Michael Wynn's Occult Reference Library
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the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates to the dais, faces east, sprinkl

orld out of darkness. there are always in all things two contending forces and always one uniting them. these three have their image in the threefold flame of our being, and the threefold wave of the sensual world" hierophant (faces east, forms himself in a cross "glory be to thee, father of the undying for thy glory flows out rejoicing to the ends of the earth" hierophant (turns back around "the red cross above the white triangle represents the unfolding of light. at its east, south, west, and north angles are a rose, 36 fire, cup of wine, and bread and salt. these allude to the elements of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal transl

n the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused into the candidate. the cross is also a fitting symbol for self sacrifice, absolutely necessary and required for achieving knowledge a

back to the next and back again. the banner of the east is a fitting symbol for divine light and how divine light operates through the forces of nature. it is a symbol of the macrocosm. macrocosm means the world outside our own sphere of sensation or our own senses. the banner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divine light manifests down from the highe

uth into yesod. it is also the final pathway through which the divine light manifests down from the higher sephiroth into the physical world, known as malkuth. the background of the banner is white. this is symbolical of ain soph aur. you will be learning more about that later, but it suffices to say that it is divine white brilliance. the banner itself is suspended by a gold colored bar and by a red cord; and the pole at the base of the banner to hold it upright should be in the color white, so even the shaft that holds up the banner has a symbolic meaning, that of the purified will directed unto the higher. the banner of the east is one of the tools used by the hierophant, the chief initiating officer representing osiris the redeemer in the 0=0 initiation. it is also used as a shield in

0 0 INITIATION CEREMONY

e symbology of the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen

collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe

black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the office

of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members

darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of the greek konx om pax- which was uttered at the eleusinian mysteries. a literal tran

1 10 INITIATION CEREMONY

s) light. hiero (knocks) in. hiereus (knocks) extension. all make the signs towards the altar. hiero: may what we have partaken maintain us in our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water

n, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: ta

, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our frat

the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: this grade is especially referred to the element of earth, and therefore, one of its pr

sent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

. next to the kind, stress was undoubtedly laid on the colour of the animal, tvjiite being considered the most favourable. white horses are often spoken of (tac. germ. 10. weisth. 3, 301. 311. 831, even so far back as the persians (herod. 1, 189. the friscing of sacrifice was probably of a spotless white; and in later lawrecords snoiv-whitc pigs are pronounced inviolable* the votiaks sacrificed a red stallion, the tcheremisses a tohite. when under the old german law dun or pied cattle were often required in payment of fines and tithes, this might have some connexion with sacrifices; for witchcraft also, animals of a particular hue were requisite. the water-sprite demanded a hlack lamb, and the huldres have a hack lamb and hlack cat offered up to them (asb. 1. 159. saxo gram. p. 16 says; re

as well. under this head we also put the crowning of the divine image, of a sacred tree or a sacrificed animal with foliage or floioers; not the faintest trace of this appears in the norse sagas, and as little in our oldest documents. from later times and surviving folk-tales i can bring forward a few things. on ascension day the girls in more than one part of germany twine garlands of white and red flowers, and hang them up in the dwellingroom or over the cattle in the stable, where they remain till replaced by fresh ones the next year^ at the village of questenberg in the ilarz, on the third day in whitsuntide, the lads carry an oak up the castle-hill which overlooks the whole district, and, when they have set it upright, fasten to it a large garland of branches of trees plaited togethe

m, olafs helga^ beside cattle and grain? other valuables were offered to particular gods and in special cases, as even in christian times voyagers at sea e.g, would vow a silver sliip to their church as a votive gift; in swedish folk-songs, offra en (jryta af malm (vessel of metal, arvidss. 2, 11(5; en giyta af blankaste malm (of silver) ahlqvists ohind ii. 1, 214; also articles of clothing, e.g. red shoes' in the teut. languages i know of no technical term like the gk. aivivba, xfi'/so, lat. libo, for drink-offerings (see siippl. 60 worship. saga (ed. holm) 113. signa is the german segnen to bless, consecrate, signa full osni, thor. osins full, marsar full, freys fall drecka, saga hakonar gosa cap. 16.18. in the herrau5s-saga cap. 11, thor's, osin's and freya's minne is drunk. at the buri

er, as st slansuetus m pertz 6, 512. bls; the body of st lupus carried about at sens m loji, pert, 1, 106-7. conl. infra, kain-making. 3 joh. gutslatf, kurzer beiicht und unterricht von der ialsch heilig ge176 thunar. 17th century' dear thunder (woda picker, we offer to thee an ox that hatli two horns and four cloven hoofs, we would pray thee for our ploughing and sowing, that our straw be copper-red, our grain be golden-yellow. push elsewhither^ all the thicjc hlack clouds, over great fens, high forests, and wildernesses. but unto us ploughers and sowers give a fruitful season and svjeet rain. holy thunder (poha picken, guard ovir seedfield, that it bear good straw below, good ears above, and good grain within' picker or picken would in modern esthonian be called pitkne, which conies near

e others it seems not to answer so well. thunar. 177 showers, and his sacred tree supj^lies the nutritious acorn. thor's niinni was drunk to the prosperity of cornfields. the german thundergod was no doubt represented, like zeus and jupiter, with a long heard. a danish rhyme still calls him' thor med sit lange skidg (f. magnusen's lex. 957. but the on. sagas everywhere define him more narrowly as red-learded, of course in allusion to the fiery phenomenon of lightning: when the god is angry, he blows in his red beard, and thunder peals through the clouds. in the fornm. sog. 2, 182 and 10, 329 he is a tall, handsome, red-bearded youth: mikill vexti (in growth, ok ungligr, frisr synum (fair to see, ok rau&skcggja&r; in 5, 249 masr ra%i- skeggja3r. men in distress invoked his red beard: landsm

3 8 INITIATION CEREMONY

her. st. john christens her first child, and asks her to dance as do the samodivy. but she cannot without her 'samodivski drekhi' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i bann

emon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the

or grade to the theoricus grade. the one on the left hand now open to you is the 31st which leads from the grade of zelator to the grade of practicus. take in your right hand the pyramid of flame and follow your guide axiokersa the kabir who leads you through the path of fire. heg: leads the theoricus between the pillars turns to right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axie

c body might be completely conformed, so that the kosmos might be manifest and not appear membranous. and he fixed a vast multitude of inwandering stars, not by a strain laborious and hurtful, but to uphold them with a stability void of movement, forcing fire forward into fire. hereunto is the speech of axieros. heg: leads theoricus round to seat of hiereus in n.w. hiereus: as they approach takes red lamp in his hand, rises. hegemon and theoricus halt before him. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and

light, fire, ether and the universe. from him leap forth all relentless thunders, and the whirlwind wrapped, storm enrolled bosom of the all splendid strength of hecate, father begotten and he who encircleth the brilliance of fire, and the strong spirit of the poles, all fiery beyond. hereunto is the speech of axiokersos. hiereus: leads theoricus round to hegemon's seat in south west. heg: takes red lamp and thus addresses theoricus. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the right basal angle of the triangle of flame; i am the fire astral and fluid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (f

4 7 INITIATION CEREMONY

ng of el be upon you. be there ever peace between us and you, and be ye ready to come when ye are called. hiero: knocks and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part

, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter q

dy traversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the waters. heg: circumambulates the hall once with practicus having previously given him the calvary cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to sea

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

one is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidat

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

is was rekindled at the new year, as were household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential. dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh rofessa (the red one of knowledge. he was the first king of the tuatha de danaan, the irish gods, and it was believed that he performed miracles and saw to the weather and the harvest. dagda was lord of life and death and the primary god of fertility. with his huge club, he made the bones of his people's enemies 'fall like hail beneath the horses. with one end of the club, it was said, he could kill nine men w

no more, as buffalo became plentiful. by the end of the nineteenth century, however, there were in reality fewer than 200 buffalo left, where only years earlier it was estimated there had been several million. in the summer of 1994, a white buffalo calf was born in jamesville, wisconsin. as the prophecy had told, the white buffalo has changed its colours since birth, going from white to black to red to yellow and back to white. since each colour represents one of the four directions, the buffalo is seen by many native americans as a symbol of the rebirth of hope. one visionary interpreted the birth of the white buffalo calf as signifying that the human race will be united, in spite of differences in creed and colour, and join together in peace. wophe is therefore an important symbol not o

al significances, the magical colour meanings and the elemental correspondences, so that even if you are new to magick you can begin work at once. if you are an experienced practitioner, some of the ideas may suggest new directions for your personal and coven work. the elemental candle colours each of the four elements- air, fire, water and earth- is represented by a single candle colour- yellow, red, blue and green. a coloured candle representing each of the elements can be placed at the four main compass points around the circle to mark the quarters- east, south, west and north. you can place the elemental candles either on the edge of the circle in sturdy floor-standing holders, or on small tables or plinths at the compass points. though each element is represented by a single candle, y

al candles either on the edge of the circle in sturdy floor-standing holders, or on small tables or plinths at the compass points. though each element is represented by a single candle, you can use a second to increase a particular element in its own quadrant of the circle or use the elemental colour in all four quadrants. so, for example, if you were carrying out a fire spell, you could use four red (or gold or orange) candles and begin the ritual facing south. some practitioners invoke fire to conquer floods and water to conquer drought but i believe that each element can most effectively counter excesses of itself. light elemental candles after the altar candles, after you have cast the circles but before lighting any wish or astrological candle. begin in the north, with a green candle

change or when communication is proving difficult with either an individual or an organisation, and to clear stagnation of thoughts. it is also a focus for spells against air pollution, technological devastation and storms, and for the protection of birds, butterflies and insects. surround your air candles with feathers, thistledown, tiny helium balloons, model planes and ceramic or wooden birds. red red is for fire and the south, noon and summer. place your red candle in the six o'clock position. fire represents light, the sun, lightning, fertility, power, joy, ambition, inspiration and achievement and also destruction of what is now no longer needed. like air, fire represents the yang, male god in the form of the sun deities. fire rituals are good when you need power or you have an impor

ABRAMELIN1

copy.2 in giving it now to the public, i feel, therefore, that i am conferring a real benefit upon english and especially american students of occultism, by placing within their reach for the first time a magical work of such importance from the occult standpoint. the manuscript is divided into three books, each with its separate title page, surrounded by an ornamental border of simple design, in red and black ink, and which is evidently not intended to be symbolical in the slightest degree, but is simply the work of a conscientious caligraphist wishing to give an appearance of cleanness and completeness to the title page. the wording of each is the same: livre premier (second or troisi me, as the case may be) de la sacr e magie que dieu donna moyse, aaron, david, salomon et d autres saint

evil who showed them by the means of enchantments that he could both do and put in practice all the works of the aforesaid holy men, whence he ultimately did reduce them to, the sacred magic 26 such a condition of obstinacy and blindness, that without perceiving their own error and the deceit of the demon, they were cruelly chastised by god with divers plagues, and were at last all drowned in the red sea. this is wherefore in conclusion i say unto thee in few words, that we must rely upon god alone, and put all our confidence in him. of abramelin the mage 27 the eleventh chapter. od be my witness that i have not learned this science out of curiosity, nor in order to avail myself of it for an evil purpose, but rather to use it for the honour and glory of my,64 for mine own use, and for that

ABRAMELIN2

for the employment of a child as seer. 62 i.e, your special and particular guardian angel. 63 en la familiarit et conversation delange. the sacred magic 114 64 i.e, those of a material force; many being evil, some few inclined to good, most of a mixed nature somewhat good yet the evil predominating in their dispositions. 65 i.e, this second book of the three constituting the treatise. 66 i.e. the red robe, or mantle. 67 ou si vous estez en campagne mettes vous ducost, du ponant. this word ponant is almost obsolete in modern french, being only employed in a nautical sense, and even then but rarely. it implies the west, or rather the part of the ocean towards the west. even in the middle ages this expression was not in wide use. the occult student will remark here the idea of turning to the

ADDTLS

s on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet of union shall be present when the (4) elemental tablets be

b (refer to 4 7 grade material) 4 thou shall paint the lettering of the holy tablet of union on white ground. the individual rows are to be painted in the following color: exarp, attributed to a, is painted in yellow letters. 1st line. hcoma, attributed to c, is painted in blue letters. 2nd line. nanta, attributed to b, is painted in black letters. 3rd line. bitom, attributed to d, is painted in red letters. 4th line. the great cross each tablet containeth a cross of 36 squares whose shaft, consisting of two files, stretcheth from the top of the tablet unto the bottom and whose bar crosses thy tablet in the center. the double vertical lines comprising the vertical shaft are called the linea dei patri, the linea dei filiique; while the cross bar is called linea spiritus sancti. the linea d

thus: great cross: triangle no. 1: sign of zodiac, small card of tarot. triangle no. 2: m. triangle no. 3: planet of decan. triangle no. 4: elemental symbol of the tablet. 22 note that triangle no. 2 on the squares of the great cross is always m, as indicating the operation of the m in the primary element, and is shown white. triangle no. 4 is colored according to the element of the tablet; thus red for c tablet, blue for d, black for b, yellow for a. triangle no. 1 is to be colored according to the triplicity of the sign attributed to it, that is as to whether it is of an earthy, fiery, watery, or airy nature. triangle no. 3 is to be colored in that of the element ruled by the planet attributed to it. the rule governing the latter is: a and k rule the element of d. l and b rule the eleme

d in that of the element ruled by the planet attributed to it. the rule governing the latter is: a and k rule the element of d. l and b rule the element of a. c and y rule the element of b. f rules the element of c. on the other hand, there are alternative methods, the use of which calls into operation other forces than elemental. thus the color of no. 1 may be in the color of the sign itself, as red for a, and blue for i, etc. triangle no. 3 may be also be colored in the color of the planet itself, orange for the a, green for c, etc. if these latter are used, planetary and zodiacal forces would be inferred in lieu of purely elemental ones. the former, however, may be found to be the most practical for most circumstances. the method of applying these rules to the great cross may be seen in

ADEPTUS MINOR INITIATION

y direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus minor r.r et a.c. requirements: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifi

cruces) chief "let the divine light descend (all separate wands and cruces, and give the sign of cross) all "the sign of osiris slain" chief "l- the sign of the mourning of isis (tilting head) 8 second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give the l.v.x. sign. first point (chief is

r had lain, who said 'why seek ye the living among the dead' chief "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (points at the lower half of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) third "and being turned, i saw seven golden light bearers, and in the midst of the light bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and his hair were white as snow, and his eyes as flaming d; his feet like unto fine brass, as if they burned in a furnace. and his voice as

tillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. hmkj is gray, the mixture of colors. hnyb is darkness, the absorption of colors. and thus, is the supernal triad completed. in rtk is the root of the golden glory, and thence is the yellow reflected into trapt. in hmkj is the root of blue, and this is reflected into dsj; in hnyb is the root of red, and this is reflected into hrwbg. and thus is the first reflected triad completed. the beams of dsj and trapt meet in jxn and yield green. the beams of hrwbg and trapt meet in dwh and yield a tawny orange. the beams of dsj and hrwbg fall in dwsy and yield purple. and thus is the third triad completed. and from the rays of the third triad are these three colors shown in twklm, together with a

ge. the beams of dsj and hrwbg fall in dwsy and yield purple. and thus is the third triad completed. and from the rays of the third triad are these three colors shown in twklm, together with a fourth which is the synthesis. for from the orange tawny of dwh and the greening nature of jxn is reflected a certain greenish citrine, citron; from the orange tawny mixed with the puce of dwsy proceedeth a red russet brown, russet; and from the green and the puce cometh a certain other darkening green, olive, the synthesis of all these is blackness and bordereth on the twpylq "but the colors of the 22 paths are derived from and find their roots in those of the first reflected triad of the sephiroth, the three supernals not otherwise entering into their composition, and thus are their positive colors

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ficulties of doing it. 18. i began by taking a simple geometrical object in one colour, such as a yellow square. i will quote the official instructions in 'the equinox 'dharana- control of thought '1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle '2. proceed to combinations of single objects; e.g, a black oval within a yellow square, and so on '3. proceed to simple moving objects, such as a pendulum swinging; a wheel revolving, etc. avoid living objects '4. proceed to combinations of moving objects, e.g, a piston rising and falling while a pendulum is swinging. the relation between the two movements should be varied in differe

that the exaltation of the mind by means of magical practices leads (as one may say, in spite of itself) to the same results as occur in straightforward yoga. i think i ought to tell you a little more about these visions. the method of obtaining them was to take a large topaz beautifully engraved with the rose and cross of forty-nine petals, and this topaz was set in a wooden cross of oak painted red. i called this the shew-stone in memory of dr. dee's famous shew-stone. i took this in my hand and proceeded to recite in the enochian or angelic language the call of the thirty aethyrs, using in each case the special name appropriate to the aethyr. now all this went very well until about the 17th, i think it was, and then the angel, foreseeing difficulty in the higher or remoter aethyrs, gave

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

ite apron, struts to them with the glasses of ice-cold pleasure, green as the glaciers themselves. he will stand up bravely with the musicians bye and bye, and sing us a jolly song of old catalonia. the door swings open again. a tall dark girl, exquisitely slim and snaky, with masses of black hair knotted about her head, comes in. on her arm is a plump woman with hungry eyes, and a mass of titian red hair. they seem distracted from the outer world, absorbed in some subject of enthralling interest and they drink their aperitif as if in a dream. i ask the mulatto boy who waits at my table (the sleek and lithe black panther) who they are; but he knows only that one is a cabaret dancer, the other the owner of a cotton plantation up river. at a round table in the middle of the room sits one of

ite collar. her smile is broad and free as the sun and her gaze as clean and wholesome and inspiring. there is the big jolly blonde irish girl in the black velvet beret and coat, and the white boots, chatting with two boys in khaki from the border. there is the creole girl in pure white cap-a-pie, with her small piquant face and its round button of a nose, and its curious deep rose flush, and its red little mouth, impudently smiling. around these islands seems to flow as a general tide the more stable life of the quarter. here are honest good-wives seriously discussing their affairs, and heaven only knows if it be love or the price of sugar which engages them so wholly. there are but a few commonplace and uninteresting elements in the cafe; and these are without exception men. the giant bi

r--all that makes life worth living. candies and american beauty roses are of no use in an emergency. so, even in this most favored corner, there is dearth of the kind of men that women need. at the table next to me sits an old, old man. he has done great things in his day, they tell me, an engineer, who first found it possible to dig artesian wells in the sahara desert. the legion of honor glows red in his shabby surtout. he comes here, one of the many wrecks of the panama canal, a piece of jetsam cast up by that tidal wave of speculation and corruption. he is of the old type, the thrifty peasantry; and he has his little income from the rente. he says that he is too old to cross the ocean--and why should he, with the atmosphere of old france to be had a stone's throw from his little apart

ld he, with the atmosphere of old france to be had a stone's throw from his little apartment in bourbon street? it is a curious type of house that one finds in this quarter in new orleans; meagre without, but within one comes unexpectedly upon great spaces, carved wooden balconies on which the rooms open. so he dreams away his honored days in the old absinthe house. his rusty black, with its worn red button, is a noble wear. black, by the way, seems almost universal among the women: is it instinctive good taste? at least, it serves to bring up the general level of good looks. most american women spoil what little beauty they may have by overdressing. here there is nothing extravagant, nothing vulgar, none of the near-paris-gown and the lust-off-bond-street hat. nor is there a single dress

ALEISTER CROWLEY ACROSS THE GULF

fting up my voice in a mournful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even so the veil glowed red as with some infernal fire. now then i am come to the moment of the assumption; but instead of sitting calm and cold, remote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven gold, three thousand twisted wires; a span thick! yet i put out my whole force to tear it across; and (for she also put out her force) it rent with a ro

so long as one is oneself apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty hawk of gold and spake on last word to her, a word to raise her from the dead! but lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise one, with his ibis-head, and his ne

. and he recited the formula of the osiris as follows, even as it hath been transmitted unto us by the brethren of the cross and rose unto this day "for asar un-nefer hath said: he that is found perfect before the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is the repressed sigh of my suffering; the flame-red fire is the energy of my undaunted will; the cup of wine is the outpouring of the blood of my heart, sacrificed to regeneration; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

nour to the female principle, personified as the goddess. the goddess has also been worshipped all over the world, and under many names, but is still essentially the same goddess. that tiamat was undoubtedly female is to the point; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld a

ient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azug-bel-ya was no stranger to me than this sight

cal fear, that of the possibility of robbers, took hold of me and i rolled behind some weeds, trembling. another voice joined the first, and soon several men in the black robes of thieves came together over the place where i was, surrounding the floating rock, of which they did not exhibit the least fright. i could see clearly now that the three carvings on the stone monument were glowing a flame red colour, as though the rock were on fire. the figures were murmuring together in prayer or invocation, of which only a few words could be heard, and these in some unknown tongue; though, anu have mercy on my soul, these rituals are not unknown to me any longer. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in

the finest silk and lain aside until such time as it is needed. the number os shammash is twenty and this is his seal: the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of light is red. this is his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in exaltation in the heavens. it is best done at night, far from the hab

i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russuluxi! saggtamarania! ia! ia! atzarachi-ya! atzarelechi-yu! bartalakatamani-ya kanpa! zi dingir uddu-ya kanpa! zi dingir ushtu-ya kanpa! zi shta! zi daraku! zi belurduk! kanpa! ia shta kanpa! ia! the invocation of the nergal gate spirit of the red planet, remember! nergal, god of war, remember! nergal, vanquisher of enemies, commander of hosts, remember! nergal, slayer of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal, god of the sacrifice of blood, remember! nerga

ALEISTER CROWLEY BOOK OF LIES

tau-omega-nu pi-epsilon-nu-tau-epsilon kappa- alpha-iota epsilon-nu tau-eta-iota c?-tau-eta-lambda-eta- iota omicron alpha-c?-tau-eta-rho tau-omega-nu epsilon-xi book of lies get any book for free on: www.abika.com 58 epsilon-c?-tau-eta-kappa-epsilon. repeat the cross qabalistic, as above, and end as thou didst begin [60] commentary( kappa-epsilon) 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a'.a. note (14) the secret sense of these words is to be sought in the numberation thereof. book of lies get any book for free on: www.abika.com 59 [61] 26 kappa-epsilon-phi-alpha-lambda-eta kappa-digamma the elephan

"booby, partly "lout. it would thus be a similar word to "parsifal. paragraphs 2-6 explain the method that was given in chapters 11 and 31. this method, however, occurs throughout the book on numerous occasions, and even in the chapter itself it is employed in the last paragraphs. book of lies get any book for free on: www.abika.com 86 [89] 40 kappa-epsilon-phi-alpha-lambda-eta mu the himog(19) a red rose absorbs all colours but red; red is therefore the one colour that it is not. this law, reason, time, space, all limitation blinds us to the truth. all that we know of man, nature, god, is just that which they are not; it is that which they throw off as repungnant. the himog is only visible in so far as he is imperfect. then are they all glorious who seem not to be glorious, as the himog i

eleven books wrote i; in each did i expound the great work fully, from the beginning even unto the end thereof. then at last came certain men unto me, saying: o master! expound thou the great work unto us, o master! and i held my peace. o generation of gossipers! who shall deliver you from the wrath that is fallen upon you? o babblers, prattlers, talkers, loquacious ones, tatlers, chewers of the red rag that inflameth apis the redeemer to fury, learn first what is work! and the great work is not so far beyond! book of lies get any book for free on: www.abika.com 110 [114] commentary( nu-beta) 52 is bn, the number of the son, osiris-apis, the redeemer, with whom the master (fra. p) identifies himself. he permits himself for a moment the pleasure of feeling his wounds; and, turning upon his

nt the pleasure of feeling his wounds; and, turning upon his generation, gores it with his horns. the fourscore-and-eleven books do not, we think, refer to the ninety-one chapters of this little masterpiece, or even to the numerous volumes he has penned, but rather to the fact that 91 is the number of amen, implying the completeness of his work. in the last paragraph is a paranomasia "to chew the red rag" is a phrase for to talk aimlessly and persistently, while it is notorious that a red cloth will excite the rage of a bull. book of lies get any book for free on: www.abika.com 111 [115] 53 kappa-epsilon-phi-alpha-lambda-eta nu-gamma the dowser once round the meadow. brother, does the hazel twig dip? twice round the orchard. brother, does the hazel twig dip? thrice round the paddock, highl

rejoin laylah (5) my mission will succeed soon enough (6) death will remove the nuisance of success. book of lies get any book for free on: www.abika.com 144 [147] 69 kappa-epsilon-phi-alpha-lambda-eta xi-theta the way to succeed-and the way to suck eggs! this is the holy hexagram. plunge from the height, o god, and interlock with man! plunge from the height, o man, and interlock with beast! the red triangle is the descending tongue of grace; the blue triangle is the ascending tongue of prayer this interchange, the double gift of tongues, the word of double power-abrahadabra!-is the sign of the great work, for the great work is accomplished in silence. and behold is not that word equal to cheth, that is cancer. whose sigil is cancer? this work also eats up itself, accomplishes its own end

ALEISTER CROWLEY BOOK OF THE LAW

8: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then

e heart? ii,47: where i am these are not. ii,48: pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will

ne thou knowest. and it shall be suddenly easy for thee to do this. iii,22: the other images group around me to support me: let all be worshipped, for they shall cluster to exalt me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. iii,23: for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. iii,24: the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let

nvoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! iii,38: so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my b

nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! iii,39: all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly! iii,40: but the work of the comment? that is easy; and hadit burning in thy heart shall make swift and secure thy pen. iii,41: establish at thy kaaba a c

ALEISTER CROWLEY LIBER 777

the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow square rupa solid structures, tissues excreting matter 31 bis akasa the black egg vi nanam semen, marrow generating magick cxci. the four noble truths (buddhism) 11 sorrow s cause 23 sorrow s ceasing 31 noble eight-fold path 32 bis sorrow 31 bis. table iii 20 lxxvii. the planets and their numbers. lxxviii. intelligences of the planet

el \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 10 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from the throat to the holy member hycn neshiah pasture 7 right left hyx tziah sandy earth 8 left leg aqra arqa earth 9 sign of the holy covenant 10 crown which is in yesod lbt dlj tebhel cheled wet earth table of correspondences 23 cvi* the ten hells in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. c

8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 10 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past m

arls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the roo

20 a virgin clad in linen, with an apple or pomegranate tall, fair, large man, with him a woman holding a large black oil jar 22 a dark man, in his right hand a spear and laurel branch and in his left a book a man, dark, yet delicious of countenance 24 a man with a lance in his right hand, in his left a human head a man riding a camel, with a scorpion in his hand 25 a man with 3 bodies 1 black, 1 red, 1 white a man leading cows, and before him an ape and bear 26 a man holding in his right hand a javelin and in his left a lapwing. a man with an ape running before him 28 a man with bowed head and a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images

