Michael Wynn's Occult Reference Library
RAVEN,RAVENS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s (i. 5, 499, we read in a schwank, that the lord god has chosen wolves for his hounds, that they are his cattle. the two ravens are hvginn and muninn, from hugr (animus, cogitatio) and munr (mens; they are not only brave, but cunning and wise, they sit on the shoidders of osinn, and whisper in his ear whatever they see and hear, sa^m. 42' 88^ sn. 42. 56. 322. to the greek apollo too the wolf and raven were sacred^ his messenger the raven informed him when koronis was unfaithful, and aristeas accompanied him as a raven, herod. 4, 15; a raven is perched aloft on the mantle of mithras the sun-god. the gospels represent the holy ghost as a^ in marc. cap. 1, 11, the words 'augiirales vero alitcs ante curriini delio coiistiterunt, are transl. by notker 37: to warcn garo ze apollinis reito sine

pon him, ejxeivev ctt' avrov, mansit super eum, john 1, 32 'in krist er sih gisidalta' says 0. i. 25, 24; but hel. 30, 1 of the dove: sat im icppan uses drohtines ahslu (our lord's shoulder. is this an echo of heathen thoughts? none of the fathers have this circumstance, but in the mid. ages there is talk enough about doves resting on shoulders^ and the dove, though frequently contrasted with the raven (which, like the wolf, the christians applied to the evil one, may nevertheless be put in the place of it. oswald's raveii flies to his shoulder and arm, 749. 942. oswald talks to it, 95-6, and kneels before it, 854. conf. ziugerle, oswalt p. 67 (see suppl^ now under that figure of the bearded old man, wuotan is apparently to be regarded as a water-sprite or water-god, answering well to the

but other attributes of wuotan point more to hermes and apollo. he resembles the latter, in as much as from him proceed contagious diseases and their cure; any severe illness is the stroke of god, and apollo's arrows scatter])estilence. the gauls also imagined that apollo drove away diseases (apollinem morbos depellere, caes. b. g. 6, 17; and wodan's magic alone can cure balder's lamed horse. the raven on the god's shoulder exactly fits apollo, and still more plainly the circumstance that osinn invented the poetic art, and saga is his divine daughter, just as the greek muses, though daughters of zeus, are under apollo's protection, and in his train. on the other hand, writing and the alphabet were not invented by apollo, but by hermes. tlie egyptian priests placed hermes at the head of all

exchange of the human form for that of a bird, when the gods are departing and no longer need to conceal their wondrous being, tallies exactly with osin's taking his flight as a falcon, after he had in the shape of gestr conversed and quarrelled with hei'sreckr: visbrast i vols liki, fornald. sog. 1, 487; but it is also retained in many stories of the devil, who assumes at departure the body of a raven or a fly (exit tanquam corvus, egressus est in muscae similitudine. at other times, and this is the prettier touch of the two, the gods allow the man to whom they have appeared as his equals, suddenly as they are going, to become aware of their divine proportions: heel, calf, neck or shoulder betrays the god. when poseidon leaves the two ajaxes, one of them says, ii. 13, 71: i-xyca yap fiero

the lay of euncs: ing wyes arrest mid eastdenum gesewen secgum, oc5 he sissan east ofer wfieg gewat. wan aefter ran. j?us heardingas];one hrole nemdon. ing first dwelt with the east danes (conf. beow. 779. 1225. 1650, then he went eastward over the sca^ his wain ran after. the wain 1 pro.ximi oceano ingaevones, medii herniinones, ceteri istaevones vocantur, tac. germ. 2^ cajdm. 88, 8 says of the raven let out of noah's ark: gewat ol'er wonue wa'g sigan. 345 heroes. is a distinctive mark of ancient gods, but also of heroes and kings; its being specially put forward here in connexion with a seavoyage, appears to indicate some feature of the legend that is unknown to us (see suppl. ing's residence in the east is strikingly in harmony with a pedigree of the ynglings given in the islendingabok

ABRAMELIN3

ts. no. c a is a square of d g squares. orimel is evidently here used as the name of a spirit. oirin is a chaldaic word meaning angelic watchers over the kingdoms of the earth. orion may also come from this word. the sacred magick 169 the seventeenth chapter. o fly in the air and travel any whither( b) in a black cloud( c) in a white cloud( d) in the form of an eagle( f)*in the form of a crow (or raven( e) in the form of a vulture( g) in the form of a crane. c notes to chapter xvii (a) the symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits (b) oriens, paimon, ariton, and amaimon execute the operations hereof by means of their common ministers (1) t a s m a a g e i m s e v e s m i e g a a m s a t (2) a n a n n a n a (3) h o l o p o p o l o l o

ALEISTER CROWLEY LIBER 777

mmonia rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table v (continued) 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s

$ cwgyla eligos a knight with a lance and banner, with a serpent. 20 18$ ytab bathin a strong man with a serpent s tail, on a pale horse. 22 21% and# aram marax human-faced bull. 24 24= rbn naberius a black crane with a sore throat he flutters. 25 27% and= wwnyr ronove a monster [probably a dolphin. 26 30= canrwp forneus sea monster. 28 33 [ug gaap like a guide. to be kings. 29 36& cwlwfcy stolas raven. table of correspondences 29 clxi. goetic demons &c. by night (ascendant. clxii. magical images of col. clxi. 15 37= nap phenex child-voices phoenix. 16 40 \war raum crow. 17 43 ]wnbc sabnock soldier with lion s head rides pale horse. 18 46% wrpyb bifrons monster. 19 49$ lkwrk crocell angel. 20 52 ]wla alloces soldier with red leonine face and flaming eyes; rides great horse. 22 55& bwarwa o

rapw vepar mermaid. 17 45$ and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table v (continued) 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxlvii (

ot pronounced or counted in the enumeration, which would explain the fourth dot in m. m and the extra coloured band used to glyph the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu line 24: possibly on (ayin nun) should also be referred here. notes 54 col. xlvi. crowley s later attributions of the trigrams of the i ching, etc, to the sephiroth are given in the book of thoth, thusly: 0: tao. 1: tao teh. 2:yang. 3: yin. daath: khien. 4: tui. 5: kbn

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

on plunging him into such ordeals that he seems (both to himself and to others) to have turned from a noble and upright man into an unutterable scoundrel; so does the "first matter" blacken and putrefy as the alchemist breaks up its coagulations of impurity. the student may work out for himself the various analogies involved, and discover the "black dragon, the "green lion, the "lunar water, the "raven's head, and so forth. the indications above given should suffice all who possess aptitude for alchemical research. only one further reflection appears necessary; namely, that the eucharist, with which this chapter is properly preoccupied, must be conceived as one case- as the critical case- of the art of the alchemist. the reader will have observed, perhaps with surprise, that the master the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ss in religious beliefs, and ends "and i'm dead sure you're right" his host mildly rebukes him, saying "but we are only moderately sure" s chapter xvi "serious" style of a.c, or the apparent frivolity of some of my remarks. cara soror, do what thou wilt shall be the whole of the law. alas! it is unlikely that either you or i should come upon a copy of max beerbohm's portrait of mathew arnold; but raven hill's famous cartoon is history, and can be told as such without the illustration. we shall have to go into the matter, because of your very just criticism of my magical writings in general- and these letters, being colloquial, are naturally an extreme case. far-off indeed those sunny days when life in england was worth living; when one could travel anywhere in europe- except russia and tur

orgotten piece of mischief that might stop it. the withered husks of womanhood, idle, frustrated, spiteful and malignant, called up their forces, blackmailed the church into supporting them, and began a senseless string of prosecutions. notable in infamy stands out he name of mrs. ormiston chant. so here we had the trial of some harmless girl for "accosting" it was a scene from this that inspired raven hill's admirable cartoon. a "pale young curate" is in the witness box "the prisoner" he drawled "made improper proposals to me. the actual words used were "why do you look so sad, bertie" the magistrate "a very natural question" now, fifty years later, here am i in the dock. 1("how can you expect people to take your magick seriously" i hear from every quarter "when you write so gleefully abo

ALEISTER CROWLEY SEPHER SEPHIROTH

regnum dei; isis naturae regina ineffabilis; and many other sentences. see crowley, coll. works vol. i. appendix) y r n y enemy r( evil; friend (r 271 earth (ch (whence glow, mean h (r) in these words, as follows (see 256, hrym) rm)l 272 earth)(r) to consume; to injure; brutish r(b a great blow hbr hkm the evening; to grow dark; to exchange, pawn; poplar, willow; desert; arabia; sweet, pleasant; raven br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau:

ALEISTER CROWLEY THE HEART OF THE MASTER

uth of the master, so that his voice breaks into song: the word of the law is thelema (greek letters. then is all heaven aflame with a great blast of trumpets; and the world is alight with one flash that sundereth every spirit that liveth, branding this sign upon them: do what thou wilt shall be the whole of the law. aves. now the whole air is thrilled by the voices of birds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of t

understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk. agla: by thine energy riseth all motion of will of

ALEISTER CROWLEY EQ I 5

more vivid than the blinding white brilliance of the wheel. the figures on the wheel are darker than the wheel itself; in fact, they are stains upon the purity of the wheel, and for that reason, and because of the whirling of the wheel, i cannot see them. but at the top seems to be the lamb and flag, such as one sees on some christian medals, and one of the lower things is a wolf, and the other a raven. the lamb and flag symbol is much brighter than the other two. it keeps on growing brighter, until now it is brighter than the wheel itself, and occupies more space than it did. it speaks: i am the greatest of the deceivers, for my purity and innocence shall seduce the pure and innocent, who but for me should come to the centre of the wheel. the wolf betrayeth only the greedy and the treache

lamb and flag symbol is much brighter than the other two. it keeps on growing brighter, until now it is brighter than the wheel itself, and occupies more space than it did. it speaks: i am the greatest of the deceivers, for my purity and innocence shall seduce the pure and innocent, who but for me should come to the centre of the wheel. the wolf betrayeth only the greedy and the treacherous; the raven betrayeth only the melancholy and the dishonest. but i am he of whom it is written: he shall deceive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose

ive the very elect. for in the beginning the father of all called forth lying spirits that they might sift the creatures of the earth in three sieves, according to the three impure souls. and he chose the wolf for the lust of the flesh, and the raven for the lust of the mind; but me did he choose above all to simulate the pure prompting of the soul. them that are fallen a prey to the wolf and the raven i have not scathed; but them that have rejected me, i have given over to the 4 this night i took the shew-stone to my breast to sleep, and immediately a dhyana arose of the sun, seen more clearly afterwards as the star. exceeding was its brilliance. wrath of the raven and the wolf. and the jaws of the one have torn them, and the 43 beak of the other has devoured the corpse. therefore is my f

th alive. i have feasted myself on the blood of the saints, but i am not suspected of men to be their enemy, for my fleece is white and warm, and my teeth are not the teeth of one that teareth flesh; and mine eyes are mild, and they know me not the chief of the lying spirits that the father of all sent forth from before his face in the beginning (his attribution is salt; the wolf mercury, and the raven sulphur) now the lamb grows small again, there is again nothing but the wheel, and the hand that whirleth it. and i said "by the word of power, double in the voice of the master; by the word that is seven, and one in seven; and by the great and terrible word 210, i beseech thee, o my lord, to grant me the vision of thy glory" and all the rays of the wheel stream out at me, and i am blasted a

ALEISTER CROWLEY EQUINOX EQ I 3 3

aled unto man for a snare i adore thee by the twelvefold snare and by the unity thereof. 000. in the beginning there was naught, and naught spake unto naught saying: let us beget on the nakedness of our nothingness the limitless, eternal, identical, and united: and without will, intention, thought, word, desire, or deed, it was so. 00. then in the depths of nothingness hovered the limitless, as a raven in the night; seeing naught, hearing naught, and understanding naught: neither was it seen, nor heard, not understood; for as yet countenance beheld not countenance. 0. and as the limitless stretched forth its wings, an unextended unextendable light became; colourless, formless, conditionless, effluent, naked, and essential, as a crystalline dew of creative effulgence; and fluttering as a do

ALEISTER CROWLEY EQUINOX EQ I 6 2

cordingly<brother aquarius, to what end are we assembled? aquarius["rises and whispers in his ear] shabbathai. all["aloud. shabbathai. magister templi. 1. are the brethren fed? 10 aquarius. upon the corpses of their children. magister templi. 1. have they quenched their thirst? aquarius. upon poppy-heads infused in blood. magister templi. the raven has croaked. aquarius. the owl has hooted. capricornus. the bat has flapped its wings. magister templi. then. lights [capricornus "switches on the blue glare" 1. brother aquarius, i scent danger. aquarius. 1. master, there are evil things abroad["to" capricornus] turn out the guard! capricornus. brethren, stand to your arms["all" probationers "rise and follow him. he pricks all assistants wi

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

quality. endurance and fearlessness. 5. see you not god in all, the life in all, and love in all? why separate yourself and leave behind the loved and the well-known? quality..power to detach oneself- 58- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 6. can you arrest the waters of the sixth great sphere? can you stem the flood? can you recover both the raven and the dove? can you, the fish, swim free? quality..overcoming the waters of the emotional nature. this out-going ray of devotion to the ideal, and the incoming ray of magical order or organisation are largely responsible for the type of man's consciousness today. man is essentially devoted (to the point of fanaticism) to whatever may be the goal of his life's attention. this goal may be to

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

of existence are typified for us in the bible. the old testament stands for the natural lower man, the virgin mary aspect, carrying within itself the promise of the messiah, of him who shall come. the new testament stands for the spiritual man, for god made flesh, and for the birth of that which the material nature carried and veiled for so long. the old testament opens with the appearance of the raven at the time of the founding of the ancient world, as we can begin to know it. the new testament opens with the appearance of a dove one the symbol of the raging waters, the other the symbol of the waters of peace. through christ and the unfoldment of the christ life in each human being will come "the peace which passeth understanding."23 standing there in the waters of jordan, christ faced t

ALICE BAILEY THE LABOURS OF HERCULES

is the number of initiation, ten is the number of human perfection, five is the number of man, and thus in this grouping of stars we have the story of man, of the personality, the initiate and his ultimate spiritual achievement. the three symbolic constellations there is an immense constellation called hydra, the serpent, associated with the sign leo. we find also crater, the cup, and corvus, the raven. all three sum up in their significance the problem of the man who is seeking initiation. they picture to him distinctly and clearly the work that he has to do. as leo [106] the king, the soul, starts upon his work, he realizes that he has the cup of suffering and of experience to drink, the serpent of illusion to overcome, and the bird of prey to eliminate hydra, the serpent, in the ancient

t every human being has to drink, full of that which he has distilled out of his experience in matter. it is the cup of obligation certain of the ancient masonic rituals, and symbolizes the drinking of that which we have ourselves brewed. in other words, the same truth can be expressed in the words of christian bible "as a man soweth, so shall he also reap [107] then we have, thirdly, corvus, the raven, that stands upon hydra, the serpent, and pecks at it. it has nine stars, again the number of initiation. the old testament started with a raven, the new testament starts with a dove. experience starts with the bird of matter and ends with the bird of spirit. it is interesting to note that in aquarius, the consummating sign to leo, we find cygnus, the swan, the symbol of the bird of spirit

hroughout eternal ages. and in a footnote h.p.b, referring to the bird or swan, quotes "says the rig-veda. the syllable a is considered to be the bird hamsa's right wing, u its left, and m its tail (the chakras by c. w. leadbeater) in the zodiac of denderah, leo and the three attendant constellations are pictured as forming one great sign, for the lion is seen treading on the serpent. corvus, the raven, is perched upon the lion's shoulder, while below is a plumed female figure (again, the symbol of matter) holding out two cups, for there is ever the cup which symbolizes the cup of experience, the cup of penalty. the cup is the cup which is offered to the initiate, to which christ referred in the garden of gethsemane, when he pleaded that the cup be taken away from him, but which he ended b

n the garden of gethsemane, when he pleaded that the cup be taken away from him, but which he ended by drinking. so hercules, the aspirant, expressing himself in leo, visions the great battle that lies ahead of him, knows that his past must work out to fulfilment in the future, knows that before he can climb the mountain in capricorn he must slay the hydra, and knows that he must no longer be the raven, but must manifest as aquila, the eagle of scorpio, and as cygnus, the swan, in aquarius. this he must begin to do in leo, by demonstrating the power to dare, by facing the terrific struggle that lies ahead of him in the next three signs and by the slaying of the lion of [108] his own nature (king of beasts) alone and unaided, and so earn. the power to overcome the hydra, in scorpio. the les

all judge his people" scorpio, the serpent or adder dan mentioned twice as two sons are assigned to gemini "dan shall be a serpent. that biteth the horses' heels" sagittarius, the archer joseph "his bow abode in strength. his horse is the one that scorpio follows fast after. capricorn, the goat benjamin in the egyptian mysteries capricorn is represented as a god with a wolf's head "benjamin shall raven as a wolf" aquarius, the water carrier reuben means "the pouring out of water. the living water. pisces, the fishes gad a play on "dag, the fish [225] journey through the signs (as a back-drop to the drama enacted in each sign this brief summary seems to integrate the hercules series) the progress of hercules from the mental plane, through the emotional or desire plane and out into physical

ANATHEMA OF ZOS

my body with un-weary tread, would rather pack with wolves than enter your pest-houses. sensation. nutrition. mastication. procreation! this is your blind-worm cycle. ye have made a curiously bloody world for love in desire. shall nothing change except through your accusing diet? in that ye are cannibals, what meat should i offer? having eaten of your dead selves savored with every filth, ye now raven to glutton of my mind's motion? in your conflict ye have obtained? ye who believe your procreation is ultimate are the sweepings of creation manifest, returning again to early simplicity to hunger, to become, and realize-ye are not yet. ye have muddled time and ego. think ye to curb the semen sentimentally? ye deny sexuality with tinsel ethics, live by slaughter, pray to greater idiots-that

BLAVATSKY H P ANTHROPOGENESIS

singular thing: at the entrance passage to the king's chamber the measurement from the surface of the great step* and the grand gallery to the top of the said gallery, is by the very careful measures of piazzi smyth 339 inches[[diagram] take a as a centre and with this radius describe a circle; the diameter of that circle will be 339 x 2= 678, and these numbers are those of the expression and the raven, in the 'dove and raven' scenes or pictures of the flood of noah (the radius is taken to show division into two parts, which are 1,065 each) for 113 (man) x 6= 678; and the diameter to a circumference of 1,065 x 2- so we have here an indication of cosmic man on this high grade or step, at the entrance of the king's chamber (the holy of holies- which is the womb. now this passage is of such a

BLAVATSKY H P COSMOGENESIS

it- as shown in the hindu, the egyptian, the chaldeo-hebrew and even the scandinavian systems- hence black ravens, black doves, black waters and even black flames; the seventh tongue of agni, the fire-god being called "kali "the black" as it was a black flickering flame. two black doves flew from egypt and settling on the oaks of dodona, gave their names to the grecian gods. noah lets out a black raven after the deluge, which is a symbol for the cosmic pralaya, after which began the real creation or evolution of our earth and humanity. odin's black ravens fluttered around the goddess saga and "whispered to her of the past and of the future" what is the real meaning of all those black birds? they are all connected with the primeval wisdom, which flows out of the pre-cosmic source of all, sy

hey all have an identical meaning and relate to the primordial archetypal man (adam kadmon) the creative origin of all things, which is composed of the host of cosmic powers- the creative dhyan-chohans, beyond which all is darkness. let us inquire of the wisdom of the kabala- even veiled and distorted as it now is- to explain in its numerical language an approximate meaning, at least of the word "raven" this is its number value as given in the "source of measures "the term raven is used but once, and taken as eth-h'orebv[[diagram= 678, or 113 x 6; while the dove is mentioned five times. its value is 71, and 71 x 5= 355. six diameters, or the raven, crossing, would divide the circumference of a circle of 355 into 12 parts or compartments; and 355 subdivided for each unit by 6, would equal 2

or the word b'rash[[diagram, or the first word of genesis, with its prepositional prefix, signifying the same concreted general form[[vol. 1, page] 444 the secret doctrine. astronomically, with the one here intended" now the secret reading of the first verse of genesis being "in rash (b'rash) or head, developed gods, the heavens and the earth- it is easy to comprehend the esoteric meaning of the raven, once that the like meaning of the flood (or noah's deluge) is ascertained. whatever the many other meanings of this emblematical allegory may be, its chief meaning is that of a new cycle and a new round (our fourth round* the "raven" or the eth-h'orebv, yields the same numerical value as the "head" and returned not to the ark, while the dove returned, carrying the olive-branch, when noah, t

BOOK OF DOOM

rater algolis, pontifex maximus ordinis caputis medusae. all rights reserved. no part of this book may be reproduced in any form without prior permission in writing by the author or publisher. published by o.a.i, box 666-033, marietta, ga 30066 if you dare to violate this copyright or the copyright of any other o.a.i. or faust material (doctor johannes faust's miracle and magic book, or the black raven or the threefold coercion of hell, doctor johannes faust's infernal tarot, etc, or if you are in possession of the book of doom or any faust material that has been produced in violation of this copyright, you will be automatically the target of the most powerful magical attack unless you destroy these materials! the magical trap, staffed by the spirits of hell, is wide open and waiting! you

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

i presently drew out my bread and cut a slice of it; which a snow-white dove of whom i was not aware, sitting upon the tree, saw, and therewith (perhaps according to her usual manner) came down. she betook herself very familiarly with me, and i willingly imparted my food to her, which she received, and so with her prettiness she again refreshed me a little. but as soon as her enemy, a most black raven, perceived it, he straightaway darted down upon the dove, and taking no notice of me, would force away the dove s food, and she could not guard herself otherwise than by flight. whereupon they both flew together towards the south, 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

n the dove, and taking no notice of me, would force away the dove s food, and she could not guard herself otherwise than by flight. whereupon they both flew together towards the south, 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 the

d resolved, since so it must be, that i would use my utmost endeavour to get to my journey s end before night. now although many apparent byways showed themselves, yet i still proceeded with my compass, and would not budge one step from the meridian line; howbeit the way was often so rugged and impassable, that i was in no little doubt of it. on this way i constantly thought upon the dove and the raven, and yet could not search out the meaning; until at length upon a high hill afar off i saw a stately portal, to which, not regarding how far it was distant both from me and from the way i was on, i hasted, because the page 12 sun had already hid himself under the hills, and i could see no abiding place elsewhere; and this verily i ascribe only to god, who might well have permitted me to go f

redeem these tokens at the gate? i answered in most humble manner, yes. but he laughed at me, saying, there was no need for ceremony; i was his father. page 83 then he asked me with what i had redeemed them? i replied, with water and salt. whereupon he wondered who had made me so wise; upon which i grew a bit more confident, and recounted to him how it had happened with my bread, the dove and the raven, and he was pleased with it and said expressly that it must be that god had herein vouchsafed me a singular happiness. with this we came to the first gate where the porter with the blue clothes waited, bearing in his hand a supplication. now as soon as he saw me alongside the king, he delivered me the supplication, most humbly beseeching me to mention his ingenuity to the king. now in the fi

DEMONIC BIBLE

eth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their compani

e is a strong fighter. he was of the order of dominations. he governeth 30 legions of spirits. he told his chief, who was solomon, that after 1,200 years he had hopes to return unto the seventh throne. and his seal is this, to be made and worn as a lamen, etc (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet

