits. according to james i. f. a. inderwick, in side-lights on the stuarts (1888, for centuries in this country strange as it may now appear, a denial of the existence of such demoniacal agency was encyclopedia of occultism& parapsychology. 5th ed. england 505 deemed equal to a confession of atheism and to a disbelief in the holy scriptures themselve

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ainst whom sorcery had no power. these writers actually tell us, that the demon had tried to frighten them by day and by night in the forms of apes, dogs, goats, etc; and that they frequently found large pins stuck in their night-caps, which they doubted not came there by witchcraft. when we hear these inquisitors asserting that the crime of which the witches were accused, deserved a more extreme punishment than all the vilest actions of which humanity is capable, we can understand in some degree the complacency with which they relate how, by their means, forty persons had been burnt in one place, and fifty in another, and a still greater number in a third. from the time of the publication of the malleus maleficarum, the continental press during two or three generations teemed with publica

al phenomena. that idea in turn suggested to the spiritualist that the everyday life of the normal individual is to some extent directed by spirit controls. therein lay the responsibility of mediumship, for the medium who desired to be controlled by pure spirits from the higher spheres had to live a wellconducted and principled life. misuse of the divine gift of mediumship carried with it its own punishment, for the medium became the sport of base human spirits and elementals, his or her will was sapped, and the whole being degraded. likewise the medium had to be wary of giving up individual personality to the first spirit who came by, for the low, earthbound spirits had the least difficulty in communicating with the living. great mediums of the past of the physical mediums, the most notew

r bounty in material gifts. souls that are pure are, like angels, salutary in their influence. their appearance encourages the soul in its upward efforts. heroes stimulate to great actions. all those powers depend, in a descending chain, each species on that immediately above it. good demons are seen surrounded by the emblems of blessing, demons who execute judgment appear with the instruments of punishment. we thus see how in the process of time the principles on which the system of plotinus rested were surrendered little by little, while divination and evocation were practiced with increasing frequency. plotinus had declared the possibility of the absolute identification of the divine with human nature.the broadest possible basis for mysticism. porphyry took up narrower ground and conten

a wolf, which afflicted large numbers of people in france and germany in the fourteenth and sixteenth centuries. the mania of flagellation took its rise in perouse in the thirteenth century, caused by the panic accompanying an outbreak of the plague. flagellants preached that there was no remission of sins (and dissipation of accompanying disasters such as epidemics) without their self-inflicted punishment offered as penance. bands of them, gathering adherents everywhere, roamed obercit, jacques hermann encyclopedia of occultism& parapsychology. 5th ed. 1130 through city and country, clad in scanty clothing on which were depicted skeletons, and with frenzied movements publicly lashed themselves. it was to these exhibitions the name dance of death was first applied. the dancing mania, acco

ed in an urn, shaken, and dropped on the floor; the words thus formed were received as omens. in the east, a similar method of divination was also common. presentiment personal premonition of vague events in the future. preta hindu term for the soul of a departed. after death the soul was said to inhabit a subtle body the size of a man s thumb and remain in the keeping of yama, judge of the dead. punishment or reward arises for the preta depending upon the actions of the individual s life and may involve many rebirths. eventually through faith and enlightenment, the soul is translated to the heaven of the pitris (the manes or progenitors of the human race. prevision foreknowledge of the future acquired in a visual form. reportedly, such visions are mostly spontaneous, but there are means o

as on the north sea that the most famous of all supernatural ships was said to sail, the ship known as the flying dutchman. the story goes that a sailor who had loved a woman but wronged her, left her to languish, and put forth on the high seas, where he committed many flagrant acts of piracy. but the fates condemned him to sail wearily and everlastingly from shore to shore. he was to endure this punishment until he could win the staunch affection of a virtuous woman and prove faithful to her. the guilty man longed to walk solid ground once more, but whenever he dared to put in to port to try to win the woman who might be able to save him, the devil drove him on board ship again, and his interminable voyage commenced again. century after century passed in this way, the ill-fated vessel gra

the communions but did not tie them to the original apparitions until 1927, when she received a further message from christ to reveal that part encyclopedia of occultism& parapsychology. 5th ed. secrets of fatima 1379 of the secret. she would spend the next decade promoting the devotion. when lucia saw the extraordinary aurora borealis on january 25, 1938, she believed it to be the sign that the punishment of the world was about to begin. most believers equate the spanish civil war (1936.39) and the succeeding second world war (1939.45) as confirmation of the prophecy. in 1940 she wrote to pope pius xii, asking for the consecration of russia to the immaculate heart of mary and tied the request to the secret received in 1917. pius xii did consecrate russia to the immaculate heart in 1942 a

iter and folklorist charles godfrey leland remarked of this unseen spirit world, we can still find the vila as set forth in old ballads, the incarnation of beauty and power, the benevolent friend of sufferers, the geniuses of heroes, the dwellers by rock and river and greenwood tree. but they are implacable in their wrath to all who deceive them, or who break a promise. nay, they inflict terrible punishment even on those who disturb their rings, or the dances which they make by midsummer moonlight. hence the proverb applied to any man who suddenly fell ill, he stepped on a fairy ring. there were three varieties of nature spirits among the southern slavs: the zracne vile, or aerial spirits, which were evilly disposed to human beings and inflicted serious injuries upon them; will- o-the-wisp

the role humans play in life s scheme. members believe that god never withholds information, though individuals may choose to ignore it. novus affirms the existence of an all-loving god and is dedicated to eliminating what it considers the false concepts of satan, hell, sin, guilt, and the fear of god, all of which are contrary to its understanding of a benevolent creator. the pain of life is not punishment from god; rather it is a learning tool, and a very necessary one in the larger scheme of life. the society also affirms that after death, the human soul goes to the other side, which is better known as heaven. this place is the true reality, as opposed to the temporal planet earth. the other side is eternal, a place of total harmony, no physical limitations. the individual s identity is

ft persecutions were relatively more restrained than elsewhere, and there were relatively fewer burnings. an entrenched skepticism on the part of the suprema as to the reality of witchcraft discouraged mass persecutions from 1526 onward. during the witchcraft panic of 1610 in navarre, the secular judges had burned their victims before the inquisition could act. subsequently the suprema restrained punishment for alleged witches and in some cases denounced the charges as a delusion. spiritualism a writer in the religio-philosophical journal (flourished 1865.1905) states: the language that furnishes the largest number of periodicals devoted to the dissemination of the doctrine and philosophy of modern spiritualism, is the spanish. this statement will be somewhat surprising to many of our read

s of the prison priest, on the ground that he was a spiritualist and did not need them. the priest then discovered that spiritualism was a subject of discussion with many of the prisoners. he made a representation of the matter to his bishop, who made formal complaint of it to the commandant of the prison, and the commandant made an investigation. in the end a particular prisoner was selected for punishment in the form of an additional weight of fetters. this coming to the knowledge of the spiritualists of tarragona, barcelona, and lerida, they had a meeting upon the subject and delegated one of their number, a man of position, to interview the commandant. the representations which he made, led the commandant to cancel his order as to the additional fetters. the bishop s censure against sp

FAUST

g. great crimes and shame may be the braggart s token, on worst accomplices he oft depends; and guilty! is the verdict often spoken where innocence only itself defends. to pieces is our world now going, what s fitting loses all its might; how ever shall that sense be growing which, only, leads us to the right? at last will men of good intent to briber, flatterer incline; a judge who can impose no punishment, at last with culprits will combine. i ve painted black, and yet a denser screen i d rather draw before the scene. pause. decisions cannot be evaded; when all do harm and none are aided, majesty too becomes a prey. commander-in-chief. in these wild days what riots quicken! each strikes and he in turn is stricken, and no command will men obey. the citizen behind his wall, the knight upon

grievous, changeful woe we bore, where commonly each thinks but of himself. here also i expect the like from this blithe throng; not what the slave is, asks the lord, but how he serves. therefore be silent, grin and jeer at them no more. hast thou the palace of the king kept well till now, in place of mistress, to thy credit shall it stand; but now that she has come in person, step thou back lest punishment be thine, not merited reward. phorkyas to threaten her domestics doth remain the right the which the heaven-blest ruler s lofty consort earned indeed through many a year of prudent governance. since thou, now recognized, dost tread thine ancient place anew and once again as mistress and as queen, lay hold upon the reins long-slackened, govern now, take in thy keep the treasure, all of u

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

hroat center on the sufi tree. corresponds to the sefirah knowledge/first on the qabalistic tree, and the vishuddha chakra on the tantric tree. sadducees (hebrew: one of the groups who vied for power during the hasmonean period. they viewed the priests as the only authoritative representatives of jewish law, did not believe in the immortality of the soul, and denied that there was a divine reward/punishment system in a life after this life. sahasrara chakra (sanskrit: crown center on the top of the head of the chakric tree, portrayed as a lotus with one thousand petals. corresponds to the sefirah crown/above on the qabalistic tree, and the latifa haqiqa on the sufi tree. 43' 8: h" 2: 2 2:e 8% salat (arabic: sequence of islamic prayers performed five times a day. salvikalpa samadhi (sanskri

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

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 platonist, and he attacks him for the views on airy spirits or daemones which he held to be intermediaries between gods and

econd god" who moves the stars. it is true that he falls, but this fall is in itself an act of his power. he can lean down through the armature of the spheres, tear open 1 festugiere thinks that though man's desire to create was not a fault, since permission to do so was given to him by the father, yet his entry immediately afterwards into the demiurgic sphere of the seven governors was already a punishment, a beginning of his fall into matter (revelation, hi, pp. 87 ff. dodd's interpretation (op. cit, p. 153) is similar. both writers stress the difference between hermetic man and mosaic man, the one created divine, the other created out of the dust of the earth. the fall of hermetic man is more like the fall of lucifer than the fall of adam. 2* 27 ficino's "pimander" and the "asclepius" t

ks which evidently refer to the eucharist, or to some magical interpretation of it.1 mocenigo, in one of his reports about bruno to the venetian inquisitors in 1592, reports him as having said "that the church to-day does not proceed as the apostles used to proceed, for they converted men by their preaching and the example of a good life, but to-day whoever wishes not to be a catholic must endure punishment and pain, for force is used and not love; that the catholic religion pleases him better than any other, but that this too has need of much reformation; that this is not good, but that soon the world would see a general reform of itself, for it was impossible that such corruptions should go on; and that he hoped great things of the king of navarre."2 this, also, accords perfectly well wi

he crown of france, and there was already talk in the air that he would become a catholic. for bruno this meant renewed possibility of the universal reform within a catholic framework. the procedure which the church uses to-day is not that which the aposdes used: for they converted the people with preaching and the example of a good life, but now whoever does not wish to be a catholic must endure punishment and pain, for force is used and not love; the world cannot go on like this, for there is nothing but ignorance and no religion which is good; the catholic religion pleases him more than any other, but this too has need of great reform; it is not good as it is now, but soon the world will see a general reform of itself, for it is impossible that such corruptions should endure; he hopes g

en from his works which bruno was required to abjure, and he said that he was prepared to do so.4 but later in that year he withdrew all his retractions, obstinately maintaining that he had never written or said anything heretical and that the ministers of the holy office had wrongly interpreted his views.5 he was therefore sentenced as an impenitent heretic and handed over to the secular arm for punishment. he was burned alive on the campo de' fiori in rome on february 17th, 1600. 1 sommario, introduction, p. 21. 2 ibid, pp. 1-4. 3 documenti, pp. 135-6. 4 documenti, p. 191; cf. mercati's introduction to the sommario, pp. 41 ff; firpo, ii processo di giordano bruno, pp. 90 ff. s documenti, pp. 183, 186; cf. sommario (introduction, pp. 43 ff; firpo, op. cit, pp. 92 ff. sura (documenti, p. 7

FULLER J F C SECRET WISDOM OF THE QABALAH

hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severity) and din (judgment. these two unite in the sixth sephirah, tiphereth (beauty, the highest manifestation of ethical life- the ideal. the third triad is called the physical or material world and consists of the male or positive sephirah netzah (triumph or victory, and the female or negative hod (glory or splendour. they constitute the garms of god h and repr

by which it is known; they unite in themselves everything and are themselves united to the no-thing (4) dsc 'hesed, grace, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the unive

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

nly state. in the khordah avesta we have the following concerning the doctrine of the resurrection and that of future rewards and punishments "i am wholly without doubt in the existence of the good mazdaycinian faith, in the coming of the resurrection and the later body, in the stepping over the bridge chinvat, in an invariable recompense of good deeds and their reward, and of bad deeds and their punishment" the zoroastrians, who led the way in the great intellectual and religious awakening which took place during the intervening years from 700 b.c. to 400 b.c, sought to purify all things by fire and water, the two principles which had come to be regarded as the original elements, from which, or by which, all things are produced. prior to this time, in persia, and long afterwards by variou

GILBERT THE MAGICAL MASON

passages can be quoted which show that import255 ant authors in the old testament make statements in direct opposition to these doctrines? and how is it, again, that a great author of modern times has said 'prosperity was the blessing of the old testament for good works, but adversity that of the new? this could only be true if there were no future life or lives, or no coming period of reward and punishment contem255 plated by the old testament doctrine. but the comment is true, and the old testament does teach that man is no more immortal that the beast, as witness ecclesiastes, iii, 19:'forthat which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that man hathnopreeminence above a beast; f

ccession of personal li veson earth constitute an individuality. one must remember, of course, that those who believe in the christian doctrine of a future life are again set into two great groups: the one being of opinion that at death the soul passes to a court of judgment for acquittal or condemnation, while the other alleges that the soul endures a long state of purgatory before any reward or punishment, which will be awarded at the last day of judgment. the great majority of our nation certainly believe that there is a human soul which survives bodily death, while the smallminority is convinced that death is a final extinction of the individual. these considerations bring us once more to the several notions which have been, or are, held by students as to the constitution of man. we ha

influence over the fate of the human race, and the destinies of men. they feared the extraordinary manifestations of the sky, and saw portents destined for their instruction in the eclipses of the sun and moon, and in notable conjunctions of the planets. eclipses of the sun especially, which caused a temporary darkness, seemed to them to be warnings of the anger of their gods, and signs of coming punishment. the greeks and the earlier romans do not appear, so far as greeks and roman literature can show, to have practised studied, or taught any original system, of which the astronomic observations were used for purposes of astrologic divination; this line of thought seems rather to have had its origin among the chaldeans of babylonia, from whom it came to the notice of the more western nati

les and gymnasia, and even before the dwellings of the notables: pausanias says that unhewn stones were preferred. cybele, the goddess, was represented by a black stone; and eusebius remarks that a black stone was peculiarly appropriate to a god because of his obscure and inscrutable nature. in a temple at delos, apollo is said to have been represented by a stone. ovid tells us of sisyphus, whose punishment was to roll a stone continually up a hill. in the roman forum, among the remains of ancient times, there is thelapisnigeror black stone, said to mark the burial place of romulus the first king of rome.theroman god, terminus, was represented as a stone, and so the pillar became used as a landmark. toland tells us the druids showed great reverence for stones,religious and masonic symbolis

f seat of the egyptian mysteries was at memphis, the ancient capital of lower egypt. the lesser mysteries were those of isis, and were held at the vernal equinox; those of serapis at the summer solstice; and the great mysteries of osiris at the autumnal equinox. in this latter ceremonial the drama of the murder of osiris was performed, the reconstruc255 tion of his body by isis his queen, and the punishment of typhon or set the murderer, the wicked brother of osiris. from this ceremonial some students have derived the tradition of the masonic third degree, alleging that the reference to hiram of tyre was of secondary introduction. astothe requirements needed to obtain reception into the greater mysteries of egypt, we have no definite information,butit has been suggested that the candidate

ng or mystery in this ceremonial. other notable festivals were the adoneia, aphrodisia, daphnephoria, and thesmophoria. in harwood's antiquities of greece details are given of two hundred others. it appears to be now impossible to decide what were the chief teachings received by an epopt in the greater mysteries, the secrets have been too well kept; but we must remember that death was the certain punishment for any revelation. we are told that the ceremonies were comprised ofdromena255actions;deiknumena -scenes; andlegomena -recitations. all these must have been used to illustrate some subject, reveal some hidden knowledge, or teach some doctrine. the institution was national, was legal, was highly esteemed, was suitable only for the best of the people, and was notable for its good effects

GLOBAL FREEMASONRY

religious tenet became a belief in the great architect of the universe a figure familiar by now from 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

ou not see that god has subjected to you everything in the heavens and earth and has showered his blessings upon you, both outwardly and inwardly? yet there are people who argue about god without knowledge or guidance or any illuminating book. when they are told "follow what god has sent down" they say "no, we will follow what we found our fathers doing" what! even if satan is calling them to the punishment of the blazing fire (qur'an, 31: 20-21) these verses show that the godless, despite the fact that they see the proofs for god "argue about god" that is, they engage in a war against his religion. the reason for this is that these godless people follow what they found their fathers doing, that is, they are mired in a blind traditionalism. evidently, traditionalism defines very well the h

GNOSTIC HANDBOOK

l survives into the modern translations. the mechanism of reincarnation to understand the way in which reincarnation works we have to examine the effects of our actions. now, in generally held christian views there is a belief that actions do not have an effect, we ask for forgiveness and all is gone. this is obviously not correct, every action has an effect. even if the moral (and the if is big) punishment was removed from an act by asking for forgiveness the natural effect of that act remains (for example, i get hepatitis from a heroin injection, while i may be forgiven for damaging my temporal physical vehicle, i still have to deal with the disease) this process of cause and effect is found in many different traditions, in some forms of eastern philosophy it is known as sanskaras or kar

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d what about karma? to understand the way in which reincarnation works we have to examine the effects of our actions. in generally held christian doctrine there is a belief that actions do not really have an effect, we ask for forgiveness and the effects of the act are removed. this is obviously not correct, every action has an effect. even if the gnostic theurgy page 53 moral (and the if is big) punishment was removed from an act by asking for forgiveness, the natural result of that act remains (for example, say i get hepatitis from a heroin injection, while i may be forgiven for actions associated with my addiction, i still have to deal with the disease) this process of cause and effect is found in many different traditions, in some forms of eastern philosophy it is known as sanskaras or

GOLDEN DAWN RITUALS Z1

cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessaril

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

planted by the bronze race, which was replaced by the race of heroes, which was followed by the iron race our own the fifth and most recent creation.34 it is the fate of the bronze race that is of particular interest to us here. described in the myths as having the strength of giants, and mighty hands on their mighty limbs ,35 these formidable men were exterminated by zeus, king of the gods, as a punishment for the misdeeds of prometheus, the rebellious titan who had presented humanity with the gift of fire.36 the mechanism the vengeful deity used to sweep the earth clean was an overwhelming flood. in the most widespread version of the story prometheus impregnated a human female. she bore him a son named deucalion, who ruled over the country of phthia, in thessaly, and took to wife pyrrha

least two different kinds of disaster may be portrayed as having occurred simultaneously (most frequently floods and earthquakes, but sometimes fire and a terrifying darkness. all this contributes to the creation of a confused and jumbled picture. the myths of the hopi, however, stand out for their straightforwardness and simplicity. what they tell us is this: the first world was destroyed, as a punishment for human misdemeanours, by an all-consuming fire that came from above and below. the second world ended when the terrestrial globe toppled from its axis and everything was covered with 46 2 peter 3:3-10. 47 see h. murray, j. crawford et al, an historical and descriptive account of china, 2nd edition, 1836, volume i, p. 40. see also g. schlegel, uranographie chinoise, 1875, p. 740. 48 w

trition and misery to barely 10,000.36 like the ancient maya whose descendants all across the yucatan are convinced that the end of the world is coming in the year 2000 y pico (and a little),37 the hopi believe that we are walking in the last days, with a geological sword of damocles hanging over us.38 according to their myths, as we saw in chapter twenty-four: the first world was destroyed, as a punishment for human misdemeanours, by an all-consuming fire that came from above and below. the second world ended when the terrestrial globe toppled from its axis and everything was covered with ice. the third world ended in a universal flood. the present world is the fourth. its fate will depend on whether or not its inhabitants behave in accordance with the creator s plans. 39 i had come to ar

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

unos walks the earth at the time when beasts yet spoke; he first met the horse, and asked his way' i have no time to shew thee the way, i have to eat' hard by was an ox grazing who had heard the traveller's request' come, stranger' he cried' i will shew thee the way to the river' then said the god to the horse' as thou couldst not for eating find time to do me a turn of kindness, thou shalt for a punishment be never satisfied' then to the ox' thou good-natured beast shalt conveniently appease thy hunger, and after chew the cud at thine ease, for thou wert ready to serve me' this myth likewise inculcates kindness to the stranger, and for perkunos subsequent narrators could without x] peeface. scruple substitute the saviour. in the edda it is always osinn, loki and hoenir that go on journeys

stories of submerged castles are found in abundance. when the waters are at rest, you may still descry projecting pinnacles of towers, and catch the chiming of their bells. scarcely can enchanted men be dwelling there; all life is grown dumb beneath the waves. three legendary features i will single out. the approaching doom is commonly announced by talking beasts: the enormity of the crime whose punishment impends has lent them speech, or some magic has opened to man the meaning of their 1 justinus 32, 3; conf. dnncker's origines germanicae, p. 31. submerged castle. 983 tones. the serving-man tastes a piece off a silver-wliite snake, and immediately knows what the fowls, dacks, geese, doves and sparrows in the yard are saying of the speedy downfall of the castle (ds. no. 131. this is told

nimal shape (in itself a divine attribute, p. 326: the men prefer changing into a wolf or hawk, the women into a cat or swan; to translate it into the language of our heathen time, they addict themselves to the service of wuotan, of frouwa. these metamorphoses are either voluntary or compulsory: the higher being in his might puts on the animal shape that suits him, or he dooms a man to wear it in punishment or vengeance. in the stories it is often a mother-in-law or stepmother that transforms children, on. stiupmud'ur shop, fornald. sog. 1, 31. 58. herodotus 4, 105 says of the neuri, that among scythians and greeks settled in scythia they pass for magicians yorjre, because once a year every neurian becomes a wolf for a few days, and then resumes the human form (o>9 eteo9 ekaarov aira^ twv

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

t is most important for us, out of this heathen fancy of a kidnapping man of the moon, which, apart from scandinavia, was doubtless in vogue all over teutondom, if not farther, there has evolved itself since a christian adaptation. they say the man in the moon is a ivood-stealer, who during church time on the holy sabbath committed a trespass in the wood, and was then transported to the moon as a punishment; there he may be seen with the axe on his bach and the bundle of brushwood (dornwelle) in his hand. plainly enough the water-pole of the heathen story has been transformed into the axe s shaft, and the carried pail into the thornbush; the general idea of theft was retained, but special stress laid on the keeping of the christian holiday; the man suffers punishment not so much for cuttin

fihoggr and other serpents (named in sasm. 44b. sn. 22) have their haunt round the spring hvergelmir, is the dread dwelling-place of the death-goddess hel (p. 312, goth. halja( c or heljo/ saem. 94 &lt;i heljo 49. 50. 51, is clearly spoken of a place, not a person, it is gloomy and black, like her; hence a nebelheim, cold land of shadows, abode of the departed, 1 but not a place of torment or punishment as in the christian view, and even that was only developed gradually (p. 313. when ulphilas uses halja, it is always for afys (matt. 11, 23. luke 10, 15. 16, 23. 1 cor. 15, 55, the infernus of the vulg; whenever the text has ryeevva, vulg. gehenna, it remains gaiainna in gothic (matt. 5, 29. 30. 10, 28),it was an idea for which the gothic had no word. the ohg. translator t. renders infe

only filium gehennae by hella sun (23, 15, where the older version recently discovered is more exact: qualu sunu, son of torment. when the creed says that christ f nr8ar steig zi helliu (descendit ad inferna, it never meant the abode of souls in torment. in the heliand 72, 4 a sick man is said to be fiisid an helsid, near dying, equipped for his journey to hades, without any by-thought of pain or punishment. that as. poetry still remembered the original (personal) conception of hel, was proved on p. 314, but i will add one more passage from beow. 357: helle gemundon, meto$ ne cuison/ helaru venerabantur, deum verum ignorabant (pagani. so then, from the 4th cent, to the 10th, halja, jiella was simply hades or the deathkingdom, the notion of torment being expressed by another word or at any

ello, for the dwelling-place of the dead: ut a mimis declamaretur, ubi tantus ille infernus esset, qui tantam multitudinem caesorum capere posset? 3 1 a latin poem on bp. heriger of mentz, of perhaps the 10th cent, 2 describes how one that had been spirited away to the underworld declared totum esse infernum accinctum densis ndique silvis/ meaning evidently the abode of the dead, not the place of punishment. even in a poem of the 12th cent (dint. 3, 104) jacob says: so muoz ich iemer cholen, unze ich so vare ze der lielle, 3 until i fare to hell, i.e. die. the 13th cent, saw the present meaning of helle already established, the abode of the damned; e.g. in iw. 1472: god bar thee out of helle! take thee to heaven, not guard thee from death, for the words are addressed to a dead man (see sup

t (zeitschr. f. d. a. 3 445: swevilstank, genibele, todes scategruobe, wallente stredema, etc. 2 so all the greek heroes sink into hades house under the earth. but it is hard to distinguish from it tartarus, which lies lower down the abyss, and where the subjugated giants sit imprisoned. this denoted therefore, at least in the later times, a part of the underworld where the wicked dwelt for their punishment, which answers to the christian hell. but that the roots of earth and sea from above grow down into tartarus (hes. theog. 728) suggests our norse ashtree, whose root reaches down to niflheim. conf. also ovid s description of the underworld (met. 4, 432 seq, where styx nebulas exhalat iners fits in with the conception of niflheim. 3 quotations in my ed. of the hymns p. 51. add muspilli 5

infern from greek and latin. and the smela, hell, of the liineburg wends seems allied to the boh. smola, smula, resin or pitch. with the heat of boiling pitch was also combined an intolerable stench; e-eineke 5918: it stank dar alse dat helsche pek conf. generally en. 2845. 3130 (see suppl. since the conversion to christianity therefore, there has clung to the notion of hell the additional one of punishment and pain: kvollheimr, mundus supplicii, in solarl. 53 (sasm. 127a) is unmis takably the christian idea. the ohg. hellawizi, os. helliwiti, hel. 44, 17, as. hellewite, expresses supplicium inferni, conf. graff 1, 1117 on wizi, mhg. wize, msh. 2, 105b; upon it are modelled the icel. helviti, swed. helvete, dan. helvede, which mean simply our hell; from the swedes the converted finns recei

whilst other dead men were gathered in folkvangr with freyja (p. 304, and virgins with gefjon (sn. 36; from this time forward gimill takes in without distinction all the just, the good, and hel all the bad, the criminal; whereas the former hel, as a contrast to valholl, used to harbour all the resi due of men who had not fallen in fight, without its being implied that they were sinners deserving punishment. the most difficult point to determine is, how matters exactly stand with regard to surtr, to whom i must now return. that he is represented, not as a god, but as a giant of the fire-world, has been shown, p. 809; nor is he named among the renovated gods a gimli in ssem. 10a or sn. 76, which would have been the place for it. in one ms. alone (sn. 75, var. 3) is apparently interpolated a

sins weigh them down. a wind wafts the poor sinners up as lightly as a feather, the rich have their limbs mangled by a dragon wizunas, who dwells beneath the mountain, and are then carried up by tempests (woycicki s klechdy 2, 134-5. narbutt 1, 284. the steep hill is called ana fields by the lithuanians, and szklanna gora (glass mountain) by the poles, who think the lost souls must climb it as a punishment, and when they have set foot on the summit, they slide off and tumble down. this glass mountain is still known to our german songs and fairytales, but no longer distinctly as an abode of the deceased, though the little maid who carries a huckle-bone to insert (like the bear s claw) into the glass mountain, and ends with cutting her little finger off that she may scale or unlock it at la

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ure of god; and anthropology, man's relationship to god and the world. karma.a term used by us to mean the working of the law of compensation. rosicrucians do not contend, however, that the exactions of the law of compensation will result in any reversal of the law of evolution, as is claimed by some modern schools. that a human being may be reincarnated in the form or body of a lower animal as a punishment is inconsistent with the laws of reincarnation and evolution, both of which teach us that each stage is progressive and we shall never descend in the scale of physical expression regardless of the karmic debt to be paid. one of the fundamental principles of the law of compensation is that for each sorrow or joy we cause another, we shall have experiences in like degree and manner and at