ALEISTER CROWLEY LIBER CHANOKH

s of ms diaries (1581-1583) comprise bl sloane ms 3188. in preparing the present text i consulted an electronic typeset by clay holden of secundus and tertius, online at http//www.dnai.com/ cholden. printed edition (ed. joseph petersen) of all six books as mysteriorum libri quinque (magnum opus hermetic sourceworks number 20. felindenys, wales: magnum opus hermetic sourceworks, 1985. a reprint by red wheel/ weiser has been advertised for february, 2003. liber scienti, auxilii, et victori terrestris. 49 claves angelic anno 1584 cracovi. tabulorum bonorum angelorum invocationes. de heptarchia mystica. these four ms books are digested from dee s spirit diaries and together comprise bl sloane ms 3191 (the third was originally untitled, the title above was added by elias ashmole when he acquire

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

plagiarism which fate has been shameless enough to perpetrate in this present life, would naturally, one might think, reopen the wound. there is a sense which assures us intuitively when we are running on a scent breast high. there is an "oddness" about the memory which is somehow annoying. it gives a feeling of shame and guiltiness. there is a tendency to blush. one feels like a schoolboy caught red-handed in the act of writing poetry. there is the same sort of feeling as one has when one finds a faded photograph or a lock of hair twenty years old among the rubbish in some forgotten cabinet. this feeling is independent of the question whether the thing remembered was in itself a source of pleasure or of pain. can it be that we resent the idea of our "previous condition of servitude? we wa

eadiness to communicate all secrets; on the other the sublime and terrible knowledge that all real secrets are incommunicable<communicate even the simplest thought to any other man in any full and accurate sense. for that thought is sown in a different soil, and cannot produce an identical effect. i cannot put a spot of red upon two pictures without altering each in diverse ways. it might have little effect on a sunset by turner, but much on a nocturne by whistler. the identity of the two spots as spots would thus be fallacious> it is, according to tradition, a certain advantage in conjurations to employ more than one language. in all probability the reason of this is than any change spurs the flagging attention

ect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is not quite analogous. for my nature is such that i am compelled to perform magick in order to make my will to prevail; so that the cause of my doing the work is also the cause of the ball's motion, and there is no reason why one should precede the other (cf "lewis carroll" where the red queen screams before she pricks her finger "let me illustrate the theory by an actual example "i write from italy to a man in france and another in australia on the same day, telling them to join me. both arrive ten days later; the first in answer to my letter, which he received, the second on "his own initiative, as it would seem. but i summoned him because i wanted him; and i wanted him beca

overies, his instructions in magick. they may be correct in the main for most men; yet they cannot be wholly true for any save him, even as no two artists can make identical pictures of the same subject. more, even in fundamentals, though these things be truth for all mankind, as we carelessly say, any one particular magician may be the one man for whom they are false. may not the flag that seems red to ten thousand seem green to some one other? then, every man and every woman being a star, that which is green to him is verily green; if he consent to the crowd and call it red, hath he not broken the staff of truth that he leaneth upon? each and every man therefore that will be a magician must explore the universe for himself. this is pre-eminently the case in the matter of the astral plane

serve to detect personation by selfsuggested phantasms. unless one's aura be a welter of muddled symbols beyond recognition, the more autohypnotic the vision is, the more smoothly it satisfies the seer's standards. there is nothing to puzzle him or oppose him; so he spins out his story with careless contempt of criticism. he can always prove himself right; the qabalah can always be stretched; and red being so nearly orange, which is really a shade of yellow, and yellow a component of green which merges into blue, what harm if a fiend in vermilion appears instead of an angel in azure? the true, the final test, of the truth of one's visions is their value. the most glorious experience on the astral plane, let it dazzle and thrill as it may, is not necessarily in accordance with 254 the true

ALEISTER CROWLEY MAGICK WITHOUT TEARS

eflect that door is daleth, and house beth; now the word "dob" is hebrew for bear, and has the number 6, which refers to the sun. then you come to the fence of your property and that is cheth- number 8, number of tarot trump 7, which is the chariot: so you begin to look about for your car. then you come to the street and the first house you see is number 86, and that is elohim, and it is built of red brick which reminds you of mars and the blasted tower, and so on. as soon as this sort of work, which can be done in a quite lighthearted spirit, becomes habitual, you will find your mind running naturally in this direction, and will be surprised at your progress. never let your mind wander from the fact that your qabalah is not my qabalah; a good many of the things which i have noted may be u

of the flower of my youth. 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened, and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from abyss of ages of sleep, and her body embraced me. altogether i melted in her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. magic with

mont. i should not like to endorse every phrase; but the whole exposition is so masterly in its terse, tense vigour, and so unrivalled by any other document at my disposal, that i thought it best to let you have it in its own original form, with only those few alterations which lapse of time has made necessary. love is the law, love under will. fraternally, 666 p.s. our own school unites the ruby red of blood with the gold of the sun. it combines the best characteristics of the yellow and the white schools. in the light of m. aumont's exposition, it is easy to understand. to us, every phenomenon is an act of love, every experience is necessary, 60 is a sacrament, is a means of growth. hence..existence is pure joy (al ii, 9 "a feast every day in your hearts in the joy of my rapture! a feast

f (remember the practice of some hindu schools "not that, not that" to whatever it is the presents itself as tat sat- reality, truth. need i remind you how urgent the wish to escape will assuredly become, how fantastic are the mind's devices and excuses, amounting often to deliberate revolt? in kandy i broke away in a fury, and dashed down to colombo with the intention of painting the very air as red as the betelspittle on the pavements! but after three days of futile search for satisfying debauchery i came back to my horses, and, sure enough, it was merely that i had gone stale; the relaxation soothed and steadied me; i resumed the discipline with redoubled energy, and dhyana dawned before a week had elapsed. i mention this because it is the normal habit of the mind to organize these coun

he would be wounded fighting a foreign enemy, but would recover and live long "the bolshevik did not really believe what he had seen although he was certain that he had seen it. i mean that he explained it by hypnotism or auto-suggestion or something of the kind; but it was true, he said, that he passed unscathed through the revolution and the civil war and was wounded in the polish war when the red army recovered kiev" so also we are most fortunate in possessing the account almost beyond heart's desire of spiritism, in robert browning's mr. sludge the medium. you see that i write "spiritism" not "spiritualism" to use the latter word in this connection is vulgar ignorance; it denotes a system of philosophy which flourished (more or less) is the middle ages- read your erdmann if you want t

ALEISTER CROWLEY MEDITATION

ined to do things which they could not do without training- and anyone who remarks that you cannot train a person unless it is his destiny to be trained is quite unpractical. equally it is the destiny of the trainer to train. there is a fallacy in the determinist argument similar to the fallacy which is the root of all "systems" of gambling at roulette. the odds are just over three to one against red coming up twice running; but after red has come up once the conditions are changed< it would be useless to insist on such a point were it not for the fact that many people confuse philosophy with magick. philosophy is the enemy of magick. philosophy assures us that after all nothing matters, and that "che sara sara" in practical life, an

y not so because of the "tendencies" or "innate ideas" which prevent some ideas from being received as readily as others<child> these "tendencies" must be combated: distasteful facts should be insisted upon until the ego is perfectly indifferent to the nature of its food "even as the diamond shall glow red for the rose, and green for the rose-leaf, so shalt thou abide apart from the impressions" this great task of separating the self from the impressions or "vrittis" 101 is one of the may meanings of the aphorism "solve" corresponding to the "coagula" implied in samadhi, and this pantacle therefore represents all that we are, the resultant of all that we had a tendency to be. in the dhammapada w

ALEISTER CROWLEY SEPHER SEPHIROTH

to rejoice lyg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated (see 405) lxz she who ruins hlbx hwhy in yetzirah )h w)w )h dwy greatly, strongly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of god yhl) a female slave; an ell, cubit hm) tin, the metal of jupiter lydb a dividing, sundering, separation hld

lt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations of the lower seven sephiroth with each other, plus one for unity) closed, shut up m) great fish (jonah fs whale) lwdg gd to ferment; they (masc) hmh pains, sorrows ylbx unclean, impure )m+ the sea my all; every lk to thee kl who? which; whoever, everyone; waters (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to harass, perturb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allego

f faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of heaven, under which the promises of marriage are delivered h) hpwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111 aleph: an ox; a thousand pl) pele: the [hidden] wonder: a title of kether )lp red (gn. 25:25) ynwmd) he is one god: a name of god myhl )wh dx) ruin, destruction, sudden death ns) aum (thus in s.s; cf. 47) m) thick darkness lp) passwords of. ynd) hwhy dwy mad llwhm a holocaust, whole burnt offering; an ascent hlw( precious stone nx nb) vomit )yq 112 a structure; mode of building nynb was angry snb sharpness qdx the lord god: the divine name of binah myhl) hwhy (notariqon of

ng of joy hnr 256 tidings (ps. 68:11; saying, speech hrym) the sons of the righteous qdc ynb dampnesses (pl; see 705. k.d. p.20) nymlwpm the spirit of the mother )m) xwr a spice merchant lkwr fire; fiery rwn words myrbd 257 the ark [of the covenant] nwr) magician m+rx to his fearers (ps. 25:14; see 353) wy)ryl the white wand hnbl lqm her dreadful self )rwn lights: the urim (see 490) myrw) 258 the red light mwd) rw) mercy ymxr illuminating, radiant rwhzm 259 throat nwrg 260 the concealed )rym+ will be exalted myry a vineyard mrk i.n.r (see 270) r n y the inept and the profane (lit. gto idols h, as likenesses of men or animals) mylyspl how great (ps. 8:1) ryd) hm declined; ill-humoured rs to gather, draw together mcmc 261 he bound; an obligation, a prohibition rs) abhorrence, abomination (is

ack; a request, petition hl# 337 sheol: the underworld (lit. gplace of enquiry h, ref. to necromancy) lw# 338 to cast down #lx he hath pardoned, or subjected #wbky a garment; clothing #wbl to send forth xl# 340 gferocious h lion #yl fire-shovel (connotes ghook h )ypwrgm book rps there, then; sign; name m# 341 the sum of the 3 mother letters: aleph, mem and shin# m) yesterday #m) guilty, damned m) red heifer hmwd) hrp expanded, spread out; an enclosure; a diaphragm )srp the name (ar )m# 342 cooking l#yb perfume m#b a blaze, flame hbhl# path lyb# 343 and god said (gn. 1:3) myhl) rm)yw a sweet smell nwrpz 344 a plantation, garden (ct. 4:13) sdrp 345 other gods (lit. ggods of the heathen h; ex. 20:3) myrx) myhl) god almighty yd# l) in that also (referred to daath) mg#b the name m#h lioness h#y

ALEISTER CROWLEY THE BANNED LECTURE

knowledge which usually the lecturer does not possess. i am sure that we all recognise that an attempt of this kind is impossible in nature. no! i am not proposing to inflict upon you my celebrated discourse on scepticism of the instrument of midn. i am not even going to refer to the first and last lecture which i suffered at a dud university somewhere near newmarket, in which the specimen of old red sandstone in rostrum began by remarking that political economy was a very difficult subject to theorise upon because there were no reliable data. never would i tell so sad a story on a monday evening, with the idea of tuesday already looming darkly in every melancholic mind. i should like to be just friendly and sensible, though it is perhaps too much to expect me to be cheerful. the fact is t

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

ram of fire and cry bes-na-maut. then turn 60 degrees south of east, make the same pentagram and cry ta-nech. then to the west, make the same pentagram and cry ankh-af-na-khonsu. seat yourself with your hands on your knees, like an enthroned egyptian god, or stand in the sign of hoor- paar-kraat.say slowly, and very forcibly, in a low voice: ardent and awful on my right rage ratziel and tzadkiel. red raphael on his burning throne guards me behind: with magian might dread khamael and tzaphkiel war on my left: the avengers own before me flaming out alone the majesty of metatron! for around me in six several ways the fivefold sword-stars beat and blaze; while in the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the si

ALEISTER CROWLEY THE I CHING

n has the right to kill those who would thwart these rights "the slaves shall serve- al. ii. 58 "love is the law, love under will- al. i. 57. aleister crowley ve- al. ii t "the i ching" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the mo

ALEISTER CROWLEY THE LOST CONTINENT

n gangs on a machine combining the features of our pump and treadmill for sixteen hours of the twentyfour. this machine supplied atlas with its 'zro* or 'power, of which i shall speak presently. any worker showing even temporary weakness was transferred to the phosphorus works, where he was sure to die within a few months. phosphorus was a prime necessity of atlas; however, it was not used in its red or yellow forms, but in a third allotrope, a blue-black or rather violet-black substance, only known in powder finer than precipitated gold, harder than diamond, eleven times heavier than yellow phosphorus, quite incombustible, and so shockingly poisonous that, in spite of every precaution, an ounce of it cost the lives (on an average) of some two hundred and fifty men. of its properties i sha

atlas, and to them was confided the conduct of the experiments in which every will was bound up* the colour of the atlanteans was very various, though the hair was invariably of a fiery chestnut with bluish reflections. one might see women whiter than aphrodite, others tawny as cleopatra, others yellow as tu-chi, others of a strange, subtle blue like the tattooed faces of chin women, others again red as copper. green was however a prohibited hue for women, and red was not liked in men. violet was rare, but highly prized, and children born of that colour were specially reared by the high priestesses. however, in one part of the body all the women were perfectly black with a blackness no negro can equal; from this circumstance comes the name atlas. it is absurdly attributed by some authors t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

obody is excited by seeing others eat. a "naughty" book is as dull as a volume of sermons; only genius can vitalize either. beyond this, once love is taken for granted, the morbid fascination of its mystery will vanish. the pander, the prostitute, the parasite will find their occupation gone. disease will go straight to the doctor instead of to the quack, as it does; the altars of mrs. grundy run red with the blood of her faithful! the ignorance or carelessness of a raw youth will no longer hound him to hell. a blighted career or a ruined constitution will no more be the penalty of a moment's exuberance. above all, the world will begin to appreciate the true nature of the sexual process, its physical insignificance as one among many parts of the body, its transcendent importance as the veh

ly initiate, for the momentum of thy force in transcendental antithesis serveth to propel thee, and the emancipation from the fetters of thought that thou hast won in that praxis of art maketh the whirlpool and gravitation of truth of competence to draw thee unto itself" al i,60 "my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me" the old comment 60. nu= 56 and 5+ 6= 11. the circle in the pentagram? see liber nv. the uninitiated perceive only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not here fitting to discourse. the new comm

wrong with him. when machinery creaks and growls, the engineer knows that it is not fulfilling its function, doing its will, with ease and joy. al ii,20 "beauty and strength, leaping laughter and delicious languor, force and fire, are of us" the new comment as soon as one realizes one's self as hadit, one obtains all his qualities. it is all a question of doing one's will. a flaming harlot, with red cap and sparkling eyes, her foot on the neck of a dead king, is just as much a star as her predecessor, simpering in his arms. but one must be a flaming harlot- one must let oneself go, whether one's star be twin with that of shelly, or of blake, or of titian, or of beethoven. beauty and strength come from doing one's will; you have only to look at any one who is doing it to recognize the glor

s, and the winged staff about which snakes twine, and it is he that goeth. now this letter is beth whose numeration is 2, and aleph-mem-nun is 91, which added to 2 makes 93. amoun is of course jupiter in his highest form. to understand this note fully one must have studied "the paris working; also one must be an initiate of the o.t.o. al ii,50 "blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green" the new comment there is here suggested the image of "the star and the snake. al ii,51 "purple beyond purple: it is the light higher than eyesight" the old comment 51. purple- the ultra-violet (v.51, the most positive of the colours. green- the most negative of the colours, half-way in the spectrum. the magical image of hadit is therefore an

re purple& green" the new comment there is here suggested the image of "the star and the snake. al ii,51 "purple beyond purple: it is the light higher than eyesight" the old comment 51. purple- the ultra-violet (v.51, the most positive of the colours. green- the most negative of the colours, half-way in the spectrum. the magical image of hadit is therefore an eye within a coiled serpent, gleaming red- the spiritual red of the spirit of nature, the letter shin, not mere fire- at the apex of the triangle in the half circle of nuiot's body, and shedding spangles as of the spectrum of eight colours, including the ultra-violet but not the ultra-red; and set above a black veil, as the next verse indicates. the new comment there is a certain suggestion in this 'purple' as connected with 'eyesight

ALEISTER CROWLEY THE OTO GNOSTIC MASS

x of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes

ALEISTER CROWLEY THE SWORD OF SONG

ose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory encompassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods* in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of

once childe roland found, blind, deaf, huge, 10 or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and shall i say god? be patient, your reverence,9 i warrant you ll journey a wiser man ever hence! let s tap (like the negro who gets a good juice of it, 15 cares nought if that be, or be not, god s right use of it),10 in all that forest of verses one tree11 yclept red cotton nightcap country: how a goldsmith, between the ravishing virgin and a leman to rotten to put a purge in, 20 day by day and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself off from the top of tower. moral: don t spoil such an excellent sport as an 25 ample estate with a church and a courtesan! truth, that s the gold 12

ideous servant of my will! taph! tath! arath! 2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone. then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high and holy that the evil spirit could perceive it not. avaunt! he shrieked, false soul of darkness! and the crystal flashed up red, the swarthy red of hate in a man s cheek, and darkened utterly. foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii. to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole force went out in a mighty current of hate towards his former friend. 1 allan macgragor bennett (whose motto

ncarnated as a parrot. for the parrot, said the wicked jehjaour, may live 500 years and never feel it. so a grey wonder of wings flitted into the jungle. so joyous a bird, thought the god, could not but be influenced by the ordinary passions and yield to such majesty as his own. but one day there came into the jungle a strange wild figure. he was a man dressed in the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words aum mani padme hum. 1 the parrot, who had never heard human speech, tried to mimic the old lama, and was amazed at his success. pride first seized the bird, but it was not long before the words had their own effect, and it was in meditation upon the conditions of exi

hird riddle: man and woman: o fountain of the balance! to whom our father answered with a swift flash of his sword, so swift she saw it not. came a fourth virgin, having a fourth riddle: what egg hath no shell? and our father pondered a while and then said: on a wave of the sea: on a shell of the wave: blessed be her name! the fifth virgin issued suddenly and said: i have four arms and six sides: red i am, and gold. to whom our father: eli, eli, lama sabachthani (for wit ye well, there be two arcana therein) then saith the sixth virgin openly: power lieth in the river of fire. and our father laughed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doe

ALEISTER CROWLEY EQ I 1

lness, and regularity of breathing. 9. various remarkable phenomena will very probably occur during these practices. they must be carefully analysed and recorded. 29 v "dharana- control of thought" 1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle. 2. proceed to combinations of simple objects "e.g, a black oval within a yellow square, and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living objects. 4. proceed to combinations of moving objects "e.g, a piston rising and falling while a pendulum is swinging. the relation between the two movements should be varied in different

ermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding. oh! like a rose-winged pelican she hath bred blessed babes to pan! oh! like a lion-hued nightingale she hath torn her breast on thorns to avail the barren rose-tree to renew her life with that disastrous dew, building the rose o' the world alight with music out of the pa

attempted more than once to nod to the accused. evidently there was no malice in him. the second police witness had fluency and self-possession enough for a lawyer: a middle-aged man, tall, florid and inclined to be stout; he was over-dressed, like a spruce shopman, in black frock-coat, grey trousers and light-coloured tie. he talked volubly, with a hot indignation which seemed to match his full red cheeks. if the workman was an undecided and weak witness, mr. hallett, of high holborn, was a most convinced and determined witness. he had been induced to buy the glasses, he declared, by the "old party" who told him that they would show him things exactly as they were- the truth of everything. you'd only have to look through 'em at a man to see whether he was trying to "do" you or not. that

tuned far above the ordinary. it was in chelsea, high up, in a rickety old house overlooking a dingy road and barges drawn up on the slimy, fetid mud-banks. and yet, even here, romance was present for the romantic; the fog-wreaths curling over the river clothed the houses opposite in soft mystery, as if they had been draped in blue samite, and through the water-laden air the sun glowed round and red as a fiery wheel of pha ton's chariot. the room was very bare; by the broad low window stood a large deal table crowded with instruments and glasses; strong electric lamps on the right and left testified to the prolonged labours of the optician. the roof of the garret ran up towards the centre, and by the wall there was a low truckle-bed, fenced off by a cheap japanese paper- screen. the whole

emed to me significant that the hill of calvary came at the end of the long journey. but i shrank from another prolonged effort; i said to myself that i couldn't face another task like 75 the last. but, all the while, i had a sort of uncomfortable prescience that the hardest part of my life's work lay before me "one day, a casual statement stirred me profoundly. the primary colours, you know, are red, yellow and blue. the colours shown in the rainbow vary from red to blue and violet; and the vibrations, or lengths, of the light-waves that give us violet grow shorter and shorter and, at length, give us red.2 these vibrations can be measured. one day, quite by chance, i came across the statement that there were innumerable light-waves longer than those which give violet. at once the question

ALEISTER CROWLEY EQ I 5

is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body b

a "lo! now, oh brothers, i exhort ye! decay is inherent in all the tendencies, therefore deliver ye yourselves by earnest effort" ananda metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur gri

the after-glow of the passionate ache of the world; i am pan no more, but the virgin of the starlight of the world. her in the silence, in the great, green woods, lie thou with me! slumber with me to-night under the stars, and the yellow drifting moon. we ill love no more as syrinx and pan; diana! come unto me, and i will grant the thing thou cravest! oh! the foaming milk of the stars "i bear the red-tipped lilies under the moon" 123 rosa ignota! ah! the pale moon flowers; the soft shy glances, and the virgin unwon! oh! the sweet burden of the sunless hours: love! i am conquered! nay, love! i have won! oh, feeble moon-light! oh sweet stars undone by the pale longing of eld! o virgin word, under the silent moon i bear the sword! oh, the soft burden of the sunken sun "i bear a chalice of lil

n" 123 rosa ignota! ah! the pale moon flowers; the soft shy glances, and the virgin unwon! oh! the sweet burden of the sunless hours: love! i am conquered! nay, love! i have won! oh, feeble moon-light! oh sweet stars undone by the pale longing of eld! o virgin word, under the silent moon i bear the sword! oh, the soft burden of the sunken sun "i bear a chalice of lilies under the moon "i bear the red-tipped lilies under the moon" light is no more; oh! let us swoon and die! and the secret way is starlit, star-bestrewn, star-guarded, star-set under the starry moon! is there no way but this beneath the sky? oh, moon of eld, ah! shall we die or swoon? o rose eclipsed, o rose, my rose of roses, the night is pale to death; the lyre reposes under the star-shot glamour of the moon and all her pale

e air- clear, sweet, and wholesome as it blew through the open window from the chilterns- was fouled with a musty stench. and she woke her governess with a tale of a tiger. the second visit was again at night. she had been hunting, was alone at the death, had beaten off the hounds. that night she heard a fox bark in her room, she spent a 125 sleepless night of terror; in the morning she found the red hairs of a fox upon her pillow. the third visit was nor in sleep nor waking. but she tightened her lips, and would have veiled the hateful gleam in her eyes. it was that day, though, that she struck a servant with her riding=whip. she was so sane that she knew exactly wherein her madness lay; and she set all her strength not to conquer but to conceal it. two years later, and patricia fleming

ALEISTER CROWLEY EQ I 5

upward from the apex, equal to the length of the base. a trefoliate of three isosceles triangles of base slightly smaller than the first triangle and sides equal to the first triangle is created at the upper tip of the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the boo

has arched her rainbow wings; and her face is bent over the cauldron, and she is blowing opalescent silvery rings on to the rose; and each ring as it touches the water bursts into flame, and the rose takes new colours. and now she lifts her head, and raises her hands to heaven, and cries: o mother, wilt thou never have compassion on the children of earth? was it not enough that the rose should be red with the blood of thine heart, and that its petals should be by 7 and by 7? 16 she is weeping, weeping. and the tears grow and fill the whole stone with moons. i can see nothing and hear nothing for the tears, though she keeps on praying "take of these pearls, treasure them in thine heart. is not the kingdom of the abyss accurst" she points downward to the cauldron; and now in it there is the

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

the sixteenth pale blue, for the seventeenth crimson, for the eighteenth bright yellow, for the nineteenth crimson adorned with silver, for the twentieth mauve, for the twenty-first pale green, for the twenty-second rose-madder, for the twenty- third violet cobalt, for the twenty-fourth beetle-brown, blue-brown colour, for the twenty-fifth a cold dark gray, for the twenty-sixth white flecked with red, blue, and yellow; the edges of the letters shall be green, for the twenty-seventh angry clouds of ruddy brown, for the twenty-eighth indigo, for the twenty-ninth bluish-green, for the thirtieth mixed colours. this shall be the form to be used by him who would partake of the mystery of any aethyr. and let him not change so much as the style of a letter, lest the holy word be blasphemed. and le

re. and let there be praise and blessing unspeakable unto him that sitteth upon the holy throne, for he casteth down mercies as a spendthrift that scattereth gold. and he hath shut up judgment and hidden it away as a miser that hoardeth coins of little worth. all this while the angel hath been pushing me backwards, and now he is turned into a golden cross with a rose at its heart, and that is the red cross wherein is set the golden shewstone. bou-saada "december" 1, 1909. 2.30- 4.10 p.m. the cry of the 17th aethyr, which is called tan into the stone there first cometh the head of a dragon, and then the angel madimi. she is not the mere elemental that one would suppose from the account of casaubon. i enquire why her form is different. she says: since all things are god, in all things thou s