-headed dragon. his office is to give true answers of hidden treasures, and to tell where serpents may be seen. the which he will bring unto the exorciser without any force or strength being by him employed. he governeth 38 legions of spirits, and his seal is thus (63) andras- the sixty-third spirit is andras. he is a great marquis, appearing in the form of an angel with a head like a black night raven, riding upon a strong black wolf, and having a sharp and bright sword flourished aloft in his hand. his office is to sow discords. if the exorcist have not a care, he will slay both him and his fellows. he governeth 30 legions of spirits, and this is his seal, etc (64) haures, or hauras, or havres, or flaurob. the sixty-fourth spirit is haures, or hauras, or havres, or flauros. he is a great

DONALDTYSON SIGIL

ok of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf koch) a glyph, short for hieroglyph, is usually the pictorial representation of a letter. ancient egyptian and modern chinese, for example, use small pictograms in place of letters. in magic the term is sometimes employed specifically t

DONALDTYSON WEREWOLF

religion. shamans are universally believed in their cultures to possess the power of transforming themselves into animals such as wolves, bears and ravens. in their beast form the shamans travel the world to acquire wisdom or exercise their magic power. individual shamans have an affinity to one or another beast, which is the totemic animal of their family or clan. one shaman may be linked to the raven, another to the fox. this link is not exclusive, but merely stronger than the links that exist between the shaman and other species of animal. are there real werewolves? of course there are. where else would all these tales of werewolves and other were-beasts around the world have originated? one genuine form of werewolf is produced by a mental illness known as lycanthropy. this causes the p

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

vyse, the pyramids of gizeh, vol. ii, pp. 71, 72; and burton, the book of the thousand nights and a night; 1885, vol. v, p. 105, and vol. x, p. 150. 4 vyse, the pyramids of gizeh, vol. ii, p. 84. a fragment of this sarcophagus is exhibited in the british museum, first egyptian room, case a, no. 6646. 5 with considerable difficulty this interesting monument was brought out from the pyramid by mr. raven, and having been cased in strong timbers, was sent off to the british museum. it was embarked at alexandria in the autumn of 1838, on board a merchant ship, which was supposed to have been lost off carthagena, as she never was heard of after her departure from leghorn on the 12th of october in that year, and as some parts of the wreck were picked up near the former port. the sarcophagus is f

ined, to make the coffin as complete as possible. there was about three feet of the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (9 of 36 [8/10/2001 11:22:54 am] rubbish on the top of the same; and from the circumstance of the bones and part of the coffin being all found together, it appeared as if the coffin had been brought to that spot and there unpacked--h. raven" vyse, pyramids, vol. ii, p. 86. 2. they are exhibited in the first egyptian room, case a, and the fragments of the coffin in wall case no. 1 (no. 6647) in the same room. 3. see lepsius, auswahl, taf. 7. 4. or suten bat; see sethe, aeg. zeitschrift, bd. xxviii, p. 125; and bd. xxx, p. 113; max m ller, aeg. zeitschrift, bd. xxx, p. 56; renouf, proc. son bibl. arch, 1893, pp. 219, 220; and lef

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

he man inside the man, is the soul. and as the activity of an animal or man is explained by the presence of the soul, so the repose of sleep or death is explained by its absence; sleep or trance being the temporary, death being the permanent absence of the soul. encyclopedia of occultism& parapsychology. 5th ed. apparitions 63 sometimes the human soul was represented as a bird.an eagle, a dove, a raven.or as an animal of some sort, just as the soul of a river might be in the form of a horse or a serpent, or the soul of a tree in human shape; but among most peoples the belief was that the soul was an exact reproduction of the body resembling it in every feature, even to details of dress. when a person saw another in a dream, it was thought either that the soul of the dreamer had visited the

man, like water may trickle away. demons might also be attacked by a form of image magic. the magician began by fashioning a figure of dough, wax, clay, or pitch. this figure might be placed on a fire, mutilated, or placed in running water to be washed away. as the figure suffered, so did the demon it represented, by the magic of the word of ea. in treating the sick, the magician might release a raven at the bedside of the sick person so that it would conjure the demon of fever to take flight likewise. sacrifices could also be offered, as substitutes for patients, to provide food for the spirit of the disease. a young goat was slain and the priest repeated: the kid is the substitute for mankind; he hath given the kid for his life, he hath given the head of the kid for the head of the man

person for the same reason. the south sea islanders used to bury their dead in coffins shaped like the bird that was to bear away the spirits, while the natives of borneo represented tempon telon s ship of the dead as having the form of a bird. the native american tribes of the northwest had rattles shaped like ravens with a large face painted on the breast. the probable significance is that the raven was to carry the disembodied soul to the region of the sun. the flight of birds was also studied as part of the methods of divination in ornithomancy. bird voices paranormal messages supposedly conveyed through the medium of the twittering of budgerigars, as distinct from mere imitation of human voices (see also electronic voice phenomenon; friedrich jurgenson; raudive voices) birge, raymond

of evil, satanas, belial, the evil, a debased descendent of the egyptian set, the persian ahriman, the python of the greeks, the jewish serpent, baphomet of the templars, the goat-deity of the witches sabbat. he was said to have the head and legs of a goat and the breasts of a woman. his followers called him by the names of forgotten deities as well as the black one, the black he-goat, the black raven, the dog, the wolf and snake, the dragon, the hell-hound, hell-hand, and hell-bolt. his transformations were unlimited, as is indicated by many of his names; other favorite and familiar forms were a cat, a mouse, a toad, or worm, or again, the human form, especially a young and handsome man as he would appear on his amorous adventures. the signs by which he might be identified, though not in

iddle of the seventeenth century, foretold that the last of the seaforths would be deaf. it was uttered at brahan castle, the chief seat of the seaforths, near dingwall, after the seer had been condemned to death by lady seaforth for some offensive remark. he declared to her ladyship that he would go to heaven, but she would never reach it. as a sign of this he declared that when he was burned, a raven and a dove would hasten toward his ashes. if the dove was the first to arrive it would be proved his hope was well founded. notably, the same legend is attached to the memory of michael scott. according to tradition, kenneth was burned on chanonry point, near fortrose, although no record survives of this event. the first authentic evidence regarding the alleged seer was unearthed by william

well recognized as the head of any ancient family would be by his crest and armorial bearings. along with their names and characters were registered the shapes they were said to adopt. a devil would appear like an angel seated in a fiery chariot or riding on an infernal dragon and carrying a viper in his right hand; or he would assume a lion s head, a goose s feet, and a hare s tail; or put on a raven s head and come mounted on a strong wolf. among other forms taken by demons were those of a fierce warrior, or of an old man with a hawk in his hand riding upon a crocodile. a human figure would arise having the wings of a griffin or sporting three heads, two of them like those of a toad and one like a cat s; or displaying huge teeth and horns and armed with a sword; or exhibiting a dog s te

come mounted on a strong wolf. among other forms taken by demons were those of a fierce warrior, or of an old man with a hawk in his hand riding upon a crocodile. a human figure would arise having the wings of a griffin or sporting three heads, two of them like those of a toad and one like a cat s; or displaying huge teeth and horns and armed with a sword; or exhibiting a dog s teeth and a large raven s head; or mounted upon a pale horse and exhibiting a serpent s tail; or gloriously crowned and riding upon a dromedary; or presenting the face of a lion; or bestriding a bear while grasping a viper. other forms were those of a goodly knight, or of one who bore lance, ensigns, and even a scepter, or of a soldier, either riding on a black horse and surrounded by a flame of fire, or wearing a

chard matheson published many macabre short stories before becoming a prominent scriptwriter of horror films. some of his most well-known stories include i am legend (1954, about vampires, and a stir of echoes (1958, dealing with psychic invasion of the mind. as a movie scriptwriter, matheson adapted some of the works of edgar allen poe, such as the story the pit and the pendulum and the poem the raven, as well as also his own novel hell house (1971. robert bloch, who wrote psycho (1959, filmed by alfred hitchcock, also published many novels on occult themes, as well as scripting his own radio and movie stories. his film credits include the house that dripped blood (1970) and asylum (1972. the explosion of mass interest in occultism during the 1960s and 1970s slackened during the 1980s, pe

ure. the most familiar use of the term is in the 683 household service of seder at passover, dramatizing the jewish exodus from egypt led by moses. hag of the dribble welsh banshee named gwrach y rbibyn, who was said to carry stones across the mountains in her apron, then untie the string, letting the stones shower down, thus making a dribble. it was believed that at twilight this hag flapped her raven wing against the windows of those doomed to die, and howled a-a-a-ui-ui-anni! haines, frederick h(enry (1869.1944) prominent british spiritualist, insurance broker, and author of chapters on insurance history and the insurance business, which were considered classics in their field. he was converted to spiritualism during world war i, and after careful investigations, begun in a spirit of sk

ces: hall, john r. gone from the promised land: jonestown in american cultural history. new brunswick, n.j: transaction, 1987. melton, j. gordon, ed. the peoples temple and jim jones: broadening our perspectives. new york: garland, 1990. moore, rebecca, ed. new religious movements, mass suicide, and peoples temple: scholarly perspectives on a tragedy. new york: edwin mellen, 1989. reiterman, tom. raven. new york: e. p. dutton, 1982. jones, marc edmund (1888.1980) well-known writer on occult and astrological subjects. born in st. louis, missouri, october 1, 1888, jones was educated privately. from 1911 to 1918 he was a pioneer motion picture writer and the author of nearly 200 original screenplays. he was ordained a minister of the united presbyterian church and also founded the sabian asse

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

uilt underground or in caves and grottoes in the depths of dark forests, symbolizing the birthplace of their god. the rites in which they participated were of magical significance and an oath of silence was taken by all. in order to bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initiation, successively assuming the names of raven, occult, soldier, lion, persian, runner of the sun, and father. each of these grades carried with it symbolic garments and masks, donned by the celebrants. the masks represented birds and animals and seem to indicate belief in the doctrine of metempsychosis, or perhaps they point to a remnant of totemic belief. an almost ascetic habit of life was demanded, including prolonged fasting and pur

you would wish to reduce it to its perfection, and put it in a philosophical egg of glass, and seal it very tightly, that nothing of it may respire; put it into an athanor until of itself it resolves into a liquid, in such a manner that in the middle of this sea there may appear a small island, which daily diminishes, and finally, all shall be changed to a colour black as ink. this colour is the raven, or bird which flies at night without wings, and which, through the celestial dew, that rising continually falls back by a constant circulation, changes into what is called the head of the raven, and afterwards resolves into the tail of the peacock, then it assumes the hue of the tail of a peacock, and afterwards the colour of the feathers of a swan; finally acquiring an extreme redness, whi

, n.j: transaction, 1987. klineman, george, and sherman butler. the cult that died. new york: g. p. putnam s sons, 1980. melton, j. gordon, ed. the peoples temple and jim jones: broadening our perspectives. new york: garland, 1990. moore, rebecca, ed. new religious movements, mass suicide, and peoples temple: scholarly perspectives on a tragedy. new york: edwin mellen press, 1989. reiterman, tom. raven. new york: e. p. dutton, 1982. pepper, may s (1868) pastor of the first spiritualist church of brooklyn, whose powers of clairvoyance were a subject of lively discussion in the american press for a considerable time. she was born in mansfield, massachusetts, in may 1868. when only 16 years old, after the death of her mother, she became controlled by the spirit bright eyes. as she demonstrate

d that the devil had helped her make a nail, which she stuck into a boy s knee, of which stroke the boy remained lame a long time. she added that before she was burned or executed by the hand of justice, the boy would recover. another circumstance confessed by these witches was that the devil gave them a beast, about the shape and size of a cat, which they called a carrier, and a bird as big as a raven, but white, and these they could send anywhere, and wherever they went, they took away all sorts of victuals, such as butter, cheese, milk, bacon, and all sorts of seeds, and carried them to the witches. what the bird brought, they kept for themselves, but what the carrier brought they took to blockula, where the archfiend gave them as much of it as he thought good. the carriers, they said

FAUST

the height. mephistopheles [to the ravens] perch near my ears. lost is he never to whom you grant your guardian favour, for your advice is sound and right. faust [to the emperor] you ve surely heard of pigeons flying back to their food and nestlings, hieing from farthest lands to their own coast. we find a difference here obtaining: pigeon-post serves while peace is reigning, but war demands the raven-post. mephistopheles a fate s reported that distresses. see yonder how the enemy presses around our heroes rocky wall. the nearest heights have been surmounted and if the pass be theirs accounted, we ll find it hard to stand at all. emperor so then deception was played on me! into these meshes you have drawn me; i shudder in this tangling net. mephistopheles courage! all has not failed as ye

i may give command. generalissimo [who has arrived meanwhile. these men with whom you are confederated have all the time made me feel irritated. no stable luck doth magic earn. as for this conflict, i can t mend it; twas they began it, let them end it. my staff of office i return. emperor keep it until a better hour which luck perchance has in its grip. before this ugly chap i cower, him and his raven-fellowship. to mephistopheles. i cannot grant the staff to you; you do not seem the proper man. command! and seek to make us free anew, then happen all that happen can. exit into the tent with the generalissimo. mephistopheles the blunted staff- may he have safety of it! us others it could little profit, there was a kind of cross thereon. faust what s to be done? mephistopheles it is already

helper still in all his revels, till the last horror ends it all; abhorrent sounds of panic panic, from time to time sharp, shrill, satanic, through all the valley rise and fall. warlike tumult in the orchestra, finally passing over into lively martial airs. the rival emperor s tent. throne, rich surroundings. get-quick. speed-booty. speed-booty so we re the first ones here, i see! get-quick. no raven flies as fast as we. speed-booty oh, what a store lies here heaped up! where shall i start? where shall i stop? get-quick. how full indeed the whole place stands; i don t know where to lay my hands. speed-booty this rug is just the thing i need; my couch is oft too hard indeed. get-quick. here hangs a club with many a spike; i long have wished to have its like. speed-booty the scarlet mantle

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

mystical traditions, both vast and small face can take either the masculine or the feminine gender. within a particular tradition, one may find vast face referred to in the masculine and small face in the feminine, and/or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the maiden shekhinah (hnyks. in virtually all traditions, we can also find many impersonal names and references to vast face that are neither masculine nor feminine. however, small face, as the active principle, is always named and referred to personally as masculine and feminine. it is cogent to note that the torah commands us to hon

at i am. the nature of that awareness is existence- consciousness-bliss. and, like silver is in mother of pearl, the world, the individual soul, and god are appearances in the true self. these three appear at the same time and disappear at the same time. 83 in the zohar (book of splendor, shir hashirim (song of songs attributed to king solomon, and elsewhere, the hebrew small face is described as raven-haired and black-bearded. vast face conversely is frequently referred to as the whitehaired, white-bearded, hoary ancient of days. for example: white are his garments, and his appearance is the likeness of a face vast and terrible.18..the head of days, his head white and pure as wool. and his raiment indescribable. 19 in the mahanirvana tantra, we find shiva described as: he who is white as

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

o da diacetto in which this comes out most clearly.1 diacceto describes how one who wishes to acquire "solarian gifts, should robe himself in a mantle of solarian colour, such as gold, and conduct a rite, involving burning of incense made from solar plants, before an altar on which is an image of the sun, for example "an image of the sun enthroned, crowned, and wearing a saffron cloak, likewise a raven and the figure of the sun" this is the solar talisman in the de vita coelitus comparanda which we thought might be derived from picatrix.2 then, anointed with unguents made from solar materials he is to sing an orphic hymn to the sun, invoking him as the divine henad, as the mind, and as the soul. this is the neoplatonic triad under which the emperor julian worshipped the sun. as walker says

GILBERT THE MAGICAL MASON

lindness to good, that is some; he is also sam hamrnoveth, a deadly poison.136themagical masonsamael is also called: yetzer-ha-ra, a corrupt nature; melekh ha mareth, angel of death; nachash ha kadmoni, the old serpent; also ruach hattuma, the unclean spirit; leviathan the crooked serpent; azazel, the goat; ha shur, the ox; hakkelef, a dog, a hog; an ass, chamor; seir issim, a hairy goat: oref, a raven; edom, danger; kez col bazar, the end of all flesh, and seraph meosef, the fiery flying serpent. there are also many names relating to him to esau, and to edom: such are sharo shel esau, prince of esau; memunneh de esau conservator of esau; sham shel edom, prince of edom; rabba de edom, master of edom.theland of edom was used as a type of an evil place, and esau for a symbol of an evil human

of goshurun, the heavenly bull, that this bull was killed by the evil ahriman, and that from its side came gayomort, the first man; from its tail all vegetable life was produced, from its blood wine was created, and from its seed all varieties of animals were evolved. in mithraic sculpture we find mithras slaying the bull at the order of ormuzd, whose word is brought by his messenger the crow or raven. ahriman is represented only by the serpent who is to poison all human life at its source. we may all of us invent some allegorical explanation of these scenes, and no one can be sure of offering the truth, but one point is certain, and that is that the bull has been at all times the symbol of generation, or virility, of fertility and rebirth; and that its death, even as providing food, lead

grades of secret knowledge, in which mystic rites were performed and rituals were recited, probably sacred songs were sung and secrets conferred: designs of all these seven grades have been traced by recent investigators upon the ancient stone inscrip255 tions and designs. these grades were given in succession to themustes,sacratusor devotee after a long course of preparation.in greek and latin1.raven, korax, corax.2.hiddenone kruphios (secret, cryphius, or some say gryphius, or griffin.3.soldier, stratiotes, miles. 4. lion, leon, leo.5.persian, perses, persis.6.sun follower or courier of the helio-choreutes, heliodromus. sun,resemblances of freemasonry to mithra 2537. father, pater, pater sacrorum.and the seniors of these last were named patres patrorum. the sculptures show that members

the 6thgradeofheliodromusonce more marked theresemblances of freemasonry to mithra 255identity of mithras with helios, sol, the sun in the heavens; type of heat, light and benevolence.7. the 7th gradeofthe pateror father was conferred upon the most learned elders and directors of the community: they seem to correspond to grade lodge officers. some classics asserted that the first three grades of raven, occultist and soldier conferred initiation indeed, but not participation in the sacred wisdom; they were like the christian catechumens, and that no members under the grade of 'leo' were able to obtain the true secrets and becomemetechontes,perfected ones. there is no doubt that in one of the ceremonies there was either a real tauroctony or a symbolical slaying of a bull,butitis uncertain w

GILBERT THE SORCERER AND HIS APPRENTICE

ed with various meanings by. different writers;butit generally..267 signifies beginning and end; the astral light wherein are the elements and the philosophic mercury extracted from sol; or it may mean essence. 2. the cross with equal arms +represents the equation of theelementsandhence is derived its meaning of corrosion and corruption or resolutionofanything into its component parts, 3.theterms raven or crow, lion and eagle, have various alchemical significations. generally: raven or crow=inhibition through blackness lion=heat and sulphurous action eagle=sublimation 4. one great. distinction between alchemic and chemical processes is that alchemy employs a gradual heat continually and carefully increased. chemistry uses a more violent heat and quick process. s. fromaqabalistic pointofvie

GOETIA LUCIFERIAN

nion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of a human the head is a raven with a wolf s teeth. amon is also a divinatory spirit whom aligns the conscious mind with the subconscious i.e. true will. 40 legions of spirits can be summoned and used to defend and encircle the magician. h barbatos barbatos is a spirit which reveals astral grimoires that is methods of initiation which may be found by inspiration via the astral plane. this spirit, who rules 30 legions is a

of dominions. he governs 30 legions of spirits, when summoned by solomon, he told after 1,200 years he had hopes to return to the seventh throne. marchosias teaches and initiates through lycanthropy and astral shape shifting, as well as war and combat techniques. 54 j stolas stolas also called stolos is the thirty-sixth spirit who is a great and powerful prince. he appears in the form of a mighty raven, who also takes the shape of a man. stolas teaches the ancient art of astronomy and herbalism. he inspires the magician the instinct of wort cunning, the art of the wise. stolas governs 26 legions of spirits, who also teaches astronomy. when one summons stolas this spirit often appears in the black mirror as a raven, which interestingly enough symbolizes hidden wisdom and the darker realms

fied magician. he instructs on where serpents may be seen (knowledge and initiation. volac is also a guardian of the circle, who is a powerful servitor who governs 38 legions of spirits. volac is useful in invocation based on instinctual assumption, specifically to seek out serpents if one seeks one by chance! andras being a great marquis, andras appears as an angel with a head like a black night raven, who rides upon a black wolf and holds a sharp and cruel sword which is covered in purple flames. andras is a spirit and guide of the dead, and of infernal initiation. he teaches the assumption of bestial forms, of lycanthropy and astral transformation. he also sows discords and destroys enemies of the sorcerer. he is a spirit of death, and will slay many by natural means. andras governs 30

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e was the waste of water. fourteen leagues distant there appeared a mountain, and there the boat grounded; on the mountain of nisir the boat held fast, she held fast and did not budge. when the seventh day dawned i loosed a dove and let her go. she flew away, but finding no resting place she returned. then i loosed a swallow, and she flew away but finding no resting place she returned. i loosed a raven, she saw that the waters had retreated, she ate, she flew around, she cawed, and she did not 2 ibid, p. 108. 3 ibid, and myths from mesopotamia, p. 110. 4 myths from mesopotamia, pp. 112-13; gilgamesh, pp. 109-11; edmund sollberger, the babylonian legend of the flood, british museum publications, 1984, p. 26. graham hancock fingerprints of the gods 186 come back.5 utnapishtim knew that it wa

s the breath of life, and noah only remained alive, and they that were with him in the ark. in due course, in the seventh month in the seventeenth day of the month, the ark came to rest upon the mountains of ararat. and the waters decreased continually until the tenth month: and it came to pass at the end of forty days, that noah opened the window of the ark which he had made: and he sent forth a raven, which went forth to and fro until the waters were dried up from the earth. also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth. and he stayed yet another seven days; and again he sent forth the dove

saved because they fled to the highest peaks which were spared when all the rest of the world was inundated. the survivors remained there until the flood ended.21 farther north similar flood myths were recorded amongst the hurons.22 and a legend of the montagnais, belonging to the algonquin family, related how michabo, or the great hare, re-established the world after the flood with the help of a raven, an otter and a muskrat.23 lynd s history of the dakotas, an authoritative work of the nineteenth century which preserved many indigenous traditions that would otherwise have been lost, reports an iroquois myth that the sea and waters had at one time infringed upon the land, so that all human life was destroyed. the chickasaws asserted that the world had been destroyed by water but that one

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

at turning wheel is our universe. with practice you wi l l be able to see i t in at least two of i ts major aspects (1) it is a necessary field of learning in which man slowly grows from the outermost rim toward the center, and (2. because of an inherent strong seductivity, it is a place of distortion and deception. the symbols for the latter aspect are the wolf, for the desires of the flesh, the raven, for the desires of the mind, and the combined iamb and flag (symbolic of earth's two chief deceptions: religion and politics, for the desires of the soul. as you gaze upon the wheel of khr, try to comprehend 219 all of the lessons and principles that are expressed by the vision. you should be able to directly observe the universe without bias and without your own personal beliefs coloring y