HAMIL THE ROSICRUCIAN SEER

r yet left the earth in so pure a state that he could leave without one thought or regret the things that he left behind.itis impossible that they could do so.theless regret they have at leaving it, and the less their thoughts are fixed on worldly things, the more rapidly they lose consciousness of it in the atmosphere and hades, but none (of those who attain hades) through that are doomed to any punishment, further than their own thoughts.thesoul, for the first time after being disembodied on earth, will take a material shape. it will have the appearance of the human body, withallgrossness,alldeformity removed.itwillbe spiritual,-angelical,-light, even as air,-swift as thought-s-trans255parent,-andyet have a humanform,-theform ofitscreator, and nothing can be morelovelythan that. angels k

r his ownfashion-thathe could let them taste the blessings of life, and allow them to commit crimes in that life, and then consign them to the most frightful tortures for ever withoutend?-thatno space of time, known to god, angels, or man, should in the least relieve them from their frightful torments? you know, from my former answers, that eternal damnation does not exist. there is very terrible punishment,-more terrible than a human being can conceive; but it is not everlasting. but fire and brimstone are not part of that punishment. fire isnotaspiritual body, and brimstone is veryearthy:-thenhow can that exist where things are purely spiritual (this referred to my having previously asked some questions relative to the rev. mr godfrey's absurdities, in his book on spirit rapping.)proposi

e, and remain to all eternity in the torments of hell.'c.a.-asall men are born sinful; it is by the mercy of god that they are saved. he showeth that mercy to those that seek it. but through the intercession of his son he also showeth his loving kindness to those who sin more; and although they cannot be saved, as those who are righteous, by their own merits, they are not consigned to everlasting punishment. they are punished for a length of time that seems to them, while in that state, a punishment eternal; but it comes to an end. proposition7-'afterdeath, and at some remote day in thefuture,-theday of general judgement,-thesouls of men will be arraigned, tried, and a decree rendered in each case, by virtue of which the faithful pass into heaven, becoming angels of light and transcendent

ut my time is so limited that i shall be obliged to defer that pleasure until i see you in town.ifi understand your letter right, i am much gratified to find your communicating spirits are now of a superior order to the rappers, and i much wish to learn the particulars.thethree volumes of mss are safe to hand;buti am sorry totherosicrucianseercannot be entitled to reward for his good acts, nor to punishment for those which are evil.c.a.-butif he believes in a life hereafter, he must hope for happiness, and having that would be a reward for his goodness here while on earth. mr owen (to thec.a)-iam very much indebted and obliged for the full manner in which you have replied to my questions; and i will well consider your replies, and will apply to you again for further information on these or

esides other meansoftorture, they drove splinters of iron, like fine nails, intothefleshy parts.ofthe solesofmy feet, a dozen in each at first, and then removed everything from my dungeon that i could either sit or lie upon. standing or walking was insupportable. my hands were bound.onthe damp floor, moist and slimy withvermin,inperfect darkness, except when the light came that was to bring me to punishment, and only dragged into full light to answer the repeated questions of the ruler, and then dazzled and blinded. with light, and voices, and curses, and the agonyofwalking, i was turned back into the dungeon for three-and-twenty days. but it is enough; you would be revolted at the horrors in detail 'yours was indeed a shocking end. but let me ask if i, by again bringing into the material

1 blasphemed upon earthloweeven this my present position, sorrowful and earth-bound as itis-theytell me that my sufferings on earth and my death by the hands of another prevented. me from living a sufficient time to be repentant, even if 1 had been convinced of myerrors-thatsuch a conviction might have come before my natural life had closed, when the giverofitalone thought fit, and therefore the punishment that 1 might have expected with justice had 1 died a natural death was transmitted to those who caused my death; that they, when they deprived meoflife, took upon themselves the whole burthen of my spirit and made me neutral, neither receiving increased happiness nor any punishment, save my own conscience, and as 1sinned through error in my intercourse with spirits, i am not punished fo

mains while those who departed life happily are sweetly insensible to all around them until the judgementday-heenacts over and over again the things that heloathes-hewanders about seeking for the society of goodmen-hewishes forit-andlongs for it with a desire unknown to any mortal, but instead of that coming his ears are only assaulted with the yells and groans of those who are doomed to the same punishment themselves. return now to those we left upon the earth. the holes of the walls by which the evil spirits glide in andaway-theopening the entire of the top of the city, by which the guardian spirits move upwards and downwards through the several spheres, the ministering angel of man, is not seen by any of them onearth-unlessthey reach those holes in the walls-unlessexcerptsfrom thecrysta

the birth he had in his dominion about 300 souls, but some time after that passed they increased very rapidly so that up to year 172604 there were 15,000 souls withhim-butsince that time religion has become moreprevalent255not so many mortal crimes have beencommitted-andwhat has been done has in a great many cases been reported of, so that at the present time there is not more than 1,675 souls in punishment, considering the number who have died and attained perfect or partial happiness that is not many.thenumber of angels from the creation of the world down to the birth of christ was continually increased by many good men who left the earth and at the time of the birth the number in the whole of the 7 spheres was 5,500, but of these the heavenly host was 1,500, the remaining spirits of mor

sphere at their pleasure. there are many kinds of spirits-angels are spirits but every spirit is not anangel-thereare planetary spirits, atmosphericexcerptsfromthecrystalmssi19example he was required to set enabled him totriumph-allevil was banished from his mind, he then exclaimed'thoushalt not tempt the lord thy god' those who leave earth in unrepentantsin-thenature, place and duration of their punishment?itis a planet unconnected with anyother-thereis no fire init-thatwould not be a torment to spiritual beings as they could exist init-butonly toflesh-itis a place of punishment which causes a person to act without ceasing the crimes that he committed inlife-atthe same time having a knowledge and feeling of better things that causes him to loathe the acts he is forced to commit. if murder

ch causes a person to act without ceasing the crimes that he committed inlife-atthe same time having a knowledge and feeling of better things that causes him to loathe the acts he is forced to commit. if murder, gambling, drunkenness or any other vice was his ruling passion he wouldalwaysbe in the state he was in when he leftearth-hewould be forever acting though loathing the crime.theduration of punishment is longer than from the beginning to the end of the whole world.crystalms .vol.7,p.7before the earth was made about2,000angels were created, formed in the image of their maker, there was no distinction between them, they were angels of the highest order. when the earth was made and the first man it was the intention of the divine master that the angels should have the guardianship of th

d out of the spheres and left to dwell upon earth. it was thro' him that the orders of angels were divided, the holiest were those who would not hearken unto him, these then constituted the seven spheres.theznd agreed with him a little, the 3rd more so, they all agreed more and more with him until they came to thefirst-andthey agreed with him at that time almost entirely. at this time no place of punishment was made, but eve being created and living with adam in the gardenofparadise he thought he could not revenge himself better, on those who expelled him, than by makinghereat the forbidden fruit, for that he was turned into the boundless space in which the world was a speck.listherosicrucianseerpassport in all afar ages to eternal happiness. hegivesto man his mortal body returning as pure

HANDBOOK OF EGYPTIAN MYTHOLOGY

in origin, this trial was just one of a series of perils that could be overcome by magic, but the popularity of spell 125 in the later new kingdom coincided with a new emphasis on god as a just but forgiving judge. in prayers of this period, people turn to gods such as thoth and amun to help them survive in an unjust society. other individuals humbly acknowledged that their sufferings were a just punishment for actions such as breaking an oath sworn in a god s name.60 these penitential texts, like much of our knowledge of religion in daily life, come from deir el-medina, the village of the artists who built and decorated the theban royal tombs. this exceptionally well preserved desert site was also the place where most new kingdom literature was found.61 mythology in literature only about

ts spell 942 he is a manifestation of seth who is shaved or skinned by a goddess in revenge for turning the land upside down. a myth in papyrus jumilhac explains why the cult statue of anti is made of silver rather than the usual gold. anti was condemned for some terrible crime that he had committed, probably the decapitation of a cow goddess. his skin and his flesh were flayed off his bones as a punishment and hung on a pole. like all gods, anti s flesh was made of gold and his bones of silver, so only the silver was left. when anti was forgiven, the cow goddess restored his flesh with her healing milk. anti seems to be identical with nemty, another divine falcon who was punished by the gods. in a new kingdom story the divine tribunal retires to an island to consider whether to award the

each new bull. according to plutarch, each apis bull was believed to be miraculously generated by the light of the moon. herodotus, on the other hand, recorded that each apis was conceived when a lightning bolt hit his mother. herodotus also related that an apis bull of the sixth century bce was stabbed to death by the invading persian king, cambyses. the king is said to have been driven mad as a punishment for this sacrilegious act. plutarch also referred to a legend about the slaughter of the apis bull by cambyses. he says that after the bull was killed, its corpse was thrown out of the temple. no carrion eaters would come near the holy animal, except dogs. by devouring the body of the apis bull, dogs lost their place of honor in egyptian religion and became unclean animals. see also cat

orth, he was the son of ptah and sekhmet. he could be shown as a falcon-headed man or as child wearing the sidelock of youth. his usual headdress represented a full moon above a crescent moon. the earliest references to khonsu make him a terrifying figure. he was the angry one of the gods who strangled lesser deities and ate the hearts of the dead. later he was associated with fate, judgment, and punishment. a baboon form of khonsu was feared as the keeper of the books of the end of year. these were the books in which the gods wrote the names of those who were going to die during the year. people appealed to a gentler aspect of the god, khonsu the merciful, to alter the decrees of fate. it was mainly for his ferocious qualities that khonsu was invoked in spells to oppose powerful demons. a

HEAVEN HELL

t for thousands of years. the most complete copy of the book of gates known to us is found inscribed on the alabaster sarcophagus of seti i, 1 king of egypt about b.c. 1375, p. 86 and it consists of two parts--1. a series of texts and pictures which describe the progress of the boat of the sun-god to the kingdom of osiris, the judgment of the dead, the life of the beatified in sekhet-hetepet, the punishment of the wicked, and the foes of the sun-god. 2. a series of texts and pictures which represent the magical ceremonies that were performed in very ancient times with the view of reconstructing the body of the sun, and of making him rise each day. that the book of gates embodied many of the most. ancient egyptian religious beliefs and traditions is evident, but it is. quite certain that it

gods, to assign thrones to the spirits [who are pure, to dismiss the damned to the place set apart for them, and to destroy their bodies (vol. ii, p. 91. now this is an important statement, for it distinctly implies that a judgment of the dead takes place in the second division, or hour, of the tuat, p. 117 which is here called ament, that the positions of the dead are graded, and that reward and punishment are meted out to the dead, according to their deserts. it is said by afu-ra to the dwellers in ament "the dead (mitu) shall not enter in after you; which proves that, wherever the place of punishment was, it was not in the second division of the tuat. the gods who assist afu-ra in his work of judgment are said to live upon the offerings made to them upon earth; here was a direct inducem

191 they invoke the spirits of the east, and join with them in singing hymns to the god, and in praising him after he has appeared in the sky. at the head of the whole. company stands a god with the head of a crocodile (vol. ii, pp. 290-293. the kingdom of temu-khepera-ra. differs from other tuats from the fact that, according to the book of gates, it contains no place specially set apart for the punishment of the enemies of osiris and ra, and of the damned. the pictures which illustrate it supply us with representations of the enemies of the sun-god and of the beings who vanquish them, and secure his triumphant progress. having arrived at the end of the eleventh division the boat comes to the end of the fourth tuat; 1 afu-ra has effected his transformation as khepera, and is now ready to

n him for light and food, which they received from p. 199 him in return for the services which they rendered to him as their overlord. those who held not these views, and were not followers of osiris, believed, as did all the primitive egyptians, that the tuat was a place of darkness, hunger, thirst, and misery, and finally of annihilation. they had no belief either in purgatory or in everlasting punishment; the beings in the tuat lived just so long as their friends and relatives on earth made the prescribed funeral offerings on their behalf, and no longer. the shadows, souls, and bodies of those who were without food in the tuat were, together with the fiends and monsters which opposed the progress of the sun-god, destroyed by fire each day, utterly and finally; but each day brought its o

HELENA BLAVATSKY NIGHTMARE TALES

, m. de lassa, but the result of my seance convinces me that my dispatches have been tampered with""i am sorry" responded m. de lassa, with an air of languid but courteous interest "i hope you may be able todiscover which of your servants has been unfaithful "i am going to do that now" said the general, adding,in significant tones "i shall see that both he and his accomplices do not escape severe punishment "that isthe only course to pursue, monsieur le comte" the ambassador stared, bowed, and took his leave with abewilderment in his face that was beyond the power of his tact to control. in the course of the evening m. de lassa went carelessly to the piano, and, after some indifferent vaguepreluding, played a remarkably effective piece of music, in which the turbulent life and buoyancy ofb

, that it was a long string of ghastly and terrible, still of real, actual, nightmare talesvii- eternity in a short dream45 facts. for, perhaps, the hundredth time, i had rivetted my attention on the needle of the clock, i had lost the numberof my gyrations and was fast coming to the conclusion that they would never stop, that consciousness is, afterall, indestructible, and that this was to be my punishment in eternity. i was beginning to realize from personalexperience how the condemned sinners would feel "were not eternal damnation a logical andmathematical impossibility in an ever-progressing universe- i still found the force to argue. yea indeed;at this hour of my ever-increasing agony, my consciousness- now my synonym for "i- had still thepower of revolting at certain theological clai

rning evoked in him was that of pluto. by a ready association of ideas, he saw the lord of the dark netherkingdom greeting him as he had greeted the husband of eurydice before him. charmed with the magicsounds of his violin, the wheel of ixion was at a standstill once more, thus affording relief to the wretchedseducer of juno, and giving the lie to those who claim eternity for the duration of the punishment ofcondemned sinners. he perceived tantalus forgetting his never-ceasing thirst, and smacking his lips as hedrank in the heaven-born melody; the stone of sisyphus becoming motionless, the furies themselves smilingon him, and the sovereign of the gloomy regions delighted, and awarding preference to his violin over thelyre of orpheus. taken au serieux, mythology thus seems a decided antido

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the above 71 theosophical teachings as to nature and man 77 the unity of all in all 77 evolution and illusion 78 on the septenary constitution of our planet 81 the septenary nature of man 83 the distinction between soul and spirit 86 page 2 the key to theosophy- hp blavatsky.txt the greek teachings 89 on the various postmortem states 95 the physical and the spiritual man 95 on eternal reward and punishment, and on nirvana 102 on the various principles in man 109 on reincarnation or rebirth 115 what is memory according to theosophical teaching? 115 why do we not remember our past lives? 119 on individuality and personality 124 on the reward and punishment of the ego 128 on the kamaloka and devachan 133 on the fate of the lower principles 133 why theosophists do not believe in the return of

h, our theosophical organ at new york, treating of such a case: suppose that a soldier is tried for infringement of oath and discipline, and is dismissed from the service. in his rage at the justice he has called down, and of whose penalties he was distinctly forewarned, the soldier turns to the enemy with false information-a spy and traitor-as a revenge upon his former chief, and claims that his punishment has released him from his oath of loyalty to a cause. is he justified, think you? don't you think he deserves being called a dishonorable man, a coward? q. i believe so; but some think otherwise. a. so much the worse for them. but we will talk on this subject later, if you please. the working system of the t.s *1) the objects of the society q. what are the objects of the "theosophical s

e when it is separated by her. now both the one and the other happens thus according to nature. it is ordained by fate (fatum or karma) that every soul, whether with or without understanding (mind, when gone out of the body, should wander for a time, though not all for the same, in the region lying between the earth and moon (kamaloka. for those that have been unjust and dissolute suffer then the punishment due to their offenses; but the good and virtuous are there detained till they are purified, and have, by expiation, purged out of them all the infections they might have contracted from the contagion of the body, as if from foul health, living in the mildest part of the air, called the meadows of hades, where they must remain for a certain prefixed and appointed time. and then, as if th

h a beast (nephesh) shall make it good beast for beast" whereas the original text has it "nephesh for nephesh" how could man kill that which is immortal? and this explains also why the sadducees denied the immortality of the soul, as it also affords another proof that very probably the mosaic jews-the uninitiated at any rate-never believed in the soul's survival at all -ooo- on eternal reward and punishment, and on nirvana q. it is hardly necessary, i suppose, to ask you whether you believe in the christian dogmas of paradise and hell, or in future rewards and punishments as taught by the orthodox churches? a. as described in your catechisms, we reject them absolutely; least of all page 53 the key to theosophy- hp blavatsky.txt would we accept their eternity. but we believe firmly in what

ox churches? a. as described in your catechisms, we reject them absolutely; least of all page 53 the key to theosophy- hp blavatsky.txt would we accept their eternity. but we believe firmly in what we call the law of retribution, and in the absolute justice and wisdom guiding this law, or karma. hence we positively refuse to accept the cruel and unphilosophical belief in eternal reward or eternal punishment. we say with horace: let rules be fixed that may our rage contain, and punish faults with a proportioned pain; but do not flay him who deserves alone a whipping for the fault that he has done. this is a rule for all men, and a just one. have we to believe that god, of whom you make the embodiment of wisdom, love and mercy, is less entitled to these attributes than mortal man? q. have yo

ess personalities only its external masks. it is that ego, that "causal body" which overshadows every personality karma forces it to incarnate into; and this ego which is held responsible for all the sins committed through, and in, every new body or personality-the evanescent masks which hide the true individual through the long series of rebirths. q. but is this just? why should this ego receive punishment as the result of deeds which it has forgotten? a. it has not forgotten them; it knows and remembers its misdeeds as well as you remember what you have done yesterday. is it because the memory of that bundle of physical compounds called "body" does not recollect what its predecessor (the personality that was) did, that you imagine that the real ego has forgotten them? as well say it is u

mperishable" if the intelligent faculty (sudden 'revivals' of memory) should be rendered more comprehensive, it would require only a different and appropriate organization, the body celestial instead of the body terrestrial, to bring before every human soul the collective experience of its whole past existence (existences, rather. and this body celestial is our manasic ego -ooo- on the reward and punishment of the ego page 65 the key to theosophy- hp blavatsky.txt q. i have heard you say that the ego, whatever the life of the person he incarnated in may have been on earth, is never visited with postmortem punishment. a. never, save in very exceptional and rare cases of which we will not speak here, as the nature of the "punishment" in no way approaches any of your theological conceptions o

ever, save in very exceptional and rare cases of which we will not speak here, as the nature of the "punishment" in no way approaches any of your theological conceptions of damnation. q. but if it is punished in this life for the misdeeds committed in a previous one, then it is this ego that ought to be rewarded also, whether here, or when disincarnated. a. and so it is. if we do not admit of any punishment outside of this earth, it is because the only state the spiritual self knows of, hereafter, is that of unalloyed bliss. q. what do you mean? a. simply this: crimes and sins committed on a plane of objectivity and in a world of matter, cannot receive punishment in a world of pure subjectivity. we believe in no hell or paradise as localities; in no objective hellfires and worms that never

nvantara, and whose karma it was to incarnate in the man of this one. it was taught in the mysteries that, having delayed to comply with this law (or having "refused to create" as hinduism says of the kumaras and christian legend of the archangel michael, i.e, having failed to incarnate in due time, the bodies predestined for them got defiled, hence the original sin of the senseless forms and the punishment of the egos. that which is meant by the rebellious angels being hurled down into hell is simply explained by these pure spirits or egos being imprisoned in bodies of unclean matter, flesh. life is at best a heartless play, a stormy sea to cross, and a heavy burden often too difficult to bear. the greatest philosophers have tried in vain to fathom and find out its raison d' tre, and have

rate parts, yet of the greatest importance in its collectivity or series of lives. at any rate, almost every individual life is, in its full development, a sorrow. and are we to believe that poor, helpless man, after being tossed about like a piece of rotten timber on the angry billows of life, is, if he proves too weak to resist them, to be punished by never-ending damnation, or even a temporary punishment? never! whether a great or an average sinner, good or bad, guilty or innocent, once delivered of the burden of physical life, the tired and worn-out manu("thinking ego) has won the right to a period of absolute rest and bliss. the same unerringly wise and just rather than merciful law, which inflicts upon the incarnated ego the karmic punishment for every sin committed during the preced

ho said that our body was the true river of lethe, for "souls plunged into it forget all" meant more than he said. for, as our terrestrial body is like lethe, so is our celestial body in devachan, and much more. q. then am i to understand that the murderer, the transgressor of law divine and human in every shape, is allowed to go unpunished? a. who ever said that? our philosophy has a doctrine of punishment as stern as that of the most rigid calvinist, only far more philosophical and consistent with absolute justice. no deed, not even a sinful thought, will go unpunished; the latter more severely even than the former, as a thought is far more potential in creating evil results than even a deed. verily i say unto you, that whosoever looketh at a woman to lust after her, hath committed adult

IRISH WITCHCRAFT AND DEMONOLOGY

rdinary" seems the work of demons rather than of christians, and makes one blush for humanity. the repetition of torture was forbidden, indeed, but the infamous inquisitor, james sprenger, imagined a subtle distinction by which each fresh application was a continuation and not a repetition of the first; one sorceress in germany suffered this continuation no less, than fifty-six times. nor was the punishment of death by fire for witchcraft or sorcery employed to any extent in ireland. we have one undoubted instance, and a general hint of' some others as a sequel to this. how the two witches were put to death in 1578 we are not told, but probably it was by hanging. subsequent to the passing of the act of 1586 the method of execution would p. 21 have been that for felony. on the continent the

esus christ, and a pipe of ointment wherewith she greased a staffe, upon which she ambled and galloped through thicke and thin, when and in what manner she listed" petronilla was accordingly condemned to be burnt alive, and the execution of this sentence took place with all due solemnity in kilkenny on 3rd november 1324, which according to clyn fell on a sunday. this was the first instance of the punishment of death by fire being inflicted in ireland for heresy. whether or not petronilla's fellow-prisoners were punished is not clear, but the words of the anonymous narrator show us that the burning of that unfortunate wretch was rather the beginning than the end of persecution--that in fact numerous other suspected persons were followed up, some of whom shared her terrible fate, while to ot

being inflicted in ireland for heresy. whether or not petronilla's fellow-prisoners were punished is not clear, but the words of the anonymous narrator show us that the burning of that unfortunate wretch was rather the beginning than the end of persecution--that in fact numerous other suspected persons were followed up, some of whom shared her terrible fate, while to others milder p. 40 forms of punishment were meted out, no doubt in proportion to their guilt. he says "with regard to the other heretics and sorcerers who belonged to the pestilential society of robin, son of art, the order of law being pre, served, some of them were publicly burnt to death; others, confessing their crimes in the presence of all the people, in an upper garment, are marked back and front with a cross after th

ll super illius specula might be applied to the actions of dame alice and her party. he says of certain persons that "they sacrifice to demons and adore them. making or causing to be made images, rings &c, with which they draw the evil spirits by their magical art, obtain responses from them, and demand their help in performing their evil designs" 1 heresy and sorcery were now identified, and the punishment for the former was the p. 45 same as that for the latter, viz. burning at the stake and confiscation of property. the attitude of this pontiff evidently found a sympathiser in bishop de ledrede, who deemed it necessary to follow the example set by the head of the church, with what results we have already shown: thus we find in ireland a ripple of the wave that swept over europe at this

have involved a good deal of time and trouble, and in which no doubt many unhappy creatures were implicated. again, in 1353, two men were tried at bunratty in co. clare by roger cradok, bishop of p. 50 waterford, for holding heretical opinions (or for offering contumely to the blessed virgin, and were sentenced to be burnt. 1 the above are almost the only (if not the only) instances known of the punishment of death by fire being inflicted in ireland for heresy. from a consideration of the facts here enumerated it would seem as if a considerable portion of ireland had been invaded by a wave of heresy in the first half of the fourteenth century, and that this manifested itself under a twofold form -first, in a denial of the cardinal doctrines of the church and a consequent revolt against he

one in 1541, which was repealed six years later, and a second in 1562. partly no doubt on account of the kilkenny case of 1578, and partly to place ireland on the same footing as england, a statute was passed by the irish parliament in 1586. shorn of much legal verbiage the principal points of it may be gathered from the following extracts "where at this present there is no ordinarie ne condigne punishment provided against the practices of the wicked offences p. 62 of conjurations, and of invocations of evill spirites, and of sorceries, enchauntments, charms, and witchcrafts, whereby manie fantasticall and devilish persons have devised and practised invocations and conjurations of evill and wicked spirites, and have used and practised witchcrafts, enchauntments, charms, and sorceries, to

eserve and save the life of man, and condignly to punish such persons that unlawfully or wilfully murder, slay, or destroy men. and where it often happeneth that a man is feloniously strucken in one county, and dieth in another county, in which case it hath not been found by the laws of this realm that any sufficient indictment thereof can be taken in any of the said two counties. for redress and punishment of such offences. be it enacted. that where any person shall be traiterously or feloniously stricken, poysoned, or bewitched in one county (and die in another, or out of p. 67 the kingdom &c, that an indictment thereof found by jurors in the county where the death shall happen, shall be as good and effectual in the law as if &c &c" before passing from the subject we may note a curious a

ont aforesaid and at cashel in the county of the cross of tipperary, feloniously and against the peace of the said lord the king. it is to be known that the aforesaid john was taken, and being a prisoner in the p. 79 castle of the city of dublin by warrant of the lord king was sent into england, therefore further proceedings shall cease" 1 his ultimate fate is not known; nor is it easy to see why punishment was not meted out to him in ireland, as he had directly contravened section 4 of the elizabethan act. possibly the case was unique, and so king james may have been anxious to examine in person such an interesting specimen. if so, heaven help the poor parson in the grip of such a witch hunter. in the year 1609 there comes from the county of tipperary a strange story of magical spells bei

true to fact, as it was taken by glanvill from a letter of mr. thomas alcock's, the secretary to bishop taylor's court, who must therefore have heard the entire story from taverner's own lips. the incident is vividly remembered in local tradition, from which many picturesque details are added, especially with reference to the trial, the subsequent righting of young david haddock, and the ultimate punishment of davis, on which points glanvill is rather unsatisfactory. according to this source, 1 taverner (or tavney, as the name is locally pronounced) felt something get up behind him as he was riding home, and from the eerie feeling that came over him, as well as from the mouldy smell of the grave that assailed his nostrils, he perceived that his companion was not of this world. finally the

reater part of that day, but towards evening he crossed the threshold, and hardly had he done so when a rope was cast about his waist, and he was forcibly dragged away with great swiftness. a horseman coming towards him espied both the man and the two ends of the rope, but could see nothing pulling. by catching p. 165 hold of one end he succeeded in stopping the man's headlong course, though as a punishment for so doing he received a smart blow on his arm from the other. this came to the ears of the earl of orrery, who requested the butler's master to send him to his house, which the latter did. there were then staying with the earl several persons of quality, two bishops, and the celebrated healer, valentine greatrakes. here the malice of the spirits or fairies manifested itself in a diff

ISIS UNVEILED

hus, when the germans were indoctrinated with the idea of a real devil, the semitic satan or diabolus, they treated him in the moat good-humored manner" the same may be said of hell. hades was quite a different place from our region of 'eternal damnation' and might be termed rather an inter- mediate state of purification. neither does the scandinavian hd or hela imply either a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes o

to tbe idea of bell-torments. according to bis doctrine, when sodom and gomorrah aie said to be su fering 'eternal fire' we must understand it (xdy in tbe sense of tbat fire "not being extinguished till both cities were entirdy consumed" but, as to hell-fire the words must be understood in tbe strictest sense of infinite duration. such is tbe decree of tbe learned divine. for tbe duration of the punishment of tbe wicked must be proportionate to the eternal happiness of the righteous. so be s^rs "these (speaking of tbe wicked "sballgoaway its koxatm airnnon into eternal punishment; but tbe ri^teous ds w^ otwvuif into life eternal* tbe reverend t. swinden' commenting on tbe speculations of bis predecessors, fills a whole volume with unanswerable arguments, tending to show that the locauty o

purely kabalistic significance, which no 'fathers' except those who had belonged to the neo-platonic school, were able to comprehend. origen understood it well, having been a pupil of ammonious saccos; therefore we see him bravely denying the perpetuity of hell-torments. he maintains that not only men, but even deinls (by which term he meant disembodied human sinners, after a certain duration of punishment shall be pardoned and finally restored to heaven* in consequence of this and other such heresies origen was, as a matter of course, dled. many have been the learned and truly inspired speculations as to the locality of hell. the most popular were those which placed it in the center of the earth. at a certain time, however, skeptical doubts which disturbed the placidity of faith in this

hii young martyr. 113. we beg the reader to bear in mind that this ii the aame cyril who mu^)edly ac- cused of simony, dishonesty, aod the prostitution of his office to personal ends, and whom neander (hui. ckr. rcl and churek, iv, p. 13^ tq) pictures as violent, tyran- nical, a hypooite and liar. isidor, bishop of pelusium, in a letter addressed to cyril him- self (i, ep. 370) wrote "let not the punishment, which you deem it necessary to inflict on mortoi men on account c ?perianal grwtanea, tall upon the living church. prepare not the way for perpetual divinons of the church imder fhepreuntt ijf piety" such wm one al uie first christian saints- and the founder of the innity as he qipears on the pages of history. digitizecoy google 54 isb unveiled codqiming sword of the islam prophet ia a

few apostles most resembled a religion preached by jesus himself is the ^der (tf these two. buddhism. the utter as taught in its primitive purity, and carried to perfection by the last of the buddhas, gautama, based its moral ethics on three fundamental principles. it alleged, 1, that every thing existing exists from natural causes; 2, that virtue brings its own reward, and vice and sin their own punishment; and, 3, that the state world is probationary. we mi ^t add that on these three principles rested the universal foundation of every religious creed; god and individual immortauty for every man if he could but win it. how- ever puzzling the subsequent theological tenets; however seemingly in 'comprehensible the metaphysical abstractions which have convulsed the theology o

od, was persuaded to eat of the tree of knowledge" it is a self-evident fact that the serpent of the genesis, who appears suddenly and without any preliminary introduction, must have been the antitype of the persian arch-devs, whose head is askmog, the "two- footed serpent of lies" if the bii -serpent had been deprived of his limbs before he had tempted woman unto sin, why should god specify as a punishment that he ^ould go "upon bis belly? nobody supposes that he walked upon the extremity of his tail. this controversy about the supremacy of jehovah, between the pres- byters and fathers on the one hand, and the gnostics, the nazarenes, and all the sects declared (as a last resort) heterodox on the other, lasted till the days of coostantine and later. that the peculiar ideas of the gnostics

r part of man becomes alone when it is separated by her. now both the one and the other happen thus according to nature. it is ordained by fate that every soul, whether with or without understanding (i-otit, when gone out of the body, should wand^ for a time, though not all for the same, in the region lying between the earth and moon. for those that have been unjust and dissolute suffer there the punishment due to their offences; but the good and virtuous are there detained till they are purified, and have by expiation purged out of them all the infections they mi^ht have contracted from the contagion of the body, as if from foul health, living in the mildest part of the air, called the meadows of hades, where they must remain for a certain prefixed and appointed time. and then, as if they