ALEISTER CROWLEY EQUINOX EQ I 1 2

r. peter squire, the well-known pharmacist of oxford street. according to the "british pharmacopeia" the official variety may consist of the flowering or fruiting tops; and is frequently of inferior quality, seeing that the fruiting tops yield less resin. according to the "journal" of the chemical society's transactions, the important constituent is a resin. the active principle is stated to be a red oil, cannabinol, which is liable to be come oxidised and inert. its medicinal properties are sedative, anodyne, hypnotic and antispasmodic. it has been used with success in migraine and delirium, neuralgia, pain of the last stages of phthisis and in acute mania, also in menorrhagia and dysmenorrhoea("squire's companion" page 167, 1904 edition) it does not produce constipation or loss of appeti

a powerful odour, but is almost devoid of taste. numerous attempts have been made to isolate the active constituent of indian hemp; it is not possible here to do more than allude to the chief late ones. in 1881 siebold and bradbury isolated a thick yellowish oily liquid which they termed "cannabinine" and their results were confirmed in 1884 by warden and waddell. in 1894 robert separated a dark red syrupy mass possessing intoxicating properties and in 1896 wood, spivey, and easterfield obtained from charas under reduced pressure certain inactive terpenes and a viscous resin "cannabinol" which when warmed melts to an oily liquid. cannabinol when taken internally induces delirium and sleep, and, as far as at present known, is the intoxicating constituent of indian hemp. in addition to this

hydrating agents a hydro-carbon c10h16 is formed."oxidation with aqueous chromic acid, alkaline or acid permanganate or dilute nitric acid is accompanied by the production of a caproic acid, lower fatty acids being probably produced at the same time. the action of fuming nitric acid upon cannabinol dissolved in cold glacial acetic acid removes one carbon atom as carbonic anhydride, and produces a red amorphous substance which gives numbers on analysis agreeing with the formula c17h20n2o6."this substance when boiled with nitric acid yields a light-red substance c17h20n2o8 which upon further oxidation yields among other substances a yellow acid crystalline compound c13h15n2o5, which forms sparingly soluble crystalline sodium, ammonium and silver salts and is probably a dinitrophenol, and a c

of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. 5 it is with the object of giving the reins into the hands of others that i have written this record, not without pain. others, reading it, will see the sort of way one sets to work; they will imitate and improve upon it; they will attain to the magistry; they will prepare the red tincture and the elixir of life for they will discover what life means. 6 prologue it hath appeared unto me fitting to make a careful and even an elaborate record of this great magical retirement, for that in the first place i am now certain of obtaining some result therefrom, as i was never previously certain. previous records of mine have therefore seemed vague and obscure, even unto the wi

ing those cards for the opening of an operation;"b" that i had had two false starts. the final operation is certainly most favourable; we shall see if it comes true. i can hardly believe it possible. 6.10. will now go for a stroll, get some milk, and settle down for the evening. 10.50. i regret to have to announce that on going across to the d me with this laudable intention, nina brought up that red-headed bundle of mischief, maryt waska. this being in a way a "bandobast"(and so inviolable) i took her to dinner, eating an omelette, and 15 some bread and camembert, and a little milk. afterwards a cup of coffee, and then two hours of the vajroli mudra badly performed. all this i did with reluctance, i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate

ALEISTER CROWLEY EQUINOX EQ I 2 2

ere he learnt from the whispering winds and the dreamy stars that life was not altogether a curse, and that every night dies in the arms of dawn. his freedom, however, was of but short duration; yet, though he was dragged back to the prison from which he had escaped, he had learnt his own strength, a new life had flowed like a great sea dancing with foam upon him, and had intoxicated him with the red wine of freedom and revolt- his gauntlet of youth had been cast down, henceforth he would battle for his manhood, ay! and for the manhood of the world! then the trumpet-blast resounded; the battle had indeed begun! struggling to his feet, he tore from him the shroud of a corrupted faith as if it had been the rotten cerement of a mummy. with quivering lip, and voice choked with indignation at t

oose the fiends of the pit, so that mankind might yet learn that compassion was not dead. nevertheless, the madness passes, like a dark cloud before the breath of awakening dawn; conscious of his own rightness, of the manhood which was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciously sheathe 232 his blood-red sword, and blow flame and smoke from the tripod of life, casting before the veiled and awful image of the unknown the arrows of his reason, and diligently seeking both omen and sign in the dusty volumes of the past, and in the ancient wisdom of long-forgotten days. deeply read in poetry, philosophy and science, gifted beyond the common lot, and already a poet of brilliant promise; he suddenly

lly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in th

he stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides converge slightly as they approach the bottom. bottom is a downward pointing wedge, with sides abo

s is a banner; top is aprox. 2/3 length of sides. sides converge slightly as they approach the bottom. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the center of the banner is a calvary cross. superimposed on the central junction of the calvary cross is a hexagram composed of two hollow triangles of contrasting colors (independent sources give blue and red. the bands that form each triangle interlace with those of the alternate triangle. the interlace is in such wise as to leave a long uncovered section to counter-clockwise of each point and a shorter uncovered section to clockwise of each point. the top point of the hexagram exactly touches the top edge of the calvary cross, the other points being arrayed by nature of the center of the hexagram

ALEISTER CROWLEY EQUINOX EQ I 2 3

hes, whilst the husbandman made thongs, which he used for the harness of his primitive plough. seal oil was also thought to possess medicinal virtues of no mean order, and, until quite recently, a course of oal-roin was a favourite, if not a never-failing, specific for all chest diseases. furthermore, it is asserted by martin("circa" 1695) that seal liver, pulverised and taken with aqua vitae, or red wine, is a good prescription for diarrhoetic disorders. seal oil was used for lighting purposes in the monasteries, as the skins were for clothing, and from the pages of adamnan we learn that the monks of iona, in the time of st. columba, had their own seal preserve. the animal was also very popular as an article of food. the natives of the western islands, says martin, used to salt the flesh

ngala, speg me ghille fada fienna- gheala 's minig a bheis a'greim de rudain, a mhic unhdainn 'ic amhdainn, speg a ghille mhoir ruaidh 's olc a rinn an fhaire 'n raeir. translated: the paw (or hand) of spaidrig, the paw of my tenderly cherished darling, the paw of fingalia, the paw of my long-legged, fair-haired lad, who frequently sucked his finger- son of oedan, son of audan, the paw of the big red-haired lad who badly kept the watch last night. the watchman surmised that the beautiful woman who now stood before him was a "spirit from the vasty deep" and 346 resolving to kill her, hurried off for his weapons. she saw him, fled towards the sea, and in the twinkling of an eye assumed the guise of a seal and plunged beneath the waves. although tales about sea-trows and mermaids are still pl

corner a box, resembling a coffin in shape, though it was certainly not a coffin such as i delight in seeing daily in the windows of the undertakes. it was divided into compartments "is this the box of lofty thoughts, i wonder" said i to myself. in that case the man must have had a certain degree of reason about him after all, for the box was far from being empty "in the first compartment" was a red flower, blushing deeply with all the purest carmine of nature. the flower was certainly not freshly cut, but had preserved all its beauties and delectable perfume "in the second compartment" was a doll. oh, not an extraordinary doll! a plain, common hand-made wooden doll, which you could open by the middle, to discover inside it a second doll presenting exactly the same appearance. just like t

beast. i must admit this has proved true for me also. it is the last time that i let my own personality come between the readers and the wickedly mad hero of history, and i apologise for this intrusion. i now give place to him, and will publish his notes as i receive them. the contents of the coffin have not suffered from the wreck. here they are all, the books and the skull, the roses white and red, the picture and the doll. from the seventh and eighth compartments sprang the same tunes. truly, the sound reminded me of some hoarse singer, but the quantity of seawater absorbed during the floating journey from ship to land certainly accounts for it. i shall gather a few lemons and rub the wood carefully with their juices. 372 being a man of method and logic, i could not but begin with book

nce; he ruins women as a child plucks a daisy. lancelot commits adultery with kind gloves on; and enoch arden moralises like a sunday-school teacher at a village treat. in the mouth of this soft-spoken counter-jumper the wildest words take on the smoothest sense. by sheer dint of cadence. 396 "dragons of the prime that tare each other in their slime" sounds less terrible than a dog-fight "nature, red in tooth and claw with ravine, shriek'd- is but a termagant "ring out, wild bells" suggests no tocsin (as it might, for they symbolise the stupendous world-tragedy of the atonement) but at most the pastoral summons to a simple worship, at least the dinner-gong- a dinner whose turkey cooed, not gobbled; a plum pudding innocent of brandy. yet these lines are the most forcible one can remember; a

ALEISTER CROWLEY EQUINOX EQ I 2

milable to western psychology. in "science and buddhism" i dealt in some detail with these skandhas; but i will briefly recapitulate. in examining any phenomenon and analysing it we first notice its name and form (nama and rupa "here is a rose" we say. in such a world live the entirely vulgar. next (with berkeley) we perceive that this statement is false. there is an optical sensation (vedana) of red; an olfactory sensation of fragrance; and so on. even its weight, its space, are modifications of sense; and the whole statement is transformed into "here is a pleasurable set of sensations which we group under the name of a rose" in such a world lives the sensuous artist. next, these modifications of sense are found to be but percepts; the pleasure or pain vanishes; and the sensations are obs

ment's weakness or a moment's wavering! this "two-handed engine at the door stands ready to smite" each one of us who has not attained to arahatship, admission to the great white brotherhood. is it not enough to make us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black

r heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando invenias occultum lapidem; and harnessing to our triumphal car the white eagle and the green lion we voyage at 63 our ease upon the path of the chameleon, by the towers of iron and the fountains of supernal dew, unto that black unutterable sea most still. xiii "from the cavities of the earth leap forth the terrestrial do

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

hat day by the water-side, the god's hot breath and the hidden bride, makes me more shy as i wander alone, unknowing whither i fare. xiv and in the morning pan rose and fled, and left me alone to sleep; and long i lay in a slumber dead. then on hands and knees did i creep back to the shade of the sheltering trees; and i found my sheep on the shady leas; and my body was flushed, and my cheeks were red, and my eyes too bright to weep. 135 xv after long dreamless sleep i knew the tale that had fled my tongue, i found in far in the water blue, in the song by the skylark sung, in the melody slow of the waving corn, in the rushing of wind through the vines re-born, and wherever the water-lilies grew, and the green, green willows swung. xvi and still the lady of my dream as a light before me goes

ALEISTER CROWLEY EQUINOX EQ I 3 2

at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus

all wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the te

efore me looms the mighty gate of the east! on the right the pillar of fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the s

med_ scorpio hb:nun_ sagittarius hb:samekh_ capricorn hb:ayin_ aquarius hb:tzaddi_ pisces hb:qof (black_ illustration on page 211 described "65. the chief adept's wand" the top of the wand is a winged-sun disk or ba-hadit. extending down from this to either side along the upper quarter of the wand shaft are two uraeus serpents, facing to left and right. the serpent to the right wears the egyptian red crown and that to the left the white crown. the shaft is divided into five sections with the lower four marked to the left by the symbols of the elements and the middle three with the hebrew mother letters to the right. the five sections of the shaft are marked from top to bottom thusly: white, dee red hb:shin, air yellow hb:aleph, water blue hb:mem, spirit black. illustration on page 211 desc

he living among the dead "chief adept" i am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth on me, shall never die "second adept" behold the image [directing attention to lower half of lid8] of the justified one, crucified on the cross of the infernal rivers of death, and thus rescuing malkuth from the folds of the red dragon. illustration facing page 218 described "diagram 71. the lid of the pastos" this is a black and white halftone tipped in on clayed paper. it is a long vertical rectangle, 7x19 proportions, divided into a gray (white) background half on top and a black background half on bottom. in the top half is a floating figure of jehovah, head gloried by rays forming a right canted star of one off v

ALEISTER CROWLEY EQUINOX EQ I 3 3

amentation (conjoint "unlooked-for sorrow suddenly descending upon happiness) whilst cutting up a joint for a customer accidentally severed the femoral artery and died in a few minutes. these mishaps are most likely mere coincidences, but a coincidence when it happens is quite as awkward as the real thing, and in the case of abramelin the coincidences can be counted by scor " the coming of apollo red roses, o red roses, roses afire, aflame, o burgeon that discloses the glory of desire_ hush! all the heart of fire is mingled in thy name, o roses, roses, roses, red roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword

the meadow_ a flash of light_ a call_ a patter on the wall_ the air is bright as blood; a moment stands a shadow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but

earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in

lonely carriage. i attempted another perusal of my book, when, without any opening of the door or of the window, i noticed a stranger seated in the opposite corner. his eyes were on me. he left me no time for much thinking, speaking almost immediately"'may i beg you to forgive a stranger, sir' he said 'but i cannot endure this temperature. will you allow me to open the windows" 1 underlined with red ink in the original letter "i like fresh air myself; but it was so very cold on that day that i had carefully shut both windows. something in his appearance and his look, intensely heavy on me, led me to refrain from answering. i merely nodded, grunted, gathered my rug higher around me, and resumed my reading "he thanked me profusely, opened the windows, both of them, as wide as they could be

ace of cramming a lot of ridiculous formulae and equations down children's throats, they might become places where time is not altogether wasted. twenty years ago i remember learning some two hundred chemical formulae, the only two which i can remember now being h2s, because i emptied a bottle into my tutor's desk, and h2so4, because i poured some on his chair to see if it would turn his trousers red, with the result that what lived beneath mine turned very pink shortly after he had discovered who the miscreant was. how i should have learnt to love chemistry instead of hating it, if i had been taught from sir edward thorpe's little book! there is more elementary education in chapter iv_ the philosopher's stone_ than ever i learnt in five years with newth and thompson; and after all, should

ALEISTER CROWLEY EQUINOX EQ I 3

fact not to be learned from books "g.c.j" rider's library of alchemical philosophy the hermetic and alchemical writings of aureolus philippus theophrastus bombast of hohenheim, called paracelsus the great, now for the first time translated into english. edited with a biographical preface, elucidatory notes, and a copious hermetic vocabulary and index, by arthur edward waite. in two volumes, dark red cloth, medium 4to, gilt tops, 25s. net. vol. i, 394 pp; vol. ii, 396 pp. the turba philosophorum, or assembly of the sages. an ancient alchemical treatise, with the chief readings of the shorter codex, parallels from greek alchemists, and explanations of obscure terms. translated, with introduction and notes, by a.e. waite. crown 8vo, 4s. 6d. net. a great symposium or debate of the adepts asse

forming a rough triangle in cloth about that device. he wears a serpent ring on the third finger of his right hand. on the table to the left, in the corner of the photo, is a large and circular honey topaz set in a vermilion cross (colors from other sources. a ribbon is attached to the cross. to the right is a standing book, evidently crowley's magical diary. this book is bound in what looks like red moroccan leather, chased in gold and embossed (conjectured from surviving diaries of crowley's) the spine of the book has "perdurabomagister" vertically on it. the "p" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there i

s to choke the throat of silence! hard behind gathers a blacker cloud than all. but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar- and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest's aftermath! marsyas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender_ and the ice drags him down! 19 olympas. but may our trembling frame, our clumsy clay, endu

all worship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse_ 49 olympas. what is this word? marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence

ning the secret society of hashishins, the work of von hammer- purgstall, and the note of m. sylvestre de sacy contained in vol. 16 of "m mories de l'acad mie des inscriptions et belles-lettres; and, with regard to the etymology of the word "assassin" his letter to the editor of the "moniteur" in no. 359 of the year 1809. herodotus tells us that the syrians used to gather grains of hemp and throw red-hot stones upon them; so that it was like a vapour-bath, more perfumed than that of any grecian stove; and the pleasure of it was so acute that it drew cries of joy from them. hashish, in effect, comes to us from the east. the exciting properties of hemp were well known in ancient egypt, and the use of it is very widely spread under different names in 62 india, algeria, and arabia felix; but w

ALEISTER CROWLEY EQUINOX EQ I 4 2

mple. 12.30 p.m. began mahasatipatthana desultorily. 1.15 p.m. in mahasatipatthana. doing it very badly. seem sleepy. 1.35 p.m. went out for a walk feeling ill. ill all the week. 28th during the night began again meditation upon ajna, and "mantra aum tat sat aum" 30th. decide to do tests on old principle to see how i really stand. 179 begin. end. object. time. no. of breaks. 10.21 a.m. 10.23 a.m. red cross 2 m. 10 s. several breaks of the kind "oh, how well i'm doing it" seem quite to have forgotten what very long times i used to do. white tri- 10 m. 20 breaks. angle [this about harmonic of good; 20 m. 10 breaks is a good per- formance] apas-ak sa [very difficult: slightest noise is utterly disturbing] 10.55 a.m. 11.1 a.m. red cross 6 m. 7 breaks [but it is to be observed that a break may

ent and "breeding of the man are never in question. his hair is reddish, curly "luxuriant. he is clean-shaved, and wears an eye-glass with a "tortoiseshell rim" todd "has a face of keen pallor; he is dressed in black, with a flowing black "cape, black motor-cap. he gives the impression of great age combined with "great activity" act i grandfather "sunk in melancholy in his arm-chair" mrs. ossory "red and weeping" ossory"(a british heavy father) grief-stricken" euphemia "sobbing at the "table" carr "and "delhomme "cold and hot respectively in their expression of "sympathy" mr. todd "is at the door, his cloak on, his hat in his hand" ossory. it is kind of you to have so far to break the sad news, my dear sir. i hope that we shall see you again soon under- under- under happier circumstances [

d by the fading pyre. the air was smoky, the flame was blue, and the face of the troll like fire. and so we gave her the heart of the slain, that was slain for a dead man's sake; she chuckled low at each blackened vein gory an brown and torn; she wriggled her sides like a wounded snake as she squeezed the blood into a horn. 237 far into the fire she cast the blood, and the flames grew twisted and red; her breast heaved with her passion's flood as a hollow-eyed ghost arose like a cloud of stench from the rotting dead. when a wind from a pest-house blows. she clasped the ghost to her skinny dugs- no other love might she know- the dead man squirmed at her panting hugs, but she had her passionate will, and a sobbing breeze began to blow from the top of the lonely hill. and then a dim grey stre

he lips flat. her smile was like the snarl of a wild beast. she stood, violin in hand, before the wall. against it was a large tablet of mosaic; many squares and many colours. on the squares were letters in an unknown tongue. she began to play, her gray eyes fixed upon one square on whose centre stood this character, n. it was in black on white; and the four sides of the square were blue, yellow, red, and black. she began to play. the air was low, sweet, soft, and slow. it seemed that she was listening, not to her own playing, but for some other sound. her bow quickened; the air grew 277 harsh and wild, irritated; quickened further to a rush like flames devouring a hayrick; softened again to a dirge. each time she changed the soul of the song it seemed as if she was exhausted: as if she wa

her desire. the blood flushed and swelled her face beneath its sweat. her eyes were injected with blood. the song rose, culminated- overleapt the barriers, achieved its phrase. she stopped; but the music went on. a cloud gathered 278 upon the great square, menacing and hideous. there was a tearing shriek above the melody. before her, his hands upon her hips, stood a boy. golden haired he was, and red were his young lips, and blue his eyes. but his body was ethereal like a film of dew upon a glass, or rust clinging to an airy garment; and all was stained hideously with black "my remenu" she said "after so long" he whispered in her ear. the light behind her flickered and went out. the spirit laid her violin and bow upon the ground. the music went on- a panting, hot melody like mad eagles in

ALEISTER CROWLEY EQUINOX EQ I 4 3

t it transcendeth reason. therefore sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. v xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight's own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and slayeth it; it proves but a child's toy. xv. in a tuscan grove he findeth, from the antics of a satyr, that the gods sill dwell with men. mistaking orgasm for ecstasty, he is found ridiculous. xvi. baiting for it with gilded corn in a moonlit vale of spain, he findeth the bait stolen by bermin. xvii. in crete a me

lamede his pulses pause "it is not possible (quod he "that palamede is wroth, and draws his sword, decapitating thee. by parity of argument this deed of blood must surely be" with that he suddenly besprent all scythia with the sage's blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard's head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 32 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs- old pagan fables run to seed! sir pa

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

dumb: before an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede. 40 "we burn" qouth he "no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers- the gods are ours, and we are theirs" sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing turned to one profound melodious bay. sir palamede with pleasure burned, and bowed him to the idol grey that on the altar sneered and leered with loose red lips behind his beard. sir palamedes and the beast are woven in a web of gold until the gilding of the ea

ath, he calls some passing fishermen to bear him. presently he saith: 47 "bear me to some remotest den to heal me of my ills immense; for now hath neither might nor sense sir palamede the saracen" 48 xviii sir palamedes for a space deliberates on his rustic bed "i lack the quarry's awful pace (quod he "my limbs are slack as lead" so, as he gets his strength, he seeks the castles where the pennons red of dawn illume their dreadful peaks. there dragons stretch their horrid coils adown the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury 'scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns h

ALEISTER CROWLEY EQUINOX EQ I 4

g are united so happily as in this little book "the morning leader" july 10, 1908. there is promise and some fine lines in these verses "the times" july 11, 1908_ very few copies remain_ illustration on center top third by horizontal of the back cover: this is an equilateral triangle circumscribed in a white ring. the triangle is of wide and white bars. the field within ring and triangle is solid red. text to the left "price one guinea net" text to the right "to be had of the equinox, 124 victoria st, s. w. and through all booksellers goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books id ve

speedily- which he didn't. he sailed back to europe, found himself in london, where his first experience caused him to waver between eagerness and self-consciousness. at that time, he met with the adventure which i related. a young widow horse- whipped him. lionel was still very far from his salvation. 1 for reasons which are obvious to anyone who has mixed the gluten of the white eagle with the red powder, or accomplished the third projection, the order of the tarot trumps cannot any longer be preserved. nor will their number exceed seven. ix the hermit he went to seek it in the wilderness. a cottage green as a lizard, surrounded by flowers and trees, well furnished, well kept by a couple of servants, male and female, such was the chosen retreat. it proved very comfortable- and lonely. h

she was a woman of six and twenty, most easy to understand, very simple and very complex, simple in her complexity, complex in her simplicity. to men she seemed a man, strong, healthy, a rough- rider, a ski-runner, a champion in many sports, who smoked her pipe and emptied her glass passing well. to women she seemed a woman, whose hands were ever ready for a soft caress, whose lips were full and red, whose skin was velvet. as a whole, she was very manly in her life, speech and 34 habit. she dressed often as a man; and, one day, riding by lionel's cottage, she noticed the thin-armed youth whose eyes were big and haloed. their eyes met; she smiled, he trembled. both were pleased. the next day rose and brought them again together. a formal introduction followed. mary the male conquered lione

n and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein my thought wandered 25 times. now i began also to consider more complex things: my little rose cross;4 the 46 complex tatwas; the golden dan symbol, and so on. also i began the exercise of the pendulum and other simple regular motions. wherefore to-day of venus, the 2

usly exudes a poison. this venom (the sun-fluid of mortality) goes to the right nostril, as the moon-fluid of immortality goes to the left, by means of the pingala which rises from the left side of the ajna lotus.84 the m l dhara is also the seat of the ap na. 2 "the svadisth na chakkra" this chakkra is situated at the base of the sexual organ. it has six petals. the colour of this lotus is blood-red, its presiding adept is called balakhya and its goddess, rakini.85 he who daily contemplates on this lotus becomes an object of love and adoration to all beautiful goddesses. he fearlessly recites the various shastras 88 and sciences unknown to him before. and moves throughout the universe.86 this chakkra is the seat of the sam na, region about the navel and of the apo tatwa. 3 "the manip ra c

ALEISTER CROWLEY EQUINOX EQ I 6 2

in. he is mars in capricornus" brother capricornus emissarius. the leader of the chorus, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capricornus and aquarius sections from" 963 "while others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the temple being in darkness, and the assistants seated, let" brother capricorn

ine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead pharaoh's eyes from out the tomb burned like twin planets ruby-red. enswathed, enthroned, the halls of gloom echo the agony of the dead. silent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate

ts armed, are shred like husks: the ensanguine brand leaps like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the chorus "secretly removes hell-broth vase" 9 part ii "the temple in darkness" magister templi. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capri

ity supreme; with infinite mystery, abysmal, dark, unlighted ever by the faintest spark for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death["blow out red lights [bro. capricornus emissarius "runs out with tom-tom and dances wildly. at the conclusion" aquarius "and" capricornus "run up, tearing the veil asunder" bro. capricornus emissarius "flings himself at foot of altar" choragoge "lights salt again, or other glare" magister templi "is discovered lying dead, his head supported by" mater coeli "weeping [capricornus "extinguishes the light [aqua

nebre: waddell["silence" aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333

ALEISTER CROWLEY EQUINOX EQ I 6

d up on the shore of life by the sea of luck; a strange and venomous flower, intent to prove an unguessed continent. new worlds of love in the curve of its cup! new fruits to crush, new flowers to pluck. white waif, white champak-blosso blown from the jungle to the lost lagoon! white lily swayed by the wind of time! grey eyes that crave the chrism of crime! blanched face like a note on a clarion! red mouth like the sun through simoon, typhoon! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds, weirds of woe, 43 things beyond history and art in the tresses that tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes?

web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the body a corpse and the soul inurned! against your heart i laid mine ear, jeanne! and the clock went ticking, ticking. how could i choose but hear, jeanne! ah me! what thoughts came pricking like spurs in the flanks of a weary horse? nor heart nor clock could feel remorse, but kept their definite deadly course, jeanne! al

k her passing hours) a mighty goddess strays. her rapt eyes gaze in calm undying swoon, like stars in june that guard earth's sleeping flowers, the guests of summer days. moving she plays some sweetly slumbrous tune, as mothers croon; through faint aeolian showers, her mist-hung garment sways. and in her shadow chaste as starlit snows, a vestal goes, scattering sweet roses: roses deep-thorned and red- whose leaves are shed in perfumed dreams, where glows a world that blows and fairy-like discloses the fields that flora fled. and some are sped where dream brings that repose the thorn bestows (where naught that is, reposes- goring the sleeper's head. ethel archer. 112 the ordeal of ida pendragon 113 the ordeal of ida pendragon "to i, j, and k" i the red hour there was myrrh in the honey of t

ctivity "exactly. you cannot understand being, which is peace "don't! you are near "my" secret, now "wait till the grey hours" she dropped three napoleons on the plate, and disdaining to wait for the change, took edgar's arm in hers. they hailed a fiacre "by the way, i don't know your name" he began, as they clattered down the boul' mich. 120 "ida pendragon. but call me poppy, because my lips are red, because i give sleep, and death" a pause "and you name, nice boy "edgar rolles- you may call me monkshood "what "the" edgar rolles "as ever is "oh, they'll hang you! they'll certainly hang you! for that last book of yours. but you shall hang here first" her long white fingers went to her neck, like a cuttle-fish feeling for its prey. her eyes closed: her throat worked convulsively for a momen

ilent, and the streams flow sluggishly through the veins of the world. dark gray and cloudy, the skies no more are blue, and grayness reigning solitary makes music drearily through the wind-harp. the dripping rain soddens the earth, and the stones lie thick and wet among the leaves; and the trees wave naked arms in despair to the sky. the light is quickly dying, and there is no more day; the dull red sun- a sore and aching eye in a face of gray- droops down to slumber. all the world is dead. rose! rose! where art thou? o my rose, my rose! my secret rose, art lost among the gray? there is no voice in the silence; in the woods the brownness glistens under the weeping rain, 149 and i am in despair of thee and time. weeping the trees, and all the streams grown sullen under the lowering skies