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ght before deep in the snow, but damsel and flax had disappeared (mone's anz. 5, 175. on a hill near langensteinbach in the forest is the long-ruined church of st. barbara, where the white ivoman walks by buried treasures. one leap-year in the spring a young girl went into it, and saw her step out of the choir, she cried sh! and beckoned the girl to her: her face and hands were white as snow, her raven hair was thrown back, in the hand she beckoned with she held a bunch of blue flowers, on the other were ever so many gold rings, she wore a ivhite gown, green shoes, and a bunch of heys at her side. the terrified girl i'an out of the church, and fetched in her father and brother who were at work outside, but they could not see the ivhite ivoman till they asked the girl, who pointed and said'

and as a dog the devil guards treasures (p. 977. black dog, superst. denm. no. 149. des tiuvels riiden, renner 23343. h. sachs iv. 3, 3p provides him with a quail-hound (pointer, setter, to catch souls for hini).i may not the latin latro (robber) have come from the barking animal, like our warg from the wolf? it makes the devil resemble both animals more (see suppl. foremost among birds comes the raven, whose form the devil is fond of assuming, ls. 3, 256 'der ungetriuwe hellerahe' ottoc. 298. sos* volgen wir niht dem swarzen raben' rol. 33, 23' volget dem swarzen raben niht^ karl 19' c'est uns deables, uns corhiax/ ren. 28284. the black raven sent out by noah is called the foe (feond, ceedm. 87, 11. not only the bird's colour, cunning and quickness, but his old connexion with wuotan (p. 6

corhiax/ ren. 28284. the black raven sent out by noah is called the foe (feond, ceedm. 87, 11. not only the bird's colour, cunning and quickness, but his old connexion with wuotan (p. 671) might, as in the case of the wolf, confirm the notion. in ceedm. 188, 6 the full odinic epithet ivcelceosig (stragem eligens, pertaining to the god's messenger-maidens (p. 417, seems archaically applied to the raven; it is true, even jerome's commentary on job 38, 41 had already in a far-fetched way made the (black) raven mean the devil. in danish folksongs the vllde ravn, vilde val-ravn (the corvus stragis, ohg. walahraban) takes exactly the place of the diabolic trold, dv. 1, 186-7. in the puppet-play of dr. faust, it is remarkable that the raven, who is bearer of the written covenant with the devil;

lready shewn an admixture of heathen ingredients, or betrayed a still older identity or similarity of christian and pagan beliefs. apparently words like gram, unhold, and perhaps scado, can only have been applied to the newly adopted devil because they already signified to the heathens a hostile hateful spirit. old was already said of giants, and could the more readily be used of the devil. wolf, raven, goat called to mind the animals that escorted heathen gods or were sacrificed to them. the designations hammer and holt, and the northerly residence were, to say the least, in accord with heathen notions. let us try whether these results are likewise supported by the substance of the tales and traditions. to the new converts the heathen gods were one and all transformed, not only into idols

e that he was quarrelling and snapping with, happened to tear from off his nech the little herchief m which the enchantment was knit up: again therefore a swan-ring, except that the witch does not wear it herself, but has changed an innocent man into the beast, just as wei'ewolves are by turns enchanters and enchanted. in kinderm. 193 tvhite strips of cloth take the place of the swanshift. as the raven stands on a par with the wolf, we may fairly assume transformations of magicians into ravens, though i can think of no example: trolds in dan. songs often appear as ravens, p. 993. perhaps witches may be found turning into crows rather, as we already hear of an oskmey (wish-maid. vols. cap. 2' hun bra a sik krdhu ham, ok flygr' and marpalie in wolfdietrich doffs her garments, claps her hands

practice of secretly burning the beast's hide when stript off^ yet the human shape may be restored on this condition, that a spotless maid keep silence for seven years, and spin and sew a shirt to be thrown over the enchanted person, km. 1, 53. 246. 3, 84. and such a shirt not only undoes the 1 aw. 1, 165. km. 2, 264. straparola 2, 1. pentam. 2, 5. vuk 1, sxsix seq. fornald. sog. 2, 150-1. goose. raven. crow. evil eye. 1099 charm, but makes one spell-proof and victorious (sup. 1, 656. 708; 1 in the last passage, victory in a lawsuit has taken the place of the old victory in battle. in the mid. ages it was called st. george's shirt, and was spun on a saturday (vintler; conf. sup. i, 333 the thread spun on christmas night; wolfdietrich receives it from siegminne, i.e. from a wise spinning no

o meridiano tempore dicunt etiam quod in omni bello, nhi jpraecederet idem signum, si victoriam adepturi essent, apjyareret in medio signi quasi corvus vivus volitans; sin vero vincendi in futuro fuissent, penderet directe nihil moveiis: et hoc saepe probatum est^ the encomium emmae (duchesne's script. norm. 169) says, the flag was of plain white silk, but in war-time there became visible in it a raven, with open beak and fluttering wings whenever victory smiled on them, but sitting still with drooping feathers when it eluded their grasp. ailredus rievallensis p. 353 declares this raven to have been the devil himself, who does at times assume the shape of that bird (p. 997; we more naturally see in it the bird of the heathen god of victory (p. 671: o^inn might give the victorious host this

on. heill (omen) is a more general expression; but one lay of the edda (s em. 184) mentions three signs favourable to the warrior at 1 rein. 1107: sulc mochte ons daer ghemoeten, hi soude ons quedden ende c/ioehn, die ons nemmerme dade goet. path-crossing. 1123 the swinging of swords (at sversa svipon: the first is, if the dark 7-ave7i follow him (fylgja ens deyqva hrafns/ which calls to mind the raven in the flag of fortune (p. 1112; the other two are clearly' angjinge/ for it says' ef]>u. ert ut umkominn, ok ert a braut hfdnn' i thou hast gone out and art on thy road; then the second sign is' tvd]>u litr a tai standa hrod'rfuna hali' thou seest two fame-thirsty men (warriors) stand on the start^ and the third sign' ef j?ii piota heyrlr iilf und ask-hmom, heilla au^it ver'sr ef 7u ser ]7a

ories over other birds, and could predict the same happy event to heroes^ accordingly birds of pi-ey play the foremost part in dreams. an anecdote in procop. de b. goth. 4, 20 (ed. bonn. 2, 560-1) shews how early this superstition was domiciled among german nations: hermigiscl king of the warni, riding over field, noticed a bird (of what kind, is not said) on a tree, and heard him caw (so prob. a raven or crow. understanding the song of birds, the king informed his followers that his death in forty days was foretold- it is ig&or up in the trees that prophesy to sigur^sr (p. 672; it is not settled whether they were swallows, or perhaps she-eagles? dagr has a sjmrrow of understanding, ingl. saga cap. 21. several passages in the 0. span. cid prove the observation of birds: 867 al exir de salo

and explains as mouser. the poem of the uebel wip says 297 301: swenne ich nach gewinne var, so ist durft daz mir der musar ilher die strdze vliege und mich des niht entriege, ob ich ir niht enbringe; i.e. when i bring her nothing home, i have to make that my excuse. this bird's flying over the road is a favourable sign. in the iliad 10, 274 a heron (epcosioq) flying on the right brings luck. the raven, a bird of victory to the heathen, is spoken of in the norse quotations p. 1123 as' accompanying' but nowhere else in connexion with angang; of the croiv we hear plenty. it was lucky' si cornictda ex sinistra in dexteram cantaverit' sup. c, p. 198; the same in petr. bles, except volaverit for cantaverit; kolocz. 146 says of children brought up in luxury, who never felt the heavy hand of fate

saint. so i can come to no certain conclusion about this bird. coming back to the crow, we have yet more credentials, old and new. virg. eel. 9, 15 ^ante sinistra cava monuisset ab ilice comix' poema del cid 11. 12' ovieron la corneia diestra/ and' siniestra' kenart 10173, speaking of the oiseau s. martin 'assez si le hucha a desire, et li oisiax vint a senestre' the ancients do not leave out the raven, as plant. aul. iv. 3, 1' nou temere est, quod corvus cantat mihi nunc ah laeva manii, semel radebat pedibus terram, et voce crocibat sua' olaf tryggvason, though a christian, noticed whether the hrdha (crow) stood on her right or left leg, believing it to bode good or evil to him; whence his enemies nicknamed him hrdhuhein. the on. hungr-hrdha foretold famine, and illvi&ris-hraka ill weathe

nmi sa voie a encontree una geline jpielee, qui pasturoit en la charriere; a jpoi ne sen retorne arriere, por ce quil i entendoit sort; a ses piez trueve un hasten tort, a la geline lest aler, et ele sen prist a voler, en son gelinois le maudist* honte li viegne^ et il si fist. passages in provencal poetry bearing upon angang are collected in diez's lives of the troub. p. 22-3; they relate to the raven, crow and varieties of the falcon tribe alhanel, gava)ih, the criteria being their right or left flight, their going or coming, their crying or keeping silence: los desires e'ls senestres, los anans e'ls venens, d'albanel, de gavanh, d'autras auzels /ere/is, del corp e de la gralha, los cridans, los tacens. poes. der troub. p. 221. one would like to have fuller accounts of this bird-interpre

er being used when you throw a stone at the bird and shout to it; if then he jiies to your right hand, it is a good sign, if to your left, bad: ijavet is in general the interpretation of the names, the alighting and the cries of birds that you encounter. the science seems to culminate in the knowledge of bird-language, which from the time of solomon has never fallen into oblivion in the east. the raven is reckoned a herald of misfortune (eiickert's hariri 1, 591-2. of indian augury many examples might be given, for instance in the kamayana' hae aves tibi declarant horrendum idericulum imminere' schlegel's lud. bibl. 2, 225. a shepherd ascribed the discomforts that had path-crossing. 1133 our early ages appear also to have seen a meaning in the overflight of certain birds. ms. 2, 1^ on the

see storks build on one's roof (i, 215. he that first sees the stork fly in spring, is sure to go on a journey. to the lettons the titmouse foretokened good, its name is sihle, and sihleht is to foretell (p. 683. a weasel or snake on the roof boded ill (suidas sub v. xenocrates' anguis per impluvium decidit de tegulis' ter. phormio iv. 4, 29. so does a mouse nibbling at your clothes. sup. i, 184. raven, crow or magpie on a sick house is unlucky, or of double meaning, i, 120. 158. 496 (see suppl. there were corpse-birds, birds of dole, whose appearing signified actual or impending death. i suppose the turtle-dove with her melancholy wail to have been such to the goths, by their calling her hrdivadubo (corpse-dove; neither rpvycov nor turtur conveys this collateral sense, the bird merely mou

harz klagmvtter, klagweib, magefiau mean a spectral yet winged being (spiel's archiv 2, 247; elsewhere it is called weh-ldage (sup. i, 863, leicli-lmhn (lich-hen, grab-eiile, todten-vogel, and in brunswick the lapsch, because of its lazy lingering flight (brauns. anz. 1746. p. 236' ignavus bubo' which again calls up the old sense of feig (fey, moribundus. other prognostics of death are, when the raven belches, sup. g, 1. 166, when a cock or hen trails straw, m, 77, the top of the pole was fixed the wooden image of a dove, whose head or beak pointed in the direction where the loved one lay buried; paul. diac. 5, 34 (not unuke the gyrating eagle on the palace-roof, p. 634. the dove represented the sorrowing kinsman who set up the pole. precisely so the servians of to-day make the cuckoo mou

68-9 is maundy thursday. hardly ever was a nation so addicted to day-choosing as the christians in the mid. ages. the old heathen yule-days and solstices coincided with christmas and st. john's (see suppl. closely connected with angang and day-choosing is another widely diffused superstition. as a prosperous day's work depended on a favourable encounter at early morning, as the escort of ivolf or raven augured victory; so a ti'ibe on its travels was guided to its place of settlement by a divinely missioned beast. under such guidance colonies were founded, towns, castles. resegmina unguium 28, 23' e pedibus manibusque cera permixta ante solis ortum alienae januae affigi jiibcnt. digitorum resegmina unguium ad cavernas formicarum abjici jubent, camque quae prima coeperit trabere, correptam s

em (strabo 2, 208^ floki sacrificed for three ravens to shew him the way' hann fekk at bloti miklu, ok blotasi hrafna pria, pa er homtm shijlclu lei& visa ]7viat:'a hof'su hafsiglingarmenn engir leisarstein i])ann tima i norsrlondum/ isleud. sog. 1, 27; the divine bird supplied the place of a loadstone to seafaring men. it can hardly be a mere accident^ that the guides oftenest named are just the raven and wolf, wuotan's favourites, who presaged victory and weal" in the vita severini c. 28 the hear acts as guide. the hart and hind also shew the way, as procopius 4, 5 makes the hind do to cimmerian hunters. so in jornandes of hunnish huntsmen' dum in ulteriori maeotidis ripa venationes inquirunt, animadvertuut quomodo ex improviso cerva se illis obtulit, ingressaque palude, nunc progrediens

hom goes the wolf of victory; a similar presage may lie in wisantgang (goth. visandavandalareis, procop. de b. goth. 1, 18 oviaavdos bavsaxciptos. the heathen faith alone opens to us the meaning of old names, which are no product of pure chance. there may be good reason for supposing that in the quaint old spell xiv martin and wolfgang are invoked as shepherds' saints: one had sway over the crow (raven, the other over the wolf. servian mothers name a son they have longed for, vuk, wolf: then the witches can't eat him up. so greeks and eomans thought kvdakos lyciscus a lucky name, ohg. glosses render lyciscus (the animal) wolfbizo, and there may have been a man's name wolfbizo, one bitten by the wolf, and thereby protected. vuk sub v' vuko-yechna' says, if one in the family way eats of a la

cervum quibusdani huuuis vonautibus, cum per lacum ab illis fugeret, monstrasse viam' hunters the stag leads, herdsman the ox, heroes the wolf. but christians, even warriors, will rather have the deer for guide than the heathenish wolf: a doe shewed the franks the ford of safety over the main, ditm. merseb. ed. wagn. 245; conf. otto fris. de gestis frid. 1, 43 [and a white hart over the vienne. a raven the christians would have taken for a messenger of the devil. flodoardus in hist. remens. 1,24 (ed. duac. p. ii5) relates one instance of the eagle' conscenso silvosi mentis vertice, dum circumferentes oculorum aciem de monasterii corde volutant positione, subito sublimi coelorum mittitur aliger index a culmine, per quern coelos scansuro locus in tern's beato depromeretur theoderico. nam mys

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

vour in his eyes, and he bade him build a great ark, and enter therein with his household. then it began to rain, until the waters rose fifteen cubits above the highest mountains, and all that had flesh and breath perished, but the ark floated on the flood. then jehovah stayed the rain, the waters returned from off the earth, and the ark rested on the mountains of ararat. but noah let out first a raven, then a dove, which found no rest for her foot and returned into the ark; and after seven days he again sent forth a dove, which came back with an olive leaf in her mouth; and after yet other seven days he sent forth a dove, which returned not any more.2 then noah came out on the dry earth, and offered a clean burntoffering, and 1 ulph. renders kara/cxuoy^s by midjasveipdins, sveipan meaning

first began; see de vrije vries 4, 137. animals. 655 2. animals. we shall have still more to say about sacred animals, which enter into more intimate relations with man than dumb nature can; but their cultus will admit of being referred to two or three principal causes. either they stood connected with particular gods, and to some extent in their service, as the boar belongs to fro, the wolf and raven to wuotan; or there lies at the basis the metamorphosis of a higher being into some animal shape, on the strength of which the whole species comes to be invested with a halo of honour. that is how we may in some instances have to take a bear, bull, cow or snake, presupposing an in carnation, though our mythology may have long ceased to reach so far back as to give a full account of it. then

chman, to command a wide view, must be highly placed; 2 but it is quite possible that the christian teachers, to humour a heathen custom of tying cocks to the tops of holy trees, made room for them on church-towers also, and merely put a more general meaning on the symbol afterwards (see suppl. at the head of wildfowl the eagle stands as king, and is the messenger of jove. in our beast-fables the raven seems to take upon him the parts both of wolf and of fox, uniting the greed of the one with the other s cunning. two ravens, huginn and muninn, are, like the two wolves, constant companions of cvsinn (p. 147; their names express power of thought and remembrance: they bring him tidings of all that happens. 3 compare the sage sparrow (sporr) of the norse king dag (yngl. saga 21, who gathers ne

ntries, and whose death he avenges by an invasion. those scouts of osinn seem to be alluded to in several stories, e.g, olaf tryggv. cap. 28, where screaming ravens testify that oftinn accepts the offering pre sented; and in nialss. 119 two ravens attend a traveller all day. in like manner st. gregory is escorted by three flying ravens, paul. diac. 1, 26. in the beautiful myth of king oswald, the raven who gets his plumage bound with gold (conf. the falcon, ms. 1, 38b) acts an essential part: he has nothing of the fiendish nature afterwards imputed to this bird. it shews the same tendency, that where the bible says of the raven sent out of the ark by noah, simply that he e%e,@a)v ov/c dveatpetye (gren. 8, 7, 1 all very legendary; for the hungarian attack on the monastery of herzfeld (hirut

2 minister s sinnbilder der alteii christen, p. 55. as gregory the great explains gallus by praedicator (opp, paris 1705. i, 959. 961, and again speculator by the same praedicator, he may in the following passage have had the cock in view, without naming him: speculator semper in altitudine stat, ut quidquid ventururn sit longe prospiciat, ibid, i, 1283. 3 in a slovenic fairy-tale somebody had a raven (vrdna) who was all-knowing (vedezh, and used to tell him everything when he came home. murko s sloven, deutsches \vtb. gratz 1833. p. 696. 672 teees and animals. our teutonic poetizers must make him alight on carrion, caedm. 87, 11. diut. 3, 60. king arthur, whom we lately met as a bear, is said to have been converted into a raven: que anda hasta ahora convertido en cuervo, j le esperan en

of tlie lion of day the roe of musk- scented night had fled from the field of being into the desert of non-existence/ the night, a timid roe, retires before the mighty beast of day: a beautiful image, and full of life. wolfram again in another song makes day press forward with resistless force (see suppl. but the dawn is also pictured in human guise, that of a beautiful youth, sent like wuotan s raven as harbinger of day: dasg by$ dryhtnes sond* says the lay of runes. and in this connexion we ought to consider the formation of such names as rsdldceg, swipdceg, etc, for gods and heroes. this messenger of the gods stations himself on the mountain s top, and that on tiptoe, like the beast on his claws, that he may the sooner get a glimpse of the land: jocund day stands tiptoe on the misty mo

he oft-repeated sentiment, that the day brings bliss, the night sorrow. we say, happy as the day/ and shaksp( jocund day; reinolfc von der lippe er verblide als der dag; ms. 2, 192 of depart ing day, der tac sin wunne verlat. especially do birds express their joy at the approach of day: gasst inne swaef o]?8bt hrasfn blaca heofenes wynne bliff-jwort bodode/ beow. 3598; the heaven s bliss that the raven blithe-hearted announces is the breaking day. i am as glad as the hawks that dewy-faced behold the dawn (dogglitir dagsbrun sid, saem. 167b; nu ver&lt;5r hann sva feginn, sem fugl degi, 3 yilk. saga, cap. 39, p. 94; horn was as fain o fight as is ihefoule of the light when it ginneth dawe/ horn and bimen. 64, p. 307; ich warte der frouwen min, reht als des tagea diu kleinen vogellin, ms

ohg. karosemi (from karo, gar, yare, paratus) mean ing the same as wip-garawi, inundus muliebris (graff 4, 241; we should then have learnt three new equivalents for the gerade of our german law: rhedo, hnoss, gersemi, all of them personified and deified as hreda, hnoss, gersemi. again, it occurs to me that in the story of oswald, one that teems with mythical allusions (think of tragemund, and the raven all but odinic, there appears a maiden spange (z. f. d. a. 2, 96-7. 105, ver spange 103, vor hnoss. geesimi. spange. hashart. 887 spange 115, like ver hilde, ver gaue),1 plainly a personified spange (armilla, a meaning highly appropriate to the beautiful princess. such goddesses of female adornment and of household implements may also be supposed among the lithuanian deities named in lasicz

HANDBOOK OF EGYPTIAN MYTHOLOGY

s. smith, ed. a. leahy and w. j. tait (london, 1999, 215 220. 49. see l. bell, luxor temple and the cult of the royal ka, journal of near eastern studies 44 (1985: 251 294. 50. for this interpretation of the sed festival, see hornung, idea into image, 53 54. 51. or the corn mummies were left in a desert wadi until a flash flood brought the seeds to life. the best account of these objects is m. j. raven s corn-mummies in oudheidkundige mededlingen het rijksmuseum van oudheden te leiden 63 (1980: 7 38. for the osiris myth as part of the agricultural cycle, see henri frankfort, kingship and the gods: a study of ancient near eastern religion as the integration of society and nature (chicago, 1948),181 197. 52. this myth has been reconstructed by katja goebs in her forthcoming study, crowns in

HP LOVECRAFT HYPNOS

d of the vulgarly curious. he was unconscious, having fallen in a kind of convulsion which imparted to his slight black-clad body a strange rigidity. i think he was then approaching forty years of age, for there were deep lines in the face, wan and hollow-cheeked, but oval and actually beautiful; and touches of gray in the thick, waving hair and small full beard which had once been of the deepest raven black. his brow was white as the marble of pentelicus, and of a height and breadth almost god-like. i said to myself, with all the ardor of a sculptor, that this man was a faun's statue out of antique hellas, dug from a temple's ruins and brought somehow to life in our stifling age only to feel the chill and pressure of devastating years. and when he opened his immense, sunken, and wildly lu

INDUCTION CHARM AND THE INITIATION

the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. owl, hound, wolf and fox, badger and toad and bull, goose and raven, serpent and hare, horse, swine and stag, beasts of the land and air, and unseen places, by pact and oath i am sealed to you as friend, brother (or sister) and pupil, guardian and receiver. i shed my blood for you; from my left hand i shed it, i bind myself to the land and your spirit. support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to m

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ned his art from cain. personally, i consider that the old craft has now taken up this nail; knowingly! we have a saying: the way of sacrifice maketh man whole. mh: is there anything you would like to add? anything specific you wish to say to the cauldron readers? ac: nurture irrepressible vision (interview first published in the cauldron, no. 103. february, 2002. copyright: andrew d.chumblpyruna raven press is at runa-raven/ pob 557/ smithville, texas 78957. they'll send you a catalog of their titles for a $1.00 here is chapter one of the book, which explains both its philosophy and that of the order i head in the temple of set, the order of setne khamuast. why this book came into being i've wandered between two camps all my life. one is the camp of practicing occultists, people who seek

IRISH WITCHCRAFT AND DEMONOLOGY

essie weir, who was hanged up the last of the four (one that had been taken p. 148 before in ireland and was condemned to the fyre for malifice before; and when the hangman there was about to cast her over the gallows, the devill takes her away from them out of their sight; her dittay [indictment] was sent over here to scotland, who at this tyme, when she was cast off the gallows, there appears a raven, and approaches the hangman within an ell of him, and flyes away again. all the people observed it, and cried out at the sight of it" 1 a clergyman, the rev. daniel williams (evidently the man who was pastor of wood street, dublin, and subsequently founded dr. williams's library in london, relates the manner in which he freed a girl from strange and unpleasant noises which disturbed her; the

upon thee, for i am going to the meeting' mr. peden said 'i will go along with you. the quaker said 'thou may, if thou please, but thou must not trouble us' he said 'i will be civil' when they came to the meeting, as their ordinary is, they sat for some time silent, some with their faces to the wall, and others covered. there being a void in the loft above them there came down the appearance of a raven, and sat upon one man's head, who started up immediately, and spoke with such vehemence that the froth flew from his mouth; it went to a second, and he did the same; and to a third, who did as the former two. mr. peden sitting near to his landlord said 'do you not see that? ye will not deny it afterwards' when they dismissed, going home mr. peden p. 174 said to him 'i always thought there wa