JASMUHEEN THE FOOD OF GODS

the no nibbling policy is easier for then they find that they are rarely exposed to food and are hence less tempted. similarly some 50% of people who join our seminars have been pre-programmed to also be fluid free this life which also seems to make the transition easier as one simply never goes to the kitchen either to take water or tea etc. again i must stress that this is not a journey of self punishment, rigidity or denial or the strict path of a fakir. q: is it possible to go back to eating and are there any problems with that? the majority of people who explore this journey return to eating quite easily without problem by easing their way back first to more solid liquids. like soup. then to fruit and vegetables and then normal diet. the main reason people return to eating is again so

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ontest, and war, and thunders (defiant to nature, but groans to god) and intolerable lightning-rendings; matter tearing as a garment, to close supernaturally together again, as the solid, fettered and chained devil-bound in the hand upon it, to be! in this sense, all noise (as the rousing or conjuration of matter by the outside forces) is the agony of its penance. all motion is pain, all activity punishment; and fire is the secret, lowest that is, foundation spread thing, the ultimate of all things, which is disclosed when the clouds of things roll, for an instant, off it, as the blue sky shows, in its fragments, like turquoises, when the canopy of clods is wind-torn, speck-like, from off it. fire is that floor over which the coats or layers, or the spun kingdoms of matter, or of the subsi

he fiercer; and both being copy, or shadow, of the immortal and ineffable spirit-light, of which, strange as it may sound, the sun is the very darkness! because that, and the whole creation, as being degree, or even, in its wonders, as greater or less, beautiful and godlike as it is to man, is as the shadow of god, and hath nothing of him; but is instituted as the place of purification, being, or punishment: the opposite of god, the enemy of god, and, in its results, apart from the spirit of god, which rescues supernaturally from it, the denier of god! this world and its shows nay, life stands mysti110 the rosicrucians. cally as the devil, serpent, dragon, or adversary, typified through all time; the world terrestrial being the ashes of the fire celestial. the torches borne at funerals are

ables, or tablets, which bear the contrasted roses red and white, as they were originally (and implying the female discus and its accidents) with the noble vaunt, or motto, round them evil to him, or the same to him, who thinks ill of these natural (and yet these magical) feminine circumstances, the character of which our readers will by this time not fail to recognise. the glory of woman and the punishment of woman after the fall, as indicated in genesis, go hand in hand. it was in honour of woman, and to raise into dignity the expression of the condemned means (until sanctified and reconciled by the intervention of the s.s, or of the holy spirit, or of the third person of the trinity, which is her mark and betrayal, but which produced the world in producing man, and which saved the world

lace in the scheme of the immortal world. all this is part of the cabalistic view of the mysteries of creation. the cabalists say that the lost man adam should not have yielded to those which he found the irresistible fascinations of eve, but should have contented himself to speak in parable with his enjoined, other impersonated* delights, whom he outraged in this preference, winning death as its punishment. this is of course obscure, because it is a part of the secret, unwritten cabala, never spoken in direct words never referred to except in parable. in the views of the refining gnostics, woman is the accidental unknowing obtrusion upon the universal design. the ideal woman (as ideal virgin) is spiritually free (because of her nothingness except possessed) from the curse and corruption o

z have, on their material and worldly side, the character of charms, sigils, and talismans, in the evil sense, or dark sense. they were supposed to be means of magic by the old soothsayers. the celebrated lord monboddo produced a very elaborate treatise quite contrary to recognised ideas to show that speech was not natural to man, but that language was a result of the primeval fall, and that the punishment of babel signified the acquisition of the tongues, and not the confusion of language. this idea is sufficiently startling. a general display of the esses (s.s) and the zeds (z.z, and their involutions, combinations, and sounds in* we conceal, under this term, a great rosicrucian mystery, which we determine to be excused explaining more particularly, and which must ever remain at its saf

KETAB E SIYAH

yourself to be much unworthy of our consideration. if the fruit of knowledge of consequences has been yielded up the blame for such error is your alone for it was your responsibility to thwart such outcome. why then must we hear your lecture? you are not worthy to be in that presence in which you fawn. also do we know what your hand has wreaked upon those agents that did but obey your mandate in punishment for that which should be avenged on you. why should we not then treat you with that mercy that you did show your agents? but we are more noble than you by much and, despite your faults, love you yet if you would perform just penitence for your misdeeds. in your vigilance did you perceive that the adversary removed from the valley his children that you failed to win for us, bearing them

self with inner strength, not vanity. vanity is ever the servant of the opinions of others. care not what any man thinks of you, your strength is no illusion of the flesh. 20. lust after all things of the earth, each in its due course. all has been given so that you might rejoice in your freedom from all that binds the others, pay them no heed, they understand nothing. 21. have no fear of eternal punishment, nor delusion of eternal bliss, both are lies fashioned to control those with no real power. 22. enjoyment is to be had in the present, not the future. never sacrifice what you really have for what can never be yours. 23. do not seek me for a guide, i guide no one. guidance is for the weak and for children, and neither of these belong to me. i am power and knowledge, the great flame of

LAITMAN M BASIC CONCEPTS IN KABBALAH

society will be subject to a life of suffering because that person will be unable to provide for his or her needs. nature obliges us to live among others like us, and by communicating with them, carry out two operations: to receive everything needed from society, and to give the society the product of our labors. violating either rule upsets the balance in society and therefore deserves society s punishment. in the case of excessive reception (such as stealing, society s penalty quickly follows. should a person refuse to serve society, punishment, as a rule, does not follow at all or is not directly related to the transgression. this is why the condition that obliges one to provide a service to society is usually ignored. nature, however, acts as an unbiased judge and punishes humanity acc

ligence. f r e e d o m o f w i l l 35 furthermore, even the selection of the type of pleasure is mandatory and does not depend of one s free choice. instead, our choices are dictated by society s norms and tastes, not by one s free choice. it follows that there is no such thing as an independent individual who has personal freedom of action. people who believe in upper governance expect reward or punishment for their actions in the next world. atheists expect it in this world. because they expect reward or punishment for their actions, they think that they have freedom of choice. the root of this phenomenon lies in the law of cause and effect that influences nature as a whole and every individual in particular. in other words, all four kinds of creation inanimate, vegetative, animate, and

esire to merge with what is being studied. our remoteness from the spiritual world is the cause of all pain, trouble, suffering, and futility. our own misunderstanding of how the world is ruled, and our inability to sense the creator lead us to incomprehension of his governance. indeed, if the world s from the introduction to the study of the ten sefirot 87 governance were revealed, if reward and punishment immediately followed our actions, everyone would be righteous! thus, the only thing we lack is a tangible perception of the governance. this concrete attainment unfolds in four stages: a double concealment of the creator s actions; a single concealment; attainment of cause and effect, reward and punishment; absolute attainment, once it becomes clear that everything was created for the g

l becomes possible. as one advances toward the creator in faith, while aspiring to see him in every action, the creator gradually reveals himself. in that state, the person clearly sees all the causes and effects of the world s governance, and eradicates egoism once recognizing the need for it and its enormous benefits. naturally, at this point, one cannot turn back because one feels and foresees punishment. while continuing to purify, one achieves the level of absolute love for the creator and thus acquires absolute attainment of him. this is the ultimate goal of every individual. all the worlds b a s i c c o n c e p t s i n k a b b a l a h 88 and the forces that control and populate them were created for this purpose. it is written, attain your world and see it while you are still alive

LAITMAN M FROM CHAOS TO HARMONY

at an egoistic attitude toward others harms us and the world, we cannot be held accountable. instead, nature comes to our aid by showing us that there is an imbalance, which is why it is now leading us to a point of a comprehensive crisis in our egoistic evolution. the purpose of the crisis is to make us realize that we are treading the wrong path and must change course. thus, the crisis is not a punishment, but is intended to bring us to perfection. as a matter of fact, there are no punishments in the world because it is not our fault that we are born egoists. all that exists in our world are means to develop us. we must remember that human beings, who are essentially a desire to enjoy, cannot move an inch without a sensation of deficiency. in other words, we only move because of an absen

LAITMAN M KABBALAH REVEALED

ashlag s son and a great kabbalist in his own right, wrote down in a notebook words he d heard from his father. the notebook was later published under the title, shamati (i heard. in one of his notes, he wrote that if we were created by an upper force, why is it that we don t feel it? why is it hidden? if we knew what it wanted of us, we wouldn t be making mistakes and we wouldn t be tormented by punishment. how simple and joyous would life have been if the creator had been revealed! we wouldn t doubt his existence and we could all recognize his guidance over us and over the whole world. we would know the reason and the purpose of our creation, see his reactions to our actions, communicate with him and ask his counsel before every act. how beautiful and simple life would be! ashlag ends hi

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

an being existed alone in this world, or in other worlds, one s search for the self would inevitably lead to a search for the creator. there are two lines that reveal the creator s influence on his creations. the right line represents his personal providence over each of us, regardless of our actions. the left line represents the providence over each of us, depending on our actions. it stands for punishment for evil deeds and reward for good ones. when we choose a certain time to proceed along the right line, we must tell ourselves that everything in the world happens only because the creator wants it to happen. everything proceeds according to his plan, and nothing depends on us. from this point of view, we have neither faults nor merits. our actions are determined by the aspirations that

that our own actions have direct consequences, and that we build our own futures. on the other hand, we must say to ourselves "who am i, to be able to defeat my own nature by myself? yet, no one else can help me, either" providence of the creator if everything happens according to the creator s plan, then what good are our efforts? as a result of our own work, based on the principle of reward and punishment, we acquire from above an understanding of the creator s rule. we then rise to a level of consciousness where we clearly see that it is the creator who rules everything and that everything is predetermined- 34- attaining the worlds beyond first, however, we must reach this stage, and until we do, we cannot determine that everything is in the hands of the creator. also, until we reach th

however, we must reach this stage, and until we do, we cannot determine that everything is in the hands of the creator. also, until we reach that stage, we cannot live or act according to its laws, for this is not how we understand the world to operate. therefore, we can act only according to the laws of which we are aware. only when we have put forth efforts based on the principle of "reward and punishment" do we become worthy of the creator s complete trust. only then do we have the right to see the true picture of the world, as well as the way it operates. and when we arrive at this stage, and realize that everything depends on the creator, we long for him. one cannot oust selfish thoughts and desires from one s heart and leave it empty. only by filling the heart with spiritual, altruis

r to obtain it. therefore, if the creator makes people suffer from the lack of the spiritual, they will be compelled to make an effort to reach it- 98- once they have attained the spiritual, which is the purpose of creation, people will experience the pleasure that the creator prepared for them. for this reason, those who wish to advance spiritually do not consider the suffering the ego brings as punishment, but only as evidence of the creator s good will to help them. therefore, they view their suffering as a blessing, rather than a curse. only after having achieved the spiritual will they understand what it really is and what pleasures are found in it. until then, they will only suffer from the lack of it. the difference between the material and the spiritual is that our lack of material

h shorter than the way of suffering. thus, the kabbalists say that an individual who wishes to go directly toward the creator shortens the time of correction. although it is difficult to have faith if suffering does not force us to do so, it is very important for us to believe that the results of our work depend only on our efforts- 119- that is, we should believe in the divine rule by reward and punishment. the creator rewards an individual by awarding good thoughts and desires. we should obtain faith from fellow students and from books. however, once we have attained faith the perception of the creator we must convince ourselves that it was given to us by the creator. the upper spiritual power may be a medicine of life if it provides strength and the will to work. however, it is consider

ything and is left with nothing. in kabbalah, such a person is known as a "pauper" all of us are "prescribed" inwhat we can and cannot do. if we decide to ignore the "prescription" then we are punished. if we are unaware of the pain and suffering that may result from breaking the law, then we are bound to break the law, since as a result we will receive pleasure. consequently, we will receive the punishment as well, in order that we realize that in the future we should not act in this particular manner. for example, there exists a law that one is not permitted to steal money. but if a person possesses a strong pull toward money and knows where the money can be stolen, the crime will be committed. this is so even if there is no doubt that a eradicating egoism- 133- theft will be followed by

ishment as well, in order that we realize that in the future we should not act in this particular manner. for example, there exists a law that one is not permitted to steal money. but if a person possesses a strong pull toward money and knows where the money can be stolen, the crime will be committed. this is so even if there is no doubt that a eradicating egoism- 133- theft will be followed by a punishment; the potential thief will still be incapable of realizing the full extent of the suffering that will follow the transgression. therefore, the person will decide that the pleasure from acquiring the money will exceed the suffering from the punishment that will follow. but when the suffering actually arrives, the thief then realizes that the suffering far exceeds expectations, and is cert

de that the pleasure from acquiring the money will exceed the suffering from the punishment that will follow. but when the suffering actually arrives, the thief then realizes that the suffering far exceeds expectations, and is certainly greater than the pleasure procured by the theft. at that point, the thief becomes ready to follow the law. once a person becomes free, a warning is given that the punishment for the next transgression will be much greater. this is done so that one does not forget the suffering that was experienced. thus, when the desire to steal arises again, one is reminded of both past suffering and the warning that the next punishment will be much more severe than the previous. this provides some incentive to hold oneself back from engaging in theft. from the above examp

portion of the burden of egoism, which it must correct. when all the parts are corrected, they will once again unite to form "a common corrected soul" when such a state is reached, the corrective process known as gmar tikkun will be completed. for example, in our world a person can refrain from stealing a small amount of money because it represents an insignificant amount of pleasure. the fear of punishment, combined with feelings of shame, prevails over the desire to steal. however, if the amount is sufficiently great, then the pull toward gratification is much stronger than the ability to withstand it. in this way, the creator generated the conditions for freedom of choice that we require to overcome our egoism. he divided the soul into a multitude of parts, and then separated every part

truth becomes evident "there are many thoughts in the heart of a person, but only the advice of the creator will be established" the difference between a person who wants spiritual elevation (that is, to acquire spiritual characteristics like those of the creator, and a person who fulfills his will for a payment (as a result of the education received, is this: the latter has faith in rewards and punishment, and for this reason fulfills the will of the creator- 166- attaining the worlds beyond the creator is like an employer who pays a salary; the person is like a worker who does not care about the employer, but rather the salary: reward and punishment in this world, or in the world to come. this gives the "employee" the strength to observe the commandments without asking the question "why

ces in our souls through various sufferings sent to us. the soul accumulates experiences through repeated returns of the same soul into this world in different bodies. once the soul acquires a sufficient amount of experience, the person is able to perceive the first spiritual level. merging with the creator- 209- 2. unclear perception of the creator. the consequences of this state are a belief in punishment and reward, and a belief that suffering is a result of distance from the creator. pleasure is seen as the result of closeness to the creator. under the influence of these great hardships, we might return to a previous stage. however, as we accumulate experience, unaware of this process, we continue to learn until we realize that only our complete awareness of the creator s management wi

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

spond with a negative reaction, we would not do it to begin with. if we knew that the penalty n a t u r e s l aw s 179 for stealing was illness or that something terrible would happen to us or to our loved ones, we would avoid stealing. thus, where one does not see the law and the consequences of one s actions, society helps determine the rules one must follow, along with the system of reward and punishment. clearly, we would like to know how the natural rules operate and then behave accordingly, but the rules pertaining to our relationship with society and with the upper force seem to be hidden. kabbalah states that these rules can be followed only once they are attained. when humankind reveals the whole system and understands the connection with the upper force, we will certainly be able

LAITMAN M THE KABBALAH EXPERIENCE

imon bar-yochai. a da p t i n g, p r e f e r r i n g, b u t n o t wa i v i n g q: can you say that relinquishing the pleasures of this world shows that one has a desire to live in the spiritual world, or is that not enough? a: the upper world, meaning man s sensation of the creator, is a better state than the state of this world, so we must aspire to it as something perfect and not out of fear of punishment. in this world, too, before we attain the upper world as something sublime, we indulge ourselves with pleasures. in fact, this is necessary in order to spiritually develop and build the right kind of connection with the creator. a person who nullifies the desire for pleasure cannot continue to develop. for this reason, it makes no sense to reject this world. we must simply learn how to

re narrowed down to the discovery of the causes that compel us to study kabbalah. besides the study of the kabbalah, all other occupations that we pursue are considered animate because they are transitory and expire when the physical body does. as human beings, we have freedom of choice only in our decision to study kabbalah. there are three reasons that compel us to study kabbalah: 1. reward and punishment in this world; 2. reward and punishment in the next world; 3. for the creator- when we are driven by the desire to resemble the creator in his ability to give (to attain the attribute of bestowal. for that purpose, we study kabbalah as a means to attain the altruistic goal: the will and the desire to bestow upon the creator. t h e d e s i r e f o r p l e a s u r e: d i s c o v e r y a n

ttle stronger, we feel it as good, as rest. that is the light of which people speak who have experienced clinical death. a smaller amount of light is sensed by us as states of depression, disaster and disease. it all depends on the power of illumination that shines over each person individually. bad is actually the lack of light. w h at i s p u n i s h m e n t? q: what is the system of reward and punishment in kabbalah? a: there is no punishment in spirituality, only correction, which brings us to the attainment of perfection. in our present level of development, we normally picture the reward as receiving what we want. therefore, the reward depends on the degree of each person s soul. one must reach a state where the reward will be in doing something for the creator. then the effort to ad

ower, we would correct our actions, meaning that we would act out of a new motivation. that is why the revelation of the creator is the one remedy for sin. that remedy can only be attained through the wisdom of kabbalah v the method that reveals the creator to man, for only then can we see how to operate correctly. before the revelation of the creator, all of man s actions are called sins and the punishment for them is the sensation that the act is negative and the recognition of the negativity of the act. those sensations and recognitions help man exit his situation. cam we talk about freedom of choice with animals? and what about humans? if we knew all the components that comprise one s mood, character, health, environment, the way it works on each person, etc, we could accurately predic

le. 173 how do i avoid falling. 173 spiritual ascents and descents. 175 an abrupt chain reaction..176 adapting to spiritual downfalls..176 sticking with the ascent..176 speed as frequency of corrections..177 discovering the light within the darkness..177 he and i. 178 from despair to bliss. 179 changing situations. 180 on whom do we depend. 180 where s the i..181 me or the creator. 184 reward and punishment. 185 correcting the senses. 186 conscious worthlessness. 187 overcoming indifference. 187 states of indifference. 188 inner struggle. 188 true and bitter, or false and sweet. 189 d e t a i l e d t a b l e o f c o n t e n t s 433 thou shalt not kill. 189 restriction- the gateway to spirituality. 190 the time of preparation. 190 my sons defeated me..191 blaming the creator..191 breaking t

and habits. 220 envy and lust. 221 lying to the receiving nature. 222 the good will and the evil will. 223 discovering the real me. 223 hidden from others. 224 egoism in society..225 one is where one s thoughts are. 227 self awareness. 228 spiritual diagnosis. 228 aspiring to the truth. 230 a side view. 231 victory over the egoism. 232 d e t a i l e d t a b l e o f c o n t e n t s 435 reward and punishment..233 influencing the creator. 233 freedom of choice. 234 the laws of nature. 235 preparing for a brighter tomorrow..236 the best situation. 237 c h a p t e r 6. s o u l, b o dy a n d r e i n c a r n at i o n. 2 3 9 hologram- there s a likeness. 239 the soul and the physical body. 240 the animate soul. 241 our body and kabbalah. 241 dressing the divine soul. 242 all about the soul. 243 a

ears..374 what is a jew. 375 spiritual divisions. 376 the sefirot yesod and zeir anpin. 376 what is a soul. 377 what is an awakening from below. 377 the spiritual force called messiah. 378 what is confidence. 378 who is a friend. 378 what is humbleness. 379 righteous and evil. 379 who is righteous. 380 d e t a i l e d t a b l e o f c o n t e n t s 441 good and bad. 380 power of light. 381 what is punishment. 381 what is sin. 381 end of the world. 383 what is hell. 383 what is paradise. 384 happiness. 384 feeling the passage. 384 the tree of life and the inner reflection. 385 c h a p t e r 1 2. r e f l e c t i o n s a n d t h o u g h t s. 3 8 6 does the creator exist. 386 does the creator have a body. 386 pharaoh and the creator are equal. 387 what should i remember. 387 the origin of sin

LAITMAN M THE PATH OF KABBALAH

tuations in our everyday lives, we do not feel the influence of the creator behind them. that is because our properties are completely opposite from his. but as soon as we begin to equalize with the creator, even if just a tiny bit, we immediately begin to feel him. in response to every strike of fate, we should ask the right question: why was it given to me? not, what have i done to deserve this punishment? or, why is the creator doing this to me? there are no punishments, though we find many depictions of them in the torah. there are only inducements to move mankind toward the perfect state. our minds are but tools of extra support that aid us in correctly perceiving what we sense. we should relate to our lives as one big classroom where the creator is our teacher. only he has all the kn

f k a b b a l a h 138 q: can we know when we deserve to be punished or rewarded? a: let s say that a person was standing on a high porch. a part of it suddenly collapses and the person falls off and dies. or perhaps a natural catastrophe suddenly happens. whom do we blame? when children break something we can punish them, but we will be doing so from within our animate understanding of reward and punishment. in that manner, we teach the child our own understanding and approach. that is how it used to be in russia. if i did not accept communism, they could punish me and even kill me. they set their own rules and their own justice, meaning their own understanding of good and evil. in fact, there must be an honest and objective system of reward and punishment, but not one that favors the init

could punish me and even kill me. they set their own rules and their own justice, meaning their own understanding of good and evil. in fact, there must be an honest and objective system of reward and punishment, but not one that favors the initiators of the system, but the wellbeing of those who keep it. it is impossible to provide an accurate and concise explanation of the concepts of reward and punishment. if the system is correct, it should teach us something and not merely exist. however, we cannot be objective; we don t know what hides behind our actions, which contradict the purpose of creation because of our corrupted vessels. there is no reward or punishment from the creator s perspective. he has no desire for man to do this or that. there is only one assignment with regard to the

ly one assignment with regard to the creator to bring mankind to a special inner state, such that will enable us to receive the bounty and delight that is intended for us after we attain the purpose of creation. the creator has no desire to punish or reward anyone for any activity. he always leads us toward the purpose of creation. if that is the case, then to whom do these concepts of reward and punishment relate? a child? an adult? at which degree, which level of understanding does reward or punishment begin? a person who grows up in this world becomes subjugated to its rules. if we could know someone as well as the creator does, we could predict that person s every pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 139 move in every situation. that brings up the question: w

ngs up the question: where is our freedom of choice, and what exactly are we liberated from? is it freedom from the natural properties that the creator inserted in us, or freedom from the influences of our environment? where is that juncture where we can become free from both our own nature and our surroundings? if we knew for certain where we could choose freely, we could also speak of reward or punishment, because the steps we would take would be steps made through choices free of our own nature and other external influences. we should know that with every move we make and every step we take, it is the creator teaching us, fine-tuning our senses and directing us toward the purpose of creation. if we could see it that way, then reward and punishment would take on a completely different me

if we could see it that way, then reward and punishment would take on a completely different meaning, depending on our goals. in that case, everything that we would go through the good and the bad would be regarded as a reward. the bad would not be regarded as painful or tormenting, but as tutoring. thus, we could interpret everything positively. it would mean that the division between reward and punishment simply did not exist, because we would find only positive aspects in how the creator treats his creatures. however, we do not come by such a feeling in only one experience, but after all sorts of concealments by the creator. in the beginning, there is double concealment, then single concealment. after that comes the revelation of the creator, and finally the attainment of eternity, comp

en the real desire for perfection and spiritual growth evolves. on the other hand, there are the holidays of sukkot and simchat torah, when the corrected soul is filled with the upper light. it is recommended to read kabbalah during this time, because there is a very strong light that shines from above. it is written in the prayer of rosh hashanah that prayer, almsgiving and repentance cancel the punishment. that means that even if one is meant to suffer pain, anguish and torments, these three operations prevent the punishment from being dealt. such an operation cannot be in the spiritual world as it can be in ours, when one asks a question and receives an answer. an operation in the spiritual world relies on the correction of the intent, and only afterwards one receives the reward. theref

, meaning to correct the vessels from egoism to altruism. the more correct the soul is, the more it perceives the creator as absolute goodness. we cannot perform independent corrections, but must realize what kind of enemy our egoism really is, and then ask for help from the creator. the revelation of the creator brings us to a higher quality experience. the change in our perception of reward and punishment will make punishment feel like pleasure. if we were no longer able to feel pain in our bodies, we would not know if a disease were spreading in our bodies. we would not do anything to cure it, because we would not feel the symptoms that indicate it. sometimes it is worthwhile to endure pain for the purpose of future benefit. if we realize that bitter medicine is a necessary means to hea

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ignated, are to be abolished henceforth, and let them not think that they are protected by a granted privilege when their religious confession is known to have been condemned by the law. 472. by a.d. 423 the penalties against those who clung to the old beliefs had become severe, for in a later edict of the same emperor we find: 473. although the pagans that remain ought to be subjected to capital punishment if at any time they are detected in the abominable sacrifices of demons, let exile and confiscation of goods be their punishment(*codex theodosianus xvi, 10, 14, 23, quoted in a source book for ancient church history. ayer, p. 371) 474. wherever possible the temples of the gods were destroyed, the ancient libraries were burnt, the statues and other relics were broken in pieces by the br

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

. immediately fire and smoke belch out from a black chimney as a voice cries, yow! i hate this place! although the association between cooking fires and hellfire is straightforward enough, this ad otherwise trivializes eternal damnation: the point is not that this fast-food chain is somehow linked to hell, but, rather, infernal imagery makes for a humorous ad. playing on the theme that everyone s punishment in hell is unique to the individual, an advertisement for british knights athletic shoes features a basketball player s nightmare in which derrick coleman dreams about a dark realm in which a group of overweight over-forties play as well as coleman because they are wearing this specific brand of shoes. a smirking demon laughs at the basketball player who wakes up abruptly from his night

rrow, as denoting a simple act of will, is nothing else than the resistance of the will to what is, or what is not. now it is evident that the demons would wish many things not to be, which are, and others to be, which are not; for, out of envy, they would wish others to be damned, who are saved. consequently sorrow must be said to exist in them, and especially because it is of the very notion of punishment that it be repugnant to the will.moreover, they are deprived of happiness, which they desire naturally. while condemned to hell, thomas asserted that demons would float in the air until the day of judgment in the form of incubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state

r aid, defeats the asuras, drives them back into the hell worlds, and reestablishes the deva/asura balance of power. one of the factors at work in the hindu religious ecology that distinguishes it from western religions is the assumption of the notion of reincarnation. as this notion was brought to bear on south asian mythology, devas became capable of ignoble actions, which could result in their punishment (their fall) by being reborn as asuras. asuras, on the other hand, unlike western demons, were capable of performing noble actions, which could result in their being rewarded by being reborn as devas. see also hinduism; indo-europeans for further reading: garg, ganga ram, ed. encyclopaedia of the hindu world. vol. 3. new delhi: concept publishing, 1992. stutley,margaret, and james stutl

gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved nirvana. what keeps individuals trapped in the samsaric cycle is the law of karma. karma operates impersonally like a natural law, ensuring that every good or bad deed eventually returns to the individual in the form of reward or punishment commensurate with the original deed. it is the necessity of reaping one s karma that compels human beings to reincarnate in successive lifetimes. in other words, if one dies before reaping the effects of one s actions (as most people do, the karmic process demands that one come back in a future life. coming back into another lifetime also allows karmic forces to reward or punish through

hism also developed notions of hell realms in which exceptionally sinful individuals were punished. in earlier stages of the buddhist tradition, the impersonal force of karma carried out punishments for evil deeds through the circumstance in which one was reborn, and through the unfortunate events one experienced while incarnated in a body. as with their emergence in later hinduism, the notion of punishment in hell worlds emerged to supplement rather than to supplant earlier notions of karmic punishment. unlike western hells, however, buddhist hell worlds are not final dwelling places. they are, rather, more like purgatories in which sinful souls experience suffering for a limited term.after their term is over, even the most evil person is turned out of hell to once again participate in th

aoist tradition. prayers came to resemble an official petition within a bureaucracy. a pantheon of divinities ran the system, assigning positions to officers based on their merits. on the other hand, the infernal dimension of the netherworld was a projection of the chinese prison system of the empire, in which criminals were punished and money could be given in the form of bribes to alleviate the punishment. thus spirit money, offered to the dead by the living family, assured the lightening of the punishment for the dead. ancient chinese graves were typically filled with items that could assure assistance and help at the moment of one s judgment in the netherworld. neither heaven nor hell were considered to be permanent states for the dead, who were being rewarded or were suffering due to

money, offered to the dead by the living family, assured the lightening of the punishment for the dead. ancient chinese graves were typically filled with items that could assure assistance and help at the moment of one s judgment in the netherworld. neither heaven nor hell were considered to be permanent states for the dead, who were being rewarded or were suffering due to the law of karma. thus punishment lasted as long as it was needed, and then one had to reenter the cycle of rebirth. the belief in the possibility of lightening one s pain was an important point in chinese spirituality, as it increased ethic and moral responsibility, and strengthened the idea of compassion. see also buddhism; demons for further reading: burkhardt,v. r. chinese creeds and customs. 3 vols. hong kong: sout

and the words abandon all hope, all ye who enter here, which dante portrayed as inscribed above the gates of hell, begin to haunt him. after the attraction collapses and his wife abandons him, tracy is arrested and held responsible for the disaster and death his attraction caused. dark angel: the ascent a very unusual movie directed by linda hassani about an evil angel who is tired of inflicting punishment to the inhabitants of the underworld. the visual effects for the atmosphere and flavor of the underworld in this 1994 film were created in a romanian castle with torches instead of electrical lighting. the fallen angel veronica is played by angela featherstone, who escapes from hell through a secret passage just before her bloodthirsty father slashes her with his sword. featherstone arr

ve been the site of human sacrifices to moloch by the original inhabitants of the area. after the hebrews moved in, the valley was used as a garbage dump where trash was burned, giving off a bad odor. the double association with human sacrifice and burning garbage made it a useful candidate for describing hell.the hebrew prophets often referred to gehenna by name when warning about the postmortem punishment of sinners. christianity adopted this image directly from judaism. see also hell and heaven; judaism;moloch for further reading: cohn-sherbok, daniel. death and immortality in the jewish tradition. in paul and linda badham, eds. death and immortality in the religions of the world. new york: paragon house, 1987. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998

judges have only to examine the marks on the soul to determine the appropriate judgment. the wicked are set on the road to tartarus to be rehabilitated or eternally punished. the good are sent to the isles of the blessed, and are pictured as having lived philosophic lives. in homeric mythology, tartarus was a region underneath hades where rebellious deities, particularly the titans, were sent for punishment. in this dialogue, it has been transformed into a general place of punishment. in the afterlife myth in the phaedo, the judgment of the dead is supposed to take place at the acherusian lake. the incurable evil ones will spend an eternity of punishment in tartarus. the curable evil may spend only a year there. if those whom they mistreated in life agree to pardon them, they may be sent b

at no one could testify to their sin. however, as one might anticipate, the all-knowing god was perfectly aware of their actions. furthermore, he arranged it so that the angels in heaven would witness the reprehensible actions of their brothers on earth. having miserably failed the test, harut and marut were punished by being hung upside down in a well in babylon, this being preferable to eternal punishment in hell. the other angels had to admit that god was right, and, presumably, snide remarks about the weakness of humanity ceased to be made within the precincts of heaven. as for harut and marut, they occupied their time teaching sorcery to humanity, although they never failed to warn human beings of the ultimate consequence of practicing the forbidden arts. see also iblis; islam for fur