ALEX SANDERS THE KING OF THE WITCHES

'you, too, may be persecuted' she warned 'which is why you must work in secret, as i have done ever sincemy grandmother taught the magic to me as a child' she sat him in her best armchair beside the black lead grate while she cleared away the circle with its strange designs and started making the tea. alex looked cautiously round the large well-furnished kitchen. over the mantelpiece was draped a red chenille cloth fringed with tiny bobbles and there were others on the deal welsh dresser and the tea table. now that the circle had been removed together with the brassbowls and other strange objects, there was nothing to show that this was not an ordinary kitchen-nothing except the small knife that had cut him and a pair of swords on the dresser. gran followed his gaze and went to put the wea

and he had this strong chest specially made to house the silver he had collected' 13 alex knelt beside her as she took from the cupboard a crystal ball and a black-hilted knife 'this is my athame' she said, showing him the knife 'when you are old enough to be a fully fledged witch, you shall have one too' alex was not sure that he wanted one; he preferred the crystal which reflected the black and red tiles on the floor and the cheerful glow from the fire. but his grandmother would not let him hold it for more than a minute 'you'll make it cloudy' she told him 'later i'll teach you how to use it, but you've had enough for one day. now come and get your tea' it would be years before he discovered that he was the last of a line of witches dating back to the fifteenth century; that the initiat

erly made sleeves, and an outer robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you shall have on your head a beautiful crown or woven fillet of silk and gold' alex spent weeks seeking out suitable materials and hand-sewing the garments, and he made the crown from gold wire used for threading necklaces, and red velvet 'a wand of almond tree, smooth and straight' was fashioned from a yard of dowelling. ail- x snmlcrs galcs into his cr ystal maxin h il-ssl' s til .u h.uuc ovl'i' th l' altar, siilt l ll ll ll il-d h y inrc usc sli ll l kl' tarot cards set out(,r a 'r e:ldin g' the w itches' circle. the objects within it include th e pentacle, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e

e your acquaintance. would you do me the honour. of dining with me so that we luay discuss something which, i am sure, will be dear to the hearts of both of us' alex wrote back agreeing to meet him, but forgot all about it after he had looked up details of kali worship. one of the goddesses of hinduism, she represented destruction. her image was an. enormous black-skinned woman with a large blood-red tongue from under which projected fierce tusks. she was garlanded with a necklace of human skulls. modem hindus disapprove of the ancient rites of worship which, in some parts of india, are still performed and. in which live animals are sacrificed. the more alex read, the less he liked the sound of the cult, but he tried to keep his mind open: perhaps.i like witchcraft, the worship of kali had

alex's> stunned silence to meanconsent,mrg. hastened to add that as witcheraft,uubrokendownthe centuries .had developed so much .power' alex would be asked to remain in india for a period ofsix months so. that he 101 couldinstruct.the priests in the european.ways ofraising the cones of power and. setting them to work and because the new .temple must have 'the-very best equipment, they were prepcl.red to allot a large sum of money to purchase real witches knives,swords: and other magic weapons which alex could engrave, dedicate and hand.over to .the temple after the ceremony. recovering his composure, alex set them" right about witchcraft 'it is centuries since sacrifice was countenanced by our gods' he told the disbelieving priests 'in olden days people were brutalized by their environment

ALEXANDRIAN BOOK OF SHADOWS OCCULT

his is part of lady sheba's first degree initiation ritual, where it is given as a speech made to the candidiate by the high priestess l first degree initiation people: l hierophant (h (initiator) l candidiate (c) l hierophant's working partner (p) l summoner (s (hierophant does his part if s unavailable) l high priestess (hps (actually, h or p, depending on gender) needs: l blindfold l nine foot red cord l short white cord l oil l scourge l all ordinary esbat requirements preparation: candidate stands outside circle to ne, blindfolded and bound by members of the opposite gender. wrists are bound together in back by middle of a 9 foot red cord, knotted in front at throat with ends hanging down front as cable-tow. a short white cord is fastened to the right ankle with ends tucked in so as n

s sits upon the altar, facing south, in the osiris position. hp kneels before her, kisses both knees, extends arms along thighs, and adores. hp then fetches filled chalice and celebrates wine and cakes. hp again kneels before hps, kisses knees and extends arms in adoration as before. both rise. hp says: hp: ere i proceed with this sublime rite, i must beg purification at thy hands. hps takes up a red cord and binds his arms, then taking up the cable-tow, leads him once about the circle. hp kneels facing altar. scourge. hp rises and is unbound whereupon he binds hps as she bound him, leads her about the circle and scourges her as she kneels before the altar. hps rises and hp takes her by the cable-tow to each quarter in turn, saying: hp: hear ye, mighty ones of the east [s, w, n: the twice

e, now is the appropriate time to do it. or a meditation upon the moon's season, or such other matter as may be fitting or needful. at an esbat wine and cakes will follow, but at a sabbat the great rite comes first. notes l from the witches' way by the farrars. wine blessing follows: working part of esbat circle (any worship circle) hps stands in god position before altar. hp fills a chalice with red wine and offers it up to her from his knees. hps takes athame between her palms and holds it above the chalice. hp: as the athame is to the male, hps: so the cup is to the female; both: and conjoined they bring blessedness. laying athame aside, hps accepts cup of hp (kiss, sips and returns it to him (kiss) who also sips and arises to pass it to a woman (kiss) to sip and hence from woman to man

and lithe made from ash and willow withe tied with thongs of willow bark in running stream at moonset dark. with a pentagram indighted as the ritual fire is lighted; sweep ye circle, deosil, sweep out evil, sweep out ill, make the round of the ground where we do the lady's will. besom, besom, lady's broom sweep out darkness, sweep out doom rid ye lady's hallowed ground of demons, imps and hell's red hound; then set ye down on her green earth by running stream or mistress' hearth 'till called once more on sabbath night to cleans once more the dancing site. notes i understand that this chant was written by lady tamara of the wcc (however, i have no evidence for this except hearsay, and the fact that the wcc appears to use it, so i may be wrong) l there is absolutely no reason to think of it

to have a copy of. l yule preparation: let all be properly prepared and purified. in the centre (or just south of centre) of the circle stands the cauldron of cerridwen wreathed about with pine boughs, holly, ivy and mistletoe and therein is laid a balefire of nine woods: rowan, apple, elder, holly, pine, cedar, juniper, poplar and dogwood. the altar is decorated as is the cauldron and bears two red candles as well as an unlit red candle or torch for each covener present. there should be no other light except the altar candles and those about the circle. hp casts the circle, calling forth the ancient ones to bear witness. hp draws down the moon upon the hps and then lights the balefire. hp then moves to the north, before the altar, as the hps stands in the south with the coveners in a cir

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ofoundly learned, and knows more about the rays and planetary hierarchies of the solar system than anyone else in the ranks of the masters. he works with those who heal, and co-operates unknown and unseen with the seekers after truth in the world's great laboratories, with all who definitely aim at the healing and solacing of the world, and with the great philanthropic world movements such as the red cross. he occupies himself with various pupils of different masters who can profit by his instruction, and within the last ten years has relieved both the master m. and the master k. h. of a good deal of their teaching work, taking over from them for certain stated times some of their pupils and disciples. he works largely, too, with certain groups of the devas of the ethers, who are the heali

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

chord. each to his greater lord makes record due. in the solemn breathing forth the forms are built, the colour just apportioned, and the flame within reveals itself with ever growing light. blue to the green is added and completion quick is seen. the vibration of the third is added to the one. blue to the orange blends, and in their wise admixture is seen the stable scheme. to the yellow and the red, to the purple and the ultimate is the vibration of the seventh adjusted as the primary. each of the seven lords, within their seven schemes, adjusted to the second karmic circle, merge their migrating spheres and blend their myriad atoms. the forms through which they work, the lesser million spheres, the cause of separation and the curse of the asuras, shatter when sounds the sacred word with

s of dark intent arose. they said "not so shall go the force. the forms and rupas of the third and fourth, within the corresponding fifth, approach too close the archetype. the work is far too good" they constructed other forms. they called for cosmic fire. the seven deep pits of hell belched forth the animating shades. the incoming seventh reduced to order all the forms, the white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn of hell. they darkened all the space* from the coming of the heaven-sent one peace pa

the ego, according to its state of evolution can construct his lunar bodies, acquire knowledge on the lower three planes, and thus buy his experience, and becomes aware. on a higher turn of the spiral, the monad through the egoic petals, and thus with the aid of the solar angels, acquires knowledge and equally on more exalted levels becomes aware. the light within these permanent atoms has a dull red glow and we have, therefore, all the three fires demonstrating in the causal body electric fire at the centre, solar fire enclosing it as the flame encloses the central nucleus or essence in a candle flame, and fire by friction, this latter fire resembling the glowing red wick which lies at the base of the higher flame. these three types of fire on the mental plane meeting and unified in the e

e substance of these forms is magnetically linked with the decaying body, much as the etheric double is connected with its dense sheath, and effects are therefore manifested. purificatory fire is the only cure for this magnetic corruption, and this is being utilised freely by the planetary logoi in their schemes, and by the solar logos in the system. purificatory fire "the fire burned low. a dull red glow slumbered within the heart of mother. its warmth was scarcely felt. the first and second of the inner lines throbbed with the burning, but the rest were cold. the sons of god looked down from the innermost centre. they looked, then turned away their gaze and thoughts to other spheres. their hour had not yet come. the elemental fires had not prepared the altar for the lords. the sacrificia

e upon the myriad threefold fires until the fourth responds. the sixty seconds passed in dynamic concentration produce forms of triple kind, three sets of forms, and myriads in the three. the heart of mother contracts, and expands with these sixty fiery breaths. the lines become allied, and cubes are formed, shielding the inner fire. the altar is prepared, and four square stands. the altar glows, red at the centre and warm without. the altar flames. its heat mounts up, yet it burns not, nor is consumed. its heat, which has no flame, reaches a higher sphere; the sons of god for a brief period warm themselves, yet approach not nearer to it until the passing of another cycle. they await the hour, the hour of sacrifice. the solar lords, taking the word as sounded by the sons of god, arise in t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

f the qualities of the sun are the qualities of the centres- 51- the light of the soul copyright 1998 lucis trust a. quality of the solar plexus. warmth. b. quality of centre at base of spine. kundalini fire. c. quality of the ajna centre between the eyebrows. illuminating light. d. quality of the head centre. cold light. e. quality of the sacral centre. moisture. f. quality of the throat centre. red light. g. quality of the heart centre .r adiant or magnetic light. in this sutra meditation upon light and radiance is enjoined and we learn that through this light and the ability to use it, knowledge of the spirit can be arrived at. at the centre of the "heart chakra" dwells brahma, says the old scripture and he reveals himself in the light. the aspirant has therefore to become aware of the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ion, though not at-one, and a humanity characterised by three things: 1. an amazing interrelation and intercommunication, of which the radio, the press, modern transportation, and the telephone and telegraph are the servants. 2. a wide-spread philanthropic enterprise, and the growth of the sense of responsibility for one's brother, which was totally unknown in the year 1500. movements such as the red cross, educational foundations, hospitals, and the present economic relief measures to be found in every country are its exoteric manifestations. 3. a division of the entire human family, consciously or unconsciously, into two basic groups- 236- a treatise on white magic copyright 1998 lucis trust first, those who stand for the old order of things, who are reactionary, and separative. they rep

mprehend their inner sense. we will begin therefore with the stages in the human kingdom. stage i the life has climbed the stairway long through daily use of form. through the lesser three, with progress slow, the long path has been travelled. another door stands open now. the words sound forth "enter upon the way of real desire" the life, that only knows itself as form, enshrouds itself in vivid red, the red of known desire, and through the red all longed-for forms approach, are grasped and held, used and discarded, until the red changes to rose and rose to palest pink, and pink to white. forth flowers then the pure white rose of life. the tiny rose of living life is seen in bud; not yet the full blown flower. stage ii- 270- a treatise on white magic copyright 1998 lucis trust the picture

e soul passes the gate. the field is green and on its broad expanse the many forms of the one moving life disport themselves; they weave the dance of life, the many patterned forms god takes. the soul enters "the playground of the lord" and plays thereon until he sees the star with five bright points, and says "my star" the star is but a point of light, not yet a radiant sun. stage iii the way of red desire fails. it loses its allure. the playground of the sons of god no longer holds appeal. the voice which has twice sounded from out the world of form sounds now within the heart. the challenge comes "prove thine own worth. take to thyself the orange ball of thy one-pointed purpose" responsive to the sounded word, the living soul, immersed in form, emerges from the many forms and hews its o

oss, ears open to the wailing cries of all his brother souls. stage v out into radiant life and light! the cave is left behind; the cross is overturned; the way stands clear. the word sounds clear within the head and not within the heart "enter again the playground of the lord and this time lead the games" the way upon the second tier of stairs stands barred, this by the soul's own act. no longer red desire governs all the life, but now the clear blue flame burns strong. upon the bottom step of the barred way he turns back and passes down the stairs on to the playground, meeting dead shells built in an earlier stage, stepping upon forms discarded and destroyed, and holding forth the hands of helpfulness. upon his shoulder sits the bird of peace; upon his feet the sandals of the messenger

ts instrument with- 293- a treatise on white magic copyright 1998 lucis trust clarity until the last minute and can make due preparation. later, when more anent color is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. orange aids the focussing in the head, just as red stimulates the solar plexus and green has a definite effect upon the heart and life streams. certain types of music will be used when more in connection with sound is understood, but there is no music as yet which will facilitate the work of the soul in abstracting itself from the body, though certain notes on the organ will be found effective. at the exact moment of death, if a person's own n

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

d the thought of (the hidden, inexpressible ray name) let dynamic power, electric light, reveal the past, destroy the form that is, and open up the golden door. this door reveals the way which leads towards the centre where dwells the one whose name cannot be heard within the confines of our solar sphere. his robe of blue veils his eternal purpose, but in the rising and the setting sun his orb of red is seen. his word is power. his light, electric. the lightning is his symbol. his will is hidden in the- 44- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust counsel of his thought. nought is revealed. his power is felt. the sons of men, reacting to his power, send to the utmost bounds of light a question: why this blind power? why death? why this decay

g forth. quality. initiating activity. 4. god and his angels now arise and taste. let all experience come. let all the ways appear. discern and choose; dissect and analyse. all ways are one. quality..revelation of the way. 5. god and his angels now arise and sense the odor rising from the burning-ground of man. let the fire do its work. draw man within the furnace and let him drop within the rose-red centre the nature that retards. let the fire burn. quality..purification with fire. 6. god and his angels now arise and fuse the many in the one. let the blending work proceed. let that which causes all to be produce the cause of their cessation. let one temple now emerge. produce the crowning glory. so let it be. quality..the manifestation of the great white light (the shekinah. a.a.b) there

a loved enigma to his six brethren. this comes out in the questions which they addressed to him on one occasion when they met "under the eye of the lord" to interchange their plans for united, divine, harmonious action. they asked these questions in a spirit of heavenly joy and love, but with the intent to throw some light upon the somewhat obscure quality of their loved brother. 1. why is desire red? why red as blood? tell us, oh son of god, why thy way is red with blood? quality..power to kill out desire. 2. why do you turn your back upon the sphere of earth? is it too small, too poor? why kick it as a ball upon a playing field? quality. spurning that which is not desired. 3. why set the cross from earth to heaven? but earth can be a heaven. why mount the cross and die? quality..self-imm

light from the astral plane (a starry radiance) and the light of the planet itself will be more closely blended, and the result upon humanity and upon the three other kingdoms in nature cannot be over-emphasized. it will, for one thing, profoundly affect the human eye and make the present sporadic etheric vision a universal asset. it will bring within the radius of our range of contact the infra-red and ultra-violet gamut of colours, and we shall see what at present is hidden. all this will tend to destroy the platform upon which the materialists stand, and to pave the way, first, for the admission of the soul as a sound hypothesis, and secondly, for the demonstration of its existence. we only need more light, in the esoteric sense, in order to see the soul, and that light will shortly be

e which is peculiarly his own. every unit of the human race is on some one of the seven rays; therefore some one colour predominates, and some one tone sounds forth; infinite are the gradations and many the shades of colour and tone. each ray has its subsidiary rays which it dominates, acting as the synthetic ray. these seven rays are linked with the colours of the spectrum. there are the rays of red, blue, yellow, orange, green and violet. there is the ray that synthesises them all, that of indigo. there are the three major rays red, blue and yellow and the four subsidiary colours which, in the evolving monad, find their correspondence in the spiritual triad and the lower quaternary. the logos of our system is concentrating on the love or blue aspect. this as the synthesis manifests as in

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

. this theory is correct, but the living substance of service is lacking. the ideal is right and true and meritorious, but the motive behind it all is entirely wrong. service can also be rendered because it is becoming increasingly the fashion and the custom to be occupied with some form of service. the tide is on. everybody is actively serving in welfare movements, in philanthropic endeavors, in red cross work, in educational uplifts, and in the task of ameliorating distressing world conditions. it is fashionable to serve in some way. service gives a sense of power; service brings one friends; service is a form of group activity, and frequently brings far more to the server (in a worldly sense) than to the served. and yet, in spite of all this which indicates wrong motives and false aspir

e laws with which we have been dealing: general physical law effect effect reaction quality 1. sacrifice world deliberate love for the s elflessness. saviours death "i saviour. desire the christ die daily" to follow. physical plane unity the masses. 2. magnetic world religion churches love of ideas d evotion impulse schools of thought organizations philosophy idealism 3. service humanitarian t he red cross l ove of sympathy. activity and allied h umanity c ompassion. activities astral unity. the probationers 4. repulse t he fight crusades of love of discrimination against evil. a ll kinds g ood. 5. group new groups new group of love of inclusiveness progress world servers. synthesis. soul unity the initiates. 6. the law of expansive response we can now, with great brevity, however, touch u

nscious touch with their souls, then the sheer weight of their numbers, plus the clarity of their intentions and their widespread distribution over the face of the earth, must necessarily become effective. these people will then bring about changes of such far-reaching importance that the culture of the future will be as far removed from ours today, as ours in its turn is removed from that of the red indians who roamed for centuries over the american continent and of whose possessions the white race took charge. this then is the task of the workers in the field of human affairs: to awaken the soul ray to potency in the life of each human being, beginning with those whose mental equipment and achieved integration would warrant the belief that once awakened they would use the new forces at t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

as. you are a natural occultist and have the key to the realm of ideas and the words of many books are in your mind. i would, therefore, suggest the following process: 1. sound the o.m. 2. after you have worked for a few minutes at right alignment then: a. at your morning meditation visualise a deep rose-coloured lotus. build it with care and from its opening heart see a stream of rosy light (not red) pouring forth, engulfing you and your co-disciples. b. at your noon meditation repeat the same symbolic work but this time with a yellow lotus. c. at sunset again repeat the process only this time your lotus is of a deep electric blue with its heart a golden sun. 3. use then the mantric sentence which i gave you in my last communication, pondering upon its meaning- 273- discipleship in the ne

vice. it is an arched gate set into the thickness of the wall. a bell-rope leads to a bell hung in the arch. there is also a light, which shines at dusk, on the three words. on being admitted, one steps inside, onto a path in the green lawn which slopes a very little towards the stream. twenty feet down this path, on either side of it, is a flowering apple tree, the branches touching. a border of red peonies extends east and west from the apple tree, for about fifteen feet, ending, each in a red rose bush, a most fragrant rose. the path continues down the slightly sloping green lawn to the stream, which is about fifteen feet wide, and has rocks and ferns, depths and shallows. butterflies and birds fly over it, and stepping-stones cross it at this place. the stepping-stones over the stream

see the lawn, one can come out on it when one wishes, over the pine-needles and moss, leaving behind the cool shade, and the birds and shy, small creatures who sometimes follow and then one sees, a few feet away, midway between the woods and the stream, a long flower border set right in the lawn, and containing every flower one ever loved! they are of every colour and every fragrance, except that red is not predominant, because of the red peonies and rose bushes across the stream. towards the western end of the lawn, a little beyond where the flower border ends, a lone oak tree seems to have marched out on the grass for a druidic purpose of its own, a shapely young tree, taller than those in the wood. there is a bench beneath it. not far off, between the oak tree and the stream, there is a

plentiful in the southwest corner, as they form the beginning of the woods. in the northwest corner there are three tall yews, only and the same in the corner to the northeast. the southeast corner is filled by the pagoda, with the woods behind it and the spruce trees to right and left, in front. across the stream from the pagoda, in the middle of the lawn (the eastern line of the peonies and the red rose bush not being very far away, is a circular stone seat, called the disciples' seat. it has a small willow tree and two short copper beeches behind it, and has an english box bush at either end. in front of it is a natural rock, of chair shape and height, where the master sits to talk to the disciples. when one stands on the path and looks towards the entrance gate, one sees fruit trees, e

ation, resulting in a clear vision of the plan. the sublimation of the five human stages stage i. the life has climbed the stairway long through daily use of form. through the lesser three, with progress slow, the long path has been travelled. another door stands open now. the words sound forth "enter upon the way of real desire" the life, that only knows itself as form, enshrouds itself in vivid red, the red of known desire, and through the red all longed-for forms approach, are grasped and held, used and discarded, until the red changes to rose and rose to palest pink, and pink to white. forth flowers then the pure white rose of life. the tiny rose of living life is seen in bud; not yet the full blown flower. stage ii. the picture changes form. another voice, coming from close at hand ut

ALICE A BAILEY13 PROBLEMS OF HUMANITY

minant aristocracy and a politically-minded church. the united states of america has no such handicap, except in so far as the laws of capital and finance seek control. the same is largely true of great britain. the roots of the people in the united states are necessarily in other countries because its citizens have originally come out of those countries. they have no indigenous people except the red indian who has been ruthlessly dispossessed by the on-rushing tide from other lands. the racial groups within the states still bear the marks of their origin and of their racial heritage; they are psychologically and physically of italian, british, finnish, german and other origins. in this fact consists part of the wonder of this rapidly integrating nation. like all young people, symbolically

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

to raise money is not demanded, but the selfless work of thousands of apparently unimportant people is required. i would say that the most needed quality is courage; it takes courage to put aside diffidence, shyness and the dislike of presenting a point of view, particularly a point of view connected with money. it is here that the majority fail. it is relatively easy today to raise money for the red cross, for hospitals and for educational institutions. it is exceedingly difficult to raise money for the spread of goodwill, or to secure the right use of money for forward looking ideas, such as the return of the christ. therefore, i say that the first prerequisite is courage. the second requirement for the workers of the christ is to make those sacrifices and arrangements which will enable

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

e world, once the flow of its energy is less obstructed. it has produced the fusion of three powerful racial types in group formation and not through admixture as in the united states; it has enabled two relatively antagonistic divisions of- 52- the destiny of the nations copyright 1998 lucis trust the christian faith to work together with a minimum of friction; it has made geneva the seat of the red cross that world activity which works truly impartially with and for the nationals of all countries and for the prisoners of all nations; it housed that sad but well-intentioned experiment which was called the league of nations, and will again house a more true league to meet the world need; it is that which protected the small country from the aggressive sweep of the axis powers. the motto or

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

rn. great is the hidden key" if the symbolism is carried a little further, it might be stated that: 1. the ram leads us into the creative life of earth and into the darkness of matter. this is the blue of midnight- 94- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the bull leads into the places of desire in search of "wrathful satisfaction" this is the red of greed and anger, changing eventually into the golden light of illumination. 3. the goat leads us into arid ways in search of food and water. this is the "need for green" but the goat is equal also to climbing to the mountain top. this is the experience of the mutable cross in connection with these three signs. upon the fixed cross: 1. eventually the ram becomes the scapegoat and the will of

t stand, so to speak, of the personality against the soul. it is mars who brings the world arjuna into the active fight. the whole man is then engaged and the "quarrel of the sexes" is resolved in its highest aspect through the battle between the highly developed personality or form nature and the soul which seeks to be the ultimate controlling factor. the colour assigned to mars is, as you know, red and this is a correspondence to the colour of the blood stream and hence also the association of mars with passion, with anger and a sense of general opposition. the sense of duality is exceedingly powerful. hence also the necessity for the entire life of man (for the blood is the life in this sense) to be swung into the conflict, leaving no side of human nature uninvolved; hence again the nee

ns and pride. in pisces there is the death of all attachments and the liberation of the soul for service upon an universal scale. christ, in pisces, exemplified the substitution of love for attachment. christianity exemplifies the death of the personality, with individual and not universal implications; love has been conspicuously lacking and the controlling colour of christianity has indeed been red. it is not christ's expression but the scorpio-mars presentation of st. paul. mars has ruled christianity because st. paul misinterpreted the esoteric significances of the new testament message and he misinterpreted because the truth like all truths as they reach humanity had to pass through the filter of his personality mind and brain; it was then unavoidably given a personal slant and twist

these effects will demonstrate future possibility for the world, once the flow of its energy is less obstructed. it has produced the fusion of three powerful racial types in group formation and not through admixture as in the united states; it has enabled two relatively antagonistic divisions of the christian faith to work together with a minimum of friction; it has made geneva the origin of the red cross that world activity which works impartially with and for the nationals of all countries and for the prisoners of all nations; it housed that sad though well-intentioned experiment which was called the league of nations; it is that which has protected that small country from the aggressive sweep of the axis powers. the motto or note of this centre is "i seek to fuse, to blend and serve" t

of cosmic students than is ours. most of its hierarchical instructors come from the 5th cosmic plane. mars (6th) the school for warriors, or the open grades for soldiers. four of these planetary schools are responsible for the energy flowing through the `four castes' in all parts of the world. its teachers are spoken of as `graduates of the ruddy flame' and are frequently portrayed as clothed in red robes. they work under the first logoic aspect and train those whose work is along the lines of the destroyer. neptune (6th) this school concerns itself with the development of the desire element and its graduates are called the `sons of vishnu (cosmic fire. 1177-1179) the schools on saturn, the sun, the moon and on pluto are not given but complete the twelve planets- 413- a treatise on the se

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

he complete idiot. the innuendo and the significance of the repartee left me guessing and feeling a fool. the only consolation i had was that i was well-dressed and smart and could dance. after i had been there two days, one morning, after breakfast, a very well-known man charming, fascinating, good looking but with none too good a reputation asked to speak to me. we went into what was called the red drawing-room and when we were alone he said "i have told your hostess that you are leaving on the 10:30 train this morning; the dog-cart will be around in time to take you to the station and your maid already has orders to pack your things" i asked him what on earth i had done. he patted me on the shoulder and replied "i'll give you two reasons. one is that you are a spoil sport from the point

eral weeks later i returned. this time i had memorised my talk and my effort worked well until half way through there came a point where i had determined to quote some poetry, to give lightness and variety to my theme. i had rehearsed that poetry with telling effect before my mirror. the first two lines went well and then i stuck; i could not remember what came next. i had to come to a dead stop, red to the roots of my hair and feeling shaky. then a voice came from the back of the room "cheer up, miss. i'll finish it for you and that will give you time to think what you want to say next" but i had already vanished off the platform and was dissolved in tears in my room. i had failed, both jesus and myself, and i had better give it all up. i lay awake weeping all that night, refusing to open

who they were, where they came from and what their names were, and they were most popular. only a few years ago i came across a big bundle of material which when i unrolled it proved to be three fancy ball dresses i had made for the girls on board the boat. the idea was most unoriginal, for the dresses were the stars and stripes, dark blue skirts striped with white and white bodices trimmed with red five-pointed stars. i refused to put forty-eight stars on each bodice as it imposed too much sewing but the general effect was most patriotic and gay. i shall never forget the day when we wound our way up the scheldt river and docked at antwerp. the girls, of course, had never seen a foreign city. everything looked new and strange to them, from the fiacre in which we went to the hotel to the d

d the teaching given shifted from a relatively high spiritual plane to that of academic philosophy and a spurious esotericism. 1933 was the last year that we went there. the second year that we went to ascona was one of very real interest. grand duke alexander joined us there and gave some very interesting talks and, more important still to me was the coming to ascona of violet tweedale. it was a red-letter day for me when she arrived there and i can see her now coming down the hillside with her husband, and, immediately through the power of her spiritual personality, dominating the whole centre. she was so beautiful, so gracious and so stately and her arrival marked the beginning of a very real friendship between her husband and herself and foster and me. later we stayed with them frequen