ISIS UNVEILED

et,octuln(aiibkcudes.fraiunscocoiife8ac>i);uiddemmoisis unveiled bare-faced impostor, and by the rest a sorcerer, who worked magic in confederacy with the devil! neither the she-bear, nor the es^e, nor yet the bull that pythagoras is said to have persuaded to give up eating beans, were alleged to have answered with human voices; while st. benedict's "black raven" whom he called "brother" argues with him, and croaks his answers like a bom casuist. when the sunt offers him one-half of a poisoned loaf, the raven grows indignant and reproacites him in latin as though he had just graduated at the propaganda! if it be objected that tke golden legend is now but half-supported by the church; and that it is known to have been compiled by the writer from a co

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

hic means of the perpetuation of the human family (afterwards race. the post-diluvian signs of the zodiac are here correctly designated as in number" twelve" let the judicious reader remark that twelve times thirty are three-hundrecl-and-sixty, which is not the number of the degrees of this symbolical plan. there are twelve divisions in this ark. the centre space is that through which the dove or raven, escaped-out into the open in search of its new home, or into the restored world when the waters went down or disappeared. each of the twelve spaces in the accompanying plan contains twentyfive degrees which make an aggregate of three hundred degrees. the mythical figure contained in the ark is presumably that of noah. it is also evidently the symbolical figure of the saviour, and typically

KETAB E SIYAH

e weeping of the infants before the spear were heard by the shedim in hidden chadel and they too mourned those who fell to methuselah's cruel hand. hearing of what transpired upon the earth to the spire of opal and ruby by the fount of flame came abaddon, the battle-lord, marshal of my hosts. entering at the portal, guarded by great serpents, coiled about the tower's width, he ascended upon black raven's wings the central shaft to the high chamber where, within a pool of mercury i watched the reflections, magic-made, of the passings of men and beasts and angels upon the earth. turning, i hailed the iron-clad angel who bowed before me and hailed me and spoke with these words in a voice that seemed like the battle's very roar, the pounding of drums and hooves, the cannon's bark, the horns re

angel-shape of abaddon. twice the height of man stood the avenger, armoured in plate of iron and bronze, his wings spread wide like the torn pennant on the field, within his hand the bleeding sword, the ruiner, seven feet long and shaped like the serpent's tongue with engrailed blade and forked point, weeping ever the blood of the fallen. thus came abaddon to the throne of methuselah. even as the raven croaked methuselah repented not and begged not for clemency before a vision so fearful but in indignation raised his spear against the spirit and shouted his defiance to the shedim knight: 214 "i am methuselah, the destroyer of men. merciless king, the favoured of abaddon. all on the earth fear me and my hosts. i am a tearer down of cities and my spear has stained earth and oceans red. i am

ast of spring for once more, after the winter, does our sister ishtar walk amongst us and once more delight us with her presence, bright and noble, most highly treasured. long has she been denied us, withheld within the walls of mot. bitter cold was the winter without beloved ishtar's company that has warmed the winter's nights of old. the snow has fallen upon the earth and the wind shrieked as a raven. from the tempest have the nephilim known no respite and the hearth has seemed most dim to them. long has it seemed that the winter would not end and ever was the spring banished from us. this day has seen the return of spring and with spring has returned ishtar. a double blessing on us is this. ishtar, you are the bringer of spring, and by your courage is death conquered and what was dead h

evil. why then must i be as a worm and stripped of my humanity? the people despise and revile me. i am mocked and they shake their heads at me and put out their lips in insult. they have said 'why is your faith not repaid? if you are beloved of god why should he not then deliver you' my enemies are about me like bulls, the mighty bulls of bashan. their mouths are as the maws of lions, so do they raven and gape. there are dogs that surround me, a company of evil men. they tear from my bones my flesh. lord, stay not from me but come swiftly to my aid. deliver from the sword my soul, deliver from the dogs my life. guard me of the lions and guard me of the horns of the re'em" now about him where rome's soldiers and their swords were taken out. casting his eyes to all sides he saw no path of e

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

forms of hearing. in all occult systems of training great importance was attached to this in the case of the neophyte. in the school of pythagoras the pupils were kept for several years in the order called akoustikoi or hearers; in the mysteries of mithra the lowest order was that of the ravens- a name which signifies that they were allowed only to repeat that which they had heard, precisely as a raven or a parrot does; for in all these ancient systems students were strictly forbidden to launch out upon the perilous waters of originality until they were thoroughly grounded in the established principles of philosophy. the s c also evokes or calls to the assistance of the man who uses it a particular class of non-human intelligences of the subtle world. 393. in view of the great influence of

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

eral late minoan and mycenaean shrines. the triple gold shrines of mycenae are also coupled with seated doves. 244. the seated birds, as already observed, symbolize in this and other cases the descent of the divinity into the possessed object. at times, as in the above instances, it is the baetylic pillar or the cell that enshrines it. the celebrated scene on the sarcophagus of hagia triada shows raven-like birds brought down by ritual strains and libations on to the sacred double axes, which are thus charged as it were with the divinity. the doves on the gold chalice from mycenae and of nestor s cup repeat the same idea. 245. but it was not only the cult object itself that could be thus sanctified by the descending emblem of spiritual indwelling. in the case of the gold plates from the th

main, and they show certain points of resemblance to our masonic lodges. the temple was rectangular, with a raised platform at the east end, often apsidal in form; continuous benches ran along its walls on the longer sides for the accommodation of the brn, and the ceiling was made to symbolize the firmament. 419. jerome (epist. cvii) tells us that the system consisted of seven degrees: corax, the raven, so-called not only because the raven was the servant of the sun in mithraic mythology, but because the raven can only imitate speech and not originate ideas for himself(*cf. the akoustikoi of the pytagoreans, and the fact that the due-gard of the 1 shows that the e.a. must confine himself to what is taught in the v.s.l) cryphius, the occult, a degree in the taking of which the mystic was pe

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

ch of satan/temple of set and such arcane governmental fields as intelligence and psychological operations has often excited the interest of conspiracy theorists and religious extremists, and he remains an object of curiosity and controversy in occult circles as well. see also church of satan; temple of set for further reading: flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. mandelbaum,w. adam, the psychic battlefield: a history of the military-occult complex. new york: st.martin s press, 2000. melton, j. gordon, the encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1993. archon archon, a greek term meaning ruler, is the name of a class of entities who played an important role in gnostic thought and who are roughly comparable to

rs of the church is presently located in new york city where the high priest resides. see also lavey, anton for further reading: aquino,michael a. the church of satan. 4th ed. self-published, 1999. barton, blanche. the church of satan: a history of the world s most notorious religion. new york: hell s kitchen productions, 1990. flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. lavey, anton szandor. the satanic bible. new york: avon, 1969. church of satanic brotherhood the church of satanic brotherhood was founded in march 1973 by john de haven, joseph m. daniels, ronald e. lanting, and harry l. booth as a result of the controversy that developed among the midwestern grottoes of the church of satan. the stygian grotto of the church of satan in dayton

n fact, very much indebted to traditional tantric practices.however, the traditional vamamarga of hinduism and buddhism encompass much more than sex. many practices involving the magical use of mantras, for example, are characteristic of left-hand tantrism. see also aleister crowley;magic and magical groups for further reading: flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. mookerjee,ajit, and madhu khanna. the tantric way. boston, ma:new york graphic society, 1977. levi, eliphas eliphas levi was the pseudonym of alphonse- louis constant (1810 1875, a french occultist and writer who is a major link in the chain that led to modern magical practices. educated in the leviathan 149 church, he became a priest, but was expelled because of his left-wing p

in 1927, firth, now using the name dion fortune, took the fraternity of the inner light with her, and it became the parent or ancestor of many other important magical organizations now functioning in england. see also crowley, aleister; levi, eliphas; hermetic order of the golden dawn; ordo templi orientis for further reading: flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. green,marian. the elements of ritual magic. longmead, shaftesbury, dorset, uk: element, 1990. knight, gareth.magic and the western mind. st. paul: llewellyn, 1991. lavey, anton szandor. the satanic bible. new york: avon, 1969. malik malik is the wicked angel who guards hell. this is according to the koran, which states that malik is aided by nineteen other angel guards (sbires o

moved to london and led a temple herself, but the ogd eventually became defunct. the ceremonial magic tradition tapped by later satanists such as anton lavey has its roots in the ogd. see also crowley, aleister; levi, eliphas; hermetic order of the golden dawn;magic and magical groups; ordo templi orientis for further reading: flowers, stephen e. lords of the left hand path. smithville, tx: runa-raven press, 1997. green,marian. the elements of ritual magic. longmead, shaftesbury, dorset, uk: element, 1990. knight, gareth.magic and the western mind. st. paul: llewellyn, 1991. lavey, anton szandor. the satanic bible. new york: avon, 1969. mcmartin ritual abuse case the mcmartin case was the first high-profile case involving charges of satanic ritual abuse (sra) at a day-care center. in the

rituals of other western lhp groups, although, unlike both ritual magic and wicca, a circle is not cast. see also left-hand path; aquino,michael a; church of satan for further reading: aquino,michael a. the church of satan. 4th ed. self-published, 1999. balanone s temple of set information site. http//www.bigfoot.com/ balanone/ flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. goldston, linda. army of the night. san jose mercury news. july 24, 1988. harvey, graham. satanism in britain today. journal of contemporary religion 10, no. 3 (1995. lavey, anton szandor. the satanic bible. new york: avon, 1969. mandelbaum,w. adam, the psychic battlefield: a history of the military-occult complex. new york: st.martin s press, 2000. melton, j. gordon, the encycl

LIBER 777

a rhubarb 29 a man of grave and thoughtful face, with a bird in his hand, before him a woman and an ass thyme coxium santal alb table of correspondences 28 clv. goetic demons of decans by day (ascendant. clvi. magical images of col. clv. 15 1! lab bael cat, toad, man, or all at once. 16 4= ygymg gamigina little horse or ass. 17 7= wma amon (1) wolf with serpent s tail (2) man with dog s teeth and raven s head. 18 10# rawb buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s

$ cwgyla eligos a knight with a lance and banner, with a serpent. 20 18$ ytab bathin a strong man with a serpent s tail, on a pale horse. 22 21% and# aram marax human-faced bull. 24 24= rbn naberius a black crane with a sore throat he flutters. 25 27% and= wwnyr ronove a monster [probably a dolphin. 26 30= canrwp forneus sea monster. 28 33 [ug gaap like a guide. to be kings. 29 36& cwlwfcy stolas raven. table v (continued) 29 clxi. goetic demons &c. by night (ascendant. clxii. magical images of col. clxi. 15 37= nap phenex child-voices phoe nix. 16 40 \war raum crow. 17 43 ]wnbc sabnock soldier with lion s head rides pale horse. 18 46% wrpyb bifrons monster. 19 49$ lkwrk crocell angel. 20 52 ]wla alloces soldier with red leonine face and flaming eyes; rides great horse. 22 55& bwarwa oroba

rapw vepar mermaid. 17 45$ and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna andromalius man holding great serpent. table of correspondences 30 clxvii. egyptian gods of zodiac (asc. decans. clxviii. egyptian names of asc. decans clxix. as col. clxvii (succedent) clxx. as col. cxviii (succendent. clxxi. as col. cxl

ounced or counted in the numeration, which explains the fourth dot in m. m and the greenish-yellow coloured band in the glyph for the word in pyramidos. lines 1-9: in the heart of the master, section aves( birds, nine magical formula are given as the voices of various symbolic birds, apparently referred to the sephiroth 1-9, thus: 1 (the swan: aumgn (one version has aum) 2 (the phoenix: al 3 (the raven: amen 4 (the eagle: su 5 (the hawk: agla 6 (the pelican: iao 7 (the dove: hriliu 8 (the ibis: abrahadabra 9 (the vulture: mu liber 777 54 line 24: possibly on (ayin nun) should also be referred here. col. xlvi. crowley s later attributions of the taoist principles and the trigrams of the i ching to the sephiroth are given in the book of thoth (appendix ii, diagram the chinese cosmos) thus: 0

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

eads armies. the exceedingly widely famous hropta-ty lr [odin] rides to the pyre of his son. there i perceive valkyries and ravens accompany the wise victory-tree [man; here odin] to the blood of the holy corpse. thus [the hall] is adorned from within with things remembered. the excellent heimdall rides a horse to that pyre that the gods had built for the fallen son of the very wise tester of the raven [odin. the very powerful hild of the mountains [giantess] caused the sea-sleipnir [ship] to trudge forward; but the wielders of the helmet flames of hropt [odin] felled her mount. snorri has more detail. he adds several gods to the list of those who attended, and he makes sense out of the stanza with the giantess in it by stating that the funeral ship could not be launched and that the gods

they see deities, themes, and concepts 187 helmet plate from vendel, showing what might be odin accompanied by hugin and munin and confronted by a serpent (statens historiska museum, stockholm) or hear. their names are hugin and munin. he dispatches them at daybreak to fly over all the world and they return at breakfast time. from this he becomes wise about many events, and thus he is called the raven-god. in chapter 8 of his ynglinga saga snorri gives a euhemerized version: odin has two ravens to whom he had taught speech. they fly all around and report back to him. the ravens f connection with odin may be age-old, for migration period bracteates frequently portray a figure with birds near his head, and many observers believe this motif is odin and his ravens. hugin and munin are atteste

-god. in chapter 8 of his ynglinga saga snorri gives a euhemerized version: odin has two ravens to whom he had taught speech. they fly all around and report back to him. the ravens f connection with odin may be age-old, for migration period bracteates frequently portray a figure with birds near his head, and many observers believe this motif is odin and his ravens. hugin and munin are attested as raven names in early skaldic poetry. the ability to send one fs gthought h and gmind h may be related to the trance-state journey of shamans. the worry about their return, expressed in the stanza from grimnismal, would be consistent with the danger the shaman faces on the trance-state journey. see also bracteates; odin references and further reading: hugin and munin are treated among albert morey

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d the condor signified that form of divine power which by disposing of refuse and other matter dangerous to the life and health of humanity cleanses and purifies the lower spheres. these birds were therefore adopted as symbols of the disintegrative processes which accomplish good while apparently destroying, and by some religions have been mistakenly regarded as evil. birds such as the parrot and raven were accorded veneration because, being able to mimic the human voice, they were looked upon as links between the human and animal kingdoms. the dove, accepted by christianity as the emblem of the holy ghost, is an extremely ancient and highly revered pagan yonic emblem. in many of the ancient mysteries it represented the third person of the creative triad, or the fabricator of the world. as

y is called gamchicoth, the disturber of things; the archdemon is astaroth. from d 4 came d 5, the evil severity; the hierarchy is called golab, incendiarism and burning; the archdemon is asmodeus. from d 5 came d 6, the evil beauty; the hierarchy is called togarini, the wranglers; the archdemon is belphegor. from d 6 came d 7, the evil victory; the hierarchy is called harab serap, the dispensing raven; the archdemon is baal chanan. from d 7 came d 8, the evil glory; the hierarchy is called samael, the embroiler; the archdemon is adramelek. from d 8 came d 9, the evil foundation; the hierarchy is called gamaliel, the obscene; the archdemon is lilith. from d 9 came d 10, the evil kingdom; the hierarchy is called nahemoth, the impure; the archdemon is nahema. the qabbalists declare that the

below the bottle is the admonition to "make spirit of the body and grace of the gross, that the corporeal may become incorporeal" the third bottle is entirely black save for a golden tree trunk having six lopped-off branches and terminating in five branches which end in knobs and protrude from the neck of the bottle. the state of the substance is termed "blackness showing through the head of the raven" under the bottle occurs the statement that "the tincture of the philosophers is hidden in the air like the soul in the human body" the fourth bottle is of the deepest blackness and is called "the head of the raven" nothing rises from the neck of the vessel, for the earth (its contents) is described as "submerged in chaos" the bottom of the fifth bottle contains a bluish-gray, spotted liquid

dden in the air like the soul in the human body" the fourth bottle is of the deepest blackness and is called "the head of the raven" nothing rises from the neck of the vessel, for the earth (its contents) is described as "submerged in chaos" the bottom of the fifth bottle contains a bluish-gray, spotted liquid, the upper part being filled with a brick-colored substance. above are the words "sixth raven's head; below is added "at the bottom of the vessel worms are born" the lower half of the sixth bottle is of a bluish-gray, the u per half black, the entire figure being termed "seventh raven's head" a child is seated beside the bottle, concerning whom it is written "this newlyborn, black son is called elixir and will be made perfectly white" the seventh bottle is black below and black spott

mong women" click to enlarge leaf 16. the first sentence reads "the dead bodies remain; the spirits are freed by the death in the bodies. you will ride with that death with a scythe, and the light of the sun, the moon, and the fixed stars" over the scythe is written "subject to the sun, the moon and azoth, complete the work" the four words in the curve of the scythe blade say "man's head, head of raven" the three lines to the right are interpreted thus "this figure is called laton, for it looks black in a vessel, and is the beginning of corruption" the text below the ladder states "this is the ladder of primitive matter which when placed in a vessel turns black, the gradually changes to white by the scale [ladder] of digestion, according to the degree of heat" here a ladder is used to sign

an inscription describing the four paths that led to the palace of the king: the first short and dangerous, the second circuitous, the third a pleasant and royal road, and the fourth suitable only for incorruptible bodies. weary and perplexed, c.r.c. decided to rest and, cutting a slice of bread, was about to partake thereof when a white dove begged it from him. the dove was at once attacked by a raven, and in his efforts to separate the birds c.r.c. unknowingly ran a considerable distance along one of the four paths--that leading southward. a terrific wind preventing him from retracing his steps, the wedding guest resigned himself to the loss of his bread and continued along the road until he espied in the distance a great gate. the sun being low, he hastened towards the portal, upon whic

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

eth 10 legions of spirits. his seal is this, which is to be worn, whether thou wilt have him for a familiar, or not (7) amon- the seventh spirit is amon. he is a marquis great in power, and most stern. he appeareth like a wolf with a serpent s tail, vomiting out of his mouth flames of fire; but at the command of the magician he putteth on the shape of a man with dog s teeth beset in a head like a raven; or else like a man with a raven s head (simply. he telleth all things past and to come. he procureth feuds and reconcileth controversies between friends. he governeth 40 legions of spirits. his seal is this which is to be worn as aforesaid, etc (8) barbatos- the eighth spirit is barbatos. he is a great duke, and appeareth when the sun is in sagittary, with four noble kings and their compani

return unto the seventh throne. and his seal is this, to be made and worn as a lamen, etc. 18 in one codex of the seventeenth century, very badly written, it might be read "ox" instead of "wolf- trans [for me he appeared always like an ox, and very dazed.-ed (36) stolas, or stolos- the thirty-sixth spirit is stolas, or stolos. he is a great and powerful prince, appearing in the shape of a mighty raven at first before the exorcist; but after he taketh the image of a man. he teacheth the art of astronomy, and the virtues of herbs and precious stones. he governeth 26 legions of spirits; and his seal is this, which is, etc (37) phenex- the thirty-seventh spirit is phenex (or pheynix. he is a great marquis, and appeareth like the bird phoenix, having the voice of a child. he singeth many sweet

. 26 or with the face of a lion. give true answers of hidden treasures, and to tell where serpents may be seen. the which he will bring unto the exorciser without any force or strength being by him employed. he governeth 38 legions of spirits, and his seal is thus (63) andras- the sixty-third spirit is andras. he is a great marquis, appearing in the form of an angel with a head like a black night raven, riding upon a strong black wolf, and having a sharp and bright sword flourished aloft in his hand. his office is to sow discords. if the exorcist have not a care, he will slay both him and his fellows. he governeth 30 legions of spirits, and this is his seal, etc (64) haures, or hauras, or havres, or flaurob. the sixty-fourth spirit is haures, or hauras, or havres, or flauros. he is a great

MICHAEL FORD BOOK OF CAIN

and decrepit the very sun had raped me of all of which i was. i fell into oblivion. i woke then in the darkness of a cave, on a padded rock ground. i was aching yet slightly refreshed. i wondered so where i was, i had only a loin cloth to cover me, and was chilled in the damp cave air. i heard many voices and noises around me, i grew scared from this. before was she, beautiful and fiery, pale and raven haired. it was mother, lilith who was the queen of demons, yet she was so beautiful and full of life. my mother welcomed me, and her touch was cold. her waist was made of flames, yet she transformed into the bottom half of a beast. she spoke to me of what i was to become, and that i had passed through a rite of passage. i was to become immortal and forever a spirit who walked the path of the