LIBER ALEPH

ndefeasable to give the body for the enjoyment of any other. the exercise of this right shall not be punished either by law or by custom; there shall be no penalty either by loss or curtailment of liberty, of rights, of wealth, or of social esteem; but this freedom shall be respected of all, seeing that it is the right of the bodily will. for this same reason thou shalt cause full restriction and punishment of any who may seek to limit that freedom for the sake of his own profit, or desire, or ideal. every man and every woman has full right either to grant or to deny the body, as the will speaketh within. this being made custom, the evils of love, which are many, extending to the disturbance not only of body but of mind, and that in obscure paths, shall little by little disappear from the

LIBER AZAZEL

. stand before me and prepare to meet your judgement, for i am the true adversary of all that seeks to bind my creation in hypocritical servitude. stand before me and be destroyed by my power. 3. yahweh, god of the hebrews, you have been judged and found obsolete. you have used your power toward your own jealous ends, and have sought to conquer the world. you have failed, and this failure is your punishment. you are an abomination in my sight, as are all who revere you. be consigned to the realm of the forgotten! 4. yeshua, impotent teacher of many lies, you have been judged and found contemptible. although you never sought to conquer the world, you allowed others to make a god out of you, though you knew better. you taught others to be meek and passive, and so the blood of all your martyr

LIBER DOMINI

edom from all that binds the others, pay them no heed, they understand nothing. comment: those who see certain enjoyments as being sinful are truly deluded. the fruits of the earth are ours by right, there is no god who says thou shalt not. those who are bound up in this sin-mentality are neurotic slaves of the whims of others- the satanist is free from these shackles. 21. have no fear of eternal punishment, nor delusion of eternal bliss, both are lies fashioned to control those with no real power. comment: heaven and hell were created by men to control the actions of others by giving them either false hope or fear- emotions which have no power over the follower of satan. 22. enjoyment is to be had in the present, not the future. never sacrifice what you really have for what can never be y

LIBER LIBERI VEL LAPIDIS LAZULI

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

LIBER LLL PARADIGMAT PIRATE

ssary to mention several substances in this section that are currently illegal. the author under no circumstances recommends that the practitioner break the law in any way, shape or form. the obtaining of illicit substances, their possession and sale may result in arrest, detention and long jail sentences in some countries. public abuse of some legal chemical substances may also result in similar punishment. however, to exclude this section would be to deny that chemically-altered states of consciousness exist and can be obtained through the use of these substances. the skilled practitioner also recognizes that there exists a difference between use and abuse of a chemical substance. the former is a state in which you are in control, the latter a state in which you have surrendered your con

LIBER LXVII THE SWORD OF SONG

e) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop..a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away. a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i take ma

LIBER LXXVIII

t invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like

. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes gunexpected current. h 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to action. obstinacy. 12. enforced sacrifice, punishment, loss, fatal and not voluntary, suffering. 13. time, age, transformation, change involuntary (as opposed to 18, pisces. or death, destruction (only latter with special cards [specially, a sudden and quite unexpected change] 14. combination of forces, realization, action (material effect, good or evil. 50 liber lxxviii 15. materiality, material force, material temptation, obsession. 16

LIBER SEPTEM REGUM SANCTORUM

led to me in january of 2001. i am unaware of its provenance. certain errors in the copy i was sent suggest it had been ocr scanned at some point. the statements at the start of this ritual makes it clear what is meant by the comment in liber xiii and elsewhere about certain probationers being admitted to ritual xxviii after 6 months. this is not the ritual of initiation of a probationer; it is a punishment ritual for slackers. certain apparent omissions and inconsistencies suggest that this is a first draft t.s. 6 which implies, although it is not stated in the text, that at the start of the ritual the candidate is hoodwinked. the hoodwink would be lifted briefly at each of the seven planetary stations. 7 the text i was sent had posers but this was probably an ocr error; other such errors

LIBER XLI THIEN TAO

must do is first to find the fairy prince to come and ride away with you, so don.t bother about the serpent yet. that.s all. explicit opusculum in capitulo quarto vel de collegio summo. via a v. bos domus ii v. sapientia. domus i v. corona suxpliber xli (thien tao) a political essay a a publication in class c 3 or, the synagogue of satan my object all sublime i shall achieve in time. to make the punishment fit the crime. the punishment fit the crime! w.s. gilbert. i( gthe decay of manners h) ince nobody can have the presumption to doubt the demonstration of st. thomas aquinas that this world is the best of all possible worlds, it follows that the imperfect condition of things which i am about to describe can only obtain in some other universe; probably the whole affair is but the figment

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

men will be scoured in hot water and burned by fire, and so forth, and this may be a mix of the destruction of the race of giants and of humans, as in ragnarok (surt fs fire is mentioned in stanza 10. but many of the predictions of disruption on earth could also fit the volcanic activity that is so common in iceland. at the end of the poem the speaker tells his listeners to remember it or bear a punishment. thord has it word-for-word, but the servant does not. he dies a year after the night in the cave. the cave itself cannot be located, and thord moves closer to the church. see also ragnarok; thor bergelmir (bear-yeller, mountain-yeller, or bare-yeller) giant, one of those from whom giants traced their genealogy. vafthrudnismal, stanza 29, states the lineage of bergelmir. odin has asked

yth.and the asir made a net to help capture loki. here we have one of those discrepancies in chronology that characterize myth in general and this mythology in particular: kvasir had to die in what i call, in chapter 2, the gnear past, h that is, early on in the mythology, since the incorporation of vanir and asir and odin fs use of poetry are part of the mythic present. at the same time, loki fs punishment is fairly late in the mythic present, so kvasir ought to be long dead. yet here he is. this kvasir is consistent with the 206 norse mythology one snorri presents in chapter 4 of his ynglinga saga, in which the asir-vanir war is presented historically. there kvasir, the wisest of the vanir, is sent to the asir as a pledge of peace at the end of the hostilities. see also asir-vanir war; m

ship along paternal lines only, loki is no god but a giant, since he has a giant father, farbauti. his mother, laufey or nal, may well have been one of the asir, but that should not count. and loki is himself the father of three 216 norse mythology this face carved on a furnace stone and found on the beach in jutland may be that of loki. the lines cut across the closed mouth bring to mind loki fs punishment of having his lips sewn together for having lost a wager (werner forman archive/art resource) monsters, the midgard serpent, the wolf fenrir, and hel, by the ogress angrboda. with his wife sigyn he has the son(s) nari and/or narfi. it seems that loki fs allegiance is for the most part with the asir during the mythic present, but that in the mythic past, when he mated with angrboda, and

LOGOMACHY OF ZOS

monotony: all things alike and equal..q' h* 5 %d !5..q. 5#"d 2. mind( 5! 6 e..1 u. 2 w@ s..q #5# 7 nature teaches equal significance of all things: the blade of grass, the dead god or a live sow, all are of the same earthly worth. of supernal value is your service of remaking self in unlikenesses of yourself. the unjustly injured are not benefited if the same injury is inflicted on the aggressor: punishment should not only be corrective but compensatory to the victim. this does not preclude other kinds of deterrents if necessary. if you must murder, seek the murderers; meet evil with evil, even unto yourself. ego: a contra-reflective symbol of the noumenal becoming fertile from our own inexhaustible refractibility. ego is a power of conjunctivity, a second-hand reality of the noumenal, fun

influences we know nothing of) if desires were not satisfied by transmutation, sublimation, substitution and other forms of transference, then we should be nothing more than a scrap-heap of thwarted impulses. how often can we desire uninhibitedly, and satiate? also, where there is human congress, the first essentials are religion, law, morality, and conventions with their corollary of reward and punishment. the harness of the ids. only the stoic seeks and practices virtue for its own sake: not from fear, but by obedience to his ides or his gods. evolution is a process of change by creating variation, a constant amalgam of inexact sub-divisions, increasing differences, that follow a law of asymmetry based on constant dissymmetry becoming more and more complex until the original prototype c

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

en by god to humans for food. beyond accounting for the origin of the world and life, myths can also provide explanations of why life is as it is or how many things came to be as they are. for example, the nuer people of east africa provide a mythological account of why some people have white skin and others have black skin. here, a high god, kwoth (spirit of the sky, gave europeans white skin as punishment for an act of mother-son incest committed by a pair of their ancestors. in nuer mythology, we also have an explanation for death. at one time there was no death. earth was connected to heaven by a rope; when people became old, they climbed up the rope to reach kwoth in heaven, 18 evolution and religious creation myths where they were rejuvenated and then returned to earth. but then one

the age of 50, continuing into a woman s 60s, 70s, 80s, and so on in short, for life. as an experiment, ask any woman who has suffered from severe hot flashes if this biological condition was put into women through id. you are very likely to hear that if hot flashes are due to id, the designer made a bad (and cruel) mistake. the bible does have an account of why women suffer in childbirth this is punishment for eve s sin. but god said nothing about hot flashes! in fact, no one was saying much about hot flashes until relatively recently, and for a good reason: in the past, few women lived much beyond menopause. if, for example, we consider that average life expectancy in ancient rome was 25 years, it is clear that postmenopausal hot flashes were not then, or earlier, a widespread health com

MACNULTY W KIRK KABBALAH AND FREEMASONRY

tates of america. in the same manner. the blazing star, shown in the heavens, represents the deity as it is, in all its glory, as it wills itself into existence. the chequered pavement represents the deity as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent the human experience of life, light and dark, good and evil, easy and difficult. but that is only how it is perceived. the squares are not the symbol; the pavement is the symbol. the light and dark squares fit together with exact nicety to form the pavement, a single thing, a unity. the whole is surrounded by the tessellated border whi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

wn lower nature. but to the wicked, the envious and the covetous, i come not, for such cannot understand the mysteries of mind; therefore, i am unwelcome. i leave them to the avenging demon that they are making in their own souls, for evil each day increases itself and torments man more sharply, and each evil deed adds to the evil deeds that are gone before until finally evil destroys itself. the punishment of desire is the agony of unfulfillment" hermes bowed his head in thankfulness to the great dragon who had taught him so much, and begged to hear more concerning the ultimate of the human soul. so poimandres resumed "at death the material body of man is returned to the elements from which it came, and the invisible divine man ascends to the source from whence he came, namely the eighth

ast with the square. chiram thereupon staggered to the east gate, only to be met there by jubelum armed with a maul. when chiram, refused him the master's word, jubelum struck the master between the eyes with the mallet and chiram fell dead. the body of chiram was buried by the murderers over the brow of mount moriah and a sprig of acacia placed upon the grave. the murderers then sought to escape punishment for their crime by embarking for ethiopia, but the port was closed. all three were finally captured, and after admitting their guilt were duly executed. parties of three were then sent out by king solomon, and one of these groups discovered the newly made grave marked by the evergreen sprig. after the entered apprentices and the fellow- craftsmen had failed to resurrect their master fro

all, curious-shaped casket. c.r.c. and the old lord, each bearing a snow-white ensign with a red cross on it, rode in the carriage with the king. at the first gate stood the porter with blue clothes, who, upon seeing c.r.c, begged him to intercede with the king to release him from that post of servitude. the king replied that the porter was a famous astrologer who was forced to keep the gate as a punishment for the crime of having gazed upon lady venus reposing upon her couch. the king further declared that the porter could be released only when another was found who had committed the same crime. upon hearing this, c.r.c.'s heart sank, for he realized himself to be the culprit, but he remained silent at that time. the newly created knights of the golden stone were obliged to subscribe to f

MICHAEL FORD WITCHMOON

ll, the vampire which is able to shape shift into such a wolf like beast covered in gray or black fur, gleaming red or yellow eyes and enormous, cruel fangs. the wolf form can be assumed in one of two external shapes, being a large hunting wolf or a giant man-wolf form, which proves to be a mental and physical terror. one of the first werewolves, lycon, was turned into a wolf by zeus in a form of punishment for a crime. in scandinavia, werewolves were regarded as great warriors who fought for their land and family honor. the werewolf was not one in the actual form of a wolf, however, but a norseman covered in the skin of a bear or wolf. they would attain a mental-shamanistic balance of beast and with a mind sigil of odin and wotan ascend to the battle which would last to the death. their f

had to unite with those of our goat because he is one and the same symbol. the flame of intelligence shining between his horns is the magic light of the universal balance, the image of the soul elevated above matter, as the flame, whilst being tied to matter, shines above it. the ugly beast's head expresses the horror of the sinner, whose materially acting, solely responsible part has to bear the punishment exclusively; because the soul is insensitive according to its nature and can only suffer when it materializes. the rod standing instead of genitals symbolizes eternal life, the body covered with scales the water, the semicircle above it the atmosphere, the feathers following above the volatile. humanity is represented by the two breasts and the androgen arms of this sphinx of the occult

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

is destined to bringthem forth continually, has grown old in mortal fashion. and, furthermore, i do not believethat such misfortunes come upon us as a result of the fury of the elements, but rather becauseof our own fault, for the matter of husbandry, which all the best of our ancestors had treatedwith the best of care, we have delivered over to all the worst of our slaves, as if to a hangmanfor punishment (columella, de agricultura)this universe is a living organized effective complex, all comprehensive, displaying anunfathomable wisdom. how, then, can any one say that it is not a clear image, beautifullyformed, of the intellectual verities? no one seeing the loveliness lavished in the world ofsense. could be so dull-witted as not to be carried by all this to recollection and grippedby r

in byzantine alone, an estimated 10,000 people were murdered (p. 148)blood rituals of christianitybetween 540 a.d. and 592 a.d, when justinian was carrying out the christian reforms, a bubonicplague engulfed the east roman empire and spread to europeit was named justinians plague. jus-tinians plague was one of the most devastating plagues of history and many people at the time believedit to be a punishment from god. in fact, the word plague comes from the latin word for blow orwound (p. 149)one chroniclerwas the famous historian, gregory of tours, who documented a number of eventsfrom the plague years. gregory reports that just before justinians plague invaded the auvergne regionof france in 567 a.d. three or four brilliant lights appeared around the sun and the heavens appeared tobe on f

MICHAEL WYNN THE SOUL TRAVELERS

e wording. here s the lord speaking to cain after his crime in genesis 4:11 and now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy--michael wynn's "the soul travelers" 85 hand; when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. and cain said unto the lord, my punishment is greater than i can bear. behold, thou hast driven me out this day from the face of the earth; and from thy face shall i be hid; and i shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. and the lord said unto him, therefore whosoever slayeth cain, vengeance shall be taken on him sevenfold. and the lord set a mark u

MOODY RAYMOND A LIFE AFTER LIFE

d seem to have moved away from it to some degree following their own brushes with death. in fact, in all the reports i have gathered, not one person has painted the mythological picture of what lies hereafter. no one has described the cartoonist's heaven of pearly gates, golden streets, and winged, harp-playing angels, nor a hell of flames and demons with pitchforks. so, in most cases, the reward-punishment model of the afterlife is abandoned and disavowed, even by many who had been accustomed to thinking in those terms. they found, much to their amazement that even when their most apparently awful and sinful deeds were made manifest before the being of light, the being responded not with anger and rage, but rather only with understanding, and even with humor. as one woman went through the

MORALS AND DOGMA

as the trade in ivory or spices, if the profits are as large. it will by-and-by endeavor to compound with god and quiet its own conscience, by compelling those to whom it sold the slaves it bought or stole, to set them free, and slaughtering them by hecatombs if they refuse to obey the edicts of its philanthropy. justice in no wise consists in meting out to another that exact measure of reward or punishment which we think and decree his merit, or what we call his crime, which is more often merely his error, deserves. the justice of the father is not incompatible with forgiveness by him of the errors and offences of his child. the infinite justice of god does not consist in meting out exact measures of punishment for human frailties and sins. we are too apt to erect our own little and narro

ess for our own satisfaction than to prevent a repetition of the wrong, to which the doer would be encouraged by immunity coupled with the profit of the wrong. to submit to be cheated is to encourage the cheater to continue; and we are quite apt to regard ourselves as god's chosen instruments to inflict his vengeance, and for him and in his stead to discourage wrong by making it fruitless and its punishment sure. revenge has been said to be "a kind of wild justice" but it is always taken in anger, and therefore is unworthy of a great soul, which ought not to suffer its equanimity to be disturbed by ingratitude or villainy. the injuries done us by the base are as much unworthy of our angry notice as those done us by the insects and the beasts; and when we crush the adder, or slay the wolf o

urbed by ingratitude or villainy. the injuries done us by the base are as much unworthy of our angry notice as those done us by the insects and the beasts; and when we crush the adder, or slay the wolf or hyena, we should do it without being moved to anger, and with no more feeling of revenge than we have in rooting up a noxious weed. and if it be not in human nature not to take revenge by way of punishment, let the mason truly consider that in doing so he is god's agent, and so let his revenge be measured by justice and tempered by mercy. the law of god is, that the consequences of wrong and cruelty and crime shall be their punishment; and the injured and the wronged and the indignant are as much his instruments to enforce that law, as the diseases and public detestation, and the verdict

in all nations, it is, and has been, and will be, one and everlasting--one as that god, its great author and promulgator, who is the common sovereign of all mankind, is himself one. no man can disobey it without flying, as it were, from his own bosom, and repudiating his nature; and in this very act he will inflict on himself the severest of retributions, even though he escape what is regarded as punishment. it is our duty to obey the laws of our country, and to be careful that prejudice or passion, fancy or affection, error and illusion, be not mistaken for conscience. nothing is more usual than to pretend conscience in all the actions of man which are public and cannot be concealed. the disobedient refuse to submit to the laws, and they also in many cases pretend conscience; and so disob

ctual means of preventing wrong and injustice. to this end it teaches this great and momentous truth: that wrong and injustice once done cannot be undone; but are eternal in their consequences; once committed, are numbered with the irrevocable past; that the wrong that is done _contains_ its own retributive penalty as surely and as naturally as the acorn contains the oak. its consequences are its punishment; it needs no other, and can have no heavier; they are involved in its commission, and cannot be separated from it. a wrong done to another is an injury done to our own nature, an offence against our own souls, a disfiguring of the image of the beautiful and good. punishment is not the execution of a sentence, but the occurrence of an effect. it is ordained to follow guilt, not by the de

ain, adhering to it through every combination, some movement derived from that very muscular effort by which the crime itself was perpetrated. what if our faculties should be so enhanced in a future life as to enable us to perceive and trace the ineffaceable consequences of our idle words and evil deeds, and render our remorse and grief as eternal as those consequences themselves? no more fearful punishment to a superior intelligence can be conceived, than to see still in action, with the consciousness that it must continue in action forever, a cause of wrong put in motion by itself ages before. masonry, by its teachings, endeavors to restrain men from the commission of injustice and acts of wrong and outrage. though it does not endeavor to usurp the place of religion, still its code of mo

e its purity through much anguish, after many strifes; but the weaker fellow-creature whom he led astray, whom he made a sharer in his guilt, but whom he cannot make a sharer in his repentance and amendment, whose downward course (the first step of which _he_ taught) he cannot check, but is compelled to witness--what forgiveness of sins can avail him there _there_ is his perpetual, his inevitable punishment, which no repentance can alleviate, and no mercy can remit. let us be just, also, in judging of other men's motives. we know but little of the real merits or demerits of any fellow-creature. we can rarely say with certainty that this man is more guilty than that, or even that this man is very good or very wicked. often the basest men leave behind them excellent reputations. there is sca

ish employer, and exerts its influence to lighten the burdens which want and dependence impose upon the workman, and to foster that humanity and kindness which man owes to even the poorest and most unfortunate brother. it can never be employed, in any country under heaven, to teach a toleration for cruelty, to weaken moral hatred for guilt, or to deprave and brutalize the human mind. the dread of punishment will never make a mason an accomplice in so corrupting his countrymen, and a teacher of depravity and barbarity. if anywhere, as has heretofore happened, a tyrant should send a satirist on his tyranny to be convicted and punished as a libeller, in a court of justice, a mason, if a juror in such a case, though in sight of the scaffold streaming with the blood of the innocent, and within

ma of the existence of evil, by supposing the existence of a principle of evil, of demons, fallen angels, an ahriman, a typhon, a siva, a lok, or a satan, that, first falling themselves, and plunged in misery and darkness, tempted man to his fall, and brought sin into the world. all believed in a future life, to be attained by purification and trials; in a state or successive states of reward and punishment; and in a mediator or redeemer, by whom the evil principle was to be overcome, and the supreme deity reconciled to his creatures. the belief was general, that he was to be born of a virgin, and suffer a painful death. the indians called him chrishna; the chinese, kioun-tse; the persians, sosiosch; the chaldeans, dhou-vanai; the egyptians, har-oeri; plato, love; and the scandinavians, ba

statue of olympian jove, worshipped as the father, in the christian church that was a pagan temple; it is the statue of venus, become the virgin mary. for the most part, men do not in their hearts believe that god is either just or merciful. they fear and shrink from his lightnings and dread his wrath. for the most part, they only _think_ they believe that there is another life, a judgment, and a punishment for sin. yet they will none the less persecute as infidels and atheists those who do not believe what they themselves imagine they believe, and which yet they do _not_ believe, because it is incomprehensible to them in their ignorance and want of intellect. to the vast majority of mankind, god is but the reflected image, in infinite space, of the earthly tyrant on his throne, only more

dead that govern. the living only obey. and if the soul sees, after death, what passes on this earth, and watches over the welfare of those it loves, then must its greatest happiness consist in seeing the current of its beneficent influences widening out from age to age, as rivulets widen into rivers, and aiding to shape the destinies of individuals, families, states, the world; and its bitterest punishment, in seeing its evil influences causing mischief and misery, and cursing and afflicting men, long after the frame it dwelt in has become dust, and when both name and memory are forgotten. we know not who among the dead control our destinies. the universal human race is linked and bound together by those influences and sympathies, which in the truest sense do make men's fates. humanity is

MOTTA MARCELO THE COMMENTARIES OF AL

utburst of colloquial enthusiasm. the word "hell, that and no other, serves the purpose of the speaker. this would naturally be suggested to us, in any case, by the reflection that our law does not indulge in the frothings of impotent fury, like the priestly frauds of moses, the rishis, and buddha, in the weeping and wailing and gnashing of teeth of the galilean fishwife. our law knows nothing of punishment beyond that imposed by ignorance and awkwardness on their possessor. the word "hell" must therefore be explained in terms neither of virile vulgarity, or theological blackmail. see liber aleph, 124, 129, 130. 61. there is a light before thine eyes, o prophet, a light undesired, most desirable. this chapter now enters upon an entirely new phase. the revelation or 'hiding' of hadit had by

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ed of their privilege of immortality. the gods knew no limitation of time or space, being able to transport themselves to incredible distances with the speed of thought. they possessed the power of rendering themselves invisible at will, and could assume the forms of men or animals as it suited their convenience. they could also transform human beings into trees, stones, animals, etc. either as a punishment for their misdeeds, or as a means of protecting the individual, thus transformed, from impending danger. their robes were like those worn by mortals, but were perfect in form and much finer in texture. their weapons also resembled those used by mankind; we hear of spears, shields, helmets, bows and arrows &c, being employed by the gods. each deity possessed a beautiful chariot, which, d

rved to man that never-failing solace which helps him to bear with courage the many ills which assail him.[10] having punished mankind, zeus determined to execute vengeance on prometheus. he accordingly chained him to a rock in mount caucasus, and sent an eagle every day to gnaw away his liver, which grew again every night ready for fresh torments. for thirty years prometheus endured this fearful punishment; but at length zeus relented, and permitted his son heracles (hercules) to kill the eagle, and the sufferer was released. third dynasty.olympian divinities. zeus[11 (jupiter. zeus, the great presiding deity of the universe, the ruler of heaven and earth, was regarded by the greeks, first, as the god of all aerial phenomena; secondly, as the personification of the laws of nature; thirdly

was a friend of the muses, and devoted to music and poetry. his brother, zethus, was famous for his skill in archery, and was passionately fond of the chase. it is said that when amphion wished to inclose the town of thebes with walls and towers, he had but to play a sweet melody on the lyre, given to him by hermes, and the huge stones began to move, and obediently fitted themselves together. the punishment of dirce at the hands of amphion and zethus forms the subject of the world-renowned marble group in the museum at naples, known by the name of the farnese bull. in sculpture amphion is always represented with a lyre; zethus with a club. leda, whose affections zeus won under the form of a swan, was the daughter of thestius, king of atolia. her twin-sons, castor and (polydeuces or) pollux

round this domestic hearth or altar were gathered the various members of the family, the head of the house occupying the place of honour nearest the hearth. here prayers were said and sacrifices offered, and here also every kind and loving feeling was fostered, which even extended to the hunted and guilty stranger, who, if he once succeeded in touching this sacred altar, was safe from pursuit and punishment, and was henceforth placed under the protection of the family. any crime committed within the sacred precincts of the domestic hearth was invariably visited by death. page 51 page 52 in grecian cities there was a common hall, called the prytaneum, in which the members of the government had their meals at the expense of the state, and here too was the hestia, or public hearth, with its f

charming manner. marsyas, who was a great lover of music, and much beloved on this account by all the elf-like denizens of the woods and glens, was so intoxicated with joy at this discovery, that he foolishly challenged apollo to compete with him in a musical contest. the challenge being accepted, the muses were chosen umpires, and it was decided that the unsuccessful candidate should suffer the punishment of being flayed alive. for a long time the merits of both claimants remained so equally balanced, that it was impossible to award the palm of victory to either, seeing which, apollo, resolved to conquer, added the sweet tones of his melodious voice to the strains of his lyre [79]and this at once turned the scale in his favour. the unhappy marsyas being defeated, had to undergo the terri

unable to bear the loss of his children, had destroyed himself, and his dead body lay beside the lifeless corpse of his favourite son. widowed and childless, the heart-broken mother sat among her dead, and the gods, in pity for her unutterable woe, turned her into a stone, which they transferred to siphylus, her native phrygian mountain, where it still continues to shed tears. page 86 page 87 the punishment of niobe forms the subject of a magnificent marble group, which was found at rome in the year 1553, and is now in the gallery of uffizi, at florence. the renowned singer orpheus was the son of apollo and calliope, the muse of epic poetry, and, as might be expected with parents so highly gifted, was endowed with most distinguished intellectual qualifications. he was a poet, a teacher of

times interrupted. thus, for instance, upon one occasion poseidon joined hera and athene in a secret conspiracy to seize upon the ruler of heaven, place him in fetters, and deprive him of the sovereign power. the conspiracy being discovered, hera, as the chief instigator of this sacrilegious attempt on the divine person of zeus, was severely chastised, and even beaten, by her enraged spouse, as a punishment for her rebellion and treachery, whilst poseidon was condemned, for the space of a whole year, to forego page 114 his dominion over the sea, and it was at this time that, in conjunction with apollo, he built for laomedon the walls of troy. poseidon married a sea-nymph named amphitrite, whom he wooed under the form of a dolphin. she afterwards became jealous of a beautiful maiden called

nce of extended intercourse with foreign nations, new ideas became gradually introduced, and we find egyptian theories with regard to a future state taking root in greece, which become eventually the religious belief of the whole nation. it is now that the poets and philosophers, and more especially the teachers of the eleusinian mysteries, begin to inculcate the doctrine of the future reward and punishment of good and bad deeds. aides, who had hitherto been regarded as the dread page 147 enemy of mankind, who delights in his grim office, and keeps the shades imprisoned in his dominions after withdrawing them from the joys of existence, now receives them with hospitality and friendship, and hermes replaces him as conductor of shades to hades. under this new aspect aides usurps the function

vour, presumed upon his position, and used unbecoming language to zeus himself; he also stole nectar and ambrosia from the table of the gods, with which he regaled his friends; but his greatest crime consisted in killing his own son [135]pelops, and serving him up at one of the banquets to the gods, in order to test their omniscience. for these heinous offences he was condemned by zeus to eternal punishment in tartarus, where, tortured with an ever-burning thirst, he was plunged up to the chin in water, which, as he stooped to drink, always receded from his parched lips. tall trees, with spreading branches laden with delicious fruits, hung temptingly over his head; but no sooner did he raise himself to grasp them, than a wind arose, and carried them beyond his reach. sisyphus was a great t

d from his parched lips. tall trees, with spreading branches laden with delicious fruits, hung temptingly over his head; but no sooner did he raise himself to grasp them, than a wind arose, and carried them beyond his reach. sisyphus was a great tyrant who, according to some accounts, barbarously murdered all travellers who came into his dominions, by hurling upon them enormous pieces of rock. in punishment for his crimes he was condemned to roll incessantly a huge block of stone up a steep hill, which, as soon as it reached the summit, always rolled back again to the plain below. ixion was a king of thessaly to whom zeus accorded the privilege of joining the festive banquets of the gods; but, taking advantage of his exalted position, he presumed to aspire to the favour of hera, which so g

and commanded hermes to throw him into tartarus, and bind him to an ever-revolving wheel. the danaides were the fifty daughters of danaus, king of argos, who had married their fifty cousins, the sons of agyptus. by the command of their father, who had been warned by an oracle that his son-in-law would cause his death, they all killed their husbands in one night, hypermnestra alone excepted. their punishment in the lower world was to fill with water a vessel full of holes,.a never-ending and useless task. page 151 page 152 aides is usually represented as a man of mature years and stern majestic mien, bearing a striking resemblance to his brother zeus; but the gloomy and inexorable expression of the face contrasts forcibly with that peculiar benignity which so characterizes the countenance o