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

he sick room, the departing soul can hold possession of its instrument with clarity until the last minute, and can make due preparation. later, when more anent colour is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. orange aids the focussing in the head, just as red stimulates the solar plexus and green has a definite effect upon the heart and life streams. certain types of music will be used when more in connection with sound is understood, but there is no music as yet which will facilitate the work of the soul in abstracting itself from the body, though certain notes on the organ will be found effective. at the exact moment of death, if a person's own n

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

phrases which will convey a pictorial connotation to your minds; in this way the power- 51- discipleship in the new age- volume ii copyright 1998 lucis trust of visualisation will be evoked and aid you in registering what i say. here are the phrases among which i shall choose one for each full moon contact. 1. the golden lotus of the heart. 7. the triangle of fire. 2. the burning ground of fiery red. 8. the golden way to god. 3. the mountain top, bathed in the morning sunrise. 9. the ocean and the rocky shore. 4. the uplifted hand. 10. the silver torch. 5. the equal four-armed cross. 11. the iridescent cube. 6. the open door. 12. the burning bush. i shall picture these to you and name them in your hearing. note whether you can both see and hear. my blessing rests upon you and together we

s mental polarisation is essential to discipleship. it is as yet a general trend, but much progress has been made as a result of the tension of war. 2. men are rapidly developing an understanding goodwill. the world is full of movements for relief and for the amelioration of human distress, and this from the point of small and large communities and also nationally and internationally. to this the red cross, unrra and many analogous and well-intentioned affiliations of men everywhere bear witness. this indicates not only a mental polarisation but responsiveness to the love nature of god; these together indicate a fusion and a sensitivity which is new in human history and which is most encouraging, testifying- 204- discipleship in the new age- volume ii copyright 1998 lucis trust as it does

ed cultured people, should take your time and attention as well as your work along your chosen creative lines those on which you are now engaged. are you freer from the fear of what they would say and what they might think, or are you still guided by the massed self-interest of that group of men and women whose lives are preoccupied with possessions, with the social amenities and who regard doing red cross work as demonstrating adequately their usefulness? you, along with others, have refused to identify yourself and interests with any set except the one in which your destiny or your ambition placed you, and this proves an obstruction often to true spiritual growth. it is a problem and takes years to learn the lesson of general human interest. it is not easy to be a "fool for christ's sake

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

al emotional solar plexus reactions. on the physical plane you will not be occupied with the problem of what to do, because every physical effort, time, and personality emphasis will be directed to the shouldering of your due share in arresting the forces of aggression from any further advance. this might mean fighting in the ranks of the allied armies, or it might mean driving an ambulance under red cross auspices; raising funds to succour the refugees; speaking on public platforms or to groups upon the issues at stake, or participating in some form of national effort to bring aid and strength to the allies. whatever it is, it will call for all that is in you and all that you are, integrated and directed to a sustained, substantial, one-pointed effort. it will throw your will-to-good behi

rld disciples and aspirants measure up to the opportunity. the immediate task i enter upon my concluding remarks wondering if anything i can say will awaken disciples to the needed spiritual effort a spiritual effort which must find expression in physical plane decisions and activity. a certain aspect of physical plane effort is already being undertaken by them through very force of circumstance: red cross activity in every land, response to urgent, surrounding, physical need, and the mobilisation of their time and resources by leaders in all countries are the keynotes of the time. but it is the inner spiritual activity and orientation- 201- the externalisation of the hierarchy copyright 1998 lucis trust (paralleling the outer activity) which is required. this is an activity which is prece

ain groups of angels, he works to open up the world of departed souls to the seeker, and much that has of late convinced the materialistic world of life beyond has emanated from him. he whom you call the master d.k. works much with those who heal with pure altruism; he occupies himself with those who are active in the laboratories of the world, with great philanthropic world movements such as the red cross, and with the rapidly developing welfare movements. his work also embraces teaching, and he does much at this time to train the various disciples of the world, taking the disciples of many of the masters and so relieving them- 331- the externalisation of the hierarchy copyright 1998 lucis trust temporarily, in this hour of crisis, from their teaching responsibilities. many of the healing

is not demanded, but the selfless work of thousands of apparently unimportant people is required. i would say, my brothers, that the most needed quality is courage; it takes courage to put aside diffidence, shyness and the dislike of presenting a point of view, particularly a point of view connected with money. it is here that the majority fail. it is relatively easy today to raise money for the red cross, for hospitals and for educational institutions. it is exceedingly difficult to raise money for the spread of goodwill, or to secure financial sources and the right use of money for forward looking ideas, such as the return of the christ. therefore i say that the first prerequisite is courage. the second requirement for the workers of the christ is to make those sacrifices and arrangemen

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

the masters' archives there are some rules for disciples of very ancient origin. among them is one that is so old and so abstruse that it is only now possible to bring it to the attention of humanity, owing to the increased mental and spiritual perception of the modern aspirant. it can be inadequately translated as follows "the light is seen, a tiny point of piercing light. this light is warm and red. it nearer draws as it reveals the things that are, the things which may be. it pierces the third centre and removes all glamour and desire "a light is seen through the medium of the lower light a light of warmth and heat. it pierces to the heart and in that light all forms are seen pervaded by a glowing light. the world of lighted forms is now perceived, linked each to each by light. this lig

nscious oneness; then death to every form that holds and hides the life; next wisdom linked with learning, and the wise use of the word; speech of an occult nature and the silence of the centre, held in the noise of all the world. can you, o lanoo, blend these thoughts into a threefold charge? first oneness, then the word, and lastly growth. healing a centre of violet, orbed by yellow, melts into red. yellow develops and protects. it ensheaths- 500- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the nucleus. when you attain the significance of violet, the laws of health and magnetic alleviation will be no longer sealed. the seal is being loosed by the devas of the shadows; the yellow approaches the violet and the red progresses. the ranks ap

nds between the man and a fruitful country. rises the cone from out the arid waste. naught but its heat is felt, naught but its glare is seen. its flames have swept the country and left the desert bare. it radiates forth a fire that devours all before it. all green things die and the dwellers on the sphere recede before its flame, scorching and burning, cruel and superb. white is its inner heart, red the surrounding flame, and yellow the spreading fire. like a mantle of fierce heat it shuts out the vision and obscures the beyond. like a pall of rosy red tinged with an orange deep it veils all the distance. from out the country full and green, across the arid waste had travelled far the pilgrim. naught had he held and kept, naught save his strong desire, back on the road he might not go, bu

ng bubble alights on a flower. within this iridescent sheath burns the inner flame, and in its turn it burns out the lower gross material. e'en as the path is neared, clearer the light shines out. forth through the chalice gross and dark that forms the foundation shines the light supernal, till all who see the radiation cry out within themselves "behold, a god is here" forth from the chalice rosy red shines the inner glow, till soon the red of earth desire becomes the glow of heaven's fire, and all is lost save aspiration that shades not the cup with karmic colour. forth from the chalice blue shines and glows the inner light divine till all the forms are burnt and gone, and naught is left save one divine abstraction. naught but the shells remain below, naught but the forms for use, and at

ALICE BAILEY THE LABOURS OF HERCULES

he myth prologue interpretations of the labor in capricorn meanings of the sign constellations the climbing of the mountain preparation for the descent into hades the symbol of cerberus epilogue labor xi cleansing the augean stables the myth the energies of aquarius hallmarks of the initiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of the christ the new group of world servers interpretation of the test the purpose of the study of the hercules myth summary of lessons learned in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journ

ightest is "the burden bearer" or "the one who bears for others. we have, therefore, in the significance of these two names, a portrayal of hercules, as he works out his own salvation and as he bears the great burden of atlas and learns the meaning of service. lepus, the hare, associated with these two constellations, contains a star of the most intense crimson color, almost like a drop of blood. red is ever the symbol of desire for material things. in the zodiac of denderah, the name given is bashtibeki, which means "falling confounded. aratus, writing about 250 b.c, speaks of lepus as being "chased eternally, and it is interesting to note that the hebrew names of some of the stars found in this constellation signify "the enemy of the coming one, which is the meaning of the name of the br

pirant, for the new birth. the month of june, in ancient egypt was called "meore, which again means rebirth, and thus both the sign and the name hold steadily before us the thought of the taking of form and of coming in physical incarnation. in an ancient zodiac in india, dated about 400- 51- the labours of hercules b.c, the sign is represented again by a beetle. the chinese called this sign "the red bird, for red is the symbol of desire, and the bird is the symbol of that flashing forth into incarnation and of appearance in time and space. the bird appears quite frequently in the zodiac and mythological stories, hamsa, the bird of the hindu tradition "the bird out of time and space, stands equally for the manifestation of god and of man. out of the darkness flashes the bird and flies acro

cules, lost in regret and knowing not the path he trod. unto her help he promptly rushed, but rushed too late. she disappeared within the cavernous throat of the sea serpent, that monster of ill fame. but losing sight of self, this son of man who was a son of god breasted the waves and reached the monster, who, turning towards the man with swift attack and roaring loud, opened his mouth. down the red tunnel of his throat rushed hercules, in search of hesione; finding her deep within the belly of the monster. with his left arm he seized her, and held her close whilst with his trusty sword he hewed his way from out the belly of the serpent into the light of day. and so he rescued her- 66- the labours of hercules balancing thus his previous deed of death. for such is life: an act of death, a

as to which will triumph, the form or the christ, the higher self or the lower self, the real or the unreal, the true or the illusion. that is the underlying story of scorpio. the constellations and the stars taurus, which is the opposite of scorpio, is the sign of desire expressed predominantly on the physical plane as sex. at the heart of scorpio we find antares, one of the four royal stars, a red star. red is the color of desire and this is the reddest star in the heavens; it symbolizes that red of desire that underlies every manifestation of divine life. in gemini, in the gathering of the golden apples, hercules also wrestled with antares. here again in scorpio we are up against the red star. why? because the problem of humanity in this great solar system of ours is that of the attrac

ANALYSIS OF THE 5 6 INITIATION

me, his lower will sees at last the irresistible light. the altar is a potent glyph of the" great work" it is a compendium of achad. the center c helps to compose the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by the virgin mother and the great work. nequaquam vacuum means "nowhere a void" this is the motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagle and the chalice stand for the blood that must be shed for the remission of sins. it is the purifying waters from the

ANATHEMA OF ZOS

? let your oath be in earnest; though better to communicate by the living act than by the word. this god-this cockatrice-is a projection of your imbecile apprehensions, your bald grossness and madhouse vanities. your love is born of fear; but far better to hate than further deception. i would make your way difficult. give and take of all men indiscriminately. i know your love and hate. inquire of red diet. within your stomach is civil war. only in self-love is procreative will. what now! shall i attempt wisdom by words? alphabetic truths with legerdemain grammar? there is no spoken truth that is not past-more wisely forgotten. shall i scrawl slippery paradox with mad calligraphy? words, mere words! i exist in a wordless world, without yesterday nor to-morrow-beyond becoming. all conceivabl

ARADIA GOSPEL OF THE WITCHES

be, she whom i love is her of monteroni.and now, gianni, to horse; mount and away! so he mounted the cat, which flew as quick asthought, and found the mare, and having pronounced over it the incantation, it became a womanand said: in nome della fata diana!tu possa divenireun giovane bellobianco e rosso!di latte e sangue!in the name of the fairy diana!mayest thou hereby becomea beautiful young man,red and white in hue,like to milk and blood!after this he found the goat and conjured it in like manner, and it replied: in the name of the fairy diana!be thou attired more richly than a prince!so he passed to the hall, where he was wooed by beautiful ladies, but his answer to them all wasthat his love was at monterone.then he saw or knew no more, but on awaking found himself in monterone, and so

day, that whoever would make love with him or her whosleeps, should have recourse to the beautiful tana, and so doing there will be success.this legend, while agreeing in many details with the classical myth, is strangely intermingled withpractices of witchcraft, but even these, if investigated, would all prove to be as ancient as the rest ofthe text. thus the sheeps intestine used instead of the red woollen bag which is employed inbeneficent magic the red and black ribbon, which mingles threads of joy and woe the (pea-cocks) feather or la penna maligna pepper and salt, occur in many other incantations, but alwaysto bring evil and cause suffering. 20 i have never seen it observed, but it is true, that keats in his exquisite poem of endymioncomplete-ly departs from or ignores the whole spir

assumed theappearance of t ana, whom he loved, so that he was delighted to behold her, as he thought, andwelcomed her with passionate embraces. yet this gave him into her power, for it enabled her to per-form a certain magic spell by clipping a lock of his hair. 18 then she went home, and taking a piece of sheeps intestine, formed of it a purse, and in this sheput that which she had taken, with a red and a black ribbon bound together, with a feather, and pep-per and salt, and then sang a song. these were the words, a song of witchcraft of the very old time.scongiurazione.ho formato questo sachetto a endamone,e la mia vendetta per lamore,chio ti portavo, e non ero corrisposta,una altra tu lamavi:la bella dea t ana tu amavi,e tu non lavrai: di passioneti struggerai, volonta di fare,di fare a

netrates to an incredible distance, even to unknown lands, all come rushing as ifenchanted to save him. in this conjuration, diana, in the depths of heaven, is represented as rushingat the sound of the horn, and leaping through doors or windows to save the vintage of the one whoblows. there is a certain singular affinity in these stories.in the story of the via del corno, the hero is saved by the red goblin or robin goodfellow, whogives him a horn, and it is the same sprite who appears in the conjuration of the round stone,which is sacred to diana. this is because the spirit is nocturnal, and attendant on diana-titania.kissing the hand to the new moon is a ceremony of unknown antiquity, and job, even in his time,regarded it as heathenish and forbidden which always means antiquated and out

e, bearing a cup of wine,therewith a lens or a small burning-glass. 13 and thirteen pins lput into the charm;those which i put shall all indeed be black,but thou, diana, thou wilt place them all!and thou shalt call for me the fiends from hell;thoult send them as companions of the sun,and all the fire infernal of itselfthose fiends shall bring, and bring with it the powerunto the sun to make this (red) wine boil, 14 so that these pins by heat may be red-hot;and with them i do fill the lemon here,that unto her or him to who tis givenpeace and prosperity shall be unknown.if this grace i gain from theegive a sign, i pray, to me!ere the third dayshall pass away,let me either hear or seea roaring wind, a rattling rain,or hail a clattering on the plain;till one of these three signs you show,peace

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

to 202 of the fifth volume, in a size corresponding to what is termed crown octavo among us. the hand is clear and educated. the particular templar chivalry is represented as an order connected with and acknowledging nothing else in freemasonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or knights of the holy sepulchre, who first bore the red cross on their hearts, and were founded by james the first, brother of the first bishop of jerusalem. these canons became the knights hospitallers of a much later date. on these followed the templars, from whom the masonic knights of the temple more especially claimed derivation, though in some obscure manner they held descent from all, possibly in virtue of spiritual consanguinity postulated

BALANCE J

ed and i was shocked into a state of genuine awe. these were the real thing. i remember a dual self-portrait in which the two facing heads of spare seemed to be locked into some perpetual argument. there was an eerie study of a transported medium, her eyes neither open nor closed, and then there was a martian coloured astral landscape with a single figure of a seated satyr looking into the orange-red void. i liked this one the most. unfortunately i couldn t afford to buy any of the pictures and very soon they went to various acquaintances who could afford them. i was desolated and vowed then to one day own one of my own. the painting with the solitary satyr, soon vanished into its own hinterland after being left on a tube train by the person charged to deliver it to heathrow to begin its j

BALANONES TEMPLE OF SET FAQ

ntually be able to help others in the organization with their personal growth. if not, then their membership is terminated, hopefully with no hard feelings. we title this degree "setian" which is also the generic name for all of our members. the term stands for all who pursue their self deification while in contact with the philosophical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul complex. this is a place of great excitement and achievement

BASIL VALENTINE TWELVE KEYS

t affected by fire or overcome by any other outward agent. but there is only one metal that fulfils these conditions, namely, gold. silver also contains fixed mercury, and is not so quickly volatilised as the imperfect metals, but stands the trial of fire, and yields no food to voracious saturn. amatory venus is clothed with abundant colour, and her whole body is one pure tincture, not unlike the red colour which is found in the most precious of metals. but though her spirit is of good quality, her body is leprous, and affords no permanent substratum to the fixed tincture. hence the soul has to share the fate of the imperfect body, and when the body dies the soul has to leave it. for its dwelling has been destroyed by fire, and it is without a house wherein to abide. fixed salt has imparte

d sphere, with which the goddess of fortune drives her chariot, and imparts the gift of wisdom to men of god. its proper name here upon earth, and for the human understanding, is all vin vall. let him who would know what this all vin vall is, give the earth great wings, and make it fly upward through the air to the heavenly regions. then singe its wings with fierce heat, and make it fall into the red sea, and there be drowned. then dry up the water twelve keys of basil valentine 22 of 95 with fire and air till the earth reappears, and you will have all vin vall. if you cannot find it in this way, look around upon the things that are in the world. then you will find the all vin vall, which is the attracting force of all metals and minerals derived from salt and sulphur, and twice born of me

he victory. but no such triumph can take place unless the king imparts great strength and potency to his water and tinges it with his own colour, that twelve keys of basil valentine 33 of 95 thereby he may be consumed and become invisible, and then again recover his visible form, with a diminution of his simple essence, and a development of his perfection. a painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. when you have accomplished the same thing in our art, you have before your eyes the light of wisdom, which shines in the darkness, although it does not burn. for our sulphur does not burn, but nevertheless its brilliancy is seen far and near. nor does it colour anythi

y the salt sea, and again rejected by it. then it must be so exalted as to shine more brightly than all the stars of heaven, and in its essence it must have an abundance of blood, like the pelican, which wounds its own breast, and, without any diminution of its strength, nourishes and rears up many young ones with its blood. this tincture is the rose of our masters, of purple hue, called also the red blood of the dragon, or the purple cloak many times folded with which the queen of salvation is covered, and by which all metals are regenerated in colour. carefully preserve this splendid mantle, together with the astral salt which is joined to this sulphur, and screens it from harm. add to it a sufficient quantity of the volatility of the bird; then the cock will swallow the fox, and, having

d give genuine proofs of their gratitude by service rendered to him, and to their needy neighbour. hereunto i may add, in conclusion, that one work is developed from another. first, our matter should be carefully purified, then dissolved, destroyed, decomposed, and reduced to dust and ashes. thereupon prepare from it a volatile spirit, which is white as snow, and another volatile spirit, which is red as blood. these two spirits contain a third, and are yet but one spirit. now these are the three spirits which preserve and multiply life. therefore unite them, give them the meat and drink that nature requires, and keep them in a warm chamber until the perfect birth takes place. then you will see and experience the virtue of the gift bestowed upon you by god and nature. know, also, that hithe

BEHOLDERS OF NIGHT

vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself as described by adrien cremene gave the following account, published in vampires, burial and death by paul barber- such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. the heart of the arcana

orth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have you

t star of chaos, called often algol. the very essence of chaos is disruption and the opening of possibility, that we may destroy that which hinders ourselves and thus creating a new form of order. order exists until the self grows into stasis, thus chaos then grows into a positive self-liberation process. the opposer/adversary thus holds the black flame of being within chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may

u are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red dragon itself is shaitan or samael, the dual aspects of self-liberation and transformation. as the red dragon is a mirror or exteriorized (viewed as a form outside the self) form of the primal self, the dragon is also a form of ourselves developed and initiated into the luciferian mysteries. the dragon itself as the adversary is viewed in the initiatory co

ential as gods and goddesses. reach forth into the shadow, for it is there that lucifer and iblis emerge, and through the nightside may the gates of immortality open. i wish to thank those who have offered friendship, assistance and their own ideas in whatever way that it manifests: douglas grant, armiluss faust, charles gonzales, aaron besson, frater scorpius nokmet, stephen cass, nathan harris (red priory) and the independent initiates of the luciferian path. vox barathrum, michael ford [1] iblis, the black light by peter lamborn wilson. gnosis magazine [2] yatuk dinoih, a grimoire of persian and left hand path witchcraft by michael w. ford [3] lilith, awlraun-lilith, see azothoz by michael w. ford [4] azothoz, a book of the adversary by michael w. ford [5] yatuk dinoih, the ritual of in

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

further explored below. for now it can be said that these previous studies have an overall tendency to be excessively broad, providing no detailed examination of one single deity. the goal of this thesis, then, is to provide a different perspective by focusing exclusively on the mythic career of a particular tibetan deity. this deity is tsiu marpo. tsiu marpo tsiu marpo (tsi u dmar po, literally "red pith" is a tibetan protector deity (tib. chos skyong; skt. dharmap.las, which signifies that he has been assigned as a guardian of the buddhist teachings, ensuring its continued survival in tibet, and, by extension, the world. as such, he is a worldly deity, a classification that will be examined below. tsiu marpo resides at samy (bsam yas) monastery (est. 779 c.e, the oldest buddhist monaster

nd hinder the construction of dykes and irrigation works. if angered, they can cause diseases such as leprosy. their name implies the shape they commonly hold, though iconographic representations also depict serpent deities with human upper bodies and a snake tail instead of legs. 5. might demons (tib. btsan: these are indigenous tibetan deities who are known to be war-like and wrathful. they are red in color and inhabit mountains and rocks. they are generally believed to be the spirits of past monks who have rejected their buddhist vows; the life story of tsiu marpo, who is a might demon, will attest to this. once they are tamed, might demons are assigned as the protectors of temples, sanctuaries, and monasteries. 6. gods (tib. lha; skt. deva: this class of beings does not really fit in w

completed, samy could be successfully constructed and the buddhist monastic community could be institutionalized.39 tamdrin (tib. rta mgrin; skt. hayagr.va "the horse-necked one" is a wrathful aspect of the bodhisattva avalokite.vara (spyan ras gzigs, one of the most important figures in tibetan buddhism. tamdrin s name is suggested in his iconographic representation, which often depicts him as a red snout-nosed deity with an angry face and an aura of flames. he wears a crown, from which the head of a turquoise horse sprouts (figure 5. as a bodhisattva, tamdrin fits into the category of powerful tantric and tutelary deities, and has been fully assimilated from the indian deity of hayagr.va, found in both buddhist and hindu tantric traditions. as a wrathful deity, tamdrin is particularly kn

ampion soldiers and they captured chorwa on a mountain path. he was pierced by many swords; near death as he passed from this life, he said "i will be reborn as a malicious, terrifying violence demon and i will become the executioner of all beings. i will come to destroy the king and his ministers together with his retinue" after saying this, he died. he was immediately reborn in the west, in the red fields of a might demon land called chongri zangtso( chong ri zangs mtsho. on the copper peaks of this land, a hundred might demons race alongside soaring dark vultures. along the middle of the mountains, carnivorous beasts roam about grassy fields of copper. along the surrounding copper hills, there are terrifying storms of copper. within the red copper mountain there is a boiling lake of blo

oam about grassy fields of copper. along the surrounding copper hills, there are terrifying storms of copper. within the red copper mountain there is a boiling lake of blood. at the center of the blood lake, there is a dark leather castle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. here, due to his maliciousness and arrogance, chorwa was reborn in a red egg of blood. his parents were the savage demon lord lekpa (legs pa "excellent" and the violence demoness dongmarma (gdong dmar ma "red-faced woman" the latter is the daughter of the might demon lord dawa t kar (zla ba thod dkar "white skull moon" forefather of all might demons. when the egg burst open, the malicious violence demon tsiu marpo was born. due to his great maliciousness and hatred

BLACK WITCHCRAFT

nd solitary workings of all kinds to seek the initiatory results of magick itself. this is not a path of prayer and supplication, but recognition of the sorcerer's own inherent powers. the forces of darkness are called upon as a means of self-expression, self-empowerment, and self-deification. nathaniel harris (author of witcha- a book of cunning, mandrake of 3 oxford, and current magister of the red circle, england) from the introduction to luciferian witchcraft by michael w. ford black witchcraft as defined within the afromentioned grimoires is about self-deification but also the further expansion of consciousness, transforming the mundane into the divine, thus the antinomian and satanic symbolism. but herein is cipher and clue to the essence of the luciferian path, it is both commitment

wander the earth. she is considered one of the three assyrian demons being ardat lilit, lilit and lilu, but rather these may be just variations of her name. it is suggested by some hebrew scholars that lilith was worshipped by exiled jews from babylon as a goddess of the wilderness. 6 lilith as described in post-biblical literature is viewed as the queen of demons, she went to the caves near the red sea and copulated with fallen angels to beget other demons, she also taught (according to manichaean lore az) the fallen angels how to form bodies and have sexual relations to give life to other dragon children. she was said to have been the reunited with her mate samael (ahriman) after the fall, when he would not be roused by his fellow fallen ones and demons, only the words of az (lilith) co

BLAVATSKY H P ANTHROPOGENESIS

olid. 31. the animals separated the first. they began to breed. the two-fold man separated also. he said "let us as they; let us unite and make creatures" they did. 32. and those which had no spark took huge she-animals unto them. they begat upon them dumb races. dumb they were themselves. but their tongues untied. the tongues of their progeny remained still. monsters they bred. a race of crooked red-hair-covered monsters going on all fours. a dumb race to keep the shame untold[[vol. 2, page] 20 the secret doctrine. ix. 33. seeing which, the lhas who had not built men, wept, saying- 34 "the amanasa have defiled our future abodes. this is karma. let us dwell in the others. let us teach them better, lest worse should happen. they did. 35. then all men became endowed with manas. they saw the