MICHAEL FORD WITCHMOON

is the most dangerous path to take on magickally, as it invites the dark arms of the black eagle and thanatos. proceed with caution. when i began focusing on the archetypes and symbols of vampirism i began drawing connections to the system of shape shifting according to the nature of the vampire presented. for example, a tale of female vampires would give them the astral form of a cat, an owl or raven. many male vampires would take the astral assumption of a wolf or bat. it was said that vampires may take the form of mist or fog, this connection obviously comes from the ability to assume a mist form on the astral plane. if certain points of chi can be strengthened into a viable physical energy then one can view the astral in the form of the chosen focus. most often, this is seen in dreams

ergies is to transpose the abyss and awaken towards a glorious morning! vampirism is a belief system of altered thinking and new focus. it is not at all different from the beliefs of any serious magus or sorcerer who seeks to build the black walls of individual strength. the subconscious holds ever key needed to awaken these primal atavisms: the serpent, the wolf, the dragon, the bat, the owl and raven are all at our command. the new age of shamanic tribal transformation and atavistic resurgence is at hand. 20 20 the vampiric path is not necessarily a life long dedicated focus, it is night side. in other words any other personal path of magickal power and study such as thelema (2, chaos (3, voudon (4, etc. can be a primary focus of the individual. the developed path of vampiric sorcery is

essarily a life long dedicated focus, it is night side. in other words any other personal path of magickal power and study such as thelema (2, chaos (3, voudon (4, etc. can be a primary focus of the individual. the developed path of vampiric sorcery is of the night and shadows, when the sorcerer may shed his flesh and take to the night sky. it is when the sorceress can assume the form of the cat, raven or wolf and hunt for astral congress. all predatory instincts may be exercised and sharpened. there is no need for the vampiric sorcerer to stay away from the sun or sleep in a coffin, they do not have to wear black or paint their own face white. it is based on the individual's will and desire not on show and gimmicks. all of the trappings and imagery of vampirism is based on symbolism and t

l of the devil s skin. the ritual will project into dreams the state of the beast. meditate, imagine and visualize the stages of transformation before dreaming. keep a detailed journal of visions, desires thoughts and difference between this lycanthropic state and normal waking. four: path of nocturnal flight -the individual will meditate on transformation in the astral and dreaming form as a bat/raven/bird or such. keep a detailed record of the imagined and visualized transformation in reference of memory, all feelings and strange ideals which are brought forth. once this is mastered with tangible results to the initiate, you may at this time begin to shape shift into a combination of animals and birds, which attribute suits your personality and desire. five: path of the serpent: the prim

iliars the many capabilities of the zos kia cultus (16) and sorcery are opened by the 'key' of the zos and the kia; symbolically the 'all touching hand (representing manifestation) and the eye or vulva (the all seeing eye) through which the id takes flesh. within european folklore are tales of witches having numerous familiars, ranging through all the many beings of the forest: the cat, bat, owl, raven, rabbit and so on. the significance of each creature is known among those of the witch-blood. the witch would make an evocation to bring forth an elemental, in response to which the devil would grant her the wish. the symbolism of the devil is the connection with nature which the sorcerer would have developed through the witches sabbat craft. what the devil represents is the sigil of desire

of jasmine and frankincense and concentrate upon the sigil of black eagle. facing the altar, intone: spirit of the elder spheres, that of water, earth fire and air thee i invoke! the lightning flash from the mouth of the serpent, that o great spirit of asmodeus, to which the lineal streams flow from the lines of which thy shall walk only of thy sound of wings shall give thee sight of reverse. of raven night and hollow s dance, from a waning moon across the land, serpent and spider, dragon and wolf, i give thee life to flesh your wisdom and essence unto my presence. spirit of the elder spheres; of water, earth, fire and air thee, thee i invoke! the lightning flash from the mouth of the serpent, o great spirit of asmodeus; the lineal streams flow, the lines which can be walked only if the s

moon across the land, serpent and spider, dragon and wolf, i give thee life to flesh your wisdom and essence unto my presence. spirit of the elder spheres; of water, earth, fire and air thee, thee i invoke! the lightning flash from the mouth of the serpent, o great spirit of asmodeus; the lineal streams flow, the lines which can be walked only if the sound of thy wings gives sight in reverse. of raven night and hollow s dance, with a waning moon across the land, serpent and spider, dragon and wolf, i give thee life, fleshing your wisdom and essence unto my presence. a dream of ice and blood a dream of ice and blood. it lingered and adapted towards my waking conscious. from black eagle, who has walked along the crimson and wave engulfed dreamscapes, we had 111 111 images which fleshed in t

s in peace, with no uninitiated people disturbing you. such workings require utmost concentration and would therefore be ruined if interrupted. these beginning rites are based on lycanthropy, however their real significance concerns finding ones individual animal atavism. lying dormant in the sorcerers brain is an animal power suitable for atavistic exploration. this could be a tiger, eagle, fox, raven, wolf or some other creature. you are encouraged to find which suits your own needs and desires. the most important thing in magick is that you learn from and of yourself through honesty. explore all and question everything. one should remember that all is subject to change and alteration as the sorcerer sees fit. nothing is sacred beyond the limits of acceptance and lies. 116 116 obtaining

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

itual inspired by the macrobes. one manner of keeping the masses incheck, as well as helping them lose their senses and commit slow suicide, concerns thepurveyance of alcoholic beverages called spirits in taverns and inns. this customwas started under the tax exempt knights templars who opened most of the inns inengland. these dens all have patently occult names (like green dragon, or blackhorse, raven's head, red lion, plough and stars, rose and crown, etc. they alsocommonly bore the name arms to commemorate that they were established by themilitary orders. they were also known down through history as venues for all kinds ofrevolutionaries and malcontents (see daphne du mauriers jamaica inn. and the cultof hallucinogens has been growing stronger for generations. they still provide one oft

MICHAEL WYNN THE SOUL TRAVELERS

noah s family should begin straight-away building a large boat, so that he and his family may survive the earth s coming inundation. what s more, noah was told to bring 2 of every animal so that earth may be repopulated after the flood waters subside. the vast majority of angels, nephilim, and mankind were killed in this flood which lasted for 40 days. before the waters subsided, noah released a raven from the ark to discover whether dry land was yet peaking above the waters, but it only flew back and forth. next noah released a dove into the air, and the bird returned with an olive branch, indicating to noah that there was indeed land nearby. with the waters subsiding, the ark would come to rest on a mountain named ararat. noah, his family, and the animals exited the ark and once more be

MICHAEL W FORD NOX UMBRA

ned therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal fa

MORALS AND DOGMA

s fixed and certain laws and principles for its action--the star in its orbit, the animal in its activity, the physical man in his functions. and he has likewise fixed and certain laws and principles as a spiritual being. his soul does not die for want of aliment or guidance. for the rational soul there is ample provision. from the lofty pine, rocked in the darkening tempest, the cry of the young raven is heard; and it would be most strange if there were no answer for the cry and call of the soul, tortured by want and sorrow and agony. the total rejection of all moral and religious belief would strike out a principle from human nature, as essential to it as gravitation to the stars, instinct to animal life, the circulation of the blood to the human body. god has ordained that life shall be

right to call the other initiates fellow-soldiers or companions in arms. hence the title _companions_ in the royal arch degree of the american rite. then he passed, porphyry says, through the degree of the lion--the constellation leo, domicile of the sun and symbol of mithras, found on his monuments. these ceremonies were termed at rome leontic and heliac; and _coratia_ or _hiero-coracia, of the raven, a bird consecrated to the sun, and a sign placed in the heavens below the lion, with the hydra, and also appearing on the mithriac monuments. thence he passed to a higher degree, where the initiates were called _perses_ and children of the sun. above them were the _fathers, whose chief or patriarch was styled father of fathers or _pater patratus. the initiates also bore the title of _eagles

r salt, corresponds by opposition with the father; the azothic, or mercurial water, with the word, or logos; and the breath, with the holy spirit. but the things of high symbolism can be well understood only by the true children of science. alchemy has its symbolic triad of salt, sulphur, and mercury--man consisting, according to the hermetic philosophers, of body, soul, and spirit. the dove, the raven, and the ph nix are striking symbols of good and evil, light and darkness, and the beauty resulting from the equilibrium of the two. if you would understand the true secrets of alchemy, you must study the works of the masters with patience and assiduity. every word is often an enigma; and to him who reads in haste, the whole will seem absurd. even when they seem to teach that the great work

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

nt rich presents to the temple. games, called delia, instituted by theseus, were celebrated at delos every four years. a festival termed the gymnopedaa was held at sparta in honour of apollo, in which boys sang the praises of the gods, and of the three hundred lacedamonians who fell at the battle of thermopyla. wolves and hawks were sacrificed to apollo, and the birds sacred to him were the hawk, raven, and swan. roman apollo. the worship of apollo never occupied the all-important position in rome which it held in greece, nor was it introduced till a comparatively late period. there was no sanctuary erected to this divinity until b.c. 430, when the romans, in order to avert a plague, built a temple in his honour; but we do not find the worship of apollo becoming in any way prominent until

NECRONOMICON ALAZIF

the form of a great prince. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings

PHILIP NEIL MYTHS LEGENDS EXPLAINED

n the world, and drown them all. the gods agreed, but ea warned utnapishtim of the impending disaster in a dream and told him to build a boat, and take on board two of every creature. for seven nights the tempest raged, until the entire world was covered in water. at last, the boat ran aground on the top of mount nisir. to check the water level, utnapishtim set free a dove, then a swallow, then a raven. when the raven did not return, utnapishtim knew it had found a resting place and the waters were subsiding. in thanks, he lit a fire to make a sacrifice to the gods. enlil was furious when he smelled the smoke, but wise ea interceded, and enlil made utnapishtim and his wife immortal; they are the ancestors of all humanity. ishtar, goddess of love the goddess ishtar (or inanna) was the mistr

urage and he saw a whale beached on the shore enough food for a year. a year later, the wicked cousin returned, calling, cousin, are you there? but there was no reply. seeing the whale bones, the wicked cousin got out of his canoe to look. the first cousin leapt in and rowed away. when he returned a year later and saw his cousin s skeleton, he kicked the skull and said, you got what you deserved. raven creates the world one chukchi myth tells how raven made the land from his feces and the water from his urine. he chopped up trees and made the animals and sea beasts from the pieces. kayak travelers both chukchi and inuit myth tell how there is only one entrance to the earth through the high mountains that surround it. people came into the world through this opening. later, travelers in a ka

and made the animals and sea beasts from the pieces. kayak travelers both chukchi and inuit myth tell how there is only one entrance to the earth through the high mountains that surround it. people came into the world through this opening. later, travelers in a kayak found the entrance, but the cliffs closed together and broke off one end of the kayak so that now kayaks only have one pointed end. raven raven is regarded by the chukchi, koryak, and inuit, as the creator of all life and bringer of light to the world. archer the chukchi say that the belt of orion is the crooked back of the archer rulte nnin. it became bent after his wife beat him. the chukchi creation in the beginning there were no people just the creator, an old man, and tangen, a young boy. they wrestled until they were tir

let s create people. very well, said the creator. so they took handfuls of earth, blew on them, and made the grasshaired people. but they could not speak, so tangen wrote for two years and gave them the writings but still they could not speak, and the creator only laughed. so tangen wrote for three years, and three years more, but still they could not speak. then the creator turned himself into a raven and cawed at the people, krya, krya, and they cawed back, krya, krya, and then they could speak. the creator reported back in raven form to the divine being in heaven, and the divine being sent reindeer to feed the people. before the divine being could put the sun into the sky, the creator/raven stole the sun and hid it in his mouth. he kept on denying that he had it, saying with a muffled v

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

ounding his yesod also white. this is alluded to by the white wool of sheep, for all the hair of the holy ancient one [arich anpin] is white. it was this wool that abel offered as a sacrifice, as our sages said. the gholy ancient one h is the term used in the book of daniel to refer to the vision identified in kabbalah as that of arich anpin. in contrast, the gwool h of z feir anpin is black as a raven.15 it is only the upper [i.e, facial] beard and head hair that turns white when he grows old. he then emulates the supernal grandfather. but in his youth, his hair is black; his hair turns white only in his old age, as he approaches arich anpin, whose yesod produces [z feir anpin] fs intellect. as z feir anpin matures, he ascends in spiritual level and approaches arich anpin. arich anpin is

over her father and mother for a month. only after this may you [again] engage in intercourse with her, and she will become your wife. but if [after the mourning period] you do not desire her, you may send her away, but you may not sell her for money c. h1 know, that the hair of z feir anpin is black, due to the influence of the states of gevurah [which produce this hair [his hair] is black as a raven, due to [the influence of] the attribute of judgment. as we have explained previously, the male (z feir anpin) is the archetype of chesed while the female (nukva) is the archetype of gevurah. this is because the female personifies g-d fs drive to be revealed in creation, and this requires both strength and severity (to resist the enticements of evil, while the male personifies the abstract d

eitzei 760 further contraction, a quantum leap lessening the intensity of revelation characteristic of intellect into that characterizing emotion. the ten names elokim are the ten sub-sefirot of binah that enter into z feir anpin. if so [the light] which itself is judgement is surely severe judgement, enough so that the red is changed into black. as it is written, ghis locks are curly, black as a raven. h3 the song of songs is considered, kabbalistically, to be the song of love between z feir anpin (the groom) and nukva d fzeir anpin (the bride. these are the hairs whose numerical value is ten times that of elokim, being equal to the word for glock. h the numerical value of elokim (alef-lamed-hei-yud-mem, 1+ 30 +5+ 10+ 40) is 86. ten times 86 is 860. the word for glocks h (taltalim) may be

ei-yud-mem, 1+ 30 +5+ 10+ 40) is 86. ten times 86 is 860. the word for glocks h (taltalim) may be split into the singular for glock h (taltal) and the plural suffix(-im. the numerical value of taltal (taf-lamed-taf-lamed, 400+ 30+ 400+ 30) is 860. the plural suffix(-im) of the word for glocks h signifies the 50 letters comprised by the ten names elokim. this is why the verse concludes, gdark as a raven. h each name elokim comprises five letters, 10 x 5= 50. the word taltalim thus signifies the numerical value of ten names elokim and the letters that form these names. when the jewish people used to go out to make war, the five names elokim of the right side would be joined with the five names elokim of the left side, in order to exact vengeance from their enemies. all that would thus be evi

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

oly spirit, taurus the ox of the earth in whose manger he was laid, and lastly aries the flocks of sheep whose herdsmen came to worship him. elohim yields air, libra, aries, virgo, water-the firmament, the balanced forces, the fire of the spirit (for aries is a fiery sign, operating in the zodiac, the fire god dess, and the waters of creation. 84 the golden dawn: volume 1 book one <167> the terms raven or crow, lion and eagle have various alchemical significations. generally raven-initiation through blackness lion-heat and sulphurous action eagle-sublimation one great difference between chemical and alchemical processes is that alchemy only employs a gradual heat continually but carefully increased, and does not commence with violent heat. the cucurbite is a lass boiler attached to the low

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

sequently the cherub or sphinx placed at the gate of the edenic sanctuary, with the fiery sword of the guardians of the symbol; then regeneration by labour and propagation by sorrow, which is the law of initiations and ordeals; the division of cain and abel, which is the same symbol as the strife of anteros and eros; the ark borne upon the waters of the deluge like the coffer of osiris; the black raven which does not return and the white dove which does, a new setting forth of the dogma of antagonism and balance. all these magnificent kabalistic allegories of genesis, which, taken literally and accepted as actual histories, merit even more derision and contempt than voltaire heaped upon them, become lumithe key of occultism 59 nous for the initiate, who still hails with enthusiasm and love

ROBERT KIRK WALKER BETWEEN WORLDS

d open air [thus] foresee storms, so those invisible people are more sagacious to understand by [using]the book of nature, things [yet] to come, than we [are, who are pestered with the grosser dregs of elementary mixtures, and have our purer spirits choked by them. the deer scents out a man, and [gun] powder though a late invention, at a great distance, a hungry hunter [scents out] bread, and the raven [scents] carrion their brains being long clarified by the high and subtle air, will observe a very small change in a trice. thus a man of the second sight perceiving the operations of these forecasting invisible [fairy] people among us, indulged through a stupendous providence to give warnings of certain remarkable events, either in the air; earth, or waters, told [that] he saw a winding-shr

RUBY TABLET OF SET

ten ones, the cincinnati journal of ceremonial magick, vol. ii, issue vi (1988. joshi, s.t "lovecraft's ethical philosophy, lovecraft studies, vol. 21 (spring 1990. joshi, s.t (ed) the h.p. lovecraft centennial conference proceedings, west warwick, ri: necronomicon press (published march 1991. lovecraft, h.p. the notes& commonplace book, west warwick, ri: necronomicon press, 1978. lovecraft, h.p& raven, anthony. the occult lovecraft. saddle river, nj: gerry de la ree, 1975. mariconda, steven j "lovecraft's concept of 'background, lovecraft studies, vol. 5, no. 1 (spring 1986. olbrys, stephen c.g "another history of the necronomicon: a look at the forbidden tome, the h.p. lovecraft centennial guidebook, 1990. onderdonk, matthew h "the lord of r'lyeh, lovecraft studies, vol 2, no. 2 (fall 19

SATANGEL

eable to ammonium, the oracle site of the egyptian god amun. alternatively, the celts had an agricultural god named amaethon. amdukias, amdusias (goetia. duke commanding 29 legions. appears as a unicorn. bends trees and gives good familiars. amon (goetia, 7th spirit. marquis commanding 40 legions. appears as a wolf with a serpent tail, vomiting flames. upon command, assumes human form, but with a raven s head and dog s teeth. tells fortunes, causes feuds, reconciles controversies between friends. the name is traceable to the egyptian god amun, who was usually represented as a ram andras (goetia, 63rd spirit. marquis commanding 30 legions. angel with a black raven, riding a strong black wolf, with a shining sword. sower of discord. andrealphus (goetia, 65th spirit. marquis commanding 30 leg

all kinds of animals, of whatsoever nature they may be. sitri (goetia, 12th spirit. prince commanding 60 legions. procures love, compels people to appear naked. skratte (anglo-saxon. a name for the devil, which also means a sorcerer, and cross dresser! recognised as a title for the magister in some forms of the craft. stolas (goetia, 36th spirit. prince commanding 26 legions. appears as a mighty raven. teaches astronomy, and the virue of herbs and stones. succor-beloth. who presides over the devil s harem in hell, and tempts mortals to lechery. succubus (latin, succumbere, meaning to lie beneath. female demons who steal men s seed during the night. erotic dreams and sexual vampires. surgat (grimorium verum, honorius. a subordinate spirit of lucifer. has power to open all locks, to locate

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

illan reference, 2003. de lange, nicholas. an introduction to judaism. cambridge, u.k: cambridge university press, 2000. dundas, paul. the jains. 2nd ed. london and new york: routledge, 2002. flood, gavin d. an introduction to hinduism. cambridge, u.k: cambridge university press, 1996. glazier, stephen d. encyclopedia of african and african-american religions. new york: routledge, 2001. grimassi, raven. encyclopedia of wicca and witchcraft. st. paul, mn: llewellyn publications, 2000. hartz, paula. zoroastrianism, 2nd ed. new york: facts on file, 2004. higginbotham, joyce. paganism: an introduction to earth-centered religions. st. paul, mn: llewellyn publications, 2002. hirschfelder, arlene, and paulette molin. encyclopedia of native american religions: an introduction. 2nd ed. new york: fa

od social protest, especially among the young. according to this view, people adopt neo-pagan beliefs as a way of rejecting the values of modern technological society. the beliefs of neo-pagan religions, however, have endured through ancient times and retain their appeal. neo-paganism continues to attract believers around the world in the twenty-first century. for more information books grimassi, raven. encyclopedia of wicca and witchcraft. st. paul, mn: llewellyn publications, 2000. higginbotham, joyce. paganism: an introduction to earth-centered religions. st. paul, mn: llewellyn publications, 2002. o hara, gwydion. pagan ways: finding the spirituality in nature. st. paul, mn: llewellyn publications, 2002. pennick, nigel. the pagan book of days: a guide to the festivals, traditions, and

nd plants used for food were seen as gifts from nature. native americans use them with great respect to the spirits of nature that gave them these gifts. the greatest spirit of dakota (sioux) religion is wakan-tanka, the source of all that is. wakan-tanka means great mystery. among his creations are the sun, earth, and sky. as with shinto s kami, native american spirits can also behave badly. the raven, manabozho, and coyote spirits are known for creating mischief and tricks. 410 world religions: almanac shinto is also used to refer to shinto festivals, which typically are related to the agricultural seasons. these festivals combine formal rituals with joyous celebration. festivals each festival is held in honor of a different kami. an image of the kami is typically carried on a mikoshi, o

illan reference, 2003. de lange, nicholas. an introduction to judaism. cambridge, u.k: cambridge university press, 2000. dundas, paul. the jains. 2nd ed. london and new york: routledge, 2002. flood, gavin d. an introduction to hinduism. cambridge, u.k: cambridge university press, 1996. glazier, stephen d. encyclopedia of african and african-american religions. new york: routledge, 2001. grimassi, raven. encyclopedia of wicca and witchcraft. st. paul, mn: llewellyn publications, 2000. hartz, paula. zoroastrianism, 2nd ed. new york: facts on file, 2004. higginbotham, joyce. paganism: an introduction to earth-centered religions. st. paul, mn: llewellyn publications, 2002. hirschfelder, arlene, and paulette molin. encyclopedia of native american religions: an introduction. 2nd ed. new york: fa

ieved. therefore, the father of agnosticism or atheism is sometimes also called the father of monotheism. for more information books fairbanks, arthur, ed. and trans. the first philosophers of greece. london, england: k. paul, trench, trubner, 1898. gershenson, daniel e, and daniel e. greenberg. anaxagoras and the birth of physics. waltham, ma: blaisdell publishing co, 1964. kirk, g. s, and j. e. raven. the presocratic philosophers: a critical history with a selection of texts. cambridge, england: cambridge university press, 1983. schofield, malcolm. an essay on anaxagoras. new york, ny: cambridge university press, 1980. periodicals davison, j. a. protagoras, democritus, and anaxagoras. classical quarterly( july-september 1953: 33 45. 30 world religions: biographies anaxagoras kingsley, pe

n reference, 2003. de lange, nicholas. an introduction to judaism. cambridge, u.k: cambridge university press, 2000. dundas, paul. the jains. 2nd ed. london and new york, ny: routledge, 2002. flood, gavin d. an introduction to hinduism. cambridge, u.k: cambridge university press, 1996. glazier, stephen d. encyclopedia of african and african-american religions. new york: routledge, 2001. grimassi, raven. encyclopedia of wicca and witchcraft. st. paul, mn: llewellyn publications, 2000. hartz, paula. zoroastrianism, 2nd ed. new york: facts on file, 2004. higginbotham, joyce. paganism: an introduction to earth-centered religions. st. paul, mn: llewellyn publications, 2002. hirschfelder, arlene, and paulette molin. encyclopedia of native american religions: an introduction. 2nd ed. new york: fa

n reference, 2003. de lange, nicholas. an introduction to judaism. cambridge, u.k: cambridge university press, 2000. dundas, paul. the jains. 2nd ed. london and new york, ny: routledge, 2002. flood, gavin d. an introduction to hinduism. cambridge, u.k: cambridge university press, 1996. glazier, stephen d. encyclopedia of african and african-american religions. new york: routledge, 2001. grimassi, raven. encyclopedia of wicca and witchcraft. st. paul, mn: llewellyn publications, 2000. hartz, paula. zoroastrianism, 2nd ed. new york: facts on file, 2004. higginbotham, joyce. paganism: an introduction to earth-centered religions. st. paul, mn: llewellyn publications, 2002. hirschfelder, arlene, and paulette molin. encyclopedia of native american religions: an introduction. 2nd ed. new york: fa

mush held the boat, allowing no sway. a fifth day, a sixth, mt. nimush held the boat, allowing no sway. when a seventh day arrived i sent forth a dove and released it. the dove went off, but came back to me; no perch was visible so it circled back to me. i sent forth a swallow and released it. the swallow went off, but came back to me; no perch was visible so it circled back to me. i sent forth a raven and released it. the raven went off, and saw the waters slither back. it eats, it scratches, it bobs, but does not circle back to me. cowering: moving back in fear. crouching: bending down low, squatting. ishtar: goddess of love and war. catastrophe: disaster, tragedy. parched: dry. terrain: a piece of land. vent: an opening for air. leagues: measures of about three miles each. perch: place

thewiccan use of the term differs from the popular use of the term. for more information books buckland, raymond. wicca for one: the path of solitary witchcraft. secaucus, nj: citadel press, 2004. 106 world religions: primary sources wicca: a guide for the solitary practitioner cunningham, scott. wicca: a guide for the solitary practitioner. saint paul, mn: llewellyn publications, 1988. grimassi, raven. encyclopedia of wicca and witchcraft. saint paul, mn: llewellyn publications, 2000. holland, eileen. the wicca handbook. boston: weiser books, 2000. web sites herne. what is wicca. the celtic connection. http//www.wicca.com/celtic/ wicca/wicca.htm (accessed on june 5, 2006. wicca: a neopagan, earth-centered religion. religious tolerance.org. http/ www.religioustolerance.org/witchcra.htm (ac