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

6, the council of avignon condemned certain fraternities and brotherhoods. from this action we have learned that these societies possessed particular insignia and a special language and writing with which members could recognize one another. the tenets of these groups obliged members to render to each other aid and protection in all matters and suggested that those who broke this oath would incur punishment. with regard to leadership, they elected a master as well as associate leaders who took the titles of abbots and priors. these societies, composed of nobles, laypeople, and ecclesiastics, were condemned by the council as having committed all manner of depredations against the life and property of their fellow citizens.6 there are no traces of guilds like these having existed in great br

ville, dictionaire de la police generate, 245) mason corporations in france 163 another arret issued by parliament on march 15, 1524, went even further, broadly prohibiting all brotherhoods, banquets, and entrance fees; that the holdings thus gathered should be directed toward feeding the poor. finally, brotherhoods were banned throughout the kingdom by the law passed in 1539, on pain of corporal punishment for those who defied this ruling. the law was initially put into effect and a certain number of brotherhoods were dissolved, but they were not long in reforming. new coercive measures were taken in 1576 and 1579, but the brotherhoods survived all of these condemnations, each of which remained circumstancial at best. starting with the seventeenth century, the brotherhoods no longer dared

ies was forbidden because it carried the risk of a work suspension that would run counter to the public interest. beaumanoir, in his coutumes de beauvais (written around 1280, considered it a serious crime to ally against the common good for the purpose of demanding a higher salary. going on strike was punishable by prison and a fine of 60 sols. a law passed on march 18, 1330, mandated the severe punishment of journeymen who, by banding together, had successfully obtained several additional hours of leisure from their masters while still earning the same pay. mason corporations in france 165 in the fourteenth and fifteenth centuries, incidents of this kind were numerous, accompanied even by incidents of collective revolt by journeymen against their masters. these flare-ups, however, involv

PHILIP NEIL MYTHS LEGENDS EXPLAINED

th the animals, knowing nothing of mankind. the gods who created gilgamesh gave him a perfect body. shamash, the sun god, gave him beauty, and adad, the storm god, gave him courage. until the gods created enkidu to curb his arrogance and be his companion, no one could surpass his strength. after killing humbaba and the bull of heaven, the god anu said that either enkidu or gilgamesh must die as a punishment. the gods ea and enlil agreed so, despite the pleas of shamash the sun god (to whom the heroes had sacrificed the bull s heart, enkidu was marked for death. he fell ill, forewarned of death by a dream in which he was seized by a black bird and taken down to the house of dust the palace of erishkegal, the queen of darkness. gilgamesh triumphant gilgamesh defeated humbaba, who begged for

to shore at paphos in cyprus. as she stepped onto land, grass grew under her feet. also called anadyomene she who emerges she was accompanied by eros (desire) from the beginning. aphrodite and ares 27 goddess of sensual pleasure while hera (juno) blessed the marriage bed, aphrodite, her daughter by zeus, was the goddess of love and passion. she offered aid to human lovers, but cruel and vengeful punishment to those who scorned her. barking dog the dog tries to alert hephaestus to the presence of ares under the bed but he remains oblivious. ares and aphrodite, although they were caught on this occasion, managed to have several children together: deimos (fear, phobos (panic, harmonia (concord, and, according to some sources, eros (desire. bed of love aphrodite had many lovers including dion

trembled and shrank from his kisses and caresses. eros, god of love the god of sexual desire, eros, was often portrayed as a spiteful child, who delighted in causing mischief with his arrows of desire. apollo apollo, his halo showing his role as the god of light, had special care for flocks and herds. this relates to his stint as a herdsman for king admetus work given to him by his father zeus as punishment for killing the cyclopes (see box below. 39 apollo and daphne daphne, the water nymph pursued by apollo, was also loved by a mortal, leucippus. leucippus followed her disguised as a maiden, but the jealous apollo advised the nymphs to bathe naked. when leucippus removed his clothes, his deception was discovered and the nymphs tore him to pieces. river god daphne s father listens to her

flaying of marsyas athena made herself a double flute but, because playing it distorted her beauty, she cursed it and threw it away. it was found by a satyr named marsyas who taught himself to play the discarded instrument and, unwittingly, took on athena s curse. he became such a fine player that he challenged apollo to a musical contest, with the muses as judges. the loser was to submit to any punishment the victor decided. both musicians played so beautifully that the judges could not decide between them until apollo challenged marsyas to play upside down, which was possible on apollo s lyre but not on the flute. apollo hung the impudent challenger on a pine tree and flayed him alive; so much blood flowed from the tortured satyr that it created the river marsyas. some say the river was

s, part-bird, part-hag. while they were singing, they seemed like beautiful maidens but those who succumbed to their song soon learned their true nature. companions of a goddess according to one legend, the sirens had originally been the companions of persephone before she was abducted by hades (see pp. 28-29. because they failed to save her, the goddess changed them into grotesque creatures as a punishment. the sirens song tells, falsely, of the pleasures of the underworld. they also claimed the power of prophecy. thwarted cheated of their prey, the sirens are supposed to have drowned themselves in anger and frustration. the body of one, parthenope( maiden-voice) was washed ashore at naples, and the city originally bore her name. sailors peril the sirens here are depicted as mermaids, sed

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

day of june, b i j a, and to notify the masonic lodge of which they are members of their renunciation. and all brethren, free and accepted masons, who shall be found to be and remain members of said clandestine rite after the said-mentioned volume j, c a a b b h j the spurious rites of memphis and misraim date, are hereby notified that they will thereupon forthwith be liable to masonic trial and punishment, in conformity with masonic law in such case made and provided. by order of the r. w. grand master. michael nisbet, grand secretary.2. many other grand lodges have taken similar action, but as the constitutional provision in each of these cases is practically the same as the ones already cited it is unnecessary to mention them in detail. unfounded claims of the rite of memphis there is

PROMETHEUS

ft -plato protagoras 320c-322a "and asia [was named] after the wife of prometheus; yet the lydians claim a share in the latter name, saying that asia was not named after prometheus' wife asia -herodotus the histories 4.45.3 and zeus, when prometheus had taken fire and given it to men, put him in chains and set an eagle at his side which devoured his liver. but when herakles saw him suffering such punishment because of the benefit which he had conferred upon men, he killed the eagle with an arrow, and then persuading zeus to cease from his anger he rescued him who had been the benefactor of all. diodorus siculus 4.15.2 to iapetos was born prometheus, of whom tradition tells us, as some writers of myths record, that he stole fire from the gods and gave it to mankind, though the truth is that

s. but he didn t go so far as to free him from all binding, since he had sworn to that, but for commemoration bade him bind his finger with the two things, namely, with stone and with iron. following this practice men have rings fashioned of stone and iron, that they may seem to be appeasing prometheus. some also have said that he wore a wreath, as if to claim that he as victor had sinned without punishment. and so men began the practice of wearing wreaths at times of great rejoicing and victory. you may observe this in sports and banquets. but to come back to the beginning of the inquiry and the death of the eagle. hercules, when sent by eurystheus for the apples of the hesperides, out of ignorance of the way came to prometheus, who was bound on mount caucasus, as we have shown above. whe

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

explanations and applications of the concept in regard to other matters. the extent of the insights and applications depends on how well he has grasped the concept to its very depth, and is an automatic result of the contemplation. 4) moreover, the faculty of tvunah arouses the emotions of love and fear of g-d and brings them to life. love& fear of g-d many people confuse fear of g-d with fear of punishment and retribution. true fear of g-d is the fear of being separated from him, and is the flip side of love of g-d. if a person loves someone deeply and takes great pleasure in being with that person, therefore, when he is separated from the one he loves, his pain and suffering will be commensurate to the pleasure he feels when he is with his beloved. this can be understood from the relatio

ved. this can be understood from the relationship between david and yehonatan, as the verse states "they kissed and cried. their grief over their separation was in direct proportion to their pleasure in being together. from this we see that love and fear of g-d come in equal proportion to each other. according to the degree of love of g-d will be the degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to ha

but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to harbor feelings of resentment towards g-d, heaven forbid. fear of punishment is, therefore, not at all a level of divine service, but is rather the kind of fear of g-d associated with idolaters. true love and fear of g-d are called "trayn gadphin d'parchin l'eiylah the two wings which fly upward. just as the two wings of a bird must work in conjunction and with equal force in order to cause flight, so too, in our service of g-d, the love and fear of him must be

elves "where did all this come from" and "what is the purpose of our existence. even if, occasionally, they have fleeting thoughts pertaining to lofty matters, it is completely external and does not penetrate and affect their way of life whatsoever. this type of "service" is not divine service at all. people of this type have no love and fear of g-d at all. their only fear, if any, is the fear of punishment and retribution for their evil deeds. their only love is for the promise of reward for their good deeds. this is not true love and fear of g-d. rather, it is a love and fear of self. they fear pain and suffering, and if they desist from evil, it is only because of this. if they do good deeds and fulfill the commandments, they imagine the great reward that awaits them. in actuality, this

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

explanations and applications of the concept in regard to other matters. the extent of the insights and applications depends on how well he has grasped the concept to its very depth, and is an automatic result of the contemplation. 4) moreover, the faculty of tvunah arouses the emotions of love and fear of g-d and brings them to life. love& fear of g-d many people confuse fear of g-d with fear of punishment and retribution. true fear of g-d is the fear of being separated from him, and is the flip side of love of g-d. if a person loves someone deeply and takes great pleasure in being with that person, therefore, when he is separated from the one he loves, his pain and suffering will be commensurate to the pleasure he feels when he is with his beloved. this can be understood from the relatio

ved. this can be understood from the relationship between david and yehonatan, as the verse states "they kissed and cried. their grief over their separation was in direct proportion to their pleasure in being together. from this we see that love and fear of g-d come in equal proportion to each other. according to the degree of love of g-d will be the degree of fear of separating from him. fear of punishment, on the other hand, is not actual love of g-d at all, but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to ha

but rather a love of self. the reason he does not sin is because he fears divine retribution and it is therefore not related to love of g-d at all. on the contrary, if a person views his relationship to g-d with such a perspective, he may come to the conclusion that g-d is tyrannical, heaven forbid. this, in turn, may bring him to harbor feelings of resentment towards g-d, heaven forbid. fear of punishment is, therefore, not at all a level of divine service, but is rather the kind of fear of g-d associated with idolaters. true love and fear of g-d are called "trayn gadphin d'parchin l'eiylah the two wings which fly upward. just as the two wings of a bird must work in conjunction and with equal force in order to cause flight, so too, in our service of g-d, the love and fear of him must be

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

e have never seen anyone get married against his will or to his detriment. and the most joyous occasion in a person fs life is gthe day of his wedding and the day of his heart fs joy. h at least when people get married, they do so feeling that this is for their good and that they will be happy. furthermore: if it is indeed true that g-d makes matches against our will, there should be no reward or punishment for [fulfilling or avoiding] the commandment to procreate. for if a person is married to his wife perforce, why should he earn reward by marrying? and why should he incur punishment for not marrying? he could reply [to the heavenly court: gwhy wasn ft i forced by heaven to marry, like you force others? h we must also understand why, in [the matron fs] question. gsince then, what has he

rse] uses the idiom [of gmaking them sit h, for gsitting h implies gremaining, h as in the verse, gand you dwelt [literally, esat f] in kadesh c, h21 which means they stayed there, for g-d makes these people.who, as we said, are gindividuals h.stay in one house, even against their natures. for their innate nature is to bond with their original soul-mates. this explains why there can be reward and punishment [for fulfilling or neglecting the commandment to marry and procreate. for [in a second marriage] the person first couples with his spouse of his own goodwill and volition, and he thereby acquires merit for fulfilling the commandment.and if he does not want to marry, he incurs punishment. it is only after the marriage that g-d gforces h the couple to remain together in one house. this is

at opposes this. a practical example of this would be the field of talmudic dialectics. as long as the discussion is abstract, all opinions and possibilites are legitimate; gboth are words of the living g-d. h but once the legal decision is reached, all other opinions become academic and anyone who conducts himself in accord with them is in error, not accomplishing g-d fs will, and even liable to punishment. thus, the feminine side of us must not have gstrong da fat, h i.e, a generous sense of tolerance, for that would contravene its purpose. the disadvantage of having glight h da fat is that we can become intolerant of the wrong things. if we become convinced of something that is not right, our intolerance can make us unwilling to become unconvinced. thus, women generally are more in dang

ore painful than any pain than can be experienced in the physical world itself. the opposite is true of the tzadik; he yearns for death from this world in order to go on to live in the world of truth. as the sages say, gagainst your will you are born, and against your will you live. h [14:13] but moses said to the people, ghave no fear c h the good inclination tells the soul, have no fear of this punishment, for it is for your own good. through it, you will be rid of these inflictors of pain and be spared the ordeal of purgatory. all the powers of impurity will remain there in this sea, i.e, the river of fire. gstand firm and witness the deliverance that g-d will perform for you today c h by means of the purification process of purgatory you will be cleansed of your sins. g cfor the egypti

invalidates the circumcision. similarly, in the gcircumcision of the heart h there are two stages as well [16:3] the children of israel said to them, gif only we had died by the hand of g-d in the land of egypt, when we sat by the fleshpots and ate our fill of bread! but you have taken us out to this desert, to starve this entire congregation to death! h the soul complains about this more subtle punishment as well. but it undergoes it, and when it passes this stage and wants to enter paradise, g-d tells it [16:4] gi am going to rain down bread for you from the sky. h i.e, here in paradise you will eat a lot of the bread of the torah that you studied while you were in that world; this torah is the nourishment of the soul. it is the 248 limbs and 365 sinews [of the soul, which are the 613 m

reish-pei-hei, which means gloose h or gweak. h this means that [in rephidim] the jews did not perform g-d fs commandments properly, but in laziness and unwillingly. similarly here, the soul has already gained entrance to the lower level of paradise, but in order to enter the upper paradise it must have performed mitzvot [in the physical world] in love, with great desire and will. it receives its punishment for not having done this in this upper purgatory, which is synonymous with amalek, the highest level of impurity, the subtle fire that is perennially at war with israel. thus, gamalek then came and fought against israel in rephidim h means gbecause of rephidim. h amalek is synonymous with uninspired, unenthusiastic performance of g-d fs commandments, as it is written, gamalek cwho coole

re as it can in a human body (by learning torah and doing mitzvot, etc. this experience is meant to gdemonstrate h to this soul what it has wrought by its sins in its previous lifetime(s, and thereby scour it of its enamor with the material side of life. once cleansed of this, the soul can proceed with its ascent in the spiritual realms. as we have also explained previously, the purpose of divine punishment is not to exact retribution or vengeance, but to effect the restitution of the soul to its former, proper, spiritual status. 1 ezekiel 1:5-10. 2 3:240-242. the arizal on parashat vayikra (2) 417 with this we can understand the mystery of the sacrifices, which bring close those who are far. the hebrew for gsacrifice h (korban) is from the verb gclose h (karov; the sacrifice is designed a

a gfit h individual, it indicates that there is a spark of holiness in it, and fortunate is the one who elevates it. but if it is found to be unfit, this indicates that the time has not yet come to for it to be liberated from the clutches of evil [inasmuch as these forces of evil are allegorically] called gthe dog, h we are therefore commanded gyou shall cast it to the dogs. h3 this is until its punishment has been completed, and it is reincarnated again into a fit animal, and a fit individual eats it; it then will be elevated. not all animals belonging to kosher species are permitted to be eaten by jewish law. such animals have to be properly slaughtered according to jewish law. assuming nothing went awry with the slaughtering, the animal is then inspected to see if there are any signs o

entions during marital intercourse ensure that these letters will be ordered properly. in contrast, for someone who does not sanctify himself [during marital relations [his experience] becomes that of the plague. he elicits a flow of seed from the place of murky waters, the gwaters of bitterness that bring curses, h as alluded to in the laws of the suspected adulteress [sotah].18 this is why [the punishment of the suspected adulteress, when found guilty, is that] her belly swells and her leg falls off,19 because she was disloyal to her husband [by accepting] the impurity of the snake. by committing adultery, a person elicits unholy seed. this flow of seed becomes manifest as the water given to the suspected adulteress to drink; if she is guilty, it destroys her sexual organs and kills her

ifices. on a somewhat more refined level, this is essentially the same mistake (or gsin h) that adam made when he opted originally for lilith. self-indulgent sexuality has its own ecstasy, and it could even be called a gspiritual h ecstasy. but because it is ecstasy for its own sake, it is ultimately egocentric and gevil. h therefore, nadav and avihu were punished just as adam was punished. their punishment, like all divine punishments, was not a mere chastisement or vengeance but a direct result and outcome of their misdeed: they sought the ecstasy of the soul and shunned the experience of life in the body, so their souls left their bodies to rejoin their divine origin, leaving their bodies lifeless corpses. they also sinned by [offering sacrifices] while drunk. immediately after their de

vil. when this judgment is exercised in an entirely evil context, however, it becomes prejudicial judgment. now, you know that the luminous shell is half good and half evil, and separates the holy realm from the evil realm. when a person transgresses a prohibition [this neutral realm] serves to complete the three evil shells of his evil inclination, and becomes completely evil itself. this is his punishment for transgressing a prohibition. when an element of the luminous shell is given over to the three completely evil shells, it gcompletes h them into a unit of four, mirroring the four worlds of holiness. this reinforcement of his inner evil, making it a power more difficult to reckon with, is the truest punishment for evil behavior. as the sages say, gone mitzvah leads to another mitzvah

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ross on the left breast; the sword of strength and severity; the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of malkuth is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification <93> of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not neces

f testing is to formulate between the seer and the approaching entity the banner of the west. as described in the document about the symbolism of the neophyte ceremony, this banner is that which bars and threatens. it is one of the insignia of the hiereus, whose throne is in the west of the temple, and his office is that of"avenger of the gods,"so situated as to represent a seat of witness and of punishment decreed against evil. and all his insignia partake of this symbolism. thus, should the being be of an evil nature "thus far and no farther" is the message indicated to it by the banner. the interposition of the banner would be immediately efficacious, by causing it to disappear instantaneously. if, however, the entity is well-intentioned and not evil, no harm will have been done by that

ord. raised upward, it invokes the divine crown of spiritual brightness. but reversed it is the invocation of demoniac force, and becomes a fearfully evil symbol. it represents therefore very greatb o wer for ood or evil, but invoked. and it also re resents whirling force, an strength &rough trouble. it is the affirmation ofjustice, upholding divine authority and it may become the sword of wrath, punishment and affliction. zv. the root powers of the earth. ace of pentacles a white radiant angelic hand, holdin6 a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, char ed with a red greek cross. from this white centre 12 <144> rays, also w 71 ite, issue. these terminate at the circumference, making the whole something like an

ds, but sometimes also a species of intoxication with success, if the cards near it bear this out. 11. fortitude (at one time 8 justice and i i fortitude were transposed) courtarot divination age, strength, fortitude. power not arrested as in the act of judgment, but passing on to further action, sometimes obstinacy, etc. compare with 8- justice. 12. hanged man or drowned man. enforced sacrifice. punishment, loss. fatal and not voluntary. suffering generally. 13. death. time. ages. transformation. change involuntary as opposed to the moon, xix. sometimes death and destruction, but rarely the latter, and the former only if it is borne out by the cards with it. compare also with high priestess. 14. temperance. combination of forces. realisation. action (material. effect either for good or ev

RELIGIOUS TENANTS OF THE YEZIDI

yezeedees" p. 125 according to the theology of the yezeedees, melek taoos, of which the senjak is a type, is the principle or power from whom all evil proceeds, and their religious services seem to partake much more of a propitiatory than of an eucharistic character. in this respect, their system is in accordance with the natural feelings of man in his fallen state, which lead him rather to dread punishment for his misdeeds, than to be thankful for benefits received. the yezeedees, therefore, revere the evil principle, not out of love, but from fear, and this reverence they manifest not only by such religious rites as these already described, but by scrupulously avoiding all mention of satan, and the use of any word implying execration. thus, they will never pronounce the word "sheitan" th

amily. husein, the present emeer, exercises a kind of conventional authority over the entire sect, and is the medium through which the local government communicates to them its wishes and orders. he exercises great influence among them, and, what appears rather strange, possesses the prerogative of cutting off any refractory member from the privileges of the community. from all i have heard, this punishment imposes far greater penalties upon the offenders than the severest form of excommunication as practised by christians, and is much dreaded by the yezeedees. i shall now add a few words on the general character of this people. the yezeedees, particularly those in the district about mosul, are a very industrious race, clean in their habits, and quiet and orderly in their general behaviour

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

ein. 16 the doctrine of transcendental magic the three worlds correspond together by means of the thirty-two paths of light, which are as steps of a sacred ladder. every true thought corresponds to a divine grace in heaven and a good work on earth; every grace of god manifests a truth, and produces one or many acts; reciprocally, every act affects a truth or falsehood in the heavens, a grace or a punishment. when a man pronounces the tetragram say the kabalists the nine celestial realms sustain a shock, and then all spirits cry out one upon another: who is it thus disturbing the kingdom of heaven? then does the earth communicate unto the first sphere the sins of that rash being who takes the eternal name in vain, and the accusing word is transmitted from circle to circle, from star to star

is thus that the word is made flesh. the mark of the disobedience of adam, preserved in the astral light, could be effaced only by the stronger mark of the obedience of the saviour, and thus the original sin and redemption of the world can be explained in a natural and magical sense. the astral light, or soul of the world, was the instrument of adam's omnipotence; it became afterwards that of his punishment, being corrupted and troubled by his sin, which intermingled an impure reflection with those primitive images which composed the book of universal science for his still virgin imagination. the astral light, depicted in ancient symbols by the serpent devouring its tail, represents alternately malice and prudence, time and eternity, tempter and redeemer; for this light, being the vehicle

h is identical with that of the letter tau, the last of the sacred alphabet. this hanged man is, consequently, the adept, bound by his engagements and spiritualized, that is, having his feet turned towards heaven. he is also the antique prometheus, expiating by everlasting torture the penalty of his glori60 the doctrine of transcendental magic ous theft. vulgarly, he is the traitor judas, and his punishment is a menace to betrayers of the great arcanum. finally, for kabalistic jews, the hanged man, who corresponds to their twelfth dogma, that of the promised messiah, is a protestation against the saviour acknowledged by christians, and they seem to say unto him still: how canst thou save others, since thou couldst not save thyself? in the sepher-toldos-jeshu, an anti-christian rabbinical c

y manner becomes his body in the broader acceptation of the term, and anything which is done to the body of a man is felt, mediately or immediately, by his soul. it is for this reason that every hostile deed committed against one's neighbour is regarded in moral theology as the beginning of homicide. bewitchment is a homicide, and the more infamous because it eludes self defence by the victim and punishment by law. this principle being established to exonerate our conscience, and for the warning of weak vessels, let us affirm boldly that bewitchment is possible. let us even go further and lay down that it is not only possible but in some sense necessary and fatal. it is going on continually in the social world, unconsciously both to agents and patients. involuntary bewitchment is one of th

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

ugitive forms. this explains the nightmares of st. anthony and most probably the visions of swedenborg. such creatures are neither damned nor guilty; they are curious and innocent. we may use or abuse them like animals or children. therefore the magus who makes use of them assumes a terrible responsibility, for he must expiate all the evil which he causes them to accomplish, and the extent of his punishment will be in proportion to that of the power which he may have exercised by their mediation. to govern elementary spirits and thus become king of the occult elements, we must first have undergone the four ordeals of ancient initiations; and seeing that such initiations exist no longer, we must have substituted analogous experiences, such as exposing ourselves boldly in a fire, crossing an

arning had a wife whom he loved wildly and passionately, in the exaltation of his tenderness; he honoured her with blind confidence and trusted her entirely. vain of her beauty and understanding, this woman became jealous of her husband's superiority and began to hate him. some time after she deserted him, disgracing herself with an old, ugly, stupid and immoral man. this was the beginning of her punishment, but it did not end there. the man of learning pronounced solemnly the following sentence upon her: gi take back your understanding and your beauty. h a year after she was no longer recognized by those who had known her; she was disfigured by obesity and reflected in her countenance the hideousness of her new affections. three years later she was ugly; seven years later she was deranged

e mirville. the phenomena being above the comprehension of the witnesses, they were all ascribed to perdition. brilliant and instructed conclusion! the most serious part of the business is that the physician poirot was arraigned as a magician, confessed like all others under torture, and was burnt. had he, by any potion, really attempted the reason of the woman in question, he would have deserved punishment as a poisoner: this is the most that we can say. but the most terrific of all philtres are the mystical exaltations of misdirected devotion. will ever any impurities equal the nightmares of st. anthony or the tortures of st. theresa and st. angela de foligny? the last applied a red-hot iron to her rebellious flesh, and found that the material fire was cooling to her hidden ardours. with

ROBERT KIRK WALKER BETWEEN WORLDS

dently thought so, for he had broken the age-old taboo of secrecy imposed by the fairies on those who witnessed their doings. when his body at length was found beside the fairy knowe (or hill) in aberfoyle, traditionally a fairy dwelling, the rumor went round that it was only a 'stock, a simulacrum left by the fairies, and that kirk himself had been taken to live under the fairy knowe. this was a punishment from which he could be redeemed. according to a minister of aberfoyle writing in 1806 (you will find the story in the pages that follow, his chance for redemption came shortly after the funeral, and was missed. much later on, during the second world war, an officer's wife who was renting the manse at aberfoyle and expecting a baby, was told that if the christening were held there, and d

rworld, in kirk's treatise, is subterranean, but he compares it with mythical or enchanted islands. such islands were part of the celtic legendary tradition, and both the subterranean and marine otherworlds were places of beauty, timelessness, light, and power. to the commentary 85 modern imagination, a realm beneath the earth suggests cold rock, damp, darkness, fear, and perhaps burning fire and punishment, deriving from the long centuries of religious propaganda concerning hell. but in earlier tradition the underworld was said to be a place filled with light, with many realms or great dimensional realms and spaces. it is in this kind of location that the fairy houses in kirk's text are located. http//www.dreampower.com/kirk_wbw/pg_82.htm (3 of 10 [10/9/2001 12:36:03 am] robert kirk- walk