6. the fourth race developed speech. 37. the one became two; also all the living and creeping things that were still one, giant fish-birds and serpents with shell-heads- x. 38. thus two by two on the seven zones, the third race gave birth to the fourth-race men; the gods became no-gods; the sura became a-sura. 39. the first, on every zone, was moon-coloured; the second yellow like gold; the third red; the fourth brown, which became black with sin. the first seven human shoots were all of one complexion. the next seven began mixing. 40. then the fourth became tall with pride. we are the kings, it was said; we are the gods. 41. they took wives fair to look upon. wives from the mindless, the narrow-headed. they bred monsters. wicked demons, male and female, also khado (dakini, with little min

eat images nine yatis high, the size of their bodies. inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was ruled over by the first divine kings. 49. who re-descended, who made peace with the fifth, who taught and instructed it[[vol. 2, page] 22 the secret doctrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3) what the sun a

nd- cosmically and astronomically- all the male gods became at first "sun-gods" then, theologically, the "suns of righteousness" and the logoi, all symbolised by the sun* they are all protogonoi (the first-born) and[[footnote(s* adam-jehovah, brahma and mars are, in one sense, identical; they are all symbols for primitive or initial generative powers for the purposes of human procreation. adam is red, and so also are brahma-viraj and mars- god and planet. water is the blood of the earth; therefore, all these names are connected with earth and water "it takes earth and water to create a human soul" says moses. mars is identical with kartikeya god of war (in one sense- which god is born of the sweat of siva, siva gharmaja and the earth. in the mahabharata he is shown as born without the inte

et. water is the blood of the earth; therefore, all these names are connected with earth and water "it takes earth and water to create a human soul" says moses. mars is identical with kartikeya god of war (in one sense- which god is born of the sweat of siva, siva gharmaja and the earth. in the mahabharata he is shown as born without the intervention of a woman. and he is also called "lohita" the red, like adam, and the other "first men" hence, the author of "the source of measures" is quite right in thinking that mars (and all the other gods of like attributes "being the god of war and of[[footnote continued on next page[[vol. 2, page] 44 the secret doctrine. mikroprosopoi. with the jews adam kadmon was the same as athamaz, tamaz, or the adonis of the greeks "the one with, and of his fath

BLAVATSKY H P COSMOGENESIS

ent which will not abide the light of advancing science("primeval man" p. 14[[vol. 1, page] 324 the secret doctrine. adam and a yellow adam* were they hindus enumerating the rebirths of vamadeva from the linga purana, they could say little more. for, enumerating the repeated births of siva, the latter show him in one kalpa of a white complexion, in another of a black colour, in still another of a red colour, after which the kumara becomes "four youths of a yellow colour" this strange coincidence, as mr. proctor would say, speak only in favour of scientific intuition, as siva-kumara represents only allegorically the human races during the genesis of man. but it led to another intuitional phenomenon- in the theological ranks this time. the unknown author of "primeval man" in a desperate effo

egg of brahma, and in which an account of the future kalpas is contained as revealed by brahma" quite so, and much more, perchance[[vol. 1, page] 368 the secret doctrine. of salvation and of resurrection. this is found in and corroborated by the time-honoured custom of exchanging "easter eggs" from the anguinum, the "egg" of the "pagan" druid, whose name alone made rome tremble with fear, to the red easter egg of the slavonian peasant, a cycle has passed. and yet, whether in civilized europe, or among the abject savages of central america, we find the same archaic, primitive thought; if we only search for it and do not disfigure- in the haughtiness of our fancied mental and physical superiority- the original idea of the symbol- vii. the days and nights of brahma. this is the name given to

of the 'names. very remarkable also is the line of characters, apparently palmyrene, upon the legs of the first anubis. as for the figure of the serpent, supposing these talismans to emanate not from the isiac but the newer ophite creed, it may well stand for that "true and perfect serpent" who leads forth the souls of all that put their trust in him out of the egypt of the body, and through the red sea of death into the land of promise, saving them on their way from the serpents of the wilderness, that is, from the rulers of the stars (king's "gnostics" p. 366) and this "true and perfect serpent" is the seven-lettered god who is now credited with being jehovah, and jesus one with him. to this seven-vowelled god the candidate for initiation is sent by christos, in the pistis sophia, a wor

aether, from the first, had pre-eminence over, and was the synthesis of, all the elements. tradition points to a grotto, a vast cave in the deserts of central asia, whereinto light pours through its four seemingly natural apertures or clefts placed crossways at the four cardinal points of the place. from noon till an hour before sunset that light streams in, of four different colours, as averred- red, blue, orange-gold, and white- owing to some either natural or artificially prepared conditions of vegetation and soil. the light converges in the centre around a pillar of white marble with a globe upon it, which represents our earth. it is named the "grotto of zaratushta" when included under the arts and sciences of the fourth race, the atlanteans, the phenomenal manifestation of the four el

bunsen and kirchoff, and shown the seven colours, the "primary" of a ray which is decomposed in a fixed order on a screen; and described the respective lengths of luminous waves, what has it proved? it has justified its reputation for exactness in mathematical achievement by measuring even the length of a luminous wave "varying from about seven hundred and sixty millionths of a millimetre at the red end of the spectrum to about three hundred and ninety-three millionths of a millimetre at the violet end" but when the exactness of the calculation with regard to the effect on the light-wave is thus vindicated, science is forced to admit that the force (which is the supposed cause) is believed to produce "inconceivably minute undulations" in some medium "generally regarded as identical with t

BLUE EQUINOX

of my youth. the equinox 72 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness before me. 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16

t arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou who transcendest the forces in their concours

ld mediate and immediate; but, beholding them no more, i beheld thee. 33. come thou, o beloved one, o lord god of the universe, o vast one, o minute one! i am thy beloved. 34. all day i sign of thy delight; all night i delight in thy song. 35. there is no other day or night that this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. the equinox 80 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks

k, yet still ye drink. come up through the creeks to the fresh water; i shall be waiting for you with my kisses. 7. as the bezoar-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss the equinox 84 is the key to the infinite sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbin

ody is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure the equinox 86 consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. 34. on the threshold stood the fulminant figure of evil, the horror of

BOOK OF ENOCH

the paths of the angels. i saw at the end of the earth; the firmament of heaven above. 18.6] and i went towards the south, and it was burning day and night, where there were seven mountains of precious stones, three towards the east and three towards the south. 18.7] and those towards the east were of coloured stone, and one was of pearl, and one of healing stone; and those towards the south, of red stone. 18.8] and the middle one reached to heaven, like the throne of the lord, of stibium, and the top of the throne was of sapphire. 18.9] and i saw a burning fire, and what was in all the mountains. 18.10] and i saw a place there, beyond the great earth; there the waters gathered together. 18.11] and i saw a deep chasm of the earth, with pillars of heavenly fire, and i saw among them fiery

redients of the incense that was to be burned on the incense altar in the tent of appointment, exodus 30:34. also, at 32.3-6, the tree of wisdom also sounds like cannabis. here we get a new insight into the adam and eve story. at 33.3-4, enoch mentions how uriel gave him notes on astronomy. these notes are in this book as sections 13, 14, and 16. the angel zotiel is mentioned at 32.2, east of the red sea, there are suggestions based on weathering data that the sphinx is much older (pre 10,000 bc) than the pyramids, so this is a possible candidate for zotiel. 24.1] and from there i went to another place of the earth and he showed me a mountain of fire that blazed day and night. 24.2] and i went towards it and saw seven magnificent mountains. and all were different from one another, and prec

ere full of a fruit, which is like an almond, and is hard. 31.3] and when they take this fruit it is better than any fragrance. 32.1] and after these fragrances, to the north, as i looked over the mountains, i saw seven mountains full of fine nard, and fragrant trees of cinnamon and pepper. 32.2] and from there, i went over the summits of those mountains, far away to the east, and i went over the red sea, and i was far from it, and i went over the angel zotiel. 32.3] and i came to the garden of righteousness, and i saw beyond those trees many large trees growing there, sweet smelling, large, very beautiful and glorious, the trees of wisdom, from which they eat and know great wisdom. 32.4] and it is like the carob tree, and its fruit is like bunches of grapes on a vine, very beautiful, and

pages 46-48) this short section has many interesting features. the story is set some years later. methuselah is now head of the family (since enoch went off to live with the angels (see 81.6, a year after he wrote the book. methuselah's son lamech is now grown up, and his first son is born. at 106.2, we get a description of the child who will be named noah. it seems he had white or blonde hair, a red birthmark, and perhaps blue eyes. even more surprising, at 106.5, we learn that this is what the watchers look like. if some of the wives of enoch's family were descended from the runaways, then lamech could easily have had an unexpectedly blonde-haired child. lamech is disturbed about his baby's unusual appearance, and goes to see methuselah. this section seems to have been written by methuse

e message, so that lamech can be reassured. the naming of noah at 107.3 is interesting, since it links the name to the word comfort. noah still sounds like the hebrew word for comfort, and a similar story is told at genesis 5:29. 106.1] and after those days my son methuselah chose a wife for his son lamech and she became pregnant by him and bore a son. 106.2] and his body was white like snow, and red like the flower of a rose, and the hair of his head was white like wool. and his eyes were beautiful and when he opened his eyes he made the whole house bright, like the sun, so that the whole house was exceptionally bright. 106.3] and when he was taken from the hand of the midwife he opened his mouth and spoke to the lord of righteousness. 106.4] and his father lamech was afraid of him, and f

BOOK OF JASHAR

monitors were appointed in every village, so that those who did not make bricks for the tower should be sacrificed into its mortar. and isaac was arrested, because he left his work gang when his sons were born. 6. when isaac was brought before the crowd, his mother sarah blew a ram's horn, and she called out to stop the new moon. then god withdrew from the tower and saw them breaking humans into red earth "all the people are united in one kingdom, and they have no one else to set them straight, like a man alone in the wilderness. they can go wrong forever if they are not divided. so each father today will become the patriarch of a separate nation, with its own language for laws and prayers. and henceforth, any nation that sinks into such folly may be destroyed by its neighbors" thus the k

ep people working on the tower, regimentation and oppression must reach into every village. taking time off from construction work, even to care for newborn babies, becomes a crime punishable by death. thus, the jashar manuscript brings the binding of isaac into the story of the tower of babel. 6. the noahites' ultimate sin is their reversal god's act of creation, when they break humans back into red earth, in sacrifice to their tower (the red earth may be interpreted as a reference to adam in genesis; in hebrew, adom means red, and adamah means earth) so sarah calls god out of the tower, before the execution of her son isaac, and the unity of the noahites is destroyed. the tower of babel is a story that speaks directly to us today, as national and ethnic divisions generate a seemingly end

BOOK T

rling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents

etuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautifu

s; noble and scorning meanness. if ill dignified- cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of cancer to the second decan of leo; hence he includes most of leo minor. air of fire prince and emperor of salamanders. viii. the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger's head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger's head, and the same symbol form

e is wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. earth of earth princess and empress of the gnomes. throne of the ace of pentacles. herein are resumed the especial characteristics of the four court cards of the suits suits cards crests symbols hair eyes wands king winged black horse's head black horse, waving flames, club, scarlet cloak red-gold grey or hazel queen leopard's head, winged leopard, steady flames, wand with heavy head or end red-gold blue or brown prince lion's head, winged waved and salient flames, fire wand of zelator adept yellow blue-grey princess tiger's head tiger, leaping flames, gold altar, long club, largest at bottom red-gold blue cups king peacock with opened fan white horse, crab issuing from cup, sea fa

failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, with symbols about and upon the form. the loop is a series of four concentric bands like the rose cross, about a central circle. the central circle is quartered by a vertical greek cross. this cross has a dot in the center and is marked "red on white" the ring just about this circle is divided by radial segments into three chambers, with one centered at top; clockwise from top, the chambers are marked "bright pale yellow "glowing orange scarlet "deep blue. the next ring outward is divided into seven chambers, one to bottom, and marked clockwise from 1 o'clock "violet "indigo "blue "emerald green "yellow "orange "red. the next ring

BOOK OF BLACK SERPENT

yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and

aloth, a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; and lilith, a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, jonia, media, edom) are attributed four kingdoms. 1. bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colors are dull red and a black, and their form is that of a dragon- lion. 2. adimiron- whose colors are like blood mixed with water, a dull yellow and grey. their form is that of a lion-lizard. 3. tzelladimiron- whose colors are like limpid blood, bronze and crimson. they are like savage triangular-headed dogs. 4. schechiriron- whose colors are black, and their form blended of reptile, insect and shell-fish, suc

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

h and what lies after. the goddess was still of fertility and lesson one: the history and philosophy of witchcraft/ 3 also of rebirth, for wo/man had developed a belief in a life after death. this is evidenced from the burial customs of the period. the gravettians (22,000-18,000 bce) were innovators here. they would bury their deceased with full clothing and ornaments and would sprinkle them with red ochre (haematite, or iron peroxide, to give back the appearance of life. frequently family members would be buried beneath the hearth so that they might remain close to the family. a man would be buried with his weapons; perhaps even his dog all that he might need in the afterlife. it is not difficult to see how a belief in a life after death came about. at the root of it were dreams. to quote

nicate with it. as individuals, we wish to thank it for what we have and to ask it for what we need. how do we do this with such an incomprehensible power? in the sixth century bce the philosopher xeno-phones remarked on the fact that deities are determined by ethnic factors. he pointed out that the black ethiopians naturally saw their gods as negroid, whereas the thracians' gods were white, with red hair and gray eyes. he cynically commented that if horses and oxen could carve they would probably represent their gods in animal form! about seven hundred fifty years later maximus of tyre said much the same thing: that men worship their gods under whatever form seems intelligible to them. in lesson one you saw how, in their early development, people came to worship two principle deities: the

painted. there are temples varying from those that look like prehistoric caves complete with reproductions of the early cave paintings to those that look like a clearing in a forest, with trees all around and stars on the ceiling above. others (usually those oriented exactly north-south, east-west) follow the magickal symbolic colors, with the north wall painted green, the east yellow, the south red and the west blue* obviously before any decoration or use of the room, it should be thoroughly cleaned. the floor, walls and ceiling should be scrubbed, with sea salt added to the water and cleaning agent. it is not necessary to do any elaborate cleansing ceremony at this point, since the circle will be consecrated before each and every ritual you perform in it. however, once any decoration of

later. the best thing, by far, is to make your own from scratch. of course, not everyone is capable of this but, for those who are, let me start by looking at how to make one. if you can't buy a suitable piece of steel, use an old file or chisel and work with that. whatever steel you have, it is going to be hard so your first job will be to soften it for working. heat the steel till it is a dull red. if you have no other way of doing it, lay it on the burner of a gas or electric stove. you may have to leave it there, with the control turned full on, for several hours but it will eventually heat up to a dull red. once it has reached that color, turn off the heat and let it cool down naturally. that's all there is to it. it will now be softened and easier to work. mark on the metal, with a

a grinding wheel would come in handy here, though you can work with rough and 29 30/ buckland's complete book of witchcraft smooth files. the blade is going to be double-edged, so you are aiming for a diamond-shaped cross-section (see figure 3.2. finish off the blade with two grades of wet and dry paper. now your blade will need to be hardened and tempered. heat it up again, this time until it is red hot. then take hold of it with a pair of pliers and plunge it into a bowl of tepid water (not cold, or the blade will crack) or oil. allow it to cool off then clean it with wet and dry paper. next, to temper it, reheat the blade to a dull red. again plunge it, point downwards, into the tepid water or oil, moving it up and down in the liquid. clean it with wet and dry paper, then heat it up aga

BUDGE E

nife in his right hand; four of their names are neha-hra, akebsen, atemti, and tuatui. p. 57 12-14. a male figure called sepaashat, who holds a knife with both hands, and stands between two women, whose names are meskh-set, and tept-bes-s. 15. the male bearded figure amenti. click to view third hour. lower register. gods nos. 14-19. 16-19. four forms of osiris, mummified, bearded, and wearing the red crown, and seated on chairs of state; their names are asar-ka-amentet, asar-her-khentu-f, asar-batti, and asar-kherp-neteru. 20, 21. the two goddesses seh, and ahau, p. 58 who stand grasping the sceptre with both hands, and have their heads turned behind them. 22. the goddess ba-khati, who holds in each hand one of the eyes of horns or ra. 23. the god khetra, holding a sceptre and an ankh. cli

upon the flames which issue from his mouth. his work is to protect the horizon, and he never entereth into any house of the tuat" immediately in front of this serpent are four seated gods (see p. 111, of whom the heads of two are turned behind them; they are described as the "gods who hold the secret forms of sekri, who is on his sand" the first holds on his knees the white crown, the second the red crown, the third the head of the ram of heru-shefshefit, and the fourth the plumes of shu, or some other god of light and dryness. the legend above them reads "their forms are in the place among them in their own bodies. they follow after this great god unseeing and unseen" behind the serpent tepan (see pp. 87, 91) are four human bearded heads, each with a mass of fire upon p. 99 click to view

e voice of this god, and then he passeth them by" click to view the four kings of the south. in the abode of osiris are sixteen gods in mummied forms. the first four are bearded, and wear the menat and the white crown, and each is described by the title suten, i.e "king of the south" the second four are bearded, and are described as heteptiu, the third four are bearded, and wear the menat and the red crown, and each is described by the title bat, and the fourth four are bearded, and are called p. 119 click to view the four heteptiu gods. click to view the four kings of the north. click to view the four "spirits" p. 120 khu, i.e "spirits" immediately in front of these gods is an enormous serpent with five heads, which is called ash-hrau, i.e, the "many-faced" the body of this serpent is ben

xt written above reads- click to view the serpent ash-hrau. p. 121 "saith the majesty of this great god to the kings of the south, to the heteptiu, to the kings of the north, and to the spirits who are in this city--may your royal state and condition be with you, may ye receive p. 122 your white crowns, and ye heteptiu [may ye receive] your offerings, and ye kings of the north may ye receive your red crowns, and ye spirits may ye receive your appointed rites; may your offerings be unto you, and may ye be in peace. may ye have power over your souls, may ye be adored, may ye have sovereignty over your city, may ye have peace in your fields, may ye join yourselves to (i.e, attain to) your secret things with your crowns, may your appointed rites be paid to you, may your sacrifices of propitiat

to give offerings to the gods of the tuat, who are masters of their offerings and of the food which proceedeth forth from the mouth of this great god" 10. three sceptres of the form, each surmounted click to view (left) three sceptres of the white crown (center (right) thehbith. by the white crown; from the base of each projects a knife. 11. three sceptres of similar form, each surmounted by the red crown; from the base of each projects a knife. 12. three sceptres, of similar form, each surmounted by a uraeus; from the base of each projects a knife. the text which refers to these reads: p. 128 "saith the majesty of this great god to the majesties of the click to view (left) three sceptres of the uraei (right)three sceptres of the red crown. kings of the south and north who dwell in the tu

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

at the new year, as were household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential [insert pic p068- dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh rofessa (the red one of knowledge. he was the first king of the tuatha de danaan, the irish gods, and it was believed that he performed miracles and saw to the weather and the harvest. dagda was lord of life and death and the primary god of fertility. with his huge club, he made the bones of his people's enemies 'fall like hail beneath the horses. with one end of the club, it was said, he could kill nine men w

no more, as buffalo became plentiful. by the end of the nineteenth century, however, there were in reality fewer than 200 buffalo left, where only years earlier it was estimated there had been several million. in the summer of 1994, a white buffalo calf was born in jamesville, wisconsin. as the prophecy had told, the white buffalo has changed its colours since birth, going from white to black to red to yellow and back to white. since each colour represents one of the four directions, the buffalo is seen by many native americans as a symbol of the rebirth of hope. one visionary interpreted the birth of the white buffalo calf as signifying that the human race will be united, in spite of differences in creed and colour, and join together in peace. wophe is therefore an important symbol not o

al significances, the magical colour meanings and the elemental correspondences, so that even if you are new to magick you can begin work at once. if you are an experienced practitioner, some of the ideas may suggest new directions for your personal and coven work. the elemental candle colours each of the four elements- air, fire, water and earth- is represented by a single candle colour- yellow, red, blue and green. a coloured candle representing each of the elements can be placed at the four main compass points around the circle to mark the quarters- east, south, west and north. you can place the elemental candles either on the edge of the circle in sturdy floor-standing holders, or on small tables or plinths at the compass points. though each element is represented by a single candle, y

al candles either on the edge of the circle in sturdy floor-standing holders, or on small tables or plinths at the compass points. though each element is represented by a single candle, you can use a second to increase a particular element in its own quadrant of the circle or use the elemental colour in all four quadrants. so, for example, if you were carrying out a fire spell, you could use four red (or gold or orange) candles and begin the ritual facing south. some practitioners invoke fire to conquer floods and water to conquer drought but i believe that each element can most effectively counter excesses of itself. light elemental candles after the altar candles, after you have cast the circles seite 50 wicca01.txt but before lighting any wish or astrological candle. begin in the north

change or when communication is proving difficult with either an individual or an organisation, and to clear stagnation of thoughts. it is also a focus for spells against air pollution, technological devastation and storms, and for the protection of birds, butterflies and insects. surround your air candles with feathers, thistledown, tiny helium balloons, model planes and ceramic or wooden birds. red red is for fire and the south, noon and summer. place your red candle in the six o'clock position. fire represents light, the sun, lightning, fertility, power, joy, ambition, inspiration and achievement and also destruction of what is now no longer needed. like air, fire represents the yang, male god in the form of the sun deities. fire rituals are good when you need power or you have an impor

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

sible, to fly, or to shape-shift at will. many demonstrated a genius for receiving and interpreting communications from the realm of spiritual forces. most of all, unusual and discernible physical traits set the conjurers apart from other persons. a fascinating enumeration of bodily deformities particular to conjure specialists, such as distinguishing birthmarks or abnormalities such as harelips, red eyes, or eyes of different colors, have been noted by observers during the nineteenth and twentieth centuries. the folklorist ruth bass recalled in the 1930s that a "distinguishing physical characteristic" set apart most of the conjurers she had known in her childhood in mississippi "one was tall and dark with grave eyes" she wrote "one was an undersized, dwarfed mulatto, almost an albino, wit

lmost an albino, with green eyes and a cunning little face. i remember one who had a twisted back and walked with a sickening, onesided limp" similarly, the african american schoolteacher mamie garvin fields described an elderly practitioner she encountered while she was living in rural john's island, south carolina, in 1909\ 22\ the old man was very short.a runt.and his head was tied with an old red bandanna. they say his hair was never combed. and ragged! he was so ragged and dirty until [sic] you couldn't see what the body of his clothes was made of c he carried a real snake in his hand. c he whipped that snake around his head, cracking it like one of those big whips that you have for horses.[19] other descriptions focus on the apparel of african american conjure practitioners. some spe

r empowerment and protection. the contents of a practitioner's "trick bag" varied enormously. one conjurer's favorite item, described in an account in the late 1800s, included balls of tar, sulfur, and assorted lumps of color that blazed when set afire. the other popular black magic page 31 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 items included red flannel bags filled with dried leaves, potent crumbling powders, or metallic dust. bottles of pungent liquids, pins, and needles were interred by practitioners or strung on trees as a snare for invisible forces. some material creations teemed with life, as one surprised observer discovered, according to one account, when he opened a hidden conjurer's cache to find "a tin trunk and a great many

iculate creatures" other created artifacts transformed into animate beings, mysteriously shifting and relocating when left alone. the fabrication of "voodoo bags "luck balls" and other supernatural artifacts was the mainstay of successful conjure practitioners. the ex-slave patsy moses of fort bend, texas, described the creation of her protective charm "a good charm bag" she explained "am make of red flannel with frog bones and a piece of snakeskin and some horse hairs and a spoonful of ashes. dat bag pertect you from you enemy" moses claimed that she learned her magical knowledge "from my daddy and mammy\ 48\ and de old folks" she added "most of dem things works iffen you tries dem"[25] over time, certain ingredients emerged as staple components in the material rhetoric of conjure practic

he gravel and earth gathered from the surfaces of cemetery graves and stone markers, sometimes called "goopher dust" was a near-universal element in the pharmacopoeia of african american supernaturalism. a rabbit's feet or the highly sought after bone of a black cat endowed a practitioner with great power. materials were selected both for their sympathetic associations and for aesthetic purposes: red pepper to produce heat or irritation; lodestone to draw desirable forces magnetically; bone fragments to signify the passage of powers from the otherworld; soil from gravesites to symbolize the presence of spirits in transitional places; acrid herbs to displace evil essences metaphorically. some of the most powerful charms required exuviae from the body itself: hair, nails, skin, or waste matt

CHRONOLOGIA RORISPERGIUS

3-1437 niccoli, niccol c.1365 judah ben nissim ibn malka(moroccan. commentary on sefer yetsirah mentions that students of this book were given a magical mansucript named "sefer raziel" to study. 1365-1393 "sefer yetzirah "l" paris 764 (1, foll. 1a-3a. paper, written in spanish (n. africa (gruenwald, 136) 1370 william langland's piers plowman criticises alchemists as deceivers. 1375-1425 author of red book of hergest (mabinongion. 1376 the dominican directorium inquisitorum, the textbook for inquisitors, places alchemists among magicians and wizards. 1377: the earliest mention of playing cards. 1379-1439 isaac holland 1380 king charles v the wise issues a decree forbidding alchemical experiments 1383-1440's giorgio anselmi 1385 d. haydar amuli "all the imams are one and the same light, one

s from saadia gaon, rabbi abraham ben dior halevi, rabbi moses ben nacham, elieser of germisa, moses botarel, rabbi eliah wilna. 1860-1898 stanislas de guaita 1860-1943 oswald wirth 1861 rudolph steiner born 1861-1897 stanislas de guaita 1861 eliphas levi mysteries of the qabalah: the occult agreement of the two testaments. 1861-1925 rudolf steiner 1863 publication of l homme rouge des toileries (red man of the tuileries) by paul christian. 1865 william butler yeats born in ireland. 1865 papus (i.e. g.a.v. encausse, french occultist and author born 1867 lethierry-barrois, ad. hebrew primitif. 1868 die harmonikale symbolik des altertum by albert von thimus 1868 paschal beverly randolph forms eulis brotherhood 1870 paul christian- histoire de la magie, du monde surnaturel et de la fatalite `