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

white, the secrets of which with fire's heat are being explored. to the left one can see freely what the right clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. in the midst of the mountain, before the door stands a courageous lion in all its pride, whose noble blood the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black raven, then called ianua artis, out of that comes aquila alba. even the crystal refined in the furnace will quickly show you on inspection servum fugitivum, a wonder-child to many artists. the one effecting this all is principium laboris. on the right hand in the barrel are sol and luna, the intelligence of the firmament. the senior plants in it rad. rubeam and albam. now you proceed with constanc

SIFRA DETZNIYUTHA

and if you will set your nest among the stars, from there i shall bring you down.78 and you, the grasses. were brought forth from the earth.79 when? when the name (hvhy) was implanted. and thus air came forth. and a spark80 came to be. 1) one skull extends to its side.81 full of the dew of two colors over it. 2) three cavities in which the marked letters are manifested as vhy 3) black ones, as a raven, hanging over the deep holes, so that he hears right and left as not. here there is one slender path above.82 4) the forehead that shines as not, the discord of the world, except when his will(]vor, ratzon) has regard. 5) eyes of three colors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation.83 righteousness

SINISTER TAROT

create madness. a stage which cannot be ignored if further development is saught, requiring a descent to draw out that which is obscure, fearfully hidden: the gateway to the abyss. a point from which there is no turning back: that which leads to rebirth via death. xix now in the desert, a jester greets the transparent horse on hill golden folk become fire the snow melts the faces of mountains the raven with the woman s face, her gold begets the blood sun- velpecula the finding of the aeon: the height of imperium causal structure altered in accordance with long term aims, bearing its own fruits of change. but these fruits are the final product of a grand age, the final works of the ethos of a race fulfilled. the brink of new possibilities; storm clouds gather with promise of the blood of bi

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

robber. glyndon's heart somewhat failed him as he looked around, and the question he desired to ask died upon his lips. at length from one of the dismal cabins emerged a form superior to the rest. instead of the patched and ragged over-all, which made the only garment of the men he had hitherto seen, the dress of this person was characterised by all the trappings of the national bravery. upon his raven hair, the glossy curls of which made a notable contrast to the matted and elfin locks of the savages around, was placed a cloth cap, with a gold tassel that hung down to his shoulder; his mustaches were trimmed with care, and a silk kerchief of gay hues was twisted round a well-shaped but sinewy throat; a short jacket of rough cloth was decorated with several rows of gilt filagree buttons; h

SIR WALLIS BUDGE EGYPTIAN MAGIC

t was no less useful to the magician 1 than to the physician in producing good or evil results. it seems to have been used with the idea of effecting transformations by the former, just as it was employed by the priest in the performance of certain important religious ceremonies, and a curious survival of this use is mentioned by lucian, 2 who relates that a woman transformed herself into a night-raven by its means. the woman first undressed herself, and going to a lamp threw two grains of incense into the flame and recited certain words; she then went to a large chest containing several bottles, and taking out one which, the writer thinks, contained oil, rubbed all her body with the liquid, from head to foot, beginning with the ends of the nails, and suddenly feathers and wings began to g

which, the writer thinks, contained oil, rubbed all her body with the liquid, from head to foot, beginning with the ends of the nails, and suddenly feathers and wings began to grow upon her, and a hooked, horny beak took the place of her nose. in a very short time she resembled a bird in every respect, and when she saw that she was well feathered, she flew upwards and, uttering the cry of a night-raven, p. 205 disappeared through the window. 1 in connexion with the recital of certain chapters of the book of the dead a number of interesting ceremonies were performed, but as they only illustrate the beliefs described above they need not be mentioned here. footnotes 185:1 in memoire sur quelques papyrus du louvre, paris, 1875. 193:1 i.e "the son who loveth him" 193:2 see dumichen, der grabpal

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

a christian but a christ. 13. some helpful remarks on the early greek concept of the daimon or occult self in: e.r. dodds, the greeks and the irrational (university of california press, berkeley, london, 1951, p. 153. 14. plutarch, on the cessation of oracles, 417 c. 15. cicero, on the nature of the gods i, 119. 16. xenophanes, fragment 14. the main fragments of xenophanes are translated in kirk, raven, and schofield, the presocratic philosophers (cambridge university, princeton, 1984, pp. 163ff. for a good brief introduction to his thought, see bruno snell, the discovery of the mind (dover, new york, 1982, pp. 140ff. 17. xenophanes, fragment 15. 18. on this see the hermetic initiatory discourse or asclepius. 19. xenophanes, fragment 23. 20. the teachings of mysteriosophy remained almost e

life and also to a wrong evaluation of ancient myths, and so on, as primitive and irrational, whereas they are in fact a stage on the trajectory that includes philosophical and later scientific thought. 21. plato, phaedo, 69 c. 22. see the epigram in the palatine anthology ix, 540; also diogenes laertius, lives of the philosophers ix, 5;16. the main fragments of heraclitus are presented in kirk, raven, and schofield, the presocratic philosophers, pp. 18lff. in fragment 1 heraclitus introduces his logos idea a universal meaning inherent in and sustaining the world; but despite its universality it is accessible only to the few, the understanders. this is orphic mystery-terminology; cf. m.l.west, the orphic poems (oxford, 1983, p. 110. according to steiner, the logosdoctrine had roots in the

iner also referred here to the pioneering work of e. pfleiderer, die philosophie des heraklit (berlin, 1866. 23. plutarch, on the e at delphi 392 b. cf. heraclitus, fragments 12 and 91. 24. fragment 88. 25. fragment 78 a (bywater. 26. fragment 15; and cf. fragment 49 a. discoveries of orphic- dionysiac membership tokens with the formula life-death- life again confirm the mystery background; kirk, raven and schofield, the presocratic philosophers, pp. 208, 210. 27. fragments 110-111. 28. fragment 61. 29. fragment 51. 30. fragment 62. 31. fragment 52. 32. philo of alexandria, living around the beginning of the christian era, still thinks in the same way. considering the legal sections of the bible he writes: there are those who take a purely symbolic view of the written law. they inquire dil

developmental ideas, and the factors that shape the life of modern individuals; see the re-embodiment of the spirit, ch. 2 in theosophy (anthroposophic press, hudson, 216 christianity as mystical fact ny, 1994; reincarnation and karma: their significance for modern culture (anthroposophic press, hudson, ny, 1992. 35. empedocles, fragment 11. the main fragments of empedocles are included in kirk, raven, and schofield, the presocratic philosophers, pp. 280ff. 36. fragment 12. 37. fragment 15. all three fragments are from empedocles lost poem on nature. 38. cf. fragment 112. for further commentary by steiner on the character of empedocles thought, see the riddles of philosophy, pp. 30ff. 39. pindar, fragment 102. 40. see the brilliant study by w. burkert, lore and science in ancient pythagor

280ff. 36. fragment 12. 37. fragment 15. all three fragments are from empedocles lost poem on nature. 38. cf. fragment 112. for further commentary by steiner on the character of empedocles thought, see the riddles of philosophy, pp. 30ff. 39. pindar, fragment 102. 40. see the brilliant study by w. burkert, lore and science in ancient pythagoreanism (harvard, 1972. the main fragments are in kirk, raven, and schofield, the presocratic philosophers, pp. 214ff. see further steiner, the riddles of philosophy, pp. 21ff. 41. aristotle, metaphysics 985, 24-34. 42. naturally i do not enter here into the astronomical views of the early pythagoreans. what is said about them here may be applied equally to the ideas of modern copernicanism (r.st) 43. gregory of nyssa, great baptismal address, 10. 44

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

witches are major promoters of the goddess revival. above is an ad for a witch's periodic newspaper (address deleted. scorched by the sun 471 an interesting drawing of an upscale witch, complete with lunar force (moon in window, pentagram (on chair, naked goddess holding the radiating sun in her left hand, and more (from the book, to ride a silver broomstick: new generation witchcraft, by silver raven wolf, llewellyn publications, st. paul, mn, 1993 (from the book, to ride a silver broomstick: new generation witchcraft, by silver ravenwolf) logo for a publisher of many occult and esoteric books. 472 codex magica two circle images used in magical rites. left: magic circle with six-pointed star (hexagram) and occult cross. right: magic circle from francis barrett's the magus, london, 1901 (

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

came away from the sitting completely baffled as to how piper had been able to give accurate information on all of the subjects about which he had queried. james soon returned to leonora piper s seance room. he was uninterested in the spirit hypothesis, but he was convinced that the woman could only be obtaining her information through some paranormal means. piper became william james s one white raven. in a well-known passage from his works, james writes that the phenomena that he witnessed through the mediumship of piper had weakened his orthodox beliefs. to use the language of logic, he states, i will say that a universal supposition may become false because of one particular example. if you are taught that all crows are black, and you wish to destroy this belief, it is sufficient to yo

works, james writes that the phenomena that he witnessed through the mediumship of piper had weakened his orthodox beliefs. to use the language of logic, he states, i will say that a universal supposition may become false because of one particular example. if you are taught that all crows are black, and you wish to destroy this belief, it is sufficient to you to present to your teacher one white raven. my only white raven is mrs. piper. it became the psychologist s conviction that, while in the state of trance, piper was able to reveal knowledge that she could not have acquired through the normal sensory channels. science, like life, feeds itself on its own ruins, james said. new facts break old rules. sir oliver lodge, after a series of experiments with piper, told how the medium from bo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

misguided scientist who believed that he was conducting experiments to improve the human race. the winner of the best actor oscar in 1975 for one flew over the cuckoo s nest, as best supporting actor in 1983 for terms of endearment, and again as best actor for as good as it gets (1997, in his early years as an actor jack nicholson (1937) squared off against two masters of the supernatural in the raven (1963) with his portrayal of the son of a man transformed into a large raven (peter t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 111 two characters from the film how to make a monster (del valle gallery) lorre, 1904 1964) by a nasty wizard (boris karloff. in the terror (1963, nicholson was a napoleonic officer who encountered

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

educators. m delving deeper adler, margot. drawing down the moon: witches, druids, goddess-worshippers and other pagans in america today. boston: beacon press, 1986. buckland, raymond. buckland fs complete book of witchcraft. st. paul, minn: llewellyn publications, 1987, 1997. cunningham, scott. wicca: a guide for the solitary practitioner. st. paul, minn: llewellyn publications, 1987. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. lewis, james r. magical religion and modern witchcraft. albany: state university of new york press, 1996. 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 74 magic and sorcery accordingto the united states census, the number of wiccans rose to 134,000 in 2001. people of

ecstatic singing, chanting, and seasonal celebrations. m delving deeper adler, margot. drawing down the moon: witches, druids, goddess-worshippers and other pagans in america today. boston: beacon press, 1986..heretic fs heart: a journey through spirit and revolution. boston: beacon press, 1997. ga time for truth. h beliefnet [online] http//www. beliefnet. com/story/40/story_4007.html. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. philip emmons (isaac) bonewits (1949) philip emmons (isaac) bonewits, priest, magician, scholar, author, bard, and activist, is best known for his leadership in modern druidism and for his serious scholarship in the fields of the occult, metaphysics, and witchcraft. born in royal oak, michigan, the bonewits fam

and cardinal fs sin (1996. he also produced the video witchcraft yesterday and today (1990. m delving deeper buckland, raymond.amazing secrets of the psychic world. new york: hc publishing, 1975. buckland fs complete book of witchcraft. st. paul, minn: llewellyn publications, 1986, 1997. a pocket guide to the supernatural. new york: ace books, 1969. witchcraft ancient and modern (1970. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. gavin frost (1930) and yvonne frost (1931) in 1968, gavin and yvonne frost formed the first wiccan church, the church of wicca, and continued lobbying for their cause until, in 1972, they gained federal recognition of witchcraft as a religion. in 1985, their persuasive arguments convinced a federal appeals cour

using her wit and celebrity to advance the truth about wicca, the craft of the wise. she became a major force on the psychic scene, and her rich and varied life consistently led her to prove the deeper meanings and interrelationships between all areas of metaphysics, and her vast experience prepared her admirably for the research and study to which she devoted herself. m delving deeper grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. leek, sybil. the complete art of witchcraft. new york: new american library, reissue 1991. diary of a witch. new york: new american library, 1969. my life in astrology. englewood cliffs, n.j: prentice hall, 1972. margaret alice murray (1863.1963) for decades, margaret murray fs the witch- cult in western europe

fter her an abc of witchcraft (1973) and natural magic (1975, she became recognized as an authority on magic and witchcraft. her last days were spent in a nursing home, and after she had passed her magical legacy on to john belham-payne, she died on september 1, 1999. m delving deeper gbiography of doreen valiente h [online] http//www.doreenvaliente.com/ biography.htm. 28 february 2002. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. valiente, doreen. an abc of witchcraft, past and present. new york: st. martin fs press, 1973. the rebirth of witchcraft. custer, wash: robert hale and phoenix publishing, 1989. witchcraft for tomorrow. new york: st. martin fs press, 1978. witchcraft since the middle ages, witchcraft, the gold religion, h or wi

meter and persephone by creating the madonna and female jesus. in ancient times people worshipped at the temple of demeter in enna, sicily, where they celebrated her daughter persephone fs resurrection from the underworld to become goddess of souls and immortality. to this day the sicilians worship the female deity more than the male, and every city has its sainted patroness. h sources: grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. machia, arawn. gways of the strega: an introduction. h [online] http//www.monmouth.com/ equinoxbook/strega.html. steiger, brad. revelation: the divine fire. englewood cliffs, n.j: prentice-hall, 1973. stregeria: old religion or new? ple were equipped with horns, as was the altar at the shrine of the ark of the

as that same expression of seeing the divine in all of the creator fs works that brought the wrath of the church down upon the witches in the terrible form of the inquisition. m delving deeper buckland, raymond. witchcraft from the inside. st. paul: llewellyn publications, 1995. frazer, sir james george. the new golden bough. edited by theodor h. gaster. new york: criterion books, 1959. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft. new york: citadel press, 1960. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. seligmann, kurt. the history of magic. new york: pantheon books, 1948. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967

cant such a devilish partnership or be in danger of the torture chamber and the stake. while the much-loved st. francis of assisi was often represented symbolically by a wolf, if any of the common folk identified the wolf as their personal totem or guide, such a declaration would be taken as proof that they were witches who had the ability to shapeshift into a werewolf. m delving deeper grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft. new york: citadel press, 1960. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. seligmann, kurt. the history of magic. new york: pantheon books, 1948. walker, barbara g. the woman fs dictionary of symbols and sacred objects

ions, the mass meeting celebrations of the sabbat were made impossible. but even though great pressure was brought to bear on such outward manifestations of the rituals, the sabbats were still performed in modified versions in the private fields, orchards, and cellars of the peasants. m delving deeper buckland, raymond. witchcraft from the inside. st. paul: llewellyn publications, 1995. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft. new york: citadel press, 1960. murray, margaret. the god of the witches. garden city, n.y: doubleday, 1960. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. seligmann, kurt. the history of magic. new york: pantheon books, 19

egedly prepared by the king himself. in the first century c.e. the historian josephus (c. 37.c. 100) refers to a book of incantations for summoning spirits written by solomon. black magicians circulated the text throughout europe in the twelfth century; the inquisition condemned it as a dangerous text in 1559. sources: cavendish, richard. the black arts. new york: capricorn books, 1967. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn: llewellyn publications, 2000. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. the power of the grimoires catholic church was strong and was not weakened by the protestant reformation. the clerical tribunals in either nation levied few death sentences toward witches, but many scholars have estimated t

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

e chains. pangs of guilt, flee! teaching of sin, forget! i stand tall. i feel strong. i am free! patience chant to be said when you feel a loss of patience and feel the stirrings of anger. air of silence, surround me. quell the flame within me. breathe in the tranquility around me. may the calmness fill and ground me. eliza fegley http//www.sacredspiral.com isis moonlight beauteous love enamoured raven mourning dove spiral helix cosmos sky persephone underworld mother butterfly triple goddess morrigu this is the calling of the chosen few. writer s chant mnemosyne. mnemosyne. muse of the ancient time. keeper of the ancient rhyme. memory of that ancient age when poetry was kept on tongue, not page. whisper to me those ancient utterings. send pen and ink fluttering. eliza fegley http//www.sac

THE HOLY BIBLE KING JAMES VERSION

8:4 and the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of ararat. 8:5 and the waters decreased continually until the tenth month: in the tenth [month] on the first [day] of the month, were the tops of the mountains seen. 8:6 and it came to pass at the end of forty days, that noah opened the window of the ark which he had made: 8:7 and he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. 8:8 also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; 8:9 but the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters [were] on the face of the whole earth: then he put forth his hand, and took her, and pulled her

their flesh, but ye shall have their carcases in abomination. 11:12 whatsoever hath no fins nor scales in the waters, that [shall be] an abomination unto you. 11:13 and these [are they which ye] shall have in abomination among the fowls; they shall not be eaten, they [are] an abomination: the eagle, and the ossifrage, and the ospray, 11:14 and the vulture, and the kite after his kind; 11:15 every raven after his kind; 11:16 and the owl, and the night hawk, and the cuckow, and the hawk after his kind, 11:17 and the little owl, and the cormorant, and the great owl, 11:18 and the swan, and the pelican, and the gier eagle, 11:19 and the stork, the heron after her kind, and the lapwing, and the bat. 11:20 all fowls that creep, going upon [all] four [shall be] an abomination unto you. 11:21 yet

e ye shall eat of all that [are] in the waters: all that have fins and scales shall ye eat: 14:10 and whatsoever hath not fins and scales ye may not eat; it [is] unclean unto you. 14:11 [of] all clean birds ye shall eat. 14:12 but these [are they] of which ye shall not eat: the eagle, and ossifrage, and the ospray, 14:13 and the glede, and the kite, and the vulture after his kind, 14:14 and every raven after his kind, 14:15 and the owl, and the night hawk, and the cuckow, and the hawk after his kind, 14:16 the little owl, and the great owl, and the swan, 14:17 and the pelican, and the gier eagle, and the cormorant, 14:18 and the stork, and the heron after her kind, and the lapwing, and the bat. 14:19 and every creeping thing that flieth [is] unclean unto you: they shall not be eaten. 14:20

or who hath given understanding to the heart? 38:37 who can number the clouds in wisdom? or who can stay the bottles of heaven, 38:38 when the dust groweth into hardness, and the clods cleave fast together? 38:39 wilt thou hunt the prey for the lion? or fill the appetite of the young lions, 38:40 when they couch in [their] dens [and] abide in the covert to lie in wait? 38:41 who provideth for the raven his food? when his young ones cry unto god, they wander for lack of meat. 39:1 knowest thou the time when the wild goats of the rock bring forth [or] canst thou mark when the hinds do calve? 39:2 canst thou number the months [that] they fulfil? or knowest thou the time when they bring forth? 39:3 they bow themselves, they bring forth their young ones, they cast out their sorrows. 39:4 their

ers of jerusalem, if ye find my beloved, that ye tell him, that i [am] sick of love. 5:9 what [is] thy beloved more than [another] beloved, o thou fairest among women? what [is] thy beloved more than [another] beloved, that thou dost so charge us? 5:10 my beloved [is] white and ruddy, the chiefest among ten thousand. 5:11 his head [is as] the most fine gold, his locks [are] bushy [and] black as a raven. 5:12 his eyes [are] as [the eyes] of doves by the rivers of waters, washed with milk [and] fitly set. 5:13 his cheeks [are] as a bed of spices [as] sweet flowers: his lips [like] lilies, dropping sweet smelling myrrh. 5:14 his hands [are as] gold rings set with the beryl: his belly [is as] bright ivory overlaid [with] sapphires. 5:15 his legs [are as] pillars of marble, set upon sockets of

and the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. 34:10 it shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever. 34:11 but the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness. 34:12 they shall call the nobles thereof to the kingdom, but none [shall be] there, and all her princes shall be nothing. 34:13 and thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons [and] a court for owls. 34:14 th

TYSON DONALD SOUL FLIGHT

between the points of which is the oval of an open, staring eye. the crescent invokes the moon, as does the black color of the paper and the silver ink. the open eye indicates conscious awareness. because it is between the points of the lunar crescent, it is awareness under the control or domination of the moon-awareness in sleep and during dreams. if you are able to find the feather of a crow or raven, or better still the feather of an owl, it will serve as a potent lunar talisman for soul flight when placed beneath your pillow. the crow and raven are lunar birds primarily due to their color, which matches the darkness of night. the owl is a night bird that hunts in the darkness and has uncommonly keen night vision, so its feathers perfectly represent the desired conscious awareness durin

cient saxons was grim, and this word best describes his true personality. woden's spirit familiars took the forms of two ravens and two wolves, creatures that express the kind of magic worked by the runes. they are both lunar creatures. the wolf is a beast associated with the fierceness of the natural world, and also with warfare. wolves were reputed to be unrelenting, ravenous, and pitiless. the raven is particularly connected with the gallows and with graveyards because it is a carrion bird. it ate the flesh of the dead who were executed by hanging at crossroads. one rune charm mentioned by woden in the havamal is a charm to make the dead speak, showing that his magic was at least in part necromantic: 158. a twelfth i know /if high on a tree i see a hanged man swing; so do i write land c

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

who are old, old and gay, o so old! thousands of years, thousands of years, if all were told: selection from: w.b. yeats. a faery song, from the rose. in m.l. rosenthal, selected poems and two plays of william butler yeats. new york: collier books, 1962. p.12 (fergus and the druid) fergus. this whole day have i followed in the rocks, and you have changed and flowed from shape to shape, first as a raven on whose ancient wings scarcely a feather lingered, then you seemed a weasel moving on from stone to stone, and now at last you wear a human shape, a thing grey man half lost in gathering night. druid. what would you, king of the proud red branch knights? fergus. this would i say, most wise of living souls: young subtle conchubar sat close by me when i gave judgment, and his words were wise

o. because the spearmen of mwng slew mechydd, bold lad who knows it not, lord of heaven, you ve given me anguish. men in combat, ford frozen, wave frigid, ocean s breast grey: these may summon to battle. mechydd ap llywarch, dauntless nobleman, comely, swan-coloured cloak, the first to. bridle his steed. mountain snow the earliest welsh poetry, pg. 100 mountain snow, each region white; common the raven calling; no good comes of too much slumber. mountain snow, deep dingle white; woods bend before wind s onslaught; many couples are in love and never come together. mountain snow, wind scatters it; moonlight far-spread, leaves pale; rare the rogue who claims no rights. mountain snow, stag nimble; common to britain, proud princes; a stranger requires cunning. mountain snow, stag in rut; ducks

d. mountain snow, stag hunched-up; many have muttered, truly, this is not like a summer day. mountain snow, stag hunted; whistle of wind over tower eaves; burdensome, man, is sin. mountain snow, stag bounding; whistle of wind over high white wall; common, a quiet beauty. mountain snow, stag on sea-strand; an old man knows his youth lost; a foul face keeps a man down. mountain snow, stag in grove; raven dark-black, roebuck swift; one free and well, strange he should groan. mountain snow, stag in rushes; marshes freezing, mead in cask; common for the crippled to groan. mountain snow, tower s breast studded; the beast searches for shelter; pity her who has a bad man. mountain snow, crag s breast studded; reeds withered, herd shunning water; pity him who has a bad wife. mountain snow, stag in