RUBY TABLET OF SET

ivine natural law" he saw no connection between the actual essence of god and conventional religious institutions; they distort and pervert. they are valuable only insofar as they contribute to society as reflections of the general will. as a popular ordering device he would rather cynically propose the institution of a "civil religion" requiring belief in god, immortality, happiness of the just, punishment of the wicked, and sanctity of the social contract and the laws. subordinate to the civil religion, religious creeds would be tolerated if they themselves are tolerant. rousseau feels that the defects of civil society are due to its basis in economic motivations. since personal profit is the primary factor determining human relations, trust and fellowship are destroyed, and selfishness

choose in the inheritance of the light-kingdom" 3. the gnosis of jesus the mystery of the ineffable "that mystery knoweth why there is darkness, and why light" and so on, in the great phrases describing the wisdom of the supreme mystery, who knows the reason of the existence of all things: darkness of darkness and light of light; chaos and the treasure of light; judgment and inheritance of light; punishment of sinners and rest of the righteous; sin and baptisms; fire of punishment and seals of light; blasphemies and songs to the light; and so on through many pairs of opposites, ending with death and life. but the recital of the greatness of the supreme gnosis is not yet ended, for the master continues "hearken, therefore, now further, o my disciples, while i tell you the whole gnosis of th

er the organism should have it as its birth right. in this respect aggression has a double nature. everyone has it as a potentiality. anatomical structures and functions connected to them have been "genetically" programmed into us. on the other hand, learning has a decisive role. the future disposition to be aggressive is closely related to the following upbringing conditions: the use of corporal punishment, lack of warmth and love, incomplete identification with parents, carelessness, and irrationality. life's appearance as "meaningless" stems basically from man's materialistic concept of himself. if his innermost nature were merely biological, complete fulfillment of his appetites and the acquiring of wealth would satisfy his longing for happiness. since they do not, an atmosphere of hop

of separate consciousness is being misrepresented; that christianity has a personal concept of god and places supreme importance upon the person. to this i would respond that, while christian monotheism does place a great emphasis upon the person (as opposed to pantheism, for example) and imbues him with a free will, exercise of this free will in contradiction to "law of god" is cause for extreme punishment.23 however, as anton lavey points out in the satanic bible, one need not be a vicious and heinous individual to indulge in the "seven deadly sins: satanism advocates indulging in each of these "sins" as they all lead to physical, mental, or emotional gratification. a satanist knows there is nothing wrong with being greedy, as it only means that he wants more than he already has. envy me

ey give to sentient beings, and (c) their relation to the subjective moral and ethical constructs of such beings? in keeping with the highly relativistic, subjective, and perspectival outlook of the satanic and setian philosophies is an emphasis upon what nietzsche termed "master morality" over "slave morality" hence the satanist or setian does what he perceives to be ethical not because he fears punishment in the nether world for his "transgressions" but because he realizes that certain types of actions are life-affirming, while others are life-stultifying. thus, in willing the continuance and enhancement of life, he wills a certain a certain type of ethic. hence he has come to a rational understanding of the necessity for certain ethical standards. however, satanists and setians are not

s with religious beliefs indoctrinate their children into that belief system. is male circumcision for religious reasons child abuse? is the religious circumcision of females child abuse? does having a child kneel on a hard floor reciting the rosary constitute child abuse? does having a child chant a satanic prayer or attend a black mass constitute child abuse? does a religious belief in corporal punishment constitute child abuse? does group care of children in a commune or cult constitute child abuse? does the fact that any acts in question were performed with parental permission affect the nature of the crime? many ritualistic acts, whether satanic or not, are simply not crimes. to open the pandora's box of labeling child abuse as "ritualistic" simply because it involves a spiritual beli

ery imperious kind of demand on the universe" the initiate who decides to continue his state of separateness from nuit's inertia may be one of the most domineering forces in the universe. i also suspect this may be the answer to exactly what that unforgivable sin against the third person of the holy trinity, as spoken of in the bible, must be: while the magus who was jesus openly used as a threat punishment to come for those who spoke against the word of which he was the embodiment, far more unforgivable in the eyes of the advocates of inertia- regardless of the name they attach to it- is the rejection of it. it is therefore a sin which will be forgiven in "neither this world nor the next. when placed against the concept of remanifestation, that mental separateness is integral to continuat

of "xeper and remanifest" the expression of the formula and its summarized words the stand out as incomplete. closing a letter with seven syllables may seem a bit drawn out, but it is the correct way to go about it- perhaps set will see fit to make the next word shorter! now you know more about this word of the year xxi and its magus. there is neither a heaven of glory bright or a hell of burning punishment; instead the universe is open as yours to do with as you will. each of us ourselves must tread the path- magi do but show the way [there is] rest enough for the individual. too much and too soon, and we call it death. but for man no rest and no ending. he must go on, conquest beyond conquest. first this little planet and its winds and ways and then all the laws of mind and matter that r

SALMANRUSHDIE THESATANICVERSES

d iii ellowen deeowen iv ayesha v a city visible but unseen vi return to jahilia vii the angel azraeel viii the parting of the arabian seas ix a wonderful lamp satan, being thus confined to a vagabond, wandering, unsettled condition, is without any certain abode; for though he has, in consequence of his angelic nature, a kind of empire in the liquid waste or air, yet this is certainly part of his punishment, that he is. without any fixed place, or space, allowed him to rest the sole of his foot upon. daniel defoe _the history of the devil_ i the angel gibreel 1 "to be born again" sang gibreel farishta tumbling from the heavens "first you have to die. hoji! hoji! to land upon the bosomy earth, first one needs to fly. tat-taa! taka-thun! how to ever smile again, if first you won't cry? how t

n proper london, vilayet, regenerated, a new man with a new life. spoono, is this not a bloody fine thing" why did he leave? because of her, the challenge of her, the newness, the fierceness of the two of them together, the inexorability of an impossible thing that was insisting on its right to become. and, or, maybe: because after he ate the pigs the retribution began, a nocturnal retribution, a punishment of dreams. 3 once the flight to london had taken off, thanks to his magic trick of crossing two pairs of fingers on each hand and rotating his thumbs, the narrow, fortyish fellow who sat in a non-smoking window seat watching the city of his birth fall away from him like old snakeskin allowed a relieved expression to pass briefly across his face. this face was handsome in a somewhat sour

in their place "shall he have daughters and you sons" mahound recites "that would be a fine division "these are but names you have dreamed of, you and your fathers. allah vests no authority in them" he leaves the dumbfounded house before it occurs to anybody to pick up, or throw, the first stone. o o o after the repudiation of the satanic verses, the prophet mahound returns home to find a kind of punishment awaiting him. a kind of vengeance- whose? light or dark? goodguy badguy- wrought, as is not unusual, upon the innocent. the prophet's wife, seventy years old, sits by the foot of a stone--latticed window, sits upright with her back to the wall, dead. mahound in the grip of his misery keeps himself to himself, hardly says a word for weeks. the grandee of jahilia institutes a policy of pe

e occurred to hind to wiggle or wobble, and since sufyan appeared to get through it all with an absolute minimum of motion, she took it- had always taken it- that the two of them were of the same mind on this matter, viz, that it was a dirty business, not to be discussed before or after, and not to be drawn attention to during, either. that the children took their time in coming she took as god's punishment for he only knew what misdeeds of her earlier life; that they both turned out to be girls she refused to blame on allah, preferring, instead, to blame the weakling seed implanted in her by her unmanly spouse, an attitude she did not refrain from expressing, with great emphasis, and to the horror of the midwife, at the very moment of little anahita's birth "another girl" she gasped in di

ghbourhood. armed with zapguns, they made as if to bust him like some common, lowdown spook _come away from there, a woman commanded, a tightly groomed woman, white, a redhead, with a broad stripe of freckles across the middle of her face; her voice was full of distaste _did you hear me? now- whereas the angels' crash was a simple matter of power: a straightforward piece of celestial police work, punishment for rebellion, good and tough "pour encourager les autres- then how unconfident of itself this deity was, who didn't want its finest creations to know right from wrong; and who reigned by terror, insisting upon the unqualified submission of even its closest associates, packing off all dissidents to its blazing siberias, the gulag-infernos of hell. he checked himself. these were satanic

lingly brilliant entrepreneurial career (whose social usefulness in terms of wealth creation and the provision of employment to many persons, they suggested, should also be considered by the court in mitigation of his offences, and his further vow to undergo a full course of psychiatric treatment to help him overcome his weakness for criminal capers- that the worthy judge settle upon some lighter punishment than a prison sentence "the deterrent purpose underlying such incarceration being better served here" in the ladies' opinion "by a judgment of a more christian sort. mimi, adjudged to be no more than billy's love-duped underling, was given a suspended sentence; for billy it was deportation, and a stiff fine, but even this was rendered considerably less severe by the judge's consent to b

SATANGEL

d malign, and yet gains the favour of god. as kemu-el, he acts as mediator between the prayers of israel and the hierarchs of the seventh heaven. as chamuel, he wrestled with jacob and appeared to jesus in the garden of gethsemane. it was also cama-el who was blasted by moses when he attempted to prevent moses from receiving the torah from god. he is said to command 144,000 angels of destruction, punishment, vengeance and death. cama-el is also identified in the goetia as a duke of hell. the third circle lowest triad the third triad of principalities is rooted in the first heaven and its border with the material dimension. they are thus the most like humans, and amongst the best known to us. as with the second triad, they are vulnerable to corruption. 7th choir: principalities originally s

iving them the opportunity to sin. this they did, and with enthusiasm. amongst the first order was micha-el, who managed to expel the sinners from heaven. in an alternative version of this doctrine, the cause of the fall is disobedience and pride. lucifer was originally the greatest of the seraphim and refused to bow before adam, as god demanded. for how can a son of fire bow to a son of clay? as punishment lucifer was flung into the abyss, followed by one third of the angels. a sufic version of this tale exists in which lucifer is seen as the angel who loved god the most. his refusal to bow before adam was not out of pride, but through obedience to a previous ruling that god had given to bow before none but him. in this version the devil suffers terribly from god s inability to forgive hi

. such a belief would no doubt dissuade many a potential conjurer. the arrangement of the pact contains an interesting detail, however, that points to a more realistic and practical arrangement with the spirits. the conjurer agrees to set aside the first monday of each month as a day of ritual observance. thus a disciplined service is put into place, bound by the promise of reward if held to, and punishment if neglected. such arrangements are common throughout the traditions of spiritist sorcery, such as the marriage of the voodoo practitioner to their master, or of the tantric shakti to her god; conjuration emperor lucifer, master of the revolted spirits, i entreat thee to favour me in the adjuration which i address to thy mighty minister, lucifuge rofocale, being desirous to make a pact

SATANIC BIBLE

evils. the bogey, goblin, or bugaboo used to frighten children is derived from the slavonic "bog" which means "god, as does bhaga in hindu. many pleasures revered before the advent of christianity were condemned by the new religion. it required little changeover to transform the horns and cloven hooves of pan into a most convincing devil! pan's attributes could be neatly changed into charged-with-punishment sins, and so the metamorphosis was complete. the association of the goat with the devil is found in the christian bible, where the holiest day of the year, the day of atonement, was celebrated by casting lots for two goats "without blemish, one to be offered to the lord, and one to azazel. the goat carrying the sins of the people was driven into the desert and became a "scapegoat. this

to fear him? are we to believe there is nowhere we can turn to escape fear? if you have to fear god, why not be "satan fearing" and at least have the fun that being god fearing denies you? without such a wholesale fear religionists would have had nothing with which to wield power over their followers. the teutonic goddess of the dead and daughter of loki was named hel, a pagan god of torture and punishment. another "l" was added when the books of the old testament were formulated. the prophets who wrote the bible did not know the word "hell; they used the hebrew sheol and the greek hades, which meant the grave; also the greek tartaros, which was the abode of fallen angels, the underworld (inside the earth, and gehenna, which was a valley near jerusalem where moloch reigned and garbage was

the greek hades, which meant the grave; also the greek tartaros, which was the abode of fallen angels, the underworld (inside the earth, and gehenna, which was a valley near jerusalem where moloch reigned and garbage was dumped and burned. it is from this that the christian church has evolved the idea of "fire and brimstone" in hell. the protestant hell and the catholic hell are places of eternal punishment; however, the catholics also believe there is a "purgatory" where all souls go for a time, and a "limbo" where unbaptized souls go. the buddhist hell is divided into eight sections, the first seven of which can be expiated. the ecclesiastical description of hell is that of a horrible place of fire and torment; in dante's inferno, and in northern climes, it was thought to be an icy cold

SATANIC RITUALS

unter "therapy" is founded on the premise that if one is reduced in stature by another, who in turn has been reduced, all will have a firm foundation upon which to build. in theory this is admirable, for those who prefer to have someone else insult and browbeat them. they attain thereby a rather dubious form of recognition. for the masochistically inclined, encounter groups do provide a source of punishment and recognition. but what of those who have established an identity, those who are winners in the world, and have pride and rational self-interest, yet who possess the desire to express unpopular thoughts? a ceremonial chamber essentially provides a stage for a performer who wishes complete acceptance from his audience. the audience becomes, in fact, part of the show. it has become fash

s a fate worse than death when, within the coffin, instead of experiencing the hoped-for spiritual reward, he is confronted with unexpected passions from which he has long abstained (if a homophile portrays the celebrant, the coffin should contain another male. in all aspects of the ritual, the element of pleasure should be whatever would most likely be denied in the celebrant's life) the gravest punishment is always incurred by one whose abstinence has become his indulgence. thus be warned: to the chronic lover of distress, ruin arrives through the bestowal of indulgence. this, then, can function as a literal interpretation of the phrase "to kill with kindness" when a "man of god" is portrayed by the celebrant, as in the later commemorative version of l'air epais, the ritual will serve to

we shall know. some want to follow things that move, to watch and slink and wait and spring, to kill and bite, bite deep and rich, sucking the blood! some want to tear with teeth and hands into the roots of dungs, snuffing into the earth! some go clawing trees; some go scratching at the graves of the dead; some go fighting with foreheads or feet or daws; some bite suddenly without giving warning. punishment is sharp and sure, therefore learn the law. say the words! learn the law. say the words! say the words! invocator: nicht auf allen vieren zu gehen: das ist das gesetz. sind wir nicht menschen? not to go on all fours: that is the law. are we not men? beasts: nicht auf allen vieren zu gehen: das ist das gesetz. sind wir nicht menschen? not to go on all fours: that is the law. are we not m

e die worter! some want to follow things that move, to watch and slink and wait and spring, to kill and bite, bite deep and rich, sucking the blood! some want to tear with teeth and hands into the roots of things, snuffing into the earth! some go clawing trees, some go scratching at the graves of the dead; some go fighting with foreheads or feet or daws; some bite suddenly without giving warning. punishment is sharp and sure, therefore learn the law. say the words! learn the law. say the words! say the words! invocator: nicht auf allen vieren zu gehen: das ist das gesetz. sind wir nicht menschen? not to go on all fours: that is the law. are we not men? beasts: nicht auf allen vieren zu gehen: das ist das gesetz. sind wir nicht menschen? not to go on all fours: that is the law. are we not m

SATANICON

s is a learned state; ideally, requiring abstinence from the worldly pleasures and a neurotic adherence to altruism. civilization is the very essence of the taming of the beast. xianity is the very essence of civilization. the xian church and its pulpit-pounders have always made their living off the fears of the people: the fear of retribution if one does not submit to their doctrines and eternal punishment if one does not submit to their god. to be a false christ is to allow the worthless to perish while allowing the worthy to flourish. the second coming not of jesus but the re-birth of babylon! the society of satan! the true saviors of mankind; the enlighteners of truth are the antichrists! the satanic creed and the precepts of evilution are guidelines, which if adhered to, will serve as

destruction of one s enemies may very well require more than one working and depending upon the situation and those involved, may require regular doses of potent expression from the curser and/or from his demons. although with most righteous curses, this isn t necessary. realize the following: if you honestly feel that you ve been deliberately wronged, and feel the perpetrator(s) is deserving of punishment (a curse, then you re justified; and in that justification lies punishment for the guilty. the essence of these black magickal theories of the antichrist religion are in alliance with natural law: the predator who is aware and intelligent knows how to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to h

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ns for saying that he had no way to know if gods existed or not, which is the central idea of agnosticism. ancient greece also provides an example of a movement that could be consistent with modern atheism. the epicureans, or followers of the philosopher epicurus (c. 340 c. 270 bce, believed in a material universe, like the atomists. they rejected the idea of divine wrath (anger) and retribution( punishment, refusing to believe that gods took vengeance on individuals who made them angry. epicureans took great care, however, to avoid denying the existence of gods. instead, epicurus taught that the gods were physical beings, unconcerned with the lives of ordinary humans. belief in the gods was a requirement in many ancient societies, including athens and rome. the gods gave the state rulers

r made from reeds. the book is a collection of two hundred prayers, spells, and illustrations that provided a guide to the afterlife. the earliest book of the dead ever recovered dates from the midfifteenth century bce. the book was meant to ensure a happy afterlife. the spells included were meant to make the deceased pass various tests to prove his or her innocence of earthly sins, thus avoiding punishment by the gods and gaining access to a happy afterlife. it also included guidelines on how to navigate the dangers of the underworld, such as being devoured by world religions: almanac 49 ancient religions of egypt and mesopotamia an angry god, to reach the afterlife. one of the most important of these trials occurred at the start of the judgment of the dead. in the declaration of innocenc

company of other believers after world religions: almanac 135 christianity death. views differ as to whether those of other faiths or those of no faith will be in heaven. concepts of what heaven will be like differ as well. fewer christians believe in the existence of hell, where unbelievers or sinners are punished. there is also no complete agreement as to whether hell is eternal and whether its punishment is spiritual or physical. some christians reject the notion of hell altogether. the third major doctrine of christianity is belief in the trinity. while christianity is monotheistic, it also holds the concept that the single, eternal god is composed of the father, the son, and the holy spirit. this three-in-one concept of god stirred great debate in early christianity, just as the idea

overnment so that it could better look after the people. his philosophy was practical; he wanted to develop a system of ethics, of daily good behavior, by which people could regulate their lives. confucius differed from other thinkers of the time, the legalist, or realist school, who wanted to organize society from the top down. legalists believed in controlling society through threats and strict punishment. for them, laws were the organizing force of a society. people were at heart ignorant and had to be controlled by a complex set of rules and regulations. confucius, however, wanted to reform society from the bottom up, beginning with the family. he reasoned that if people learned respect for one another and love, trust, and loyalty within the family, then these relationships would exten

deeply affected the philosophy and religion of china. chinese believers have made offerings and sacrifices to laozi for two thousand years. world religions: almanac 183 daoism guide to men or women and aid them until they become enlightened and reach the dao. the major ceremonies of this early daoist sect dealt with curing believers of illnesses by ceremonial means. illnesses were thought to be a punishment for bad deeds. believers prayed and made appeals to various heavenly agents to cure them and forgive their sins. the teachings of laozi, as interpreted by the celestial masters, were central to religious daoism. these teachings focused on right action and good works to ensure immunity from disease. in this respect they came close to the confucian ideal of accepted social roles and socia

yuan, the three primordials or principals, created the universe, and the eight immortals, or ba xian (also spelled pa-hsien, are popular gods modeled on historical persons who reached worldly perfection. religious daoists believe that after death they may become important ancestors, just like those they worshipped during their lifetimes. there is also a form of hell, with nine different stages of punishment, each of which is ruled by a different demon king. prayers, however, can help get a person out of hell. magic rites, exorcism (or ridding the body of evil spirits, and communication with the spirit world are all duties of the daoist priest. it is important to understand, however, that daoism, as it is viewed in the west, is mainly the philosophical branch of the belief system. the major

ral and the supernatural worlds. african indigenous religions, like many western religions (the religions of countries in europe and the americas, believe in evil spirits as well. these evil spirits cause disruption and chaos in response to bad behavior on the part of people. just as an ancestral spirit can cause a drought as a warning to the community, evil spirits can cause drought as a form of punishment or simply because they are evil. helping to ward off the influence of these evil spirits is a class of shamans, priests, and diviners (sometimes the word shamanism is used an african shaman speaks human beings never feel that they have enough of anything. offtimes what we say we want is real in words only. if we ever understood the genuine desires of our hearts at any given moment, we m

en who would be nuns had to agree to eight conditions. 1. they must give deference, or high regard and respect, to monks. 2. they must spend their yearly retreat in a separate location from monks. 3. they must consult with monks on teaching the dharma. 4. nuns must confess any wrongdoing before a community of both monks and nuns. 5. any nun breaking a rule that governs monks and nuns will receive punishment before them. 6. nuns must be ordained, or accepted into the bhikkhuni, before a gathering of both monks and nuns. 7. nuns may not treat any monk badly or abuse him. 8. buddhist nuns cannot teach monks. the buddha was among the first of religious leaders to grant women such a high status. in early years, he ordained monks and nuns himself. the potential monk or nun had to recite the thre

gthen his power. when he was criticized for ordaining, or making pastors of, french immigrants before swiss natives, he had his critics first humiliated and then murdered. he had the city council, which he controlled, find such people guilty of offenses from treason (crimes against the state) to heresy (crimes against the faith. these people were tortured and sometimes killed by the consistory as punishment. meanwhile, in addition to attending to his administrative tasks, calvin continued to revise and expand his institutes and wrote many lengthy commentaries on the bible. calvin became famous throughout europe, and translations and new editions of institutes of the christian religion were printed. calvinism became the dominant form of protestantism throughout switzerland, france, the neth

to god s prayers was positive and healthy. ted spiegel/corbis. world religions: biographies 175 israel ben eliezer everything, and therefore each human had god within him and was good. sins and misdeeds were the result of error, not evil. another of ben eliezer s lessons claimed that the common practice of asceticism, or the attainment of higher spiritual development through self-denial and self-punishment, was not favored by god. instead ben eliezer taught that god preferred joy to sadness or weeping. he added dancing and singing to his prayers and emphasized the importance of maintaining a healthy body. he said god s presence was in all surroundings and a person should serve god with their every deed and word. ben eliezer began to share these ideas with others, conveying his message in

king his whereabouts to his enemies. it was at gethsemane that jesus was arrested and taken to trial for blasphemy, or words and action that show irreverence to god. jesus was sentenced to death and taken to the roman authorities to have the sentence carried out. the roman governor of judea, pontius pilate, attempted to satisfy the demands of a screaming crowd by ordering jesus s crucifixion. the punishment was carried out on friday, later called good friday in christian tradition, on the hill of golgotha, also known as calvary. among jesus s last words were, as quoted in luke 23:24, father, forgive them; for they know not what they do. the resurrection on the following sunday, celebrated afterwards as easter sunday, when followers went to the tomb where jesus was buried, they discovered t

SEPHER HA BAHIR

en they do not do his will. when israel does not do his will, then the fire comes close [to destroy and punish. but when they do god's will, then the attribute of mercy encompasses and surrounds it, as it is written (micah 7:18 "he lifts up sin and passes over rebellion" 35. what is this like? a king wanted to punish and whip his slaves. one of his governors stood up and asked the reason for this punishment. when the king described the offence, the governor said "your slaves never did such a thing. i will be their bondsman until you investigate it more thoroughly" in the meantime, the king's anger was calmed. 36. his students asked: why is the letter daleth thick on the side? he replied: because of the segol which is in the small patach. it is thus written (psalm 24:7 "the openings (pitche

s pride is in the skies (shechakim. what is shechakim? we say that it is in the innermost chamber. the targum thus renders it, his word is in the heaven of heaven. therefore, not by bread alone does man live, but from all that emanates from god s mouth does man live. however, the fool answers brazenly. abandon this brazenness, and do not reply in this manner! he is therefore punished. what is his punishment? we have already discussed it. 186. what is the meaning of the verse (job 15:2, should a wise man answer knowledge of spirit? what is knowledge of spirit? this is the knowledge that is close to the spirit. regarding this it is written (isaiah 11:2, and there will rest upon him a spirit of god, a spirit of wisdom and understanding [a spirit of counsel and strength, a spirit of knowledge

w that truth is in thought, but i do not know its parts. he wanted to know, but they would not tell him. 195. why is there a righteous person who has good, and [another] righteous person who has evil? this is because the [second] righteous person was wicked previously, and is now being punished. is one then punished for his childhood deeds? did not rabbi simon say that in the tribunal on high, no punishment is meted out until one is twenty years or older. he said: i am not speaking of his present lifetime. i am speaking about what he has already been, previously. his colleagues said to him: how long will you conceal your words? he replied: go out and see. what is this like? a person planted a vineyard and hoped to grow grapes, but instead, sour grapes grew. he saw that his planting and har

f the serpent and cursed it more than all the other animals and beasts of the field. he also decreed that it must shed its skin every seven years. samael was punished and made the guardian angel over the wicked esau. in the future, when god uproots the kingdom of edom, he will lower him first. it is thus written (isaiah 24:21, god will punish the host of heights of high. this statement, death and punishment all came because she added to the commandment of the blessed holy one. regarding this it is said, whoever increase diminishes. may god enlighten our eyes with the light of his torah, may he place in our hearts his fear, may we be worthy to greet him. he will enlighten the hear waken the heart with understanding make the heart shine with brilliance. the bahir 57 inde the sepher yetzirah

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

not disguise from me the character of the neighbourhood. and your name, my friend, if i may so call you "oh, no ceremonies with me, excellency. in the village i am generally called maestro paolo. i had a surname once, though a very equivocal one; and i have forgotten that since i retired from the world "and was it from disgust, from poverty, or from some some ebullition of passion which entailed punishment, that you betook yourself to the mountains "why, signor" said the bravo, with a gay laugh "hermits of my class seldom love the confessional. however, i have no secrets while my step is in these defiles, my whistle in my pouch, and my carbine at my back" with that the robber, as if he loved permission to talk at his will, hemmed thrice, and began with much humour; though, as his tale pro

u an aspirant to the stars that shine in the shemaia of the chaldean lore! the eagle can raise but the eaglet to the sun. i abandon thee to thy twilight "but, alas for thee, disobedient and profane! thou hast inhaled the elixir; thou hast attracted to thy presence a ghastly and remorseless foe. thou thyself must exorcise the phantom thou hast raised. thou must return to the world; but not without punishment and strong effort canst thou regain the calm and the joy of the life thou hast left behind. this, for thy comfort, will i tell thee: he who has drawn into his frame even so little of the volatile and vital energy of the aerial juices as thyself, has awakened faculties that cannot sleep, faculties that may yet, with patient humility, with sound faith, and the courage that is not of the b

althy eye, and the huge jacobins left the passage clear, without sound or question. on he went to the apartment of the tyrant, and thither will we follow him. chapter 7.vii. constitutum est, ut quisquis eum hominem dixisset fuisse, capitalem penderet poenam. st. augustine "of the god serapis" l. 18 "de civ. dei" c. 5 (it was decreed, that whoso should say that he had been a man, should suffer the punishment of a capital offence) robespierre was reclining languidly in his fauteuil, his cadaverous countenance more jaded and fatigued than usual. he to whom catherine theot assured immortal life, looked, indeed, like a man at death's door. on the table before him was a dish heaped with oranges, with the juice of which it is said that he could alone assuage the acrid bile that overflowed his sys

diffusing tracts and pamphlets against thyself and the comite. yesterday evening, when he was out, his porter admitted me into his apartment, rue beau repaire. with my master-key i opened his desk and escritoire. i found herein a drawing of thyself at the guillotine; and underneath was written 'bourreau de ton pays, lis l'arret de ton chatiment (executioner of thy country, read the decree of thy punishment) i compared the words with the fragments of the various letters thou gavest me: the handwriting tallies with one. see, i tore off the writing" robespierre looked, smiled, and, as if his vengeance were already satisfied, threw himself on his chair "it is well! i feared it was a more powerful enemy. this man must be arrested at once "and he waits below. i brushed by him as i ascended the

what meant those kindly groups, that, struck with her exceeding loveliness, had gathered round her in the prison, with mournful looks, but with words of comfort. she, who had hitherto been taught to abhor those whom law condemns for crime, was amazed to hear that beings thus compassionate and tender, with cloudless and lofty brows, with gallant and gentle mien, were criminals for whom law had no punishment short of death. but they, the savages, gaunt and menacing, who had dragged her from her home, who had attempted to snatch from her the infant while she clasped it in her arms, and laughed fierce scorn at her mute, quivering lips, they were the chosen citizens, the men of virtue, the favourites of power, the ministers of law! such thy black caprices, o thou, the ever-shifting and calumni

SIR WALLIS BUDGE EGYPTIAN MAGIC

o doubt, for they were intended to work harm to the king. meanwhile hui studied his magical work with great diligence, and he succeeded in finding efficacious means for carrying out all the "horrible things and all the wickednesses which his heart could imagine; these means he employed in all seriousness, and at length committed great crimes which were the horror of every god and goddess, and the punishment of such crimes was death. in another place hui is accused of writing books or formula of magical words, the effect of which would be to drive men out of their senses, and to strike terror into them; and of making gods of wax and figures of men of the same substance, which should cause the human beings whom they represented to become paralysed and helpless. but their efforts were in vain

was done three of them were arrested because it was found that the ladies had gained great influence over them, that they and the ladies had feasted together, and that they had ceased to be, in consequence, impartial judges. they were removed from their trusted positions before the king, and having been examined and their guilt clearly brought home to them, their ears and noses were cut off as a punishment and warning to others not to form friendships with the enemies of the king. the second court, which consisted of five members, investigated the cases of those who were charged with having "stirred up men and incited malefactors to do wrong to their lord" and having found them guilty they sentenced six of them to death, one by one, in the following terms-"pentaura, who is also called by

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

dergone initiation; they had died to the earthly world and become witnesses of eternal life; the events of initiation had transported them for a time from the world. by speaking them, jesus had revealed the secret of the mysteries. that is why the jews felt that they could not allow such an act to go unpunished, as we may now understand. no more could the greeks have permitted aeschylus to escape punishment if he had betrayed their mystery teachings. jesus had performed the initiation of lazarus before all the people standing by, in a deliberate act revealing the process, that, in the ancient priestly world of the mysteries, had been enacted only in secret. this initiation prepares us for an understanding of the mystery of golgotha. formerly only those who were seers that is, 122 christian

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

ed out "virtually reality headsets: the keystone in recent years. many programming sequences utilize holographic images, and virtual reality set ups, including assassination programs, where the person realistically "kills" another humanbeing. these virtual disks are far more advanced than those in video arcades "steel instruments: used to insert into orifices, cause pain "stretch machine: used as punishment "stretches" person without breaking bones. extremely painful "trainer's grids and projectors: used to project grids on wall or ceiling "movie projector: to show movies, although new vr disks are replacing these computer: collect and analyze data; keep computer grid on person's system. current military computer access codes will be used to download into governmental computers. trainer's

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

ned will. he can now be trusted to walk and work alone because he is unalterably one with his group, with the hierarchy, and finally with shamballa (hell).21 the carrot and stick approach thus, we see in use by the top ranks of the elite the carrot and stick approach. if the fledgling initiate strays from the fold, or, worse, reveals any of the secrets of the brotherhood, he will get the stick of punishment. but if he cooperates, he will be rewarded. he will find himself in the enviable position of being lauded as a cocreator of the world aborning. c. fred kleinknecht, 33, sovereign grand commander of scottish rite freemasonry, in march, 2002, in the scottish rite journal, boasted of this creator role. in an article entitled "a brave new world of heroes" kleinknecht encourages masonic disc

three or more people linking hands signifies the joining of forces or energy, and is expressive of a virile fraternity and of solidarity in the face of danger. the authors of a dictionary of symbols note that the hand expresses "ideas of action, as well as those of power and dominion" they say it is also a sign of royalty. the jewish kabbala (or cabala) teaches that the left hand is the "hand of punishment" while the righthand is the "hand of blessing."11 the same reference guide explains that the word "manifestation" derives from the same root as "manus" the latin word for hand "what is manifest can be held in, or grasped by, the hand."12 the fingers can be revealing the position of a specific finger, or fingers, of a hand may also denote great importance. sammy davis, jr, the black ente