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

dden wedding. wherefore with childlike confidence i returned thanks to his divine majesty, and besought him that he would further preserve me in fear of him, that he would daily fill my heart with wisdom and understanding, and at length graciously (without deserting me) conduct me to the desired end. hereupon i prepared myself for the way, put on my white linen coat, girded my loins, with a blood-red ribbon bound cross-ways over my shoulder. in my hat i stuck four red roses, so that i might sooner be noticed amongst the throng by this token. for food i took bread, salt and water, which by the counsel of an understanding person i had at certain times used, not without profit, in similar occurrences. but before i left my cottage, i first, in this my dress and wedding garment, fell down upon

ought it with me! for how easily might i have forgotten it (as it also chanced to others) as he himself told me! i quickly presented it, wherewith he was not only satisfied, but (at which i much wondered) showed me abundance of respect, saying, come in my brother, you are an acceptable guest to me; and entreated me not to withhold my name from him. now i having replied that i was a brother of the red-rosy cross, he both wondered and seemed to rejoice at it, and then proceeded thus: my brother, have you nothing about you with which to purchase a token? i answered that my ability was small, but if he saw anything about me he had a mind to, it was at his service. now he having requested of me my bottle of water, and i having granted it, he gave me a golden token on which stood no more than th

not yet altogether escaped; and perhaps their greatest danger was still to come. at length everyone being assembled again, the trumpets began again to sound and the kettle drums to beat as formerly, and we then imagined nothing other but that the bridegroom was ready to present himself; which nevertheless was a huge mistake. for it was again the virgin of yesterday, who had arrayed herself all in red velvet, and girded herself with a white scarf. on her head she had a green wreath of laurel, which greatly suited her. her train was now no more of small tapers, but consisted of two hundred men in armour, who were all (like her) clothed in red and white. now as soon as they were alighted from the throne, she came straight to us prisoners, and after she had saluted us, she said in few words: t

my eyes to run over. after which she commanded that we should be unbound, and coupled together and placed in a station where we might easily see the scales. for, she said, it may yet fare better with them, than with the presumptuous who still stand here at liberty. meanwhile the scales, which were entirely of gold, were hung up in the middle of the hall; there was also a little table covered with red velvet, and seven weights placed on it. first of all there was a pretty big one, next four n page 24 little ones, lastly two great ones. and these weights were so heavy in proportion to their bulk, that no man can believe or comprehend it. but each of the armoured men had, together with a naked sword, a strong rope; these she distributed according to the number of weights into seven bands, and

her emperors, who were all shamefully laughed at and put in captivity. after these there came forth a short little man with a curled brown beard, also an emperor, who after the usual reverence got up, and held out so steadfastly, that i thought that had there been more weights ready he would have outstood them. to him the virgin immediately arose, and bowed before him, making him put on a gown of red velvet, and finally gave him a branch of laurel, of which she had a good store upon her throne, upon the steps of which she asked him to sit down. now how it fared with the rest of the emperors, kings and lords after him, would take too long to recount; but i cannot leave unmentioned that few of those great personages held out. however, various eminent virtues (beyond my hopes) were found in m

COLLIER IRENE CHINESE MYTHOLOGY

s dry land. to achieve his goal, gong sent torrential rains and came close to destroying the world in a fierce power struggle with the fire god.1 nuwa, the creator of people, appears in this myth to counteract the two gods destructive forces. although historically the two warring gods have most often been presented as giants, some paintings show gong as having a snake s body and a human face with red hair. zurong is traditionally shown with a massive human body featuring broad shoulders, red skin, and a red beard. both gods have terrible tempers. in ancient stories, the earth was seen as a flat square, and the sky was a dome held up at each of the four corners by a high mountain peak, one of which is the buzhow mountain, mentioned in the story. in reality, chinese mathematicians had alread

steady earth rocked and lurched, forest fires raged, and mountain lakes burst their containing walls, sending more debris to the shattered villages below. all the gods, including zurong, were stunned. but they were powerless to save their collapsing world. as nuwa watched the destruction taking place on earth, the goddess became furious. she raced to find rocks of five sacred colors black, white, red, green, and yellow and smelted them together in a huge bonfire. using this sacred mixture, she began bit by bit to mend the hole in the sky. all the while, she cursed at the carelessness of the gods who had caused this devastation. next, nuwa scooped up miles and miles of river rushes and stuffed up every burning crack she could find. as their ashes settled in the crevices, the earth subsided

the horrible things they saw. q: what happened to the geography of china as a result of gong s actions? a: china is tilted so that it is high at the northwest corner where the stars and moon pass through, and low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails over earth; metal prevails over wood; fire over metal; water over fire; and earth over water.3 no singl

er: the phoenix, feng huang, was the sacred fire bird. it was truly a magnificent creature to behold, and it had the features of several different animals. it had the head of a swan; the throat of a swallow; the beak of a chicken; the neck of a snake; the legs of a unicorn; the arched back of a turtle; and the stripes of a dragon. its feathers were made up of the five sacred colors: black, white, red, green, and yellow.5 50 author derek walters adds [the phoenix] has many miraculous attributes, but not selfrejuvenation and does not possess the arabian phoenix s propensity for self-immolation. it feeds on bamboo seeds. and drinks from fountains of fresh water. it is one of the four emblems of royalty, usually associated with the empress.6 the chinese instrument in the story refers to the sh

s beak and a long neck like a snake. the farmers did not care about his appearance, however. they loved him for his efforts on their behalf. as yu traveled across china, he named the tribal groups and recorded their customs: leather-skin people; goat-fur people; oyster-and-pearl people; kingfisher- green-silk people; grass-skirt people; felt-tent people; mountains-of-jewels people; dew-drinkers; red-grain- growers; lacquer-makers; winged people; short people; deep-set-eyes people. he charted their land and collected samples of their soil as he traveled across the fifty rivers and mountains of china. wherever he went, yu found happy families. their happiness only made him aware of his own loneliness. although yu was married briefly, his wife and son both abandoned him because they had no f

COSIMANO CHARLES ELEMENTARY PSIONICS

he teleflasher some 20+ years ago in a book by sheila ostrander and lynn schroeder entitled handbook of psychic discoveries. they went into great detail describing this machine, what it does, why they thought it does what it does or was claimed to do and telling how to build it. they claimed that the invention of the unit had its roots in soviet research and right there that should have sent up a red flag, no pun intended! after all, these were the people who claimed to have invented everything from fire to the wheel which is ridiculous because we all know al gore invented them. if you combine the somewhat inflated claims that came out of russia and the joyous credulity of some americans you get a terrible mess of stories. anyway, enough digression. the teleflasher is basically an instrume

the front and the antenna encased in the crest. to build it you will need: a plastic helmet (a hard hat is perfect) three potentiometers (the value does not matter like in the box) three knobs a small jack 8 1 inch pieces of magnet strip (usually found in craft stores) a piece of foil several feet of unshielded copper wire for the coil and antenna a sheet of inch styrofoam for the crest duct tape red spray paint the very first thing you must do when you get home from the helmet store is to try it on. it is important that it fit comfortably. after it is adjusted, put it on and look in the mirror and try to get some idea of how the device will look after it is completed. okay, now that you have an idea of what your going to do, take the helmet off and look at the front. find the center of th

alf on top of it to make an antenna sandwich. put a heavy book over it for weight and then let the glue dry. once the crest is hardened, attach the wire from the crest and wire from the coil on the head plate together. glue the crest to the top of the helmet and let it harden. now wrap the crest in the duct tape to protect it and put some masking tape over the pot stems. paint the helmet with the red spray paint because one of the things old doc abrams discovered that red on the head increases psychic output whereas yellow on the head decreases it. there is an obvious implication here but i would not be so crass as to mention it. when the paint dries, put the knobs on the pots and it s finished. wonderful, your helmet is done. at this point you are undoubtedly wondering what use this marve

DANCE OF THE WITCHES

e of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground or a low table of dark wood or a tree stump, covered with greenery, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triang

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

eat from the tree of knowledge was symbolic of the plan to keep the earth races ignorant of who they really were. in effect, a slave race was created and this has continued to the present day. the contactees said that it was the melchedekans who became known as the elohim in the biblical texts. i think this fourth dimensional force is known by many names. the original earth people were the black, red, and other native peoples of the world in africa, the americas, asia and australia- not the white race, the contactees were told. there were two streams of melchedekan 'invaders. those who only interbred with each other, thus keeping the blond haired, blue eyed genetic 'purity. these, the et communicators said, were still living on the earth, though mostly out of sight underground. the others

al by changing their name to the knights of christ. they devoted themselves to maritime activity. the explorer, vasco de gama, was a knight of 30..and the truth shall set you free christ, as was prince henry the navigator, a grand master of the order. columbus's father-in-law was one of prince henry's captains, and inherited maps and charts from him which columbus used to 'find' the americas. the red cross on a white background was the templars symbol. it was outlawed by the pope at the time of the purge. columbus's ships sailed with the red cross on a white background!3 his historic journey was funded by king ferdinand of aragon, spain and queen isabella of castile, spain, whose marriage helped to unify spain. these were 'catholic' monarchs funding a trip by a man flying the flag of the k

n more quickly than before. 36..and the truth shall set you free sources 1 professor g.r.s. mead, fragments of a faith forgotten (the theosophical publishing society, london, 1906) 2 manly p. hall, america's assignment with destiny: the adepts in the western esoteric tradition, part five (philosophical research society, los angeles, 1979) p58 3 it is interesting to look at where the symbol of the red cross is used today. not all of them will be signs of templar control, maybe, but many certainly will 4 letter by lt. colonel harold z. onlmeyer, commander, 8 reconnaissance technical squadron (sac, united states airforce, westover airforce base, massachusetts, to professor charles h. hapgood, of keene college, new hampshire, on july 6th, 1960. quoted by graham hancock in fingerprints of the g

est, lenin repaid kuhn, loeb, and co the rouble equivalent of $450 million between 1918 and 1922. and this was nothing compared with the profits the bankers made from the exploitation of the russian land, economy, and people, not least by stealing the tsar's gold and vast financial holdings which were held abroad in the very banks that funded the revolution. in 1917, the elite used the cover of a red cross mission to russia to arrange the final details of the bolshevik takeover. the red cross in washington launched a campaign to raise $2 million. it was successful thanks only to substantial donations from new york financiers, including j.p. morgan himself, who gave $100,000. the bankers and industrialists proceeded to take control of the united states red cross and, as the elite's john fos

nal details of the bolshevik takeover. the red cross in washington launched a campaign to raise $2 million. it was successful thanks only to substantial donations from new york financiers, including j.p. morgan himself, who gave $100,000. the bankers and industrialists proceeded to take control of the united states red cross and, as the elite's john foster dulles put it, they "viewed the american red cross as a virtual arm of government".21 the personnel of this mission to russia in august 1917 says it all. only seven of the party of twenty-four were doctors. the rest were mostly new york financiers and their assistants, led by william boyce thompson (comm 300, the first full-time head of the federal reserve bank of new york. the doctors returned after only one month and dr frank billings

DAVID ICKE CHILDREN OF THE MATRIX

ormer chief rabbi of the united kingdom at the oxford union debating society and he simply could not see a difference between education and indoctrination. it was a wonder to behold. we see this same theme in our daily experiences of people in uniform and others from the masses who are promoted to power over the masses. it's summed up by the satirical version of the british labour party song, the red flag, which goes "the working class can kiss my arse, i've got the foreman's job at last" this is all part of the divide and rule strategy so vital to ensuring that the herd will police itself. everyone plays a part in everyone else's mental, emotional, and physical imprisonment. all the controllers have to do is pull the right strings at the right time and make their human puppets dance to th

e. they took over the government, economics, education, religion, and communications. sound familiar? samsel says that the kings of the white royal lineage ruled atlantis and what he calls the "sons of belial" controlled the temple of the sun, their religious hierarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we see today. samsel goes on "the age of the atlantic empire would prove to be a free-for-all for the sons of belial and the followers of the temple of the sun. the dominant white tribe came to rule all aspects of atlantean society. they disregarded the law of one, placed their faith in technology and were dri

were driven by greed and the lust for power. the arms of the atlantic empire came to stretch nearly worldwide. the americas and africa, the european countries, the middle east, india and tibet came under the control of the empire. the one temple was divided and ineffective, the sun temple flourished and the sons of belial prospered. during that time, one law priests were leading migrations of the red race west to the americas and east to africa. they sought to preserve the law of one and so they built new circles in the far lands".19 samsel says that the second great cataclysm brought an end to atlantis. he believes that they used their "super weapons" against what we now call china and they tried to "utilize the earth as a great conductor through which to direct at their adversaries" usin

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

cherokee and mayan records in north and central america and the greek historians, appollodorius and diodorus, are among those that claim the pleiadians, home to both the white race and reptilians, were involved in atlantis and mated with humans to seed a large race of people. ruled by the gods 33 sense, although there is still a case for it to be a lion, also. sirius is connected with the colour red because it looks red when it appears over the horizon.12 red is the colour used for sirius in ritual and symbolism. for a long period of its existence, the sphinx was coloured red. it was an obvious conclusion that this could relate symbolically to mars, the "red planet, but in the face of the other evidence, sirius is perhaps more likely. the queen's shaft in the great pyramid was designed to

DAVID ICKE THE BIGGEST SECRET

an area of land called burnhambeeches near the buckinghamshire-berkshire border a few miles from slough, west of33london. this is an ancient site mentioned in the domesday book at the time of williamthe conqueror in the 11th century and it has a reputation for satanism. the lady whospoke to me was taking her dog for a walk across the land at dusk in the early 1970s whenshe saw a figure in a long red robe. when he lifted his head, she saw that his face was thatof a lizard. she obviously thought she was crazy, but this was no illusion, she said. thelizard was very real and very physical, not an apparition. she is very psychic and shelater began to see people either transform into lizards before her eyes or be overshadowedby them in exactly the way described by the american psychic. if you l

sychic. if you look in the picturesection you will see an artists impression of what she sees with her psychic sight andmany others have described exactly the same experiences. on july 20th 1988, a numberof people in bishopsville, south carolina said they were terrorised by a seven foot talllizard-man that had no hair, eyebrows or lips, three fingers on each hand and large slantedeyes that glowed red in colour. there were five sightings of this lizard-man and thestory was reported in the los angeles times and the herald examiner .35when you go with the flow of life and listen to your intuition, you are shown whatyou need to know by the incredible synchronicity that daily surrounds you and guidesyou through the smokescreens and the halls of mirrors. one day in february 1998 injohannesburg

ity and there i saw reptilians again. the ones i call the baby godzil lasthat have short teeth and yellow slanted eyes. the things that stick in my mind are thebeings that look like reptiles, or the velcoci-rapters. they are the cruellest beings youcould ever imagine and they even smell hideous.41on the ship she remembers seeing the germans and americans wearing an insignia, ablue triangle with a red-eyed dragon and circle around it. a contact later told her that shesaw the same symbol at fort walden in the united states. a winged serpent symbol couldalso be seen on the sleeve of an israeli soldier as he comforted the daughter of theassassinated prime minister, yitzhak rabin, at her fathers funeral in 1995 (see newsweek,november 20th 1995) one of alex christophers specialities is the new d

l reptilians, im certain. other species, like the soldier class andscientists, are known as reptoids. they dont have wings, but all of them are cold-blooded.44 their scales are much larger on their backs and they have three fingers withan opposing thumb. they have three toes with a fourth towards the side of their ankleand their claws are short and blunt. they have large, cat-like eyes which glow red and amouth that looks more like a slit. some have eyes which are described as black andothers are white with flame-coloured vertical pupils. again this is what the ladydescribed in the aurora case. the reptilians are five to twelve feet tall and they are thegiants described so widely in the ancient legends and records. some have tails, others38do not. one of their other planets of influence lo

inconsidered in astrology to be thesign ruled by the sun. the wholefoundation of british culture andlegend came from the phoenicians.the famous legend of st george andthe dragon comes from st georgeof cappadocia, the phoeniciancentre in asia minor. the battlesbetween st george and the dragon could well have been symbolic of the martian-reptilianconflicts which seem to go back a very long way. the red cross of st george (england)and the crosses of st andrew (scotland) and st patrick (ireland, and the ensigns ofscandinavia, were all carried as sacred standards of victory by the phoenicians. the redcross was the fire cross, a phoenician-aryan symbol for the sun, as was the swastika, laterused by the nazis. a swastika can be seen on a stone dedicated to the phoenician sun-godbel, which was fou

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with it's splendors intolerable blinds feeble, sensual or selfish souls? doubt it not" morals and dogma page 321 as time goes on, people will realize who the real enemy is. the human race is asleep and it needs to awaken. if you really want to learn more, nevermind the red pill and eat the red apple and you will learn just how deep the rabbit hole goes. all of these masons praise lucifer. it is also the biggest reason why we see luciferic designs incorporated into government center washington d.c. freemasonry is satan's religion. it is the root of their control system. more on the great seal many companies use the pyramid within their logos. james walker, a 32 m

DAVIDSON DAN SHAPE POWER

her and when many of the atoms are lined up as in a permanent magnet the atoms' aetheric flows all add together to create a large flow around the magnet. the novel research, in the last century on the odic force, by baron von reichenbach 13, used clairvoyants to study the energies around magnets, people, etc. one of the observations they made was that there was blue energy at the north pole and a red energy at the south pole. holding permanent magnets will charge up a person's energy field or aura. two magnets facing ns-sn have a big bubble of energy between them. shape power can tap the energy flow around magnets. 1.2.4 gravity gravity is also a force related to the aether. as electric charge, e, is a gradient in aether, the gravitational force is a gradient of electric charge (i.e, a gra

t as aetheric pumps to move the aether. when many of the atoms are lined up, as in a permanent magnet, the atoms' aetheric flows all add together to create a large flow around the magnet. the seminal research, in the last century, by baron von reichenbach using clairvoyants, studied the energies around magnets. one of the observations they made was that there was blue energy at the north pole and red energy at the south pole. holding permanent magnets will charge up a person's aura. two magnets facing ns-sn have a big bubble of energy between them. shape power can tap the energy flow around magnets. 8.4.1 gravity as summarized in table 8.1-1, the gravitation constant, as grad e, correlates with the seminal work by t. townsend brown. brown discovered that a capacitor will tend to move in th

DEMONIC BIBLE

great duke, and appeareth in the form of a goodly knight, carrying a lance, an ensign, and a serpent. he discovereth hidden things, and knoweth things to come; and of wars, and how the soldiers will or shall meet. he causeth the love of lords and great persons. he governeth 60 legions of spirits. his seal is this, etc (16) zepar- the sixteenth spirit is zepar. he is a great duke, and appeareth in red apparel and armour, like a soldier. his office is to cause women to love men, and to bring them together in love. he also maketh them barren. he governeth 26 legions of inferior spirits, and his seal is this, which he obeyeth when he seeth it (17) botis- the seventeenth spirit is botis, a great president, and an earl. he appeareth at the first show in the form of an ugly viper, then at the com

iends or foes. he is a marquis and great earl; and there be under his command 19 legions of spirits. his seal is this, etc (28) berith- the twenty-eighth spirit in order, as solomon bound them, is named berith. he is a mighty, great, and terrible duke. he hath two other names given unto him by men of later times, viz: beale, or beal, and bofry or bolfry. he appeareth in the form of a soldier with red clothing, riding upon a red horse, and having a crown of gold upon his head. he giveth true answers, past, present, and to come. thou must make use of a ring in calling him forth, as is before spoken of regarding beleth. he can turn all metals into gold. he can give dignities, and can confirm them unto man. he speaketh with a, very clear and subtle voice. he governeth 26 legions of spirits. hi

peaketh with a hoarse voice, giving true answers of things past, present, and to come. he maketh men to go invisible, and also to be witty. he governeth 40 legions of spirits. his seal is this, etc (52) alloces- the fifty-second spirit is alloces, or alocas. he is a duke, great, mighty, and strong, appearing in the form of a soldier riding upon a great horse. his face is like that of a lion, very red, and having flaming eyes. his speech is hoarse and very big. his office is to teach the art of astronomy, and all the liberal sciences. he bringeth unto thee good familiars; also he ruleth over 36 legions of spirits. his seal is this, which, etc (53) camio or caim- the fifty-third spirit is camio, or caim. he is a great president, and appeareth in the form of the bird called a thrush at first

DIABOLUS

egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was

ered the backbone of set. another title of set is smai, the egyptian name associated with set as the archfiend and devil. it was as the adversary becoming the mastering force over apep, thus slowly apep became a form of set and vise versa. the demonic beasts, serpents and such located and dwelling deep in the waters were considered of set and therefore part of his essence. similarly anything with red was often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the na

model for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both dark and light. many luciferian rites involve the symbolism of black21, red22 white23 and green24 as being different points of the adversary. it must be understood that working with the deific power of iblis or shaitan is not a safe route. it matters not if you are looking at the aforementioned force as an actual spirit or as a symbol of the dark recesses of the mind. what must be carefully adhered to is that which is unseen, that when the imagination can adapt consci

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

aning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notarikon (q.v) for "eh-chahd rash, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates

tive unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outgoing, ardently, egotistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. aspirant: from the french from the latin "ad" and "spirare" meaning "to breath. in the

ame, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of the first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will- b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of ab

was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation of all created things. halfway between the astral and the physical. bon: the shamanic religion of tibet before the coming of buddhism, which officially supplanted it. in fact many bon beliefs and practices were absorbed into tibetan buddhism, giving it a unique, magickal character. book of shadows: a collection of rituals, prayer

icism and ceremonial magick. the first degree is founded upon the ideals of christian knighthood, and the magickal secrets of the christian eucharist. the order practices golden dawn [g.d (q.v) style ceremonial/ritual magick. the symbol of the order is an eight rayed star on it's point, inscribed with the glyphs of the signs of the zodiac, the planets, the numbers, and colors. a gold, silver, and red crux mystica is in the center, and the star itself is surmounted by a crux mystica. the order was incorporated in kentucky on the vernal equinox, 1993. ordo templi orientis [o.t.o: the order of the temple of the east. a well known and still existing originally german occult order which has become the primary promulgator of the teachings of aleister crowley (q.v, who at one time was the head of

DION FORTUNE MYSTICAL QABALA

ical considerations. as is well known to [page 102] psychics, crystalline substances, metals, and certain liquids are the best media for conveying or storing subtle forces. colour plays an important part in the visions induced by meditation on the various sephiroth, and it is found by experience that a crystal of the appropriate colour is the best material out of which to make a talisman: a blood-red ruby for the fiery martian forces of geburah; an emerald for the green ray nature forces of netzach. 33. perfumes, especially incense, are also associated with the different sephiroth. as has already been noted, certain spiritual experiences and certain modes of consciousness are mystical qabala page 68 assigned to each sphere on the tree; it is well known that nothing induces states of mind o

e lingam. the phallus. the yod of tetragrammaton. the inner robe of glory. the standing-stone. the tower. the uplifted rod of power. the straight line. tarot cards: the four twos. two of wands: dominion. two of cups: love. two of swords: peace restored. two of pentacles: harmonious change. colour in aziluth: pure soft blue. briah: grey. yetzirah: pearl-grey, iridescent. assiah: white flecked with red, blue, and yellow [page 122] i 1. every phase of evolution commences by being in a state of unstable force and proceeds through organisation to equilibrium. equilibrium having been achieved, no further development is possible without once more oversetting the stability and passing through a phase of contending forces. mystical qabala page 83 as we have already seen, kethet is the point formula

rgy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. the spur. the scourge. the chain. tarot cards: the four fives. five of wands: strife. five of cups: loss in pleasure. mystical qabala page 118 five of swords: defeat. five of pentacles: earthly trouble. colour in atziluth: orange. briah: scarlet red. yetzirah: bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian philosophy is the problem of evil; and one of the things least [page 174] adequately dealt with in the christian ethic is the problero of force, or severity, as contrasted with mercy and rnildness consequently geburah, the fifth sephirah, which has for additional titles din (justice

up with the smouldering when what it really wants is the use of the poker. there is a place where patience becomes weakness and wastes the time of better men, and when mercy becomes folly and exposes the innocent to danger. the policy of non-resistance to evil can only be pursued satisfactorily in a well-policed society; it has never been tried with success under frontier conditions. for nature, red in tooth and claw, wears the colour of geburah; whereas the compensatory civilisation is of chesed, mercy, which modifies the unrestricted force and mutual destructiveness of all that is in the geburah phase of its development. but, equally, we must remember that civilisation rests upon nature as a building rests upon its foundations, wherein is concealed the sanitation so necessary to health

tiphareth. in order to understand their significance, it is necessary to say something concerning crosses in general, and how they are used in systems ofsymbol-ism. although the cross with which we are most generally familiar is the calvary cross, owing to its association with christianity, there are many other forms of cross, and each has its own significance. the equal-armed cross, such as the red cross of the army medical service, is called by initiates the cross of nature, and represents power in equilibrium. it is to be found at the top of some keltic crosses, often enclosed in a circle, so that a keltic cross actually consists of a tapering shaft ending in a nature cross, and has no relationship whatever to the calvary cross, which is the cross of christianity. the tapering shaft of

DION FORTUNE PSYCHIC SELF DEFENSE

ross a case of bell-ringing, knocks, the dripping of water and oil from ceilings, and other untoward happenings, he always looked for the hysterical maidservant. occultists would be very well advised to do likewise before they begin to worry about the devil. but on the other hand, the wise man, whether occultist or scientist, will not insist upon the hysterical maidservant unless he can catch her red-handed, as he surely will do sooner or later if she is the guilty party. forged bank-notes would never gain currency unless there were such a thing as genuine bank-notes. it would never occur to anyone to produce fraudulent psychic phenomena unless there had been some genuine psychic phenomena to act as a pattern for the forgery. the acceptance of an explanation should rest upon the weight of

shing formula as i knew, and peace was restored. at breakfast next morning an assembly of blear-eyed people met together, complaining of having passed disturbed nights. we compared notes, and found we had all, some six or seven of us, had similar nightmares, and proceeded to exchange experiences. the effect of this upon miss l. was curious. she squirmed upon her chair as if it had suddenly become red-hot and said with much emphasis "these things should not be discussed, it is most unwholesome" out of deference to her feelings we desisted. but presently up to the open window came another member of our community, a woman who slept in an open-air shelter at some little distance from the house. we enquired after her health, as usual, and she replied that she was not feeling very well, as she h

the result of the dispatching of this entity was a marked improvement in the condition of the boy patient, and the elicitation of the following story. the boy, whom we will call d, was in the habit of going to sit with a cousin who had been invalided home from france suffering from alleged shell-shock. this young man was another scion of a worn-out stock, and it transpired that he had been caught red-handed in that unpleasant per version called necrophilia. according to the story elicited from the parents of d, this vice was not uncommon on certain sections of the front, as were also attacks on wounded men. the authorities were taking drastic steps to put it down. owing to family influence the cousin of d. was able to escape incarceration in a military prison, and was placed in the care of

ntil he drowns. swinburne had this peculiarity, and has immortalised it in several of his poems "strike out as the heart in us bids and beseeches, athirst for the foam" on one occasion he was picked up in the open sea by a breton fishing-smack, swimming tirelessly, many miles from land, borne on the sea by currents, but oblivious of his danger. being rescued, he sat upon the deck with his mane of red hair drying in the wind, chanting sea-poems to his rescuers, a spectacle that one would have given much to witness. another curious case of water-pathology i knew person ally. a very level-headed woman, a school teacher, was obsessed by a horror of rough waves. she always declared that if she went on the sea-front to watch a storm, the waves made a "dead set" at her. she lived at a seaside pla

ghtmare that i have ever had could hold my mind in its grip for minutes at a time as this thing did, or send me plunging through a ten-foot-high window to the ground below "the first indication i had that these visitations were absolutely out of the ordinary course of events came on may 30. about midnight i was suddenly awakened by a voice calling loudly 'look out' and at once i became aware of a red serpent coiling and uncoiling itself under my bed, and reaching out onto the floor with its head. just as it was about to 43 of 103 attack me i jumped through my window, and came to earth among the rose bushes below, fortunately with no more damage done than a badly bruised arm "after this there was absolute peace until june 30, when the real climax came. i had seen the thing again on the nigh