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

ee senger, ludus sapientiae, pp. 162 180. 29. for a representative study of this much-discussed motif, see bontekoe, dimensions. 30. see wolfson, language, eros, being, pp. xi xxxi. regarding the hermeneutic reversibility in rosenzweig, see idem, facing the effaced, pp. 55 63. 31. aristotle, problemata, 17.3, 916a 33. 32. the version i have cited is from freeman, ancilla, p. 40. see also kirk and raven, presocratic philosophers, p. 235; vernant, myth and thought, p. 87. 33. palestinian talmud, sheqalim 6:1, 49d; babylonian talmud, pesahim 6b. see also mekhilta de-rabbi ishmael, shirata, 7, p. 139; heschel, heavenly torah, pp. 240 243; schl ter, creative force, pp. 59 84. 34. foucault, death and the labyrinth, p. 33. 35. on the distinction between tehillah as beginning and re shit as princi

ages 60 62 53; mansfield, time in madhyamika buddhism, pp. 10 27; idem, time and impermanence, pp. 305 321. see also eliade, time and eternity, pp. 190 193. on the conception of time as simultaneously temporal and atemporal, which serves as the ontological basis for the psychological notion of personal nonduality or the continuity of discontinuity, see kopf, temporality, pp. 229 233. 37. kirk and raven, presocratic philosophers, p. 273, and see the comments on this passage in voegelin, order and history, vol. 2, p. 283. 38. plato, parmenides 156e. i have availed myself of turnbull s translation, pp. 111 112. 39. my thought is indebted to the analysis of the temporality of hermeneutics and the hermeneutics of temporality in dogen s shobogenzo in heine, dream, pp. 21 31. 40. heidegger, conce

marx, reason, pp. 77 113. 16. many texts could be cited in support of this claim, but i will offer here only one striking illustration. see heidegger, basic questions, p. 133: for thinking means here to let beings emerge in the decisiveness of their being and to let them stand out before oneself, to perceive them as such and thereby to name them in their beingness for the first time. 17. kirk and raven, presocratic philosophers, p. 269. 18. spinoza, ethics, pt. 2, prop. 7. 19. heidegger, basic concepts, p. 93 (grundbegriffe, p. 108. 20. from heidegger s 1934/35 lecture on h lderin cited in mcneill, glance, p. xviii. heidegger, kant and the problem of metaphysics, p. 97, explains that the pure intuitions are original, for they are presentations of what is intuitable which allow [something]

tischen kabbala seit der fr hen neuzeit. stuttgart: verlag j. b. metzler, 1998. bibliography 285 kim, hee-jin. dogen kigen: mystical realist. foreword by robert aitken. tucson: university of arizona press, 1987. the reason of words and letters: dogen and koan language. in dogen studies, edited by william r. lafleur, 54 82. honolulu: university of hawai i press, 1985. kirk, geoffrey s, and john e. raven. the presocratic philosophers: a critical history with a selection of texts. cambridge: cambridge university press, 1979. kline, george l. concept and concrescence: an essay in hegelian-whiteheadian ontology. in hegel and whitehead: contemporary perspectives on systematic philosophy, edited by george r. lucas, jr, 133 151. albany: state university of new york press, 1986. knorr von rosenroth

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

hlothe immolare, woc^amadh^ the gl. hrab. 954: laclia, plostar, is incomplete; in gl. ker. 45. diut. 1, 166" it stands: bacha sacriticat, ploastar jiloazit, or zepar plozit; so that it is meant to translate only the lat. verb, not the subst. bacha j^akxri. or perhaps a better reading is' bachat' for bacchatur, and the meaning is' non sacriticat^ landn. 1,2: blotaci hrafna jn-ia, worshipped three ravens, who were going to show him the road; so, in sasm. 141% a l)ird demands that cow.s be sacriticed to him; the victim itself is on. hlot, and we are told occasionally: feck at bloti, ak bloti niiklu, offered a sacrifice, a great sacrifice, landn. 2, 29. sacrifice. 37 lihamina.blotelsd holocaustum, molbech's ed. pp. 171. 182. 215. 2-1'j. also the o.swed. uplandslag, at the very beginning of th

ar he shoots shall fly, are doomed to death, and the shooter obtains the victory. so too the eyrbyggja saga p. 228 ?a skaut stein];6rr spioti at fornom si& til heilla ser yfir flock snorra; where, it is true, nothing is said of the spear launched over the enemy being the god's. saim. 5% of osinn himself: fieigsi ok 1 folk um skaut (see suppl. to the god of victory are attached two ivolves and two ravens, which, as combative courageous animals, follow the fight, and pounce upon the fallen corpses, andr. and el. xxvi. xxvii. the wolves are named gcri and frcjci, sn. 42; and so late as in hans sachs (i. 5, 499, we read in a schwank, that the lord god has chosen wolves for his hounds, that they are his cattle. the two ravens are hvginn and muninn, from hugr (animus, cogitatio) and munr (mens;

ul, and aristeas accompanied him as a raven, herod. 4, 15; a raven is perched aloft on the mantle of mithras the sun-god. the gospels represent the holy ghost as a^ in marc. cap. 1, 11, the words 'augiirales vero alitcs ante curriini delio coiistiterunt, are transl. by notker 37: to warcn garo ze apollinis reito sine wizegfogela, ralena unde albisze. to ot5inn hawks are sometimes given instead of ravens: otjins haukar saem. 167. 148 wodan. dove descending upon christ at his baptism, lu. 3, 22, and resting upon him, ejxeivev ctt' avrov, mansit super eum, john 1, 32 'in krist er sih gisidalta' says 0. i. 25, 24; but hel. 30, 1 of the dove: sat im icppan uses drohtines ahslu (our lord's shoulder. is this an echo of heathen thoughts? none of the fathers have this circumstance, but in the mid

ir shoulders or hovering over their heads. a nursery-tale (kinderm. no. 33) makes two doves settle on the pope's shoulder, and tell him in his ear all that he has to do. a white dove descends singing on the head of st. devy, and instructs him, buhez santez nonn. paris 1837, p" 117. and on other occasions the dove flies down to make known the will of heaven. no one will trace the story of wuotan's ravens to these doves, still the coincidence is striking (see suppl.l- there are said to have been found lately, in denmark and sweden, representations of odin, which, if some rather strange reports are well-founded, ought to be made known without delay. a ploughman at boeslund in zealand turned up two golden urns filled with ashes; on the lids is carved odin, standing up, with two ravens on his s

strange reports are well-founded, ought to be made known without delay. a ploughman at boeslund in zealand turned up two golden urns filled with ashes; on the lids is carved odin, standing up, with two ravens on his shoulders, and the two wolves at his feet; kunstbl. 1843, no. 19, p. 80. gold coins also were discovered near the village of gomminga in oeland, one of which represents odin with the ravens on his shoulder; the reverse has ruues, kunstbl. 1844, no. 13, p. 52. wodan. 149 noticeable for its double form: bijii&l esa bijlindi, sn. 3; sicm. 46' has biblindi. as bif (germ, beben) signifies motus, aer, aqua, the quaking element, and the as \vsq is lenis, ohg. lindi, on. linr (for linnr; an as. biflise, beoflise, ohg. pepalindi, might be suggested by the soft movement of the air, a ve

e scarcely any other clue left. but now we may fairly apply to him in tlie main, wliat the poetry of other nations supplies. zio is sure to have been valiant and fond of war, like ares, lavish of glory, but stern and bloodthirsty aiixaroq aaai^'aprja, ii. 5, 289. 20, 78. 22, 267; he raves and rages like zeus and wuotan, he is that 'old blood-shedder' of the servian song, he gladdens the hearts of ravens and wolves, who follow him to fields of battle, although these creatures again must be assigned more to wuotan (p. 147; the greek phrase makes them oiwvol and kvves (birds and dogs, and^ in this connexion one mitjht try to rescue the suspicious and discredited legend of a b^axon divinity krodo; tliere is authority for it in the 15th century, none whatever in the earlier mid. ages. bothe's s

e sons of mars, and we have come to know the swabians as special devotees of zio (p. 199. the servian hero milosh kobilitch was suckled by a marc (kobila, vuk 2, 101; does that throw light on the ohg. term of abuse merihunsun, zagiinsun (ea. 643? a like offensive meaning lurked in the latin lupa^ but it is not only to sucklings that the god-sent animals appear; in distress and danger also, swans, ravens, wolves, stags, bears, lions will join the heroes, to render them assistance; and that is how animal figures in the scutcheons and helmet-insignia of heroes are in many cases to be accounted for, though they may arise from other causes too, e.g, the ability of certain heroes to transform themselves at will into wolf or swan. 1 fils de truie; garin 2, 229. nursed by animals. 301 the swan's w

being applied to strages, and its sense getting blurred, it had to be helped out by a second verb of the same meaning. our tit. 105, 4 has a striking juxtaposition' sigun diu sigehaft uf dem wal, da man ivelt magede kiusche und ir siieze. it is only in dietr. 91' and rab. 536. 635. 811. 850. 923 that welreche occurs; can it have any relationship to walkiire^ 03inn has frigg, the valhjrjur and the ravens in the vv^aggon with him, sn. 66. for valkyrja i also find the name shmhigr, derivable either from skar superbia, or skari agmen. brynhildr is called in vols, saga cap. 24' mestr skorangr (see suppl.j. valkyrja, w^lcyrie. 419 'i one name is particularly attractive: oskmeyjar, wish-maidens (stem. 212. vols, saga cap. 2, given them, i think, because they are in osin's service, and osinn is ca

494, wyrd fornam 2411 (conf. os. wurd farnimid, hel. ill, 11, swylt fornam 2872, wyrd forsweop (supra p. 406; conf' ililde grap' 5009. and as other beings that do us good or harm are by turns aroused and quieted, it is said picturesquely: hildi vekja (bellonam excitare, seem. 160^ 246; elsewhere merely vig vekja (bellum excitare) 105. the valkyrs, like osinn (p. 147, are accompanied by eagles and ravens, who alight on the battlefield^ and the waging of war is poetically expressed as ala gogl gunna^ sysf.ra (aves alere sororum belli, ssem. 160^ the forms in ohg. were hiltia and gundia (gudea, both found in the hild. lied 6, 60, though already as mere common nouns; composite proper names have -hilt -gunt^ the legend of hildr, who goes to the val at night, and by her magic wakes the fallen wa

3 8 INITIATION CEREMONY

he apocalyptic mystery of the 7 heads and 10 horns. the qlippoth of kether are called thaumiel or the two contending forces, the shells of chokmah are the ghogiel, or hinderers. those of binah are the satariel or concealers. those of chesed are the gagh shekelah or breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30

ALEISTER CROWLEY LIBER 777

col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens hutamah jews jannat al-naim 8 deceivers laza christians jannat al-firdaus 9 obscene ones 10 the evil woman or (simply) the woman jehannum moslems jannat al- adn or al-karar table of correspondences 25 cxxviii. meaning of col. cxxvii. cxxix. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 hou

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

o it. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. the hath burst in sunder with the weights of the waters; she hath sunk into the awful sea. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. so am i, o adonai, my beloved, and thou hast burst me utterly in sunder. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. therefore is the seal unloosed, that guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things (liber lxv,iii, vv. 38-48 "intoxicate the inmost, o my lover, not the outermost (liber lxv, i, v.64. al ii,68 "harder! hold up thyself! lift thine head! breathe not so deep-die" the new comment 68 (ha

BLAVATSKY H P ANTHROPOGENESIS

our globe. in the divine "pymander" of hermes we find the same seven primeval men* evolving from nature and "heavenly man" in the collective sense of the word, namely, from the creative spirits; and in the fragments (collected by george smith) of chaldean tablets on which is inscribed the babylonian legend of creation, in the first column of the cutha tablet, seven human beings with the faces of ravens (black, swarthy complexions, whom "the (seven) great gods created" are mentioned. or, as explained in lines 16 and 18 "in the midst of the earth they grew up and became great. seven kings, brothers of the same family" these are the seven kings of edom to whom reference is made in the kabala; the first race, which was imperfect, i.e, was born before the "balance (sexes) existed, and which wa

n; and he who comprehends its full meaning is for ever liberated from the toils of mahamaya, the great illusion and deceiver. the light that shines from under the divine hammer, now degraded into the mallet or gavel of the grand masters of masonic lodges, is sufficient to dissipate the darkness of any human schemes or fictions. how prophetic are the songs of the three norse goddesses, to whom the ravens of odin whisper of the past and the future, as they flutter around in their abode of crystal beneath the flowing river. the songs are all written down in the "scrolls of wisdom" of which many are lost but some still remain: and they repeat in poetical allegory the teachings of the archaic ages. to summarise from dr. wagner's "asgard and the gods" the "renewal of the world" which is a prophe

BLUE EQUINOX

ins of water have been loosed upon her; she hath struggled with exceeding torment. 44. she hath burst in sunder with the weight of the waters; she hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth a

BOOK OF BLACK SERPENT

geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens issueing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers [jugglers, whose form is that of a dull demon-headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose form are those of corruptin

COLLIER IRENE CHINESE MYTHOLOGY

ach of these heavenly bodies is in the care of a mother who is in some sense responsible for their proper functioning.5 professor birrell explains further: ti chun [dijun] is one of the supreme gods, but in the evolution of myths he became a faded deity .6 71 jan and yvonne walls explain the fate of the balls of fire which fell from the sky after being hit by archer yi s arrows: nine three-legged ravens had fallen to the ground. but where did all the fire balls go? it was said that they all fell into the vast ocean east of the sea to form a giant rock forty thousand li thick and forty thousand li in circumference. it was called wo jiao (the fertile scorch. sea waters that dashed upon it would evaporate and disappear instantly. this is the main reason why, even though all the waters or all

DONALDTYSON NECRO

eir trade. they were only sought out by those who desperately needed information that could not be obtained in normal ways, and were handsomely paid for their services. not only graveyards, but gibbets and battlefields were popular haunts for necromancers. a gibbet is a structure like a gallows from which the bodies of executed criminals were hung until they rotted, were pulled apart by crows and ravens, and fell to the ground. beneath a gibbet, which was usually on a road removed at some distance from the town since rotting corpses stink, the necromancer might expect to harvest many useful bones. if he or she was more bold, parts of the corpse such as the hands would be cut off with flesh, fat and skin still attached. all these materials are useful in necromancy. battlefields were popular

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nary powers of the brahan seer is that he was said to use a white or blue stone in which he saw distant or future events, as in crystal gazing. sources: macgregor, alexander. highland superstitions. eneas mackay, 1901. the prophecies of the brahan seer. inverness, 1896. reprint, london: constable, 1977. miller, hugh. scenes and legends in the north of scotland. nimmo, 1834. sutherland, elizabeth. ravens and black rain. london: constable, 1985. brahe, tycho (1546.1601) tycho brahe, sixteenth-century danish astronomer and astrologer, was born on december 14, 1546, in the town of skane, denmark (now sweden) into a noble family. he received a fine education at the universities of copenhagen and leipzig, and because of his status in life was able to further his studies at other schools in germa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

sh folklore and folk-belief. glasgow: william maclellan, 1957. scott, sir walter. letters on demonology and witchcraft. london, 1830. reprint, new york, 1831. sharpe, charles kirkpatrick. historical account of the belief in witchcraft in scotland. n.p, 1819. sinclair, george. satan s invisible world discovered. edinburgh, 1685. reprint, edinburgh: thomas g. stevenson, 1865. sutherland, elizabeth. ravens and black rain: the story of highland second sight. london: constable, 1986. thompson, francis. the supernatural highlands. london: robert hale, 1976. scott, christopher s(avile) o d(onoghue (1927) british sociologist who has experimented in the field of parapsychology. he was born on august 12, 1927, at cuckfield, sussex, england, and he studied at cambridge university (b.a, 1948; m.a, 195

d: eneas mackay, 1935. reprint, london: constable, 1977. macrae, norman, ed. highland second-sight: with prophecies of conneach odhar of petty. dingwall, scotland: g. souter, 1908. napier, james. folklore, or superstitious beliefs in the west of scotland, within this century. paisley, scotland, 1879. spence, lewis. second sight: its history and origins. london: rider, 1951. sutherland, elizabeth. ravens and black rain: the story of highland second sight. london: constable, 1986. thompson, francis. the supernatural highlands. london: robert hale, 1976. secret chiefs a term which emerged in the nineteenth century to designate the superhuman adepts who were attributed with the founding of several secret magical orders. they were the real founders of the hermetic order of the golden dawn, for

EVIL AND UNCLEAN SPIRITS

buted bhlwg the golahab or burners with o, also called zaphiel laypx and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth the averse trapt whereunto are attributed the wryrgt tagirion, and they are great black giants ever working against each other. the fifth palace containeth the evil jxn and to it are attributed the qrz-bru 'areb- zereq, the ravens of death, or of dispersion. their form is that of hideous demonheaded rams issuing from a volcano. also, they are called laypxg, getzephiel. 10 the sixth palace containeth dwh whereunto are referred the lams or jugglers whose form is that of dull yellow demon-headed monsters like dogs. the seventh palace containeth dwsy and twklm. unto dwsy are referred the laylmg (gamaliel) or obscene ones

FAUST

keleton! you fright! do you know me, your lord and master? what holds me back that i don t smite and crush you and your ape-sprites with disaster? have you no more respect before the doublet red? can you not recognize the tall cock s-feather? was this my face hid altogether? my name forsooth i should have said? the witch my rough salute, sir, pardon me! but yet no horse s-foot i see. your pair of ravens, where are they? mephistopheles this time i ll pardon you that you were rough, for it s a long time, sure enough, since we have crossed each other s way. culture that licks and prinks the world anew, has reached out to the devil too. the northern phantom now is seen nowhere; where do you see the horns, the claws, and tail? and as concerns the foot which i can t spare, my credit socially it

ious!emperor [on the left to faust] look! in jeopardy is our position, if i m right in my suspicion. not a stone do i see flying. mounted are the rocks low-lying, but the upper stand deserted. now- to one huge mass converted, press the enemy on and on, now perhaps the pass have won. toil unholy thus ends fruitless! and your arts have all proved bootless. pause. mephistopheles here come my pair of ravens winging, what may the message be they re bringing? i fear we re in an evil plight. emperor what are these doleful birds portending? hither their sable sails they re bending from the hot combat on the height. mephistopheles [to the ravens] perch near my ears. lost is he never to whom you grant your guardian favour, for your advice is sound and right. faust [to the emperor] you ve surely hear

kind of cross thereon. faust what s to be done? mephistopheles it is already done!now haste, black kin, in service fleeting to the great mountain-lake! the undines greeting, beg them their torrents semblance to prepare. through women s arts, beyond our seeing, they can part semblance from real being, and that it is real being, each will swear. pause. faust those water-maidens, look! them must our ravens have quite enveigled from their havens, for yonder is a trickling you can see. from many a barren, dry place in the mountain arises now a full, swift-flowing fountain. it s over with our enemy s victory. mephistopheles to sucli strange greeting they re not used. the boldest climbers are confused. faust with might now brook to brook is downward rushing; from many a gorge redoubled they come

e. before so fierce a surge i too must quail. mephistopheles naught do i see of water and illusion; men s eyes alone are subject to confusion. in this odd case i take a great delight. the crowds rush on, are fain to leap and bound. the fools! they think that they ll be drowned, and, as if swimming, drolly thrash around, panting and snorting on the solid ground. confusion now is at its height. the ravens have returned. i ll praise you to the lofty master duly. now if you ll prove that you are masters truly, hasten ye to the glowing smithy where tireless dwarf-folk on their stithy strike sparks from metal and from stone. ask, while at length you prate and flatter, for fires that beam and flash and scatter, such as to their deep minds are known. it s true, sheet lightning in the distance danc

scatter, such as to their deep minds are known. it s true, sheet lightning in the distance dancing and fall of stars from height of heaven glancing may happen any summer night; sheet lightning, though, amid entangled bushes and stars that hiss among the quenching rushes: not often seen is such a sight. don t worry much, but be, with understanding, at first entreating, then commanding. exeunt the ravens. all takes place as prescribed. mephistopheles before the foe there falls a thick, dark curtain! their step and tread become uncertain! everywhere flitting scintillations, sudden and blinding illuminations. that s fine, methinks, and has succeeded. but now a sound of terror s needed. faust the hollow armour from the vaulted chambers revives in open air in all its members; there it s been ra

GILBERT THE MAGICAL MASON

l forms, etc, at least,thecelebrant certainly wore a special costume at the ceremonies. jerome describes the destruction by christians of a set of figures representing these grades (epist. cvii) inscriptions also name the ceremonies as hiero255 coracica, leontiaca, persica, heliaca, and patrica. augustine noted that he had heard that 'some members flap their wings like birds, imitate the cries of ravens, and others growl like lions; his remarks are all intended to be contemp255 tuous and insulting to these mystics. some old authors explained these practices as being illustra255 tions of astronomical details, and so related to the zodiacal signs, and to gods of the planets which had mostly animal secondary attributions in greco-roman mythology. cumont remarks that many cults of ancient nati

GILBERT THE SORCERER AND HIS APPRENTICE

geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed ravens issuing from a volcano, also called getzphiel. the sixth palace containeth hod, whereunto are referred the samael or deceivers (jugglers, whose form is that of dull, demon- headed, dog-like monsters. the seventh palace containeth yesod and malkuth. unto yesod are referred the gamaliel, or obscene ones, whose forms are those of corrupting

GOLDEN DAWN RITUALS ZAM11

se who thirst, nor to my soul that hungers for the brilliance of supernal splendor. hlkcug would break me in pieces. my anger and despair would cause me to rage like a fire storm burning away all the hope that i have. bwlwg would consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

end of the' furious host: the wide cloak and low hat are retained in the name hackelbernd, which i venture to trace back to a gothic hakul-baii-ands (p. 146-7. as longbeard, the god deep-sunk in his mountain-sleep is reproduced in the royal heroes charles and frederick: wlio better than wuotan, on whose shoulder they sit and bring him thoughts and tidings, was entitled to inquire after the flying ravens? eavens and wolves scented his march to victory, and they above all other animals have entered into the proper names of the people. in the norse sagas the questioner is a blind graybeard, who just as plainly is old osin again. father of victory, he is likewise god of blessing and bliss, i.e. wish over again, whose place is afterwards occupied by salida (well-being. since he appears alike as

and, nodding, with blinking eyes; his beard grows round the table, it has already made the circuit twice, and when it has grown round the third time, the king will aioalce. on coming out he will hang his shield on a withered tree, which will breah into leaf, and a better time will dawn. yet some have seen him awake: a shepherd having piped a lay that pleased him well, frederick asked him 'fly the ravens round the mountain still' the shepherd said yes* then must i sleep another 100 years^ the shepherd was led into' similar questions are put by the blind giant in a swed. folktale, which i insert here from bexell's halland (gotheborg 1818) 2, p. 301: nigra sjoman ifrdn getinge blefvo pa hafvet af stormarne forde emot en okand 6 (seamen from g. driven by storms to an unknown isle, omgifne af m

apply the simile to the judgment-day would clearly be a confusion of thought. i prefer to think of the neivhj verdant earth after muspilli (ssem. 9, or of a withered and newly sprouting world-tree, the ash (p. 796-9; we might even find in this of the withered tree^ some support to my interpretation of tmisjnlu, mvdspilli as= arboris perditio (p. 809. and what if frederick's asking after the hying ravens should be connected even with the eagle flying over the new world (sa;m. 9, or the one sitting on the ash-tree? it might also suggest the cranes which at the time of the great overthrow come flying through the bread-stalls (deut. sag. no. 317. live ia hope of the old k, simplic. 3, 20. 4, 11 'aw/ den alien haiser binein stehlen' springinsf. cap. 6; i.e. reckoning on a possible change in the

ou see him run forwards. it is hnikarr (o^inn) that puts sigur-s up to these omens. but against the three signs of luck are set two of misfortune: one is, if the hero have to fight toward set of sun (si^-skinan-si systor mana; another, if in going forth to battle he trip with the foot (ef ?ii foeti drepr. then in the gesellenspriiche i see notable instances of angang in the frogs of the pool, the ravens, the three old ivomen, the maiden with the goat (a. w. 1, 91. 107. 111. again, ihre de superst. p. 82 'ejusdem indolis est, quod tradunt nostrates de occursu hominum et animalium, e.g. si cui domo sua mane egredienti occurrat mendicus, vetula, claudus, aut felis, canis, vidpes, lepus, sciurns, is dies inauspicatus habetur. observant haec prae aliis sagittarii et piscatores, qui ejusmodi omi