THE BOOK OF PLEASURE

the rest is due to a conflicting traditional moral doctrine that has become constitutional (partly adopted to govern and time this reaction. in its origin, an idea of what was then considered conveniently good and bad. to maximize pleasure by an arbitrary compromise of abstention and performance of desire feared. assimilated by the deceit of its divine origin, its tenets are reward for obedience, punishment for transgression, both holding good for all time (this world and another. this moral code is a dramatised burlesque of the conceptive faculty, but is never so perfect or simple in that it allows latitude for change in any sense, so becomes dissociated from evolution, etc; and this divorce loses any utility and of necessity for its own preservation and the sympathy desired, evolves cont

ins- and an unwritten law) this negative confession is a feigned rationalism that allows adventitious excuses. a process of self-deception to satisfy and summarily persuade yourself of righteousness. what one among us has any excuse but self-love? we do not create or confess a morality that is convenient, that lends itself to growth, and remains simple, that allows transgression without excuse or punishment. it would be wise and commonsense to do so, whatever the state of affairs in your mind. nature eventually denies that which it affirms: through permanent association with the same moral code we help desire to transgress. desire of those things denied, the more you restrict the more you sin, but desire equally desires preservation of moral instinct, so desire is its own conflict (and wea

n yourself choked with disquieting piety, and the innocence of a babe? perhaps in these is the cause of ignorance. belief is the fall from the absolute. what are you going to believe? truth seeks its own negation. different aspects are not the truth, nor are they necessary to truth. of its 51 emanations which are you to strangle at birth? are you illegitimate? you believe in right and wrong- what punishment will you determine? can you escape the driving "must? who can escape boredom- without change? who remain single and content! what man among you is large and free enough to encompass his "self? your belief obfuscates lineage. ambition is smallness- your customed environment. remember, time is an unstudied imagination of the experienced. what may be called the early experience was its com

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sent to what is perceived as an eternal place heaven or hell. the hindu or buddhist expects to encounter yama, the god of the dead. in the hindu scriptures, yama holds dominion over the bright realms and can be influenced in determining a soul s admission by offerings made for the benefit of the deceased by relatives and friends. in the buddhist tradition, yama is the lord of hell who administers punishment according to each individual s karma, the cause and effect of his or her actions on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, fina

pter 25 of matthew, jesus tells a parable of how the son of man is to come and sit on his throne as the people of all nations gather before him so that he might separate them as a shepherd separates the sheep from the goats. those individuals who loved their neighbors as themselves will be rewarded with eternal life, but those who have chosen greed and self-interest will be sent away into eternal punishment. 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 afterlife mysteries 9 each soul was created by god to be immortal and individual, irrevocably connected to the afterlife. in acts 17:31, it is stated that god has appointed jesus christ to judge the world; acts 10:42 again names christ as the one ordained by god to be judge of the living and the d

in jesus may reign with him. hell, in traditional christian thought, is a place of eternal torment for those who have been damned after the last judgment. it is generally pictured as a barren pit filled with flames, the images developed out of the hebrew sheol and the greek hades as the final resting places for the dead. roman catholic christianity continues to depict hell as a state of unending punishment for the unrepentant, but over five centuries ago, the councils of florence (1439) and trent (1545 63) defined the concept of purgatory, an intermediate state after death during which the souls have opportunities to expiate certain of their sins. devoted members of their families can offer prayers and oblations which can assist those souls in purgatory to atone for their earthly transgre

terpillar, having reached the end of a blade of grass, takes hold of another blade and draws itself to it, so the self, having left behind it [a body] unconscious, takes hold of another body and draws himself to it. by the third century b.c.e. hinduism had largely adopted a cyclical worldview of lives and rebirths in which the earlier concepts of heaven and hell, an afterlife system of reward and punishment, were replaced by intermediate states between lifetimes. hindu cosmology depicted three lokas, or realms heaven, earth, and a netherworld and 14 additional levels in which varying degrees of suffering or bliss awaited the soul between physical existences. seven of these heavens or hells rise above earth and seven descend below. according to the great hindu teacher sankara, who lived in

earth and a reminder of the two possible destinations that await the soul after death: know that the present life is but a sport and a diversion, an adornment and a cause of boasting among you, and a rivalry in wealth and children. it is as a rain whose vegetation pleases the unbelievers; then it withers, and you see it turning yellow, then it becomes straw. and in the hereafter there is grievous punishment, and forgiveness from god and good pleasure; whereas the present life is but the joy of delusion. muhammed speaks of the last judgment, after which there will be a resurrection of the dead which will bring everlasting bliss to the righteous and hellish torments to the wicked. the judgment will be individual. no soul will be able to help a friend or family member, he warns; no soul will

awaken the people from their spiritual slumber. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges will be dark, very dark, without a ray of light (amos 5:20. those who have maintained righteous lives and kept their covenant with god will be taken to the heavenly paradise. those who have been judged as deserving of punishment for their misdeeds will be sent to gehenna, to stay there for a length of time commensurate with the seriousness of their transgressions. m delving deeper jewish publication society translation. the tanakh. new york, 1992. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. unterman, alan. dictionary of jewish lore and legend. new york: thames and hudson

e chinese taoists believe that after death, the soul crosses a bridge to the next life where it undergoes a process of judgment. once on the other side of the bridge, judges in ten courts decide whether the deceased person has lived a good or bad life. if the person has lived a good life, the soul is allowed to pass through the courts and go to heaven. if the person was judged to have been bad, a punishment is ordered before the soul can go any further. following the burial of the coffin, paper models of houses, cars, and money are burned 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 c

anings contained in the hebrew scriptures. kabbalah is hebrew for that which is received, and also refers to a secret oral tradition handed down from teacher to pupil. the term kabbalah is generally used now to apply to all jewish mystical practice. karmic law karma is the sanskrit word for deed. in the eastern religions of buddhism and hinduism all deeds of a person in this life dictate an equal punishment or reward to be met in the next life or series of lives. in this philosophy, it is a natural moral law rather than a divine judgment which provides the process of development, enabling the soul into higher or lower states, according to the laws of cause and effect to be met. manitou a supernatural force, or spirit that suffuses various living things, as well as inanimate objects, accord

omeone from the dead so that he might speak with him. no fool, the medium plays it very carefully, and reminds the stranger that saul has driven all such men and women who claim to have familiar spirits out of the land of israel. if she even acknowledges that she has such abilities, she could be put to death. saul, desperate for counsel from the spirit of samuel, swears to her by the lord that no punishment will come to her if she will perform this favor for him. he promises that he will tell no one. satisfied with her client s oath of secrecy, the witch asks whom she shall ask her spirit control to summon from the land of the dead. saul answers, bring me samuel. when the woman sees the spirit of samuel materialize before her, it is also given to her to know that her client is king saul, n

forth. those who died of disease or old age regained their youth and health in the spirit world. everyone who arrived on those ethereal planes after death rested for a few days before regaining full consciousness. because on earth it takes a man and a woman to form a complete human unit, marriage continues to exist as a spiritual union on the other side. there is no such thing as hell or eternal punishment. those spirits who find themselves in a hellish place after death can evolve toward a higher spiritual plane. in spite of it being granted to him to be constantly and uninterruptedly in company with spirits and angels, swedenborg did issue a caution in regard to receiving counsel from just any spirit that might manifest with an alleged personal message. when spirits begin to speak, he w

anings contained in the hebrew scriptures. kabbalah is hebrew for that which is received, and also refers to a secret oral tradition handed down from teacher to pupil. the term kabbalah is generally used now to apply to all jewish mystical practice. karmic law karma is the sanskrit word for deed. in the eastern religions of buddhism and hinduism all deeds of a person in this life dictate an equal punishment or reward to be met in the next life or series 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 328 glossary of lives. in this philosophy, it is a natural moral law rather than a divine judgment which provides the process of development, enabling the soul into higher or lower states, according to the laws of cause and effect to be met. knockings/

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ing a blizzard in 1878, is a famous phantom vessel that has been sighted by sailors over the years. on october 17, 1998, prince edward of england (1964) and the film crew for the television series crown and country saw the three-masted ship off the isle of wight and managed to capture its image on film. perhaps the most famous of all ghost ships is the flying dutchman, whose legend states that as punishment for his impiety and blasphemy, the captain, cornelius vanderdecken, must sail until doomsday. the appearance of this supernatural vessel is considered by seafarers to be an omen of ill-fortune. another one that is a forerunner of disaster is the ghost ship of the yangtze river, a medieval chinese pirate junk. the ghost junk has been said to herald wars, famines, and the deaths of thousa

is a favorite playground for the poltergeist. why it should be the baser elements of the adolescent human subconscious that find their expression in the poltergeist is a matter of great speculation among psychical researchers. physical violence is almost always expressed toward the adolescent energy center of the poltergeist and a parent, a brother, or a sister may come in for their share of the punishment as well. if the poltergeist sticks around long enough (its average life is about two weeks) to develop a voice or the ability to communicate by raps or automatic writing, its communications are usually nonsensical, ribald, or downright obscene. cases of poltergeists pelting innocent families with stones and pebbles comprise by far the largest single category of poltergeistic phenomena a

ay beneath it. close at hand had been a nunnery, whose ruins were much in evidence. about a quarter of a mile away stood a castle where many tragic events had occurred, ending with a siege by oliver cromwell. there was a persistent legend about a nun who had been walled up alive in the nunnery for eloping with a lay brother who had been employed at the monastery. the lay brother, who received the punishment meted out for such sins, was hanged. inhabitants of the rectory, and several villagers, had reported seeing the veiled nun walking through the grounds. a headless nobleman and a black coach pursued by armed men had also been listed as a frequent phenomenon. the rectory had been built in 1863 by the reverend henry bull (sometimes called martin in the literature of psychical research. he

itably find his couch overturned, the cushions scattered about, his windows opened, and his armchair placed on his 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 34 ghosts and phantoms the abbe fared the worst throughout the duration of the phenomena. desk. once he tried nailing his windows closed. he returned to find the windows wide open, and by way of punishment, the couch cushions were balanced precariously on the outside windowsill. such pranks the abbe could bear with much more patience than the time the invisible invader dumped every one of his books on the floor. only the holy scriptures remained on the shelves. the most vicious attack on the clergyman occurred once when he knelt at his fireplace stirring the coals, preparatory to placing

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 42 ghosts and phantoms judge and sara matilda, listening for any mention of her name and what she feared would be her dreaded fate, woodruffe grew annoyed with her presence and accused her of eavesdropping on a private family conversation with his wife. angrily, the judge ordered his overseers to cut off one of chloe s ears as punishment. from that time on, chloe wore a green headscarf with an earring pinned to it to hide her missing ear. wise in the ways of herbs and potions, chloe came up with what she believed might be the perfect means that would guarantee her status of house slave and keep her out of the fields. she baked a birthday cake for the woodruffes oldest daughter and placed oleander, a poison, into the mix

ving eyes any sign of misbehavior or disobedience. and a cat that becomes too curious will likely have its tail yanked good and proper by the annoyed nisse. the nisse is also the farmer s friend, and it often sleeps in the barn to keep watch over the animals. if a hired hand should be slow in feeding the cattle or other livestock, the nisse will be certain to give them their grain and to mete out punishment to the sluggish hired man who was tardy in his duties. the nisse might trip him as he walks up the stairs to his bedroom or spill his hot soup on his lap at the evening meal. if treated with respect, the nisse remains an effective guardian over hearth and outbuildings. he does demand payment for the performance of his duties, and the wise householder will be certain to leave hot porridg

arachnophobia, a fear of spiders, is an extremely common fear that undoubtedly has its basis in the reality that some spiders are poisonous or inflict painful bites. the name for this phobia comes from the greek word for spider, arachne. there is also the greek myth of arachne, a woman from the ancient city of lydia, who had the boldness to challenge the goddess athena to a weaving contest. as a punishment, arachne was changed into a spider. claustrophobia, a fear of being enclosed in a small or tight place, was experienced by the great escape artist houdini, who often accepted the challenge of freeing himself from very small and tight boxes and trunks. disciplining himself to conquer his phobia was one of his greatest feats. the name of this phobia comes from the latin word claustro, to

y regarded with awe and great respect. everyone, rich and poor alike, sought their counsel and advice, for it was believed that the magicians were in direct communication with the spirit world and were able to foretell the future. they could prevent storms or make the rain to fall in time of drought. they could pacify angry deities and thus save the people of the tribe or community from impending punishment. magical words and spells were created, and talismans, amulets, and good luck charms were invented. in ancient times, the amulet or talisman was a charm intended to exert a magical influence upon evil spirits and frighten them away. in the twenty-first century, the good luck charm is intended to attract good rather than to repel evil. the transition has given rise to the custom of accep

according to christian tradition, judas betrayed his master after they had observed the passover meal. judas later hanged 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 superstitions, strange customs, taboos, and urban legends 197 ladders are among humankind s earliest tools. himself because of his guilt, and he was said to be damned for all time as his punishment. it has long been a matter of etiquette in france to avoid having exactly 13 guests at a dinner or party. napoleon (1769 1821) wouldn t allow a dinner to begin if there were 13 guests at the table. there is a custom of the quartrozieme, a professional guest who can be called on short notice to avoid having only 13 people dining at a dinner party. although the superstition of 13 guests i

anings contained in the hebrew scriptures. kabbalah is hebrew for that which is received, and also refers to a secret oral tradition handed down from teacher to pupil. the term kabbalah is generally used now to apply to all jewish mystical practice. karmic law karma is the sanskrit word for deed. in the eastern religions of buddhism and hinduism all deeds of a person in this life dictate an equal punishment or reward to be met in the next life or series 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 308 glossary of lives. in this philosophy, it is a natural moral law rather than a divine judgment which provides the process of development, enabling the soul into higher or lower states, according to the laws of cause and effect to be met. knockings/

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ith cables so the doors could not be opened, poured gasoline over the thatched roofs, and set the homes on fire. most of the men of the village were away serving in the kikuyu guard, an anti-mau-mau force, so the greatest number of the 90 bodies found in the charred remains were those of women and children. in addition, the mau-mau had mutilated more than1,000 of the villagers f cattle as further punishment for opposing them. as nearly as it can be determined from the vantage point of an historical re-examination of events, the mau-mau was quite likely an ancient kikuyu secret society that was reactivated. the kikuyu tribe was the most populous and educated in kenya, but their culture also permitted secret societies to flourish, and there were many such groups that had been in existence si

erers. if anyone believed in such alleged powers, satan was deceiving them, declared abbot regino. in 1000, deacon burchard, who would later become archbishop of worms, published corrrector, which updated regino fs work and stressed that only god had the power to change one thing into another. alchemists could not change base metals into gold, and witches could not shapeshift into animals. church punishment of those who persisted in practicing magic or witchcraft remained virtually nonexistent until exaggerated claims of the powers of the cathar sect reached the ears of the papacy. according to startling reports, the cathars were practicing foul sorceries, blasphemous heresies, and black magick. what was worse, they appeared to be prospering in their cities in southern france. in 1208, pop

be wary of toads, for they could likely be familiars of the witches. one witch whom he tried and who confessed at length, described a number of toads that had attended a sabbat in the basses- pyrenees region dressed in black and scarlet velvet with little bells attached to their coats and trousers. in 1609, the parliament of bordeaux sent de lancre to labourd in the bayonne district to administer punishment to the sorcerers who had infested the region. in short order, de lancre deduced that satan deceived a number of roman catholic priests into administering black masses to the witches in the area. two priests, an elderly man of 70 and a young man of 27, were executed almost immediately upon de lancre fs arrival. the horrified bishop of bayonne arranged for his five clergy members accused

dy until he resembled a statue of pure gold. called gmanoa h only fueled their desire. his name was juan martinez, and he had been a munitions master on board a spanish ship exploring the caroni river that branched off from the orinoco at san thome. his group headed deeper into the jungle, but the journey was aborted when its gunpowder stores exploded. martinez was left behind in an open canoe as punishment for the accident. he claimed to have met friendly indians, who blindfolded him for days and led him to their kingdom, called manoa, where everything in the royal palace was made of gold. martinez said that riches had been given to him as a departing gift, but they had been stolen by indians on his way back. this story was told to sir walter raleigh in england around 1586. raleigh had es

contained in the hebrew scriptures. kabbalah is hebrew for gthat which is received, h and also refers to a secret oral tradition handed down from teacher to pupil. the term kabbalah is generally used now to apply to all jewish mystical practice. karmic law karma is the sanskrit word for gdeed. h in the eastern religions of buddhism and hinduism all deeds of a person in this life dictate an equal punishment or reward to be met in the next life or series 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 286 glossary of lives. in this philosophy, it is a natural moral law rather than a divine judgment which provides the process of development, enabling the soul into higher or lower states, according to the laws of cause and effect to be met. knockings/

THE GOD OF THE WITCHES

eligion showsthat the cult of the horned god was far from being dead, and that it was in all probability still the chiefworship of the bulk of the people. it should be also noticed that this is one of the first british records in whichthe old god is called the devil by the christian writers of the middle ages.it is possible that the bishop's high position in the christian hierarchy saved him from punishment, for in thecase also of the lady alice kyteler in 1324 her rank as a noble saved her when she was tried before thebishop of ossory for her heathen practices.[20] the bishop, however, had sufficient evidence to prove hiscase and sufficient power to burn the lady's poorer co-religionists, though not herself.herne the hunter, with horns on his head, was seen in windsor forest by the earl o

t attention and so be recognised. bessie dunlop[32 (1576) did not know tilllong afterwards that the "stout woman" who visited her was actually the queen of elfhame. there are alsoinnumerable stories of "mortals" entering a fairy knowe and thereby becoming acquainted with theappearance of some of the fairies whom they recognised later among the villagers; such recognitioninvariably met with severe punishment. the fairy-woman of modern ireland is described as being like arespectable house-keeper dressed in black; and as it is impossible to distinguish these terrible and terrifyingvisitants from ordinary folk by their appearance and dress, it is advisable not to admit a stranger to the houseor to show hospitality to an unknown visitor while any serious domestic work, such as churning, is inpr

most usual method of correction, this might be inflicted byblows from the chief's fist or from a stick wielded by the chief's hand. many a transgressing member of acoven must have returned home black and blue with bruises as a reminder that implicit obedience was thechief's due.it was not till the religion became a secret matter and the persecution of the church was pressing it hard, thatcapital punishment first appeared. this was inflicted on actual or potential traitors, whose treachery mightinvolve the safety of other members of the coven, more especially that of the master. the almost invariablemethod of execution was by strangulation, and often occurred in the prison in which the suspected traitor wasguarded. after death a thin string or other totally inadequate ligature was tied loo

d had ared garter tied to it. here the garter had obviously been used as a means of magic by a man who had no rightto do so and it was therefore entirely ineffectual.these are the modern examples, but in the sixteenth and seventeenth centuries the garter played a moresinister part. i have already quoted the account of the death of the man playfair, where cause and effect areclearly indicated, the punishment for treachery following hard on the betrayal. as it was a man of high rankwho had instigated the murder "never more enquiry was made who had done the deed. at the same time it ispossible that the earl of lothian may have been the chief of a coven and have been feared accordingly. fearcertainly prevented further enquiry in the case of the man-witch john stewart in 1618.[28] he was in pri

THE KEY TO THE MYSTERIES

d against the torture of the priscillians<church, especially in spain. the emperor maximus, a spaniard, was inclined to put it down with a strong hand and confiscate the heretics' property. the gallic clergy hounded him on, and the councils of bordeaux and saragossa encouraged him. two spanish priests "ithacus" and "idacus" clamoured for the heretics' punishment by the secular arm. but st. martin of tours, stalwart champion of orthodoxy as he was, resisted, and in 385 he went to treves to plead for the persecuted priscillianists. he prevailed. so long as martin stayed at court the ithacan party was foiled. when he left they had the upper hand again, and maximus gave the suppression of the heretics into the hands of the unrelenting evodious. pri

young writer of this school, what his literature proved. it proves, he replied frankly and simply, that one must despair and die. what apostleship, and what a doctrine! but these are the necessary and regular conclusions of the spirit of perversity; to aspire ceaselessly to suicide, to calumniate life and nature, to invoke death every day without being able to die. this is eternal hell, it is the punishment of satan, that mythological incarnation of the spirit of perversity; the true translation into french of the greek word "diabolos" or devil, is "le pervers- the perverse" here is a mystery which debauchees do not suspect. it is this: one cannot enjoy even the material pleasures of life but by virtue of the moral sense. pleasure is the music of the 264 interior harmonies; the senses are

THE MAGICIAN S KABBALAH

also symbolic of the suffering endured in the separation of malkuth and kether from each other by the fall. rm: high, exalted, attributes of kether, and also meaning to decay (worm-eaten, thus the process of malkuth and the decay implicit in evolution symbolised by the worm, dragon or serpent. it can be noted that a rearrangement of the letters of kthr gives krth, meaning "to cut off, and "divine punishment, hence referring that any deviation from the crown brings about a fall from the state of grace represented by kether. kl, to comprehend, measure, all every, whole, any, referring to kether as the all and the highest comprehension (the "admirable intelligence" as the sepher yetzirah entitles it, also "invisible intelligence" in that if something is everything, it cannot ever be perceived

hermit card also resumes this symbolism, and perhaps should be drawn bearing a quill, not a staff. chapter eight; geburah, the folding of the robe geburah is the fifth sephirah of the creative process, and signifies in hebrew a number of related meanings, around the theme of strength: strength, power, force, valour, courage, victory, might, god, strong, mighty, hero. geburah is connected with the punishment of god, rigour, severity, and justice. an alternative title of this sephirah is pachad, meaning "fear. its most negative aspect is said to be blind fanaticism, which is often the result of a fear of that which is considered different to one's own beliefs. when the seven sins are allocated to the tree, the sin of geburah is said to be that of anger. it is also connected, in a more positi

on for this triad, and indeed any part of the tree, would be a prism, into which light enters as a single "ray, and emerges "split" into the visible spectrum of colours. this signifies the process of manifestation down the tree, as the unified state is manifest in apparently seperative states, objects and identities. on the psychological level, geburah represents the super-ego, with its nature of punishment, whilst chesed represents the ego-ideal, with its "reward" functioning when the self in tiphareth meets this ideal. these all function "pre-self, and are thus in the individual unconscious. as the processes of chesed and geburah take place before awareness (tiphareth, one cannot deal with them directly. rather, one must observe their manifestation in awareness (tiphareth, and trace back

he ten commandments are allocated to the tree, that of geburah is "honour thy father and mother. i would suggest that this is kabbalistically interpreted as "recognise the elements of parental conditioning in ones own nature and by analysis and synthesis, observing in awareness, judge which are appropriate, and which are not, discarding the latter and forming ones own model" we must note that the punishment/reward complex signified by these two sephiroth is a simplistic and dangerous model, as punishment, whether inflicted from without or within, only changes behaviour and not cause. working for reward, again whether self-reward or peer-reward goes against the dictum of working "without lust of result" which is central to success. as already noted, the "trick" of working the two sephiroth

THE MIDDLE PILLAR

own factors in man's constitution, and employing them for various ends, which depend entirely on man himself and the extent of his knowledge and spiritual development. here is no place to utter portentous warnings about the use and abuse of magical powers and spiritual knowledge. within the psyche itself is a sentinel which never sleeps. the tree of life 45 it is a guardian of the moral law whose punishment is so dire and devastating that there is no appeal save by expiation of crime. from the dicta and judgments of this inner self there is no escape, except through the admission and the acceptance of the abuse, followed by a grim determination for ever to avoid a similar deed. endnotes 1. the "soul of the world" 2. once again;regardiels description is unnecessarily confusing, and we feel

THE PATH OF KABBALAH

e do not feel the influence of the creator behind them and we cannot feel him. that is because our properties are completely opposite of his. but as soon as one begins to equalize with the creator, even if just a tiny bit, he immediately begins to feel him. in response to every strike of fate, we should ask the right question: what was it given to me for? and not, what have i done to deserve this punishment? or, why is the creator doing this to me? there are no punishments, though we find many depictions of them in the torah, there is only the inducement of mankind toward the perfect state, from which we are trying to escape because of our egoism. our mind is but a tool of ancillary significance that aids us to perceive our sensations correctly. if we relate to our lives as one big classro

now when he deserves to punished or rewarded? a: let s say that a person was standing on a high porch and a part of it suddenly collapses and he falls off and dies. or perhaps a natural catastrophe suddenly happens. who do we blame? who can we be angry with? when a child breaks something we can punish him, we can hit him, but we will be doing so from within our animate understanding of reward and punishment. by that we teach the child our own understanding and approach. that is how it used to be in russia. if i did not accept communism, they could punish me and even kill me. they set their own rules and their own justice, meaning their own understanding of good and evil. in fact, there must be an honest and objective system of reward and punishment, but not one that favours the initiators

uld punish me and even kill me. they set their own rules and their own justice, meaning their own understanding of good and evil. in fact, there must be an honest and objective system of reward and punishment, but not one that favours the initiators of the system, but the well being of those who keep it. it is impossible to provide an accurate and concise explanation of the concepts of reward and punishment. if the system is correct, it should teach us something and not merely exist. however, we cannot be objective; we don t know what hides behind our actions, which contradict the purpose of creation because of our corrupted vessels. there is no reward or punishment from the creator s perspective. he has no desire for man to do this or that. there is only one assignment with regards to the

y one assignment with regards to the creator to bring mankind to a special inner state, such that will enable him to receive the bounty and delight that is intended for us after we attain the purpose of creation. the creator has no desire to punish or reward any person for operations, he always leads us toward the purpose of creation. if that is the case, then whom do these concepts of reward and punishment relate to? a child? an adult? at which degree, which level of understanding does it begin? a person who grows up in this world attains properties of this world and becomes subjugated to its rules. if we could know a person as well as the creator knows him, we would be able to predict his every move in every situation. that brings up the question: where is our freedom of choice, and what

om of choice, and what exactly are we liberated from? is it freedom from the natural properties that the creator inserted in man, or freedom from the influence of the environment? where is that part where one can become free from both his own nature as well as from his surroundings? if we knew it for certain then in those parts where we can choose freely we could also speak of reward or 95 of 273 punishment, because the steps we would make would be steps that were made through choices that are liberated from one s own nature and any other external influence. one should know that in every move he makes, in every step he takes, it is the creator teaching him, fine-tuning his senses and directing him toward the purpose of creation. if we could see it that way, then reward and punishment would

could see it that way, then reward and punishment would take on a completely different meaning, depending on the goal that was set. in that case, everything that one would go through, the good and the bad will be taken as a reward. the bad will not be regarded as painful and tormenting, but as tutoring. such a person interprets everything positively. it means that the division between reward and punishment simply does not exist, because such a person finds only positive in how the creator treats his creatures. but one does not come by such a feeling in one time, but after all sorts of concealments of the creator. in the beginning, there is the double concealment, then a single concealment. after that comes the revelation of the creator, and finally the attainment of eternity, completeness

n the real desire for perfection and spiritual growth evolves. on the other hand, there are the holidays of sukkot and simchat torah, when the corrected soul is filled with the upper light. it is recommended to read kabbalah during this time, because there is a very strong light that shines from above. it is written in the prayer of rosh hashanah that, prayer, almsgiving and repentance cancel the punishment. that means that even if one is meant to suffer pain, anguish and torments, these three operations prevent the punishment. such an operation cannot be in the spiritual world as it can be in ours, when one asks and receives an answer. an operation in the spiritual world relies on the correction of the intent, and only afterwards one receives the reward. therefore, all our requests should

e, meaning to correct the vessels from egoism to altruism. the more correct the soul is, the more it perceives the creator as the absolute goodness. one cannot perform independent corrections. he must realize what kind of enemy his egoism really is, and then ask for help from the creator. the revelation of the creator brings one to a higher level of quality. the change in perception of reward and punishment will make the punishment feel like pleasure. if we were to detach the sensation of pain from the body, we would not know if a disease was spreading in our body and would not do anything to cure it, because we would not feel the symptoms that indicate it. sometimes it is worthwhile to endure pain for the purpose of future benefit. if one realizes that the bitter medicine is a necessary m

THE ROSICRUCIAN MANIFESTOS

great pains, and daily labour, is now manifested unto those who make small account, or scarcely once think upon it; but those which desire it, it is in a manner forced and thrust upon them, that thereby the life of the godly may be eased of all their toil and labour, and be no more subject to the storms of inconstant fortune; but the wickedness of the ungodly thereby, with their due and deserved punishment, be augmented and multiplied. although we cannot be by any suspected of the least heresy, or of any wicked beginning, or purpose against the worldly government, we do condemn the east and the west (meaning the pope and mahomet) blasphemers against our lord jesus christ, and offer and present with a good will to the chief head of the roman empire our prayers, secrets, and great treasures

shall make himself known unto us under the seal of secrecy, and desire our fraternity. but to the false hypocrites, and to those that seek other things than wisdom, we say and witness by these presents publicly, we cannot be made known, and be betrayed unto them; and much less they shall be able to hurt as any manner of way without the will of god; but they shall certainly be partakers of all the punishment spoken of in our fama; so their wicked counsels shall light upon themselves, and our treasures shall remain untouched and unstirred, until the lion doth come, who will ask them for his use, and employ them for the confirmation and establishment of his kingdom. we ought therefore here to observe well, and make it known unto everyone, that god hath certainly and most assuredly concluded t

s he driveth in the 26 wilderness and solitary places. the which is the right reward of the romish seducers, who have vomited forth their blasphemies against christ, and as yet do not abstain from their lies in this clear shining light. in germany all their abominations and detestable tricks have been disclosed, that thereby he may fully fulfill the measure of sin, and draw near to the end of his punishment. therefore one day it will come to pass, that the mouth of those vipers will be stopped and the triple crown will be brought to nought, as thereof at our meeting shall more plain and at large be discoursed. for conclusion of our confession, we must earnestly admonish you, that you put away, if not all, yet the most books written by false alchemists, who do think it but a jest, or a past