DONALDTYSON ELEMENT

he water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually reflect the appearance of a flame. they favor the male form. for example, were a salamander to put on the appearance of a man, its hair would be wavy and red, its complexion flushed, its eyes like embers, its body slender and active, its touch hot and dry. since fire is associated with the will, salamanders tend to be very forceful and opinionated. they want their own way. they can best be employed in matters that involve the exercise of will power, such as conflicts with others, tests of courage, battles, warfare. it can be dangerous to evoke sala

DONALDTYSON MIRACLES

miracles. religious miracles may be divided into two types, spontaneous or induced. in the first case, a wondrous event occurs without warning or petition, to the complete surprise of those who witness it. the second case involves divine intervention deliberately sought by prayers or ritual actions. an example of a spontaneous miracles would be a church statue that suddenly begins to drip with a red fluid that resembles blood. an example of an induced miracle would be the healing of the sick by the laying on of hands. holy men and women tend to be the focus for miraculous events- miracles are more often associated with saints than sinners, even when no prayer or action has been taken to induce them. indeed, holy men are to miracles what adolescent children are to poltergeist activity. the

DONALDTYSON UFO

. it is a phenomenon that has been occurring for many centuries, probably for many millennia. it appears to be a natural response of the mind to the uncanny and unidentifiable. to cite one historical example, the illustration at the top of this page shows ufos sighted surrounding the rising sun on the morning of april 14th, 1561, at the town of nuremberg in germany. the objects were described as "red, blue and black bowls, or crosses the colour of blood (gazette of nuremberg. by bowls, disk shapes may have been intended, even though the artist who drew the illustration above interpreted this to mean crescents. disks are a very common sighting in the sky. something has triggered ufo sightings, and all of the events surrounding them, over the past five decades or so. i doubt very much that t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

t al-m m n was minded to pull down the pyramids, and that he expended a mint of money in the attempt; he succeeded, however, only in opening up a small tunnel in one of them, wherein it is said he found treasure to the exact amount of the moneys which he had spent in the work, and neither more nor less. the arabic writer idr s, who wrote about a.h. 623 (a.d. 1226, states that a few years ago the "red pyramid" i.e, that of mycerinus, was opened on the north side. after passing through various passages a room was reached wherein was found a long blue vessel, quite empty. the opening into this pyramid was effected by people who were in search of treasure; they worked at it with axes for six months, and they were in great numbers. they found in this basin, after they had broken the covering of

theban version, which was much used in upper egypt from the xviiith to the xxth dynasty, was commonly written on papyri in the hieroglyphic character. the text is written in black ink in perpendicular rows of hieroglyphics, which are separated from each other by black lines; the titles of the chapters or sections, and certain parts of the chapters and the rubrics belonging thereto, are written in red ink. a steady development in the illumination of the vignettes is observable in the papyri of this period. at the beginning of the xviiith dynasty the vignettes are in black outline, but we see from the papyrus of hunefer (brit. mus. no. 9901, who was an overseer of cattle of seti i, king of egypt about b.c. 1370, that the vignettes are painted in reds, greens, yellows, white, and other colour

d this his work shall endure to all eternity. if the name of set flourisheth in nubt, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity" 2. maspero, la religion gyptienne d'apr s les pyramides de la vie et de la viie dynastie (in revue des religions, t. xii, pp. 138, 139] p. xxix pal ography of the version. vignettes are enclosed in a red and yellow border. originally the text was the most important part of the work, and both it and its vignettes were the work of the scribe; gradually, however, the brilliantly illuminated vignettes were more and more cared for, and when the skill of the scribe failed, the artist was called in. in many fine papyri of the theban period it is altar that the whole plan of the vignettes of a papyrus

tp//www.sacred-texts.com/egy/ebod/ebod03.htm (34 of 36 [8/10/2001 11:22:56 am] pal ography. the version akin to was in vogue from the xxth to the xxvith dynasty, i.e, about b.c. 1200-550, and was, like the theban, usually written upon papyrus. the chapters have no fixed order, and are written in lines in the hieratic character; the rubrics, catchwords, and certain names, like that of apep, are in red. the vignettes are roughly traced in black outline, and are without ornament; but at the ends of the best papyri well-painted scenes, in which the deceased is depicted making adoration to ra or horus, are frequently found. the names and titles of the deceased are written in perpendicular rows of hieroglyphics. the character of the handwriting changes in different periods: in the papyrus of the

od/ebod03.htm (35 of 36 [8/10/2001 11:22:56 am] perpendicular rows between rules, and hieratic texts in horizontal lines; both the hieroglyphics and the hieratic characters lack the boldness of the writing of the theban period, and exhibit the characteristics of a conventional hand. the titles of the chapters, catchwords, the words# which introduce a variant reading, etc, are sometimes written in red. the vignettes are usually traced in black outline, and form a kind of continuous border above the text. in good papyri, however, the scene forming the xvith chapter, the scene of the fields of peace (chapter cx, the judgment scene (chapter cxxv, the vignette of chapter cxlviii, the scene forming chapter cli (the sepulchral chamber, and the vignette of chapter clxi, fill the whole width of the

ELLIS LOW TWELVE 1907

includes capitular, cryptic and chivalric grades, conferred in bodies known respectively as the chapx introduction ter, council and commandery. the chapter has four degrees- mark master, past master, most excellent master and the royal arch, together with an honorary order of high priesthood. the council has two degrees-royal master and select master. the commandery has three orders-knight of the red cross, knight templar and knight of malta. free masonry has been tardy in admitting the african race to recognition. the first negroes made free masons were prince hall and fourteen colored citizens of boston. the travelling lodge of a british regiment in 1775 conferred the symbolic degrees upon them. england granted them a charter in 1787, and the first masonic lodge, with prince hall as mast

"which was given me by the chippewas. it is `el-tin-wa' and means `pale brother' of course, i never use it among my own people, though i was strongly tempted to send it in last night to the lodge, instead of that which i received from my parents "you have spent a good deal of time among the indians "yes; i ran away from home when i was a lad. i had no 22 low twelve intention of staying among the red men, but when our party of emigrants were crossing the plains, we were attacked one dark night by a large band and every one massacred except myself "how was it you escaped "i don't know. i was wounded, and i suppose they thought me dead when i was found stretched senseless under one of the wagons. a chief took a fancy to me and carried me away on his horse with him to his home, where i was nu

roup of more than twenty apache warriors. no camp fire was burning, but enough moonlight penetrated the gorge to give me glimpses of several faces. the first i recognized was geronimo himself. the others were strangers. there was a good deal of talking in low tones, during which little attention was paid to me. it was useless to pretend weakness, and i was allowed to stand somewhat apart from the red men. i folded my arms, and contemplating the strange scene, asked myself what the end was to be. to me only one end was possible. they were merely consulting as to the most pleasing method, to them, of torturing me to death. it would not take them long to agree, but again i was mistaken. nothing of the kind was in their minds. it was beyond my comprehension that this company of warriors, under

her they had taken any part in bridge burning i do not know. evidently there had been a secret investigation ;and they had been pronounced guilty "precisely the same thing took place the next day and the day following that. since no one could shut his eyes to the fearful truth, it was the custom in each instance for parson brownlow to offer up a prayer, denounce the confederate authorities in his red-hot fashion, while the victims shook the hands of all in turn. then they went out and met their fate like heroes "we prisoners received visitors now and then, our jailers making no objection, for no harm could follow from such calls. i remember a mild old quaker who came every day. he spoke kindly to all of us, sometimes bringing us delicacies or messages from our families and friends, and bea

ies. i was searching for him and lie was hunting just as assiduously for me, and yet it looked as if fate had ordained we should never meet. more than once we missed each other by less than an hour. i was hot an his trail one autumn day, and had actually caught sight of his horsemen as they raised a hill less than a mile away, when another body of cavalry, larger than both of us together, and all red-hot secessionists, debouched on the scene and we had to gallop for our lives. on another occasion i broke camp just north of the town of jasonville, and rode off at a leisurely pace to the eastward. unsuspected on my part, mcgibbon and his men dashed into the camp i had left, and came after us like so many thunderbolts. i did not learn the fact till a week later, and then heard that he, too, w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

gacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing int

and a swing of the arm. ceremonial dress was also an important part of the witch doctor s role, for such things appealed directly to the imagination of the crowd and prepared onlookers to be readily swayed by the necromancer s devices. one of the witchfinders, nozinyanga, was especially encyclopedia of occultism& parapsychology. 5th ed. africa 13 impressive. her fierce face, spotted with gouts of red paint on cheek and brow, was partly overshadowed by a helmetlike plume of the tall feathers of the sakabula bird. in her right hand she carried a light sheaf of assegais (spears, and on her left arm was slung a small and pretty shield of dappled oxhide. her petticoat, made of a couple of large handkerchiefs, was worn kiltwise. from neck to waist she was covered with beadnecklaces, goat s-hair

nd slender, and of a dark chestnut color, with a white eye at the extreme tip of each feather. among all this thick, floating plumage were interspersed small bladders and skewers or pins wrought out of tusks. like the other witchfinders, she wore her hair highly greased and twisted up with twine until it ceased to have the appearance of hair and hung around the face like a thick fringe, dyed deep red. bent double and with a catlike gait, nozilwane came forward. every movement of her undulating body kept time to the beat of the girls hands and their low crooning chant. soon she pretended to find the thing she sought, and with a series of wild pirouettes leaped into the air, shaking her spears and brandishing her shield like a bacchante. nowamso, another of the party, was determined that her

was determined that her companion should not get all the applause, and she too, with a yell and a leap, sprang into the dance to the sound of louder grunts and harder handclaps. nowamso was anxious to display her back, where a magnificent snakeskin, studded in a regular pattern with brass-headed nails, floated like a stream. she was attired also in a splendid kilt of leopard skins, decorated with red rosettes, and her dress was considered more careful and artistic than any of the others. nozilwane, however, had youth and stamina on her side. the others, although they all joined in and hunted out an imaginary enemy, and in turn exulted over his discovery, soon became breathless and spent and were glad when their attendants led them away to be anointed and to drink water. central africa the

tors. upon this he received it with great reverence, and dipping his fingers into it as if it was snap-dragon, sprinkled with it his forehead, both feet between the two first toes, and the ground behind his back. he then handed his glass to a disciple, who emptied it, and smacked his lips afterwards in a very secular manner. i then desired to see a little of his fetish. he drew on the ground with red chalk some hieroglyphics, among which i distinguished the circle, the cross, and the crescent. he said that if i would give him a fine dush, he would tell me about it. but as he would not take anything in reason, and as i knew that he would tell me nothing of very great importance in public, negotiations were suspended. the claims of the priest to possess supernatural powers were seldom questi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ifacts, and drawings link them with the bushmen of south africa. in the cave of gargas, near bagneres de luchon, there are, in addition to spirited and realistic drawings of animals, numerous imprints of human hands in various stages of mutilation. some hands were apparently first smeared with a sticky substance and then pressed onto the rock; others were held in position to be dusted around with red ocher or black pigment. most of the imprinted hands have mutilated fingers; in some cases the first and second joints of one or more fingers are missing; in others only the stumps of all fingers remain. a close study of the hand imprints shows that they are not those of lepers. there can be little doubt that the joints were removed for a specific purpose; on this point there is general agreeme

en: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of the moon, then the robe must be of white embroidered with silver and the tiara of yellow silk emblazoned with silver characters, while the wreaths were to be woven of moonwort and yellow ranunculi. the jewels appropriate to the occasion were pearls, crystals, and selenite; the perfumes, camphor, amber, aloes, white sandalwo

of a sphere that was believed to surround the magician. it both isolated him from the chaos outside and held in the magical power that he raised. magic circles were used for thousands of years and often took elaborate forms, requiring the inscribing of magical symbols, such as the seal of solomon (a double pentacle. in ancient hindu folk customs, the bed of a woman in childbirth was encircled by red lead or black pebbles to ward off evil influences. in medieval magic practice, the circle was usually marked or drawn around the magician with a magic sword or knife. it might be some nine feet in diameter to allow the movements of the magician in his evocations. portable forms of magic circles were sometimes drawn on parchment and used as talismans (see also magic square; necromancy) the magi

mong psychical researchers, wrote: i myself have observed materializations under perfect conditions of control, and have had the temporary hand melt within my own, as i held it firmly clasped. this hand was a perfectly formed, physiological structure, warm, life-like and having all the attributes of a human hand.yet both the medium s hands were securely held by two controllers, and visible in the red light. let me repeat, this hand was not pulled away, but somehow melted in my grasp as i held it (the story of psychic science, 1930. dramatic exit of spirit visitants the dissolution of a full phantom was one of the most dramatic moments in a materialization seance. katie king agreed to demonstrate it and florence marryat captures the moment in her book there is no death (1892: she [katie kin

plastics used to make impressions of spirit faces. souvenir locks of hair, materialized jewels, and flowers materialized phantoms often gave locks of hair to sitters for souvenirs. katie king did it very often. once in the cabinet, she cut off a lock of her own hair and a lock of the medium s and gave them both to florence marryat. one was almost black, soft and silky, the other a coarse, golden red. on another occasion she asked marryat to cut her hair with a pair of scissors as fast as she could. so i cut off curl after curl, and as fast as they fell to the ground the hair grew again upon her head, marryat said. severed hair usually vanished, but not always. crookes, in a later communication, spoke of a lock of katie s hair he still possessed. similarly a lock that charles richet cut fr

EVERBURNING LAMPS

, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow. the pages of the history of the world present to us many instances of such events, which we generally class as miracles; some of them are as well authenticated as any points in ancient history. the israelitic passage of the red sea, the swallowing of jonah by a whale which brought him forth again alive, and the ascension of jesus, are examples. the power of prophesy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors come but rarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians

s, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gas fires. it does not consume, although kept constantly red hot with flames flickering over it. other names for it were- asbestinum-plutarch uses this term, pliny, and solinus, and baptista porta; linum asbestinum by albertus magnus. amiantus-by pancirollus, and by lucius vives. plume alum-see cyclopaedia by e. chambers, 1741, art "allum" and so called by wecker, de secretis, lib. 3, cap. 2, and agricola. earth flax-dr. plot uses this name. linum vivum

EVIL AND UNCLEAN SPIRITS

asses, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou, therefore, the evil and seek the good, thou who wouldst know the life of ages, thou who would follow in the footsteps of our master, o brother of the order of the golden daw

edge of these names within the sphere of sensation, we have limited access to this paper to adeptus minor only. g.h. frater n.o.e.l. 6 the princes of the twpylq these are the names of the twelve princes and tribes of the twpylq who are the heads of the months of the year. wryryub (beiriron: so called because they are derived from the fourth evil force, namely lams the black. their colors are dull red and black, and their form is that of a dragon-lion, for a. wrymyda (adimiron: whose colors are like \d (blood, mingled with n, a sickly yellow and grey. their form is that of a lion-lizard, for b. wrymylylx (tzelilimiron: whose colors are like limped blood lwlx bronze and crimson. they are like two savage triangular-headed dogs, for c. wryrjyc (shichiriron: whose colors are black and their for

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

physical meetings with beings from outer space, other dimensions, the hollow earth, and other fantastic places. not all of these ideas are new, of course. the hollow earth and its inhabitants were a popular fringe subject in nineteenth-century america, and in the latter half of that century, spiritualist mediums sometimes communicated with martians or even experienced out-of-body journeys to the red planet. in 1896 and 1897, during what today would be called a nationwide wave of unidentified flying object (ufo) sightings, american newspapers printed accounts of landings of strange craft occupied by nonhuman crews of giants, dwarfs, or monsters presumed to be visiting extraterrestrials. but in the ufo age that is, the period from 1947 to the present, when reports of anomalous aerial phenom

to imagine ufo abductions, told stories indistinguishable from those re l a t e d by re a l abductees. other investigators and o b s e rvers disputed these conclusions, pointing to methodological and logical pro b l e m s in the experiment, and subsequent efforts by other re s e a rchers to replicate it failed. on e later study indicated that nearly one-third of abductees consciously re m e m b e red their experiences; their testimony, folklorist t h o m a s e. bu l l a rd concluded, was indistinguishable f rom corresponding accounts emerging under hypnotic re g ression. still, hypnosis and its vagaries would play a large and continuing ro l e in the controversy surrounding the abduction p h e n o m e n o n. in the late 1970s budd hopkins, a new york city artist and sculptor, working with

others (including contactee and fringe archaeologist george hunt wi l l i a mson) watched from a distance, adamski obs e rved the landing of a saucer and the emergence of the beautiful, blond-haired ort h o n, a visitor from venus, who expressed concern about the human race s warlike ways (in later years adamski would tell confidants that his first contacts with extraterre s t r i a l s o c c u r red in his childhood, but he never said as much publicly) t h ree weeks later ort h o n returned in his scout craft over ad a m s k i s palomar ga rdens residence and allowed the ship to be photographed. the resulting pict u res would generate enormous controve r s y and, for many, virtually define the image of a flying saucer as a domed disc with a thre e- ball landing gear. a fifty-four-page acc

te that he never heard the sound of coins dropping before the voices began to speak. 10 aenstrians the messages we re standard contactee fare. e a rth is in trouble because of atomic we a p o n s and environmental pollution. human beings the product of special creation, not evo l u t i o n a ry p rocesses should return to simpler, more spiritual ways. the aenstrians lived long lives and s u f f e red few illnesses. traellison, for example, was 450 years old, a fairly young age on her home planet. the aenstrians we re communicating with sh u t t l ewood so that he could pass on their information to eart h s c o u n c i l s. on may 24, 1967, sh u t t l ew o o d s t h e wa rminster my s t e ry was published. in it he re legated the story of the ae n s t r i a n s s phone calls to an appendix

rthiness. sh u t t l ewood responded that if karne wanted to prove he was who he claimed to be, he should pay a personal visit. karne took up the challenge and showed up at sh u t t l ew o o d s door seven seconds later. karne, who spent a total of nine minutes with the journalist, looked like an ord i n a ry man in most ways, except for an apparent absence of pupils in his eyes, which we re cove red by thick glasses. he also had blue blotches on his cheekbones and lips. he also had a manner that unn e rved sh u t t l ewood, who felt that the ostensible extraterrestrial had powers that, if provo k e d, could instantly destroy him. karne said that traellison, caellsan, and selorik had re t u r n e d to their home c a n t e l (planet. he spoke of an imminent war in the middle east the si x

FAUST

with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed, thy heart is dead! up, student! bathe without dismay thy earthly breast in morning-red" he contemplates the sign. into the whole how all things blend, each in the other working, living! how heavenly powers ascend, descend, each unto each the golden vessels giving! on pinions fragrant blessings bringing, from heaven through earth all onward winging, through all the all harmonious ringing! what pageantry! yet, ah, mere pageantry! where shall i, endless nature, seize on thee? thy b

is sign! thou, spirit of the earth, i feel, art nigher. i feel my powers already higher, i glow already as from some new wine. i feel the courage, forth into the world to dare; the woe of earth, the bliss of earth to bear; with storms to battle, brave the lightning s glare; and in the shipwreck s crash not to despair! clouds gather over methe moon conceals her lightthe lamp fades out! mists rise- red beams dart forth around my head- there floats a horror downward from the vault and seizes me! spirit invoked! near me, i feel, thou art! unveil thyself! ha! how it rends my heart! to unknown feeling all my senses burst forth, reeling! i feel my heart is thine and to the uttermost! thou must! thou must! though my life be the cost! he clutches the book and utters the sign of the spirit in a tone

h-a-rah! thus fiddle-bow was playing. he crowded and he pushed in haste, then bumped into a maiden s waist, elbow against her laying. the lively damsel turned her head: i find that stupid, now! she said. hurrah! hurrah! hurrah-a-rah-a-rah! don t be so rude and swaying! then round and round they winged their flight, they danced to left, they danced to right, all petticoats displaying. they grew so red, they grew so warm, then rested panting, arm in arm, hurrah! hurrah! hurrah-a-rah-a-rah! on hip the elbow staying. i say, don t make so free with me! how many fooled his bride-to-be, deceiving and betraying" and yet he coaxed her to one side, and from the linden far and wide: hurrah! hurrah! hurrah-a-rah-a-rah! rang shouts and fiddle-playing. old peasant good doctor, this is fine of you, that

le, son and father, we were worthy such a fame and meed! my father was a simple, worthy man, who over nature and her every sacred zone, quite honestly, in his odd plan mused with a wayward zeal that was his own, who, with adepts their presence lending, shut him in that black kitchen where he used, according to receipts unending, to get the contraries together fused. there was a lover bold, a lion red, who to the lily in a tepid bath was wed. both, tortured then with flames, a fiery tide, from one bride-chamber to another pass. thereon appeared, with motley colours pied, the youthful queen within the glass. here was the medicine; the patients died, and no one questioned: who got well? thus we with hellish nostrums, here within these mountains, in this dell, raged far more fiercely than the

there is an under or above. mephistopheles in this mood you can dare to go my ways. commit yourself; you shall in these next days behold my arts and with great pleasure too. what no man yet has seen, i ll give to you. faust poor devil! what have you to give? was any human spirit, struggling to ascend, such as your sort could ever comprehend? still, have you food on which no man can live? have you red gold that runs through, without rest, quicksilver-like, the hand it s in? a game at which men never win? a maiden who while on my breast will with my neighbour ogle and conspire? the joys divine of honour, once possessed, which vanish like a meteor s fire? show me the fruit which, ere it s plucked, will rot, and trees that every day grow green anew! mephistopheles such a commission frights me

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

age holds that east country refers to an area in syria or jordan. another theory postulates that these children of abraham emigrated east to india over long established sea or overland trade routes, where they established the monotheistic religion of shiva/shakti long before the invasion of the aryans down from the persian steppes. the sea route could have gone through the gulf of aqaba, down the red sea, through the gulf of aden along the coast of yemen and oman, across the arabian sea to the mouth of the indus river, and up into the indus valley. in india, this religion is called tantra, and is often referred to in the west as the tantras. when the aryans invaded northern india in the fourteenth 8- f e 3 century bce, they encountered a dark-skinned people inhabiting the sandya hills abov

n seeing their entire life pass before their eyes in a near-death episode. from the perspective of a multi-plane, time-space sequence of events, one could conceive of the great flood described in the parable of noah in torah b reshith as an allusion to a great solar cycle spanning approximately six billion years in matter. during that cycle, the sun consumes its mass and eventually expands into a red giant, enveloping the planets that it had created, including the earth. then, the sun (known as elohim in hebrew and brahma in sanskrit) contracts its mass, reconstitutes its core, and spins off a new planetary system in which life is created and evolves. within the qabalistic worldview, the forty days that noah is said to have spent in the ark occurs two planes removed in the world of b riyah

ous teachers from all of these groups, as well as, from the hanifites, and the highly educated persian zoroastrians who ruled many parts of the peninsula. a large amount of critical evidence, beyond the scope of this book, concludes that this interaction substantially impacted the content of the qur an. the jews had immigrated to the arabian peninsula via the well-traveled trade routes across the red sea long before master mohammed was born. they were largely centered in mecca and medina, and included a substantial number of religious teachers well versed in talmudic halacha (interpretations of verses in torah) and midrashic commentary (i.e. on the halacha. the sabaeans are thought to have been among the earliest inhabitants of syria, and only a little is known of their history, culture, a

rounded by leviathan compared to the hermetic and religious qabalah, the mystical qabalah is relatively fluid. within certain parameters, it allows considerable flexibility in the choice of practices and how% e2 2 e" 2' 8: h f e 2 45 they are performed. while we are all familiar with the color of fire, there is no rigid prescription prohibiting an individual from using other colors such as white, red, gold, or even black for the fire letters. one might also prefer to use a different color for the solid circular background. a meditator may visualize the linear form or the yosher (upright) form of the name hvhy as dancing letters of fire. we could see the name as flaming ezra hebrew letters or as flaming sinatic hebrew letters. more instructions for meditations that employ the hebrew root ma

r eyes. you may choose to see them either as sinatic hebrew letters or ezra hebrew letters. you may elect to see the horizontal version of the name hvhy or the vertical yosher form (figure 2.3 on page 67, figure 6.1 on page 168, figure 7.1 on page 194, and figure 7.2 on page 195. it is possible to do this with your eyes open or closed. see the letters in the color that appeals to you xfire orange red, white, gold, etc. while you could use different colors for the circular tzimtzum, black is recommended. do not make the act of visualization a stressful process, and don t expect to literally see what you are visualizing right away. visualization is a skill that requires cultivation. it begins as an act of creative imagination. over time, with diligence and grace, it deepens into something mu

FOCUS OF LIFE

is my body, germinating afresh: again to exist and change by the command 'i desire' the alpha and omega of my wisdom is-glad suicide: it has become inevitable and shall be my payment to thee. steel and poison are my friends. steel for self, poison for vermin-for myself diseased. i will this fruitful violence, my death kiss, thus to realize my hyper-commands" with his belief firmly fixed, his full red lips smiling, with bright eyes; aaos clasped his sword saying "greater love hath no man than self-destruction in pleasure" no new experience for aaos! and thus he died. death is named the great unknown. assuredly, death is the great chance. an adventure in will, that translates into body. what happens after death? will it be more surprising than this world? could i say? my experience may not b

the half-rain, a deserted heap of ruins. arriving closer to the city, there issued from it a dreadful stench accompanying agonizing groans. entering the gates aaos found it a vast slaughterer's abattoir; an endless shambles of dying bodies tied in sacks. the black mud of the streets was streaming blood, the carnal houses bespattered-the very atmosphere pulsating agony; the grey sky reflecting its red. holding his nose and stopping his ears aaos walked on. then he paused and his frightened eyes watched the work of slaughter and he observed that every victim was already beheaded, but not dead, that they were sheep and being bled to death. as he watched the mass of writhing corpses in that foul bedlam of death groans- made more loathsome by the ribald jesting of the slaughtermen, the scene be

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

en from these examples, the magic images of the planets are usually recognisably related to the classical forms of these gods and goddesses but with strange and barbaric additions and modifications. there is a full list in picatrix of the images of the thirty-six decans' grouped with the signs of the zodiac to which they belong. the images of the decans of aries. first decan "a huge dark man with red eyes, holding a sword, and clad in a white garment" second decan "a woman clad in green and lacking one leg" third decan "a man holding a golden sphere and dressed in red" and so the list goes on, for all the thirty-six decans belonging to the twelve signs, all with weird and barbaric images. having fully dealt with talismans and their manufacture in his first two books, the author of picatrix