: all these names attest the sacredness of the animal. the servians call her lazitsa, but address her by the caressing form laza' lazo lazitchitse" jul. caes. buleuger de augiiriis (graevii thes. 5. 3 westpbal' wecker vaugel heft dik dat inner auren ehangen' slennerhinke p. 8. path-crossing. 1129 that, holding a conversation, wh. miiller's saml. 1, 6q. 102. 2, 164. 178. 200. vuk 3, 326. two hlach ravens (dva vrana gavrana) caw from the white tower, vuk. 2, 151. the prophetic call of the cuckoo has been dealt with, p. 675 seq; he too belongs to angang, his voice in the wood falls unexpected on the traveller's ear, a good sign if on the right hand, a bad if on the left. pliny 30, 10 (25' aliud est cucido miraculum, quo quis loco primo audiat ahtem illam, si dexter pes circumscribatur ac vest

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ry earth, and offered a clean burntoffering, and 1 ulph. renders kara/cxuoy^s by midjasveipdins, sveipan meaning no doubt the same as k\veu&gt, to flush, rinse, conf. as. swapan verrere. diluvium is in ohgr. unmezfluot or slnfluot (like sinwaki gurges, mhg. sinwage; not so good is the ohg. and mhg. smtvluot, and our siindfluth (s^-flood) is a blunder. sailors let birds fly, pliny 6, 22. three ravens fly as guides, landnamabok 1, 2. deluge, sinflut. 577 jehovah made a covenant with man, and set his bow in the cloud for a token of the covenant. after this beautiful compact picture in the 0. t, the eddie narrative looks crude and unpolished. not from heaven does the flood rain down, it swells up from the blood of the slain giant, whose carcase furnishes material for creating all things, a

en: que anda hasta ahora convertido en cuervo, j le esperan en su reyno por momentos, don quixote 1, 49. in folksongs it is commonly a bird that goes on errands, brings intelligence of what has passed, and is sent out with messages: the bohemians say to learn it of the bird (dowedeti se po ptacku, see suppl. in our legends, birds converse together on the destinies of men, and foretell the future. ravens reveal to the blind the means of recovering their sight, km. no. 107. domestic fowls discuss the impending ruin of the castle, deut. sag. 1, 202. in the helgaqvrsa, ssem. 140-1, a wise bird (fugl fr63huga$r) is introduced talking and prophesying to men, but insists on a temple and sacrifices before he will tell them more. in one german story, men get to understand the language of birds by e

horse, 1 but to the greeks and romans fama herself was winged, and this appears to me to have arisen out of the notion of a bird that bore tidings as a divine messenger &lt; ex ipsa caede volucrem nuntium mittere in cic. pro eoscio 36 simply means the speediest intimation, corif. pertz 2, 578: subito venit nuntius pennigero volatu/ in our folksongs birds do errands (p. 672, and qsinn has two ravens for his chosen messengers, but their office could also be handed over to divine beings of secondary rank, as zeus employs iris and ossa, and the notion of angel has arisen directly out of that of messenger. virgil s famous description of fama, small at first, but quickly growing to enormous size (aen. 4, 173) with innu merable feathers, eyes, ears, and mouths, seems almost borrowed from the

KETAB E SIYAH

the dragon's very jaws or else make suit for the mercy of shurupuk and thus escape the lands that they had violated. as the sun descended behind the vanquished and the moaning of those who returned to me, grew faint and yet fainter until all breath within their demolished frames was spent, three thegns of fallen lamech came forth 222 to plead their case and ask mercy of great utanapishtim. as the ravens came they spoke as one before the beneficent monarch of famous shurupuk "o potent king, terrible in wrath" so spoke the barons "have mercy. lamech is slain by your own rod and his armies are driven before your charge or else are crushed beneath. what hope is left to the people of lamech, son of methuselah, but none? against your strength none can prevail. we then submit to your noble will

LIBER 777

col. viii, lines 1-10 cxxiv. the heavenly hexagram. cxxv* seven hells of the arabs. cxxvi. their inhabitants. cxxvii* seven heavens of the arabs. 0. 1 dual contending forces& 2 hinderers# 3 concealers' daath] h wiyah hypocrites dar al-jalai 4 breakers in pieces% jahim pagans or idolaters dar as-salam 5 burners$ sakar guebres jannat al-maawa 6 disputers! sa ir sabians jannat al-khuld 7 dispersing ravens. hutamah jews jannat al-naim 8 deceivers. laza christians jannat al-firdaus 9 obscene ones. 1010 the evil woman or (simply) the woman. jehannum moslems jannat al- adn or al-karar table i (continued) 25 cxxviii. meaning of col. cxxvii. cxxix. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 ho

LIBER ARARITA

4. i saw the merciless and unmajestic like harpies, tearing their foul food. i saw thee in these. 5. i saw the burning ones, giants like volcanoes belching out the black vomit of fire and smoke in their fury. i saw thee in these. 6. i saw the petty, the quarrelsome, the selfish,.they were like men, o lord, they were like men, o lord, they were even like unto men. i saw thee in these. 7. i saw the ravens of death, that flew with hoarse cries upon the carrion earth. i saw thee in these. 8. i saw the lying spirits like frogs upon the earth, and upon the water, and upon the treacherous metal that corrodeth all things and abideth not. i saw thee in these. 9. i saw the obscene ones, bull-men linked in the abyss of putrefaction, that gnawed each other fs tounges for pain. i saw thee in these. 4 l

LIBER CORDIS CINCTI SERPENTE

ins of water have been loosed upon her; she hath struggled with exceeding torment. 44. she hath burst in sunder with the weight of the waters; she hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth a

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

ger than the gods. they are usually called the gjotnar, h and again as the term is used in the mythology it feels more like a tribal or kin group than anything else. the world in which the asir and jotnar play out their struggle has its own set of place-names but is essentially recognizable as scandinavia. there are rivers, mountains, forests, oceans, storms, cold weather, fierce winters, eagles, ravens, salmon, and snakes. people get about on ships and on horseback. they eat slaughtered meat and drink beer. as in scandinavia, north is a difficult direction, and so is east, probably because our mythology comes from west scandinavia (norway and iceland, where travel to the east required going over mountains, and going west on a ship was far easier for this seafaring culture. it is helpful t

3, 68.71, georges dumezil makes the argument that the story involves the initiation of thjalfi by thor, in the killing of the made monster, and several eminent scholars have accepted this hypothesis. my analysis of the story is to be found in gthor fs duel with hrungnir, h alvissmal: forschungen zur mittelalterlichen kultur scandinaviens 6 (1996: 3.18. hugin (thought) and munin (mind) odin fs two ravens. in eddic poetry, hugin and munin are mentioned in grimnismal, stanza 20: hugin and munin fly each day over the earth. 186 norse mythology i am worried about hugin, that he not come back, and yet more worried about munin. why they fly is indicated by snorri sturluson, who says in gylfaginning, just before quoting the above stanza, two ravens sit on his [odin fs] shoulders and say into his e

turluson fs gylfaginning. describing yggdrasil, the world tree, he says, a certain eagle sits in the limbs of the ash, and it knows a great deal, and between its eyes sits that hawk who is called vedrfolnir. why a hawk should sit between the eyes of an eagle, or what its role might be, snorri leaves unaddressed. presumably the hawk is associated with the wisdom of the eagle. perhaps, like odin fs ravens, it flies off acquiring and bringing back knowledge. see also yggdrasil vidar god; sometimes called the gsilent god; h associated especially with vengeance. snorri includes vidar in his catalog of the asir in gylfaginning, after hod and before ali/vali. here snorri says that vidar is the silent god, that he has a thick shoe, that he is second in might only to thor, and that the gods have gr

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ia of merit. angels have been invested with wings because, like birds, they were considered to be the intermediaries between the gods and men and to inhabit the air or middle kingdom betwixt heaven and earth. as the dome of the heavens was likened to a skull in the gothic mysteries, so the birds which flew across the sky were regarded as thoughts of the deity. for this reason odin's two messenger ravens were called hugin and munin- thought and memory. among the greeks and romans, the eagle was the appointed bird of jupiter and consequently signified the swiftly moving forces of the demiurgus; hence it was looked upon as the mundane lord of the birds, in contradistinction to the phoenix, which was symbolic of the celestial ruler. the eagle typified the sun in its material phase and also the

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

. they have for adversaries the tagaririm, or disputers, whose chief is belphegor. the seventh number is seven. the seventh sephira is netzach, or victory. the spirits of netzach are the elohim or the gods, that is to say the representatives of god. their empire is that of progress and of life; they correspond to the sensorium or to sensibility. they have for adversaries the harab-serapel, or the ravens of death, whose chief is baal. the eighth number is eight. the eighth sephira is hod or eternal order. the spirits of hod are the beni elohim or sons of the gods. their empire is that of order; they correspond to the inner sense. they have for adversaries the samael or jugglers, whose chief is adramelech. the ninth number is nine. the ninth sephira is yesod, or the fundamental principle. th

MICHAEL FORD WITCHMOON

woman who continued to call me. it was her essence, extended astrally, which caused me something like the day side loss of breath. i felt cold yet strong. strength was because of lack of fear. the snow which collected in this forgotten temple only added to the sense of isolation and what desolate kind of place it was. i could hear some kind of predatory birds in the background. perhaps they were ravens or such, they seemed to fly closer and then break away into the distance. this sound went in a cycle, or so it seemed, from the time i began approaching this lair. the arched doorway, old heavy oak carved into a lavish and noble wolf head, guarded against any approach. since i felt welcomed and wanted it was by that urging i entered the doorway. i do not recall specific details on the exact

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

the alien masters then crossed their own dna with that ofcertain reptiles, and it is from this that the reptilian (dragon) beings of the story-books were born. and on earth shall be monsters, a generation of dragons of men and likewise of serpents.(clement: apocalyptic fragment) in the babylonian legend of creation, we read: men with bodies of birds of the deserts, human beings with the faces of ravens, these thegods created and in the earth the gods created for them a dwellingin the midst of the earththey grew up and became great, and increased in number .atlantis researcher andrew collins provides the story of amram, father of the law-giver moses, who had a personal encounter with such beings or their masters: i saw watchers in my vision, the dream-vision. two men were fighting over me

MICHAEL W FORD THE VAMPIRE GATE

lcano erupting. the sun tiphereth belphegor tagaririm (tgrrm: taumeshriel+ gobraziel+ raqueziel+ rebrequel+ mephisophiel 55 these demons are known as zamiel, and they are great black giants, opposing each other. they relate to creative chaos. venus netzach baal harab-serapel (hrb-srral: helebriel+ reteriel+ baruchiel+ satoriel+ refreziel+ reptoriel+ astoriel+ labreziel ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed ravens rising from a volcano, also called getzphiel. shapeshifting into black ravens, the flight of the bird in the night, the element of fire and air with regards to initiation. mercury hod adramalech samael (smal: sheoliel+ molebriel+ afluxriel+ libridiel deceivers [jugglers of skulls, whose forms are that of a dull demon-headed, dog-like be

MORALS AND DOGMA

ch they do not oppose or ridicule; while they sit, applauding and doing nothing, or perhaps prognosticating failure. there were many such at the rebuilding of the temple. there were prophets of evil and misfortune--the lukewarm and the indifferent and the apathetic; those who stood by and sneered; and those who thought they did god service enough if they now and then faintly applauded. there were ravens croaking ill omen, and murmurers who preached the folly and futility of the attempt. the world is made up of such; and they were as abundant then as they are now. but gloomy and discouraging as was the prospect, with lukewarmness within and bitter opposition without, our ancient brethren persevered. let us leave them engaged in the good work, and whenever to us, as to them, success is uncer

to give up his own will, and submit entirely to that of his superiors. the religious houses of the hospitallers, despoiled by henry the eighth's worthy daughter, elizabeth, because they would not take the oath to maintain her supremacy, had been alms-houses, and dispensaries, and foundling-asyla, relieving the state of many orphan and outcast children, and ministering to their necessities, god's ravens in the wilderness, bread and flesh in the morning, bread and flesh in the evening. they had been inns to the wayfaring man, who heard from afar the sound of the vesper-bell, inviting him to repose and devotion at once, and who might sing his matins with the morning star, and go on his way rejoicing. and the knights were no less distinguished by bravery in battle, than by tenderness and zeal

PHILIP NEIL MYTHS LEGENDS EXPLAINED

c peoples worshiped odin as wotan or woden, the origin of the word wednesday. his wife frigg, is the origin of friday, thor gives us the word for thursday and tiw or tiwaz, another germanic battle god, is the source for tuesday. tiw survives as tyr in norse mythology, but most of his functions seem to have been transferred to odin. hammer rav en friends of odin odin is often depicted with his two ravens, huginn and muninn (thought and memory) perched on his shoulders. he sent them flying abroad each day from his chair in asgard, from which he could survey all of the worlds. loki and the giant after the war between the aesir and the vanir, asgard was left without a defensive wall. one day, a man came on horseback and offered to rebuild the wall even stronger than before. but his price for t

and necessity who sprinkle the tree each day with water from the well of fate. gag fenrir howled so terribly when he knew he was bound, that one of the gods stuck a sword between his upper and lower jaw as a gag. river of spittle the drool from fenrir s mouth runs down to form the river of hope. this viking stone at kirk andreas on the isle of man shows fenrir swallowing odin, who has one of his ravens on his shoulder. fenrir the wolf fenrir the wolf was a son of loki, the trickster god. he was brought to asgard, but grew so fierce that only the god tyr dared to feed him. here, he is shown bound and gagged by the gods. they tricked him into letting them bind him with two chains called laeding and dromi by teasing him that he would not be able to escape. he did so with ease. but then they

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

rnaphroditical brass 8. hod tin brass 9. yesod lead mercury 10. malkuth mercury philosophorum medicina metallorum the qlippoth on the tree of life 1. kether thaumiel-the two contending forces, 2. chokmah ghogiel-the hinderers 3. binah satariel-the concealers 4. chesed agshekeloh-the breakers in pieces 5. geburah golohab-the burners 6. tiphareth tagiriron-the disputers 7. netzach gharab tzerek-the ravens of death 8. hod samael-the liar or poison of god 9. yesod gamaliel-the obscene ones 10. malkuth lilith-queen of the night and of demons <164> the seven palaces attributed to the ten sephiroth fifth knowledge lecture 83 <165> the astrological symbols of the planets these are derived from the three primary forms of the cross, the crescent and the circle, either singly or in combination. the c

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

es, and above the debris of idols, above ruins of empires, he only, he whom the caesars indicted, whom so many satellites pursued, whom so many executioners tortured, he only lives, alone reigns, alone triumphs! notwithstanding, his own disciples speedily misuse his name; pride enters the sanctuary; those who should proclaim his resurrection seek to immortalize his death, that they may feed, like ravens, on his ever-renewing flesh. in place of imitating him in his sacrifice and shedding their blood for their children in the faith, they chain him in the vatican, as upon another caucasus, and become the vultures of this divine prometheus. but what signifies their evil dream? they can only imprison his image; he himself is free and erect, proceeding from exile to exile and from conquest to co

RUBY TABLET OF SET

bestow on me the form of wolf and bat that i may, with claw and fang rend, tear, and pierce deep into the flesh, and sup and savour the very blood and life of my chosen sacrifice [at this point visualize yourself as absorbing the qualities of the vampire as your being changes in accordance with your will] behold the vampire i am become, leaving no shadow o'er the earth "beware! beware" scream the ravens of the night. no mere mortal can detect my coming- by the elements, by flight, by the speed of the wolf i travel, seeking a victim. the gates of hell are opened to me, and in the dark of night i trace your scent. you cannot hide, for darkness is my world. i hunt you, see you- your doom is sealed with the kiss of death. see how the moonlight reflects on my fangs, as i smile with the knowledg

oath is thus: i (name, do hereby swear fealty to the fylgja that is my immortal doppelgaenger and pledge obedience beyond death unto life eternal in walhalla. in the name of the prince of darkness, in his image as wotan helljaeger of the one eye, i accept the power to cast the runes and to ride amidst the walkyries through the storm of this world. what i am and what i have been are become as the ravens huginn and muninn, to fly ever higher and farther, and my will is become as the spear gungnir which strikes as lightning amidst the thunder of mjollnir. from the twilight tyr descends to place upon my heart the trapezoid of the dark fire, that i may be more than i seem. my honor is known by my faithfulness. loki attest to this my seal: the seidhr the official compendium of documents relatin

SATANIC BIBLE

rder to live. feebly, their ministers play the devil's game to fill their tabernacles and pay the mortgages on their temples. alas, too long have they studied "righteousness, and poor and incompetent devils they make. so they all join hands in "brotherly" unity, and in their desperation go to valhalla for their last great ecumenical council "draweth near in the gloom the twilight of the gods" the ravens of night have flown forth to summon loki, who hath set valhalla aflame with the searing trident of the inferno. the twilight is done. a glow of new light is borne out of the night and lucifer is risen, once more to proclaim "this is the age of satan! satan rules the earth" the gods of the unjust are dead. this is the morning of magic, and undefiled wisdom. the flesh prevaileth and a great c

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ss, 1994. imp in old english impe means a young plant shoot or a tree sapling. over the years, the word came to refer to smallish entities that were direct offspring of the devil and sent from hell to do evil deeds to humans on earth. imps might well be called junior demons, and one of their principal assignments, according to christian authorities, was to disguise themselves as black cats, owls, ravens, or some other animal and serve as a witch s familiar. in many of the transcripts of the european witchcraft trials, the demonic spirit given by the devil to a witch to do his or her bidding was referred to as an imp. in most of the descriptions of imps given by witches or those theologians who claimed to have exorcised the entities, their appearance apart from the animals they possessed wa

THE MAGICIAN S KABBALAH

orces (twins of god) false gods satan/moloch the finishers 2 hinderers lying spirits beelzebub the life-cutter of god 3 concealers (hiding) vessels of iniquity luciferge one who hides 4 breakers in pieces (smiters) revengers of wickedness astaroth those that are crooked 5 burners (flaming ones) jugglers asmodeus the barber 6 disputers (the litigation) airy powers belphegor the flayer 7 dispersing ravens furies, or seminaries of evil baal those kindling the funeral pyre 8 deceivers (the false accuser) sifters, or triers addramalech the venom of god 9 obscene ones (the obscene ass) tempters, or ensnarers lillith he who bears a burden 10 the evil woman (the woman of the night) wicked fouls bearing rule nahema the moaners part one, chapter four, table one chapter fifteen; gematria gematria is

THE HOLY BIBLE KING JAMES VERSION

of gilead, said unto ahab [as] the lord god of israel liveth, before whom i stand, there shall not be dew nor rain these years, but according to my word. 17:2 and the word of the lord came unto him, saying, 17:3 get thee hence, and turn thee eastward, and hide thyself by the brook cherith, that [is] before jordan. 17:4 and it shall be [that] thou shalt drink of the brook; and i have commanded the ravens to feed thee there. 17:5 so he went and did according unto the word of the lord: for he went and dwelt by the brook cherith, that [is] before jordan. 17:6 and the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook. 17:7 and it came to pass after a while, that the brook dried up, because there had been no rain in the land. 17:8 an

lord, and of great power: his understanding [is] infinite. 147:6 the lord lifteth up the meek: he casteth the wicked down to the ground. 147:7 sing unto the lord with thanksgiving; sing praise upon the harp unto our god: 147:8 who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. 147:9 he giveth to the beast his food [and] to the young ravens which cry. 147:10 he delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. 147:11 the lord taketh pleasure in them that fear him, in those that hope in his mercy. 147:12 praise the lord, o jerusalem; praise thy god, o zion. 147:13 for he hath strengthened the bars of thy gates; he hath blessed thy children within thee. 147:14 he maketh peace [in] thy bord

[among] men. 30:15 the horseleach hath two daughters [crying] give, give. there are three [things that are] never satisfied [yea] four [things] say not [it is] enough: 30:16 the proverbs page 406 grave; and the barren womb; the earth [that] is not filled with water; and the fire [that] saith not [it is] enough. 30:17 the eye [that] mocketh at [his] father, and despiseth to obey [his] mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. 30:18 there be three [things which] are too wonderful for me, yea, four which i know not: 30:19 the way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid. 30:20 such [is] the way of an adulterous woman; she eateth, and wipeth her mouth, and

of thee: then whose shall those things be, which thou hast provided? 12:21 so [is] he that layeth up treasure for himself, and is not rich toward god. 12:22 and he said unto his disciples, therefore i say unto you, take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 12:23 the life is more than meat, and the body [is more] than raiment. 12:24 consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and god feedeth them: how much more are ye better than the fowls? 12:25 and which of you with taking thought can add to his stature one cubit? 12:26 if ye then be not able to do that thing which is least, why take ye thought for the rest? 12:27 consider the lilies how they grow: they toil not, they spin not; and yet i s

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

eing is still a non-achieved being [a being not yet achieved. the willpower the human being confuses the force of desire with the willpower. we need to generate the christ-will. the laboratorium oratorium the adept and his/her spouse must work together in the laboratorium oratorium. in the nuptial chamber, the king and the queen perform their alchemical combinations. out of the royal chamber, the ravens of putrefaction devour the sun and the moon (the blackening and putrefying of the internal chrysalides or bodies of sin. the tomb of glass is the alchemist s cup. the souls shuttle to fly (symbol of the butterfly that comes out from within the chrysalis, a symbol of the christified vehicles that come out from within their chrysalides. astral cristo quien engendra el astral cristo se puede i

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

45. three things calm a man; melody, scenery and sweet scent. and three things improve a man; a fine house, a handsome wife and good furniture. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott he who is born on the third day of the week will be rich and amorous. three despise their fellows; cooks, fortune-tellers and dogs. three love their fellows; proselytes, slaves and ravens. three persons live a life, which is no life; he who lives at another man s table, he who is ruled by his wife and he who is incapable from bodily affliction. orthodox jews were very particular about the cuttings from the nails; a pious man buries them, an orderly man burns them, but he who throws them away is wicked; for if a woman step over them, mischance may follow. moed katon, 18. i. t

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