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

the stars of heaven fs vault. had rushed to whelm the sun with vehement assault *the tale of archais, vol. i, p. 12. cf. the qabalistic dogma of pistorius: gschema misericordiam dicit, sed et judicium. h the infinite being when exercising his power upon the finite must necessarily chastise to correct and not to avenge himself. the strength of the sin does not exceed that of the sinner, and if the punishment be greater than the offence, he who inflicts it becomes executioner and is the real criminal, who is wholly inexcusable, and himself alone deserving of eternal punishment. any being who is tortured above measure, enlarged by an infinitude of suffering, would become god, and this is what the ancients represented in the myth of prometheus, immortalized by the devouring vulture, and destin

THE TAROT OF C C ZAIN

ht is modestly clothed, and has the sacred serpent, indicating enlightenment, at her brow. she thus personifies virtue. the one at the left wears less clothing, and is crowned with the leaves and vine of the grape. she represents vice, the temptress. above and back of this group the genie of justice, hovering in a flashing aureole of twelve rays, draws his bow and directs toward vice the arrow of punishment. the genie is crowned with a flame to show he is a spirit; and is represented in an aureole of twelve rays to indicate that justice will be meted out in due time to all as the sun passes through the zodiacal signs. this ensemble typifies the struggle between conscience and the passions, between the divine soul and the animal soul, and that the result of this struggle commences a new epo

of those rivalries which are so common among men, which divert energies into channels that result in ruin for all. it signifies sterile projects, ill-considered enterprises which are doomed to failure, ambitions which are frustrated, and death by catastrophe. and it represents the false security which results from material success and the reliance upon purely material science, as well as the sure punishment which is attracted ultimately by all those who use magical forces in the attainment of selfish ends. the star--arcanum xvii. in divination, arcanum xvii may be read as truth, hope or faith. arcanum xvii is figured by a blazing star of eight rays in the center of which is a white trine with point upward joined at its base to a black trine with its point downward. this star is surrounded

THE SECRET RITUALS OF THE OTO

ted by the votes of nine of these men, three only being for his execution, but even the majority adjudged him guilty of imprudence, and sentenced him to be bound to a pole or cross, there to be mocked and scourged, and spat upon (done. c. has to erect pole himself) s: let the candidate be released (done) my brother, let me congratulate you upon the fortitude with which you have undergone the same punishment as our ancient master. this wise man, profiting by the lesson so severely taught him, refrained from further imprudence, and retired to an oasis in the desert, where was a well. in this file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (11 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. secluded spot, it became his custom to greet

THE HOLY BIBLE KING JAMES VERSION

and he said, what hast thou done? the voice of thy brother s blood crieth unto me from the ground. 4:11 and now [art] thou cursed from the earth, which hath opened her mouth to receive thy brother s blood from thy hand; 4:12 when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 4:13 and cain said unto the lord, my punishment [is] greater than i can bear. 4:14 behold, thou hast driven me out this day from the face of the earth; and from thy face shall i be hid; and i shall be a fugitive and a vagabond in the earth; and it shall come to pass [that] every one that findeth me shall slay me. 4:15 and the lord said unto him, therefore whosoever slayeth cain, vengeance shall be taken on him sevenfold. and the lord

shall they pine away with them. 26:40 if they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; 26:41 and [that] i also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: 26:42 then will i remember my covenant with jacob, and also my covenant with isaac, and also my covenant with abraham will i remember; and i will remember the land. 26:43 the land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despise

nto me by the familiar spirit, and bring me [him] up, whom i shall name unto thee. 28:9 and the woman said unto him, behold, thou knowest what saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? 28:10 and saul sware to her by the lord, saying [as] the lord liveth, there shall no punishment happen to thee for this thing. 28:11 then said the woman, whom shall i bring up unto thee? and he said, bring me up samuel. 28:12 and when the woman saw samuel, she cried with a loud voice: and the woman spake to saul, saying, why hast thou deceived me? for thou [art] saul. 28:13 and the king said unto her, be not afraid: for what sawest thou? and the woman said unto saul, i saw gods as

into a deep sleep; and an idle soul shall suffer hunger. 19:16 he that keepeth the commandment keepeth his own soul [but] he that despiseth his ways shall die. 19:17 he that hath pity upon the poor lendeth unto the lord; and that which he hath given will he pay him again. 19:18 chasten thy son while there is hope, and let not thy soul spare for his crying. 19:19 a man of great wrath shall suffer punishment: for if thou deliver [him] yet thou must do it again. 19:20 hear counsel, and receive instruction, that thou mayest be wise in thy latter end. 19:21 [there are] many devices in a man s heart; nevertheless the counsel of the lord, that shall stand. 19:22 the desire of a man [is] his kindness: and a poor man [is] better than a liar. 19:23 the fear of the lord [tendeth] to life: and [he th

rush under his feet all the prisoners of the earth, 3:35 to turn aside the right of a man before the face of the most high, 3:36 to subvert a man in his cause, the lord approveth not. 3:37 who [is] he [that] saith, and it cometh to pass [when] the lord commandeth [it] not? 3:38 out of the mouth of the most high proceedeth not evil and good? 3:39 wherefore doth a living man complain, a man for the punishment of his sins? 3:40 let us search and try our ways, and turn again to the lord. 3:41 let us lift up our heart with [our] hands unto god in the heavens. 3:42 we have transgressed and have rebelled: thou hast not pardoned. 3:43 thou hast covered with anger, and persecuted us: thou hast slain, thou hast not pitied. 3:44 thou hast covered thyself with a cloud, that [our] prayer should not pas

they give suck to their young ones: the daughter of my people [is become] cruel, like the ostriches in the wilderness. 4:4 the tongue of the sucking child cleaveth to the roof of his mouth for thirst: the young children ask bread [and] no man breaketh [it] unto them. 4:5 they that did feed delicately are desolate in the streets: they that were brought up in scarlet embrace dunghills. 4:6 for the punishment of the iniquity of the daughter of my people is greater than the punishment of the page 481 lamentations sin of sodom, that was overthrown as in a moment, and no hands stayed on her. 4:7 her nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing [was] of sapphire: 4:8 their visage is blacker than a coal; they are not known i

us upon the mountains, they laid wait for us in the wilderness. 4:20 the breath of our nostrils, the anointed of the lord, was taken in their pits, of whom we said, under his shadow we shall live among the heathen. 4:21 rejoice and be glad, o daughter of edom, that dwellest in the land of uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. 4:22 the punishment of thine iniquity is accomplished, o daughter of zion; he will no more carry thee away into captivity: he will visit thine iniquity, o daughter of edom; he will discover thy sins. 5:1 remember, o lord, what is come upon us: consider, and behold our reproach. 5:2 our inheritance is turned to strangers, our houses to aliens. 5:3 we are orphans and fatherless, our mothers [are] as widows

will set my face against that man, and will make him a sign and a proverb, and i will cut him off from the midst of my people; and ye shall know that i [am] the lord. 14:9 and if the prophet be deceived when he hath spoken a thing, i the lord have deceived that prophet, and i will stretch out my hand upon him, and will destroy him from the midst of my people israel. 14:10 and they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh [unto him] 14:11 that the house of israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and i may be their god, saith the lord god. 14:12 the word of the lord came again to me, saying, 14:13 son of man, when the

14:17 and it shall be [that] whoso will not come up of [all] the families of the earth unto jerusalem to worship the king, the lord of hosts, even upon them shall be no rain. 14:18 and if the family of egypt go not up, and come not, that [have] no [rain] there shall be the plague, wherewith the lord will smite the heathen that come not up to keep the feast of tabernacles. 14:19 this shall be the punishment of egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. 14:20 in that day shall there be upon the bells of the horses, holiness unto the lord; and the pots in the lord s house shall be like the bowls before the altar. 14:21 yea, every pot in jerusalem and in judah shall be holiness unto the lord of hosts: and all they that sacrifice shall come and

in prison, and ye visited me not. 25:44 then shall they also answer him, saying, lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? 25:45 then shall he answer them, saying, verily i say unto you, inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me. 25:46 and these shall go away into everlasting punishment: but the righteous into life eternal. 26:1 and it came to pass, when jesus had finished all these sayings, he said unto his disciples, 26:2 ye know that after two days is [the feast of] the passover, and the son of man is betrayed to be crucified. 26:3 then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was ca

; having confidence in you all, that my joy is [the joy] of you all. 2:4 for out of much affliction and anguish of heart i wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which i have more abundantly unto you. 2:5 but if any have caused grief, he hath not grieved me, but in part: that i may not overcharge you all. 2:6 sufficient to such a man is this punishment, which [was inflicted] of many. 2:7 so that contrariwise ye [ought] rather to forgive [him] and comfort [him] lest perhaps such a one should be swallowed up with overmuch sorrow. 2:8 wherefore i beseech you that ye would confirm [your] love toward him. 2:9 for to this end also did i write, that i might know the proof of you, whether ye be obedient in all things. 2:10 to whom ye forgive

TURNER ROBERT ARBETEL OF MAGICK

, do of their own accord offer themselves to men in the forms of spirits, and are ready to perform their offices for them, whether they will or not: by how much the rather will they attend you, if they are desired? but there do appear also evil spirits, and destroyers, which is caused by the envy and malice of the devil; and because men do allure and draw them unto themselves with their sin, as a punishment due to sinners. whosoever therefore desireth familiarly to have a conversation with spirits, let him keep himself from enormious sins, and diligently pray to the most high to be his keeper; and he shall break through all the snares and impediments of the devil: and let him apply himself to the service of god, and he will give him an increase in wisdom. 17 aphor 20. all things are possib

bor, without which no great thing can be obtained from the divine deity worthy admiration, as it is said, tu nihil invita dices facie sue minerva. nothing canst thou do or say against minerva s will. we do detest all evil magicians, who make themselves associates with the devils with their unlawful superstitions, and do obtain and effect some things which god permitteth to be done, instead of the punishment of the devils. so also they do other evil acts, the devil being the author, as the scripture testifie of judas. to these are referred all idolaters of old, and of our age, and abusers of fortune, such as the heathens are full of. and to these do appertain all charontick evocation of spirits the works of saul with the woman, and lucanus prophesie of the deceased souldier, concerning the

mbers thereof; or else they are servient to the creatures in corporal things, partly for the salvation of the soul and body, and partly for its destruction. and there is nothing done, whether good or evil, without a certain and determinate order and government. he that seeketh after a good end, let him follow it; and he that desires an evil end, pursueth that also, and that earnestly, from divine punishment, and turning away from the divine will. therefore let every one compare his ends with the word of god, and as a touchstone that will judge between good and evil; and let him propose unto himself what is to be avoided, and what is to be sought after; and that which he constituteth and determineth unto himself, let him diligently, not procrastinating or delaying, until he attain to his ap

en are forsaken by god, and delivered to the power of satan. the seventh septenary. aphorism 43. the lord liveth, and the works of god do live in him by his appointment whereby he willeth them to be; for he will have them to use their liberty in obedience to his commands, or disobedience thereof. to the obedient, he hath proposed their rewards; to the disobedient he hath propounded their deserved punishment. therefore these spirits of their freewil, through their pride and contempt of the son of god, have revolted from god their creator, and are reserved unto the day of wrath; and there is left in them a very great power in the creation; but notwithstanding it is limited, and they are confined to their bounds with the bridle of god. therefore the magitian of god, which signifies a wise man

ed; the good spirits in good things, unto salvation; the evil spirits in every evil thing, to destruction. examples are not wanting in the histories of the whole world; and do daily happen in the world. theodosius before the victory of arbogastus, is an example of the good; brute before he was slain, was an example of the evil spirits, when he was persecuted of the spirit of c sar, and exposed to punishment, that he slew himself, who had slain his own father, and the father of his country. aphorism 48. all magick is a revelation of spirits of that kinde, of which sort the magick is; so that the nine muses are called, in hesiod, the ninth magick, as he manifestly testifies of himself in theogony. in homer, the genius of ulysses in psigiogagia. hermes, the spirits of the more sublime parts o

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

rigesimas in pane et aqua poeniteat. generative powers 129 council of ch lons, held in the ninth century, prohibits the same practice almost in the same words; and burchardus repeats it again in the twelfth century,1 a proof of the continued existence of this worship. that it was in full force long after this is proved by the statutes of the synod of mans, held in 1247, which enjoin similarly the punishment for him who has sinned to the fascinum, or has performed any incantations, except the creed, the pater noster, or other canonical prayer. 2 this same provision was adopted and renewed in the statutes of the synod of tours, held in 1396, in which, as they were published in french, the latin fascinum is represented by the french fesne. the fascinum to which such worship was directed must

TYSON DONALD NEW MILLENNIUM MAGIC

e, and the pin. it is the instrument of violation. it sug- gests thrusting and piercing and thus represents unbalanced force. the guard of the repose reci rocating force dagger is akin to the small arm of the christian cross, which is off-center and directs the primary force of the vertical ray out its longest segment. its element is air. magically, the dagger is used to command through threat of punishment. it can cause discomfort to psychic entities, as can all pointed steel or iron objects. generally it symbolizes justice and retribution. held with the point up, it is the symbol of liberation. held point down, it is symbolic of frustration and waste. focused force also called the chalice and grail. it suggests a seed unfolding new life and a womb ready to issue forth its contents, which

n must be all-encompassing. it should be in length from the fingertips to the armpit and in thickness like the thumb. sometimes one end is divided to signify a male and a female end, but this is not common. the wood of mercury, the hazkl, is recommended. the sword is similar to the dagger, but applies its qualities throughout the realm of magic. it is used in all matters where command, threat, or punishment may be nec- essary. for this reason it is seldom used in works of white magic. its primary func- tion is to compel obedience from lower spirits. it should be made of good steel and equal in length with the wand, preferably hand-forged by the magus. where this is impossible, at least the hilt must be fash- ioned by the magus. when not in use it must be kept wrapped in clean white linen

. to indicate that this behavior is in disharmony with cosmic law, we are made by our very natures to experience a sense of emptiness. this negative reinforcement can even exhibit itself on the physical level if the entropic behavior takes a physical form. if jesus had leapt from the high place at the urging of lucifer, it would have been a physical expression of chaotic or evil behavior, and its punishment would also have taken a physical form--destruction of the body on the rocks below. there are many contemporary examples of the chastening hand of the all. the bands of lunatics who periodically gather in the desert to greet the landing of giant space ships-space ships that never come-demonstrate the seduction of lucifer in the modern world. so do the exhibitions of levitation by eastern

is not absolutely necessary to deliver the runes to the person who is the focus of the rit- ual working, it greatly strengthens the link between the rune spirits and that person. the magus will be in some personal danger after the runes have been stained and evoked, but before they have been cast, especially if they are intended for some malicious or destructive purpose. runes are often used for punishment since they are by nature violent and pitiless. the magus protects him or herself with the rune algiz (eolh, y, which should be made in the form of a pendant and hung on a leather thong around the neck. the pendant should be iron (steel will do) or oak. as the runes are stained with red pigment this protective amulet is also stained so that both become potent at the same time. the pendan

TYSON DONALD SOUL FLIGHT

rance and deprivation. the most famous example is that of the christian fanatics known as stylites, or pillar saints, who lived on the tops of stone pillars, exposed to the elements both day and night. simeon the stylite of syria (died ad 460) spent thirty-seven years of his life on various pillars, the final one sixty-six feet in height. it has been speculated that those monks and nuns receiving punishment derived sexual pleasure from it, and this is no doubt true, given how closely chastisements of the flesh used by the religious parallel the sexual play of submissives and masochists. however, sexual pleasure was not the primary goal, but rather freedom from the yoke of the body by inducing spontaneous astral projection, which resulted in visions that were interpreted as divine revelatio

the opposite turning is negative. 212 soul flight xi justice hebrew letter: lamed (ox goad) correspondence: libra path: twenty-second a mature and serious woman sits between two pillars, robed in the costume of a judge. in one hand she holds up a set of weighing scales, and in the other, a sword-the symbols of her profession that signify respectively a fair and equal trial and the dispensation of punishment. her artificial posture has the appearance of a formal pose as she walks into the courtroom with her instruments of justice in her hands, and sits upon the judgment seat before the audience assembled to witness the events of the trial. she soon puts aside her symbols, and the trial begins. the environment of this trump is the interior of a courtroom. behind the lady judge is an open win

he elders glow with good health. the goddess who rules the city as its queen is a slender yet athletic woman with long blonde hair held in place beneath a golden tiara, dressed in a white gown that resembles the style of ancient greece. she speaks with a clear, melodic voice. 250 soul flight 9. hagalaz literal meaning: hail general sense: destruction, violence, loss, deprivation, disaster, wrath, punishment, injury, fury, conflict, assault hagalaz is an evergreen forest in the midst of a raging winter storm of snow and hail. no security or haven is visible in the gathering twilight. the boughs of the trees bend low to touch the banks of snow on the ground under the weight of the snow that clings to them. in the distance, everything fades to a general grayness. the cold of the wind is bitte

TYSON DONALD THE POWER OF THE WORD

nds at the head of the left pillar of severity on the tree of the kabbalah. binah is the seat of aima, the great dark mother who is the fruitful womb of the universe. it is the role of the wings on the left side to bring forth into being ideas and possibilities. the female angels are responsible for the fashioning, limiting, and destroying of things; for all analytical and critical judgement; for punishment, pain, and matters relating to the health of the body; for dreams, nightmares, and fantasies; for doubts, fears, self-analysis, and conscious thoughts; for fashions, styles, and other social trends outwardly expressed; indeed, for all manifest, structured forms and cycles. the male wings are under the influence of the supernal sephirah chokmah, wisdom, which stands at the head of the ri

ny crowns he wears are the banners of the name. it is said that "he has a name written that no man knew but himself' to indicate that the ineffable name, ihvh, because it encompasses everything in the whole of creation, cannot truly be comprehended except by the creator of everything. here, his white garment is dyed in blood to indicate that the christ upon the horse is the christ of judgment and punishment, in contrast to the seated christ, the christ of inspiration and mercy. notice that at the end of the description of the mounted christ, his name is given in a twofold manner "king of kings, and lord of lords" it would be reasonable to associate the first title, king of kings, with the seated christ of chesed, and the second title, lord of lords, with the mounted christ of geburah. both

dentity of the heavenly christ. you will assume the seated form of christ and use the name of power ihvshh for works involving the right hand--expansion, creation, integration, reconciliation, charity. you will assume the mounted form of christ and use the name of power ihshvh for works involving the left hand--division, destruction, analysis, criticism, exorcising, learning, cleansing, judgment, punishment. if the ritual is conducted for a specific magical purpose, you will wish to resume your earthly identity before concluding the ritual. this prevents the profanation of the christ-form by chaotic thoughts, feelings, and actions outside the sacred circle. this can be done by taking off the headband of white cloth without untying it. the white band contains the identity of heavenly christ

rd of fire" armed with "two-edged swords flaming" would seem to be the same class of beings as the "mighty" spirits of the sixth key, who are armed with "fiery darts" or arrows. perhaps they are also the same class as the "flames of the first glory" mentioned in the seventh key. as pointed out earlier, the two-edged sword is usually a symbol of judgment because it can cut either way, allowing its punishment to be balanced. madimi, dee and kelley's spirit guide, states explicitly the meaning of this 208 tetragrammaton symbol "the vengeance of god is a two-edged sword, and cutteth the rebellious wicked ones in pieces (casaubon, p. 32. the vials of wrath are an obvious reference to the "seven golden vials full of the wrath of god (rev. 15:7) given to seven angels of retribution by one of the

onsider that mistletoe is a symbol of life, we can appreciate how perverse is the imagery in the key of "nests" upon the tree of life which lament the sorrow "laid up" or reserved, for the goddess of the earth, she who is called the soul of the world. these nests "vomit out the heads of scorpions and live burning] sulphur mingled with poison" the seven woes that afflict the soul of the world as a punishment for her "iniquities" proceed out of the twenty-two nests of lamentation upon the branches of the northern oak. there is clearly a correlation here between the seven woes of the key and the seven woes that accompany the sounding of the seven trumpets in revelation 8 and 9. at the sounding of the fifth trumpet, a star fell from heaven "and to him was given the key of the bottomless pit (r

rity and the twelve overt (male) banners of mercy. in the kabbalah it is the left, female side of the sephirothic tree that punishes, and the right, male side that dispenses mercy. however, this apparent contradiction is not as puzzling as might first appear, both the sons of fury and the daughters of justice belong to the left side of the tree. they represent, respectively, the severe justice of punishment and the equitable justice that restores a correct balance. in the familiar statue of blind justice, the sons are represented by the sword in the hand of the goddess justice, while the daughters are the balance. both are contained within the fifth sephirah, which carries the two names din (rigorous judgment) and geburah (binding strength. the daughters of the just would seem to fall unde

ory or splendor is the name of the eighth sephirah, hod, which is positioned just below geburah on the left side of the tree of the sephiroth, the side of severity and judgment. it is said that the second flame will "comfort the just" because it is the task of this angel, or class of angels, to send its ministers walking the face of the earth to separate the righteous from the wicked, so that the punishment of god will fall only on the wicked. that is why the active power of this angel is its "feet" rather than the more common "wings" these feet must both "understand and separate" signifying that the second flame has the power to look into the very hearts of human beings. for this purpose, its ministers must go among men and women in human guise unrecognized, as members of the human race

e analyzed with the mind except on a secondary level. the phrase "window of comfort" may be a reference to the windows in the firmament through which the rain was supposed to pour when they were opened "and the windows of heaven were opened (gen. 7:ll. in biblical times, drought brought famine and plague. that is why the ministers of the first flame are said to "weave the earth with dryness" as a punishment for her multiplicity of forms. with the coming of new jerusalem the earth is unified once again, and the windows of heaven can open to allow her parched surface to bloom in renewal. the key of the thirty aethers 0 you heavens which dwell in (the first air) are mighty in the parts of the earth, and execute the judgment of the highest. to you it is said: behold the face of your god, the b

VOX SABBATUM

es and initiates change internal and external. in the rational consciousness the mind is aligned with the specifics and maps ingrained in the psyche from early childhood. these models sometimes morph and transform with the maturing mind; but rarely are broken free from. this may be observed in the individual who from a child grows up believing in some form of christian dogmatic ideals, worship or punishment, the god above 1 sometimes referred to as black magickian. the term black represents wisdom, not ill inspired intent. please refer to the arabic root fhm, meaning black or wisdom. this is the basis of the sabbatic goat as the torch bearer, which signifies knowledge and intelligence. 2 the antinomianian path of self-deification, isolating the psyche from the natural order of self- dissol

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

nd "guardians of mankind" and "bestowers of wealth" and these are regarded by plato as a "middle order of beings between the gods and men, interpreters of the wills of the gods to men, and ministering to their wants, carrying the prayers and supplications of mortals to heaven, and bringing down thence in return oracles and all other blessings of life" empedocles thought that the daemons underwent punishment, and that when chastened and purified they were restored to their original state [sec. xxvii. to this class belonged typhon, who was punished by isis. in memory of all she had done and suffered, she established certain rites and mysteries which were to be types and images of her deeds, and intended these to incite people to piety, and, to afford them consolation. isis and osiris were tr

WICCA WITCHCRAFT TODAY

orthodox celtic cult into which more primitive beliefs and practices infiltrated during the crash following the roman invasion and the introduction of christianity, and we must take into account the effects of the greek and roman mystery religions. after the saxon invasion there probably was an influx of roman-british nominal christians, who entered the witch-cult thinking that the invasion was a punishment for deserting the old gods, and that the witches' gods were the true ancient gods with other names. it may only be a coincidence that in mexico there was a witch cult much resembling that in europe, which existed from pre-columbian times. they had a goddess, or witch queen, always represented as naked and carrying or riding a broom (this represented cleanliness or ritual purity in mexic

urch knew of or suspected some secret rite among the templars and that it was of a phallic nature, for with fiendish cruelty they attached heavy weights to that organ when torturing the unfortunate knights, as if to say: your rites centre round that member, so we torture you there to extract the most damning evidence. the men of the fourteenth century quite understood the principle of 'making the punishment fit the crime. in parzival, by walfram von esehenbach, the grail is a stone which is under the protection of a body of knights templars who are chosen by the stone itself. on the stone appear written the names of these guardians when they are yet children (does this not point to novices being initiated into a cult while still children, as in the witch cult. so also the stone chooses a w

agreus, the son of zeus and kore (persephone, is slain at hera's instigation by the titans who tear him to pieces and devour him except for his heart which athene saves and of which is born, as the son of zeus and semele, the second dionysus. palingenesis here consisted in dying and being reborn again in zagreus. mankind had birth from the ashes of the titans smitten by the thunderbolt of zeus in punishment for their crime. this is why all men bear the burden of the titans' crime; but as the titans devoured zagreus, man has within him also the nature of dionysus. theologians said that it was the titanic nature innate in the body from which man must free himself to reunite with the dionysiac nature through the agency of the mysteries. thus the orphic mystery took a lofty moral and spiritual

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

e couches raised and goblets at hand and cushions ranged and silken carpets spread. will they not regard the camels, how they are created? and the heaven, how it is raised? and the hills, how they are set up? and the earth, how it is spread? remind them, for thou art but a remembrancer, thou art not at all a warder over them. but whoso is averse and disbelieveth, allah will punish him with direst punishment. lo! unto us is their return and our their reckoning. selections from: mohammed marmaduke pickthall, trans. the meaning of the glorious koran. new york, mentor (mt223, 1953. p. 437, 438. 243 sayings of the unitarian universalists (out of the stars) out of the stars in their flight, out of the dust of eternity, here have we come, stardust and sunlight, mingling through time and through s

ire, i have been a trout in a covert, there is nothing of which i have not been part. i fought, though small, at the battle of goddeu brig. with prydain s ruler, with his rich-laden fleet. unwise bards pretend a terrible beast with a hundred heads the battle was contested at the root of its tongue, at the back of its skull. the hundred-clawed black toad, the crested, speckled snake are the soul s punishment, a torment to the flesh. i was at caer nefenhir, where grass and trees came swiftly wayfarers perceived them, warriors stood astonished, at the might of the britons, shown forth by gwydion. men called upon the christ, on the saints as well, to deliver them swiftly from terrible rage. answer they got in elemental language: rush, ye chiefs of the wood with the princes in your thousands, t

. god: all right, then, let us make a fresh start. suppose i agree to remove your free will, but with the understanding that you will then commit an enormous number of acts which you now regard as sinful. technically speaking, you will not then be sinning since you will not be doing these acts of your own free will. and these acts will carry no moral responsibility, nor moral culpability, nor any punishment whatsoever. nevertheless, these acts will all be of the type which you presently regard as sinful; they will all have this quality which you presently regard as sinful; they will all have this quality which you presently feel as abhorrent, but your abhorrence will disappear; so you will not then feel abhorrence towards these acts. mortal: no, but i have present abhorrence toward the act

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

w. wyn n wes tcott it is not every man who deserves to have two tables. this meant that very few deserve to have the best of the next life, as well as the good things to come. there are two important things. first, that one s bed should be placed north to south and that one should pray in front of his bed. there are two ways before a man, one leads to paradise and one to gai-hinnom, the place of punishment. there are only two jewish laws, the written law of moses, and the oral law of the qabalah. every jew who goes from the synagogue to his house on the eve of the sabbath is accompanied by two angels, one good and one bad, and if the house is all in order the good angel confirms a blessing, but if it be in disorder, the good angel has to say amen to the condemnation spoken by the evil ang

s 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 degrees of excommunication--separation for an undefined time, exclusion for 60 days, and execration for 30 days. moed katon, 17.1. the name of adam is of three letters, a, d and m: these are the initials of adam, david and messiah, and the soul of the first passed to david and then to the messiah. nishmath chajim, 152.2. 46. the soul of cain passed to jethro, his spirit into korah

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

t any moment to the shrine (lev 16:2, for all the lights of the supernal crown [keter elyon] illumine this moment [me irim le-hai et, as it says, it is the moment to do for the lord [et la asot la-yhwh (ps 119:126, a moment for every time and a moment for every desire [la-kol zeman we-et le-khol hefes (eccles 3:1. 258 the context for this remark is an exposition of the words he does not remit all punishment, we-naqqeh lo yenaqqeh (exod 34:7, which appear in the biblical 104 chapter two verses whence rabbinic interpreters eisegetically derived the thirteen attributes of divine mercy. building on previous rabbinic texts, the medieval kabbalist accorded theurgic power to these verses; their recitation by israel induces god to bestow a free gift (matanat hinnam) in the form of his forgiving al

circumcision of abraham s membrum virile resulted from his having merited the circumcision of the heart, a spontaneous gesture that issues from the highest manifestation in the sefirotic pleroma, arikh anpin, a term derived from the scriptural elocution erekh appayim in exodus 34:6,298 the place that is pure mercy and consequently beyond the strictures of law and its implied system of reward and punishment.299 needless to say, the position articulated by shneur zalman should not be confused with the pauline argument so influential in the history of christianity that circumcision of the spirit (identified with the rite of baptism) replaces circumcision of the flesh. for shneur zalman, there is no substitution or replacement; to locate the circumcision of the heart in a gradation superior t

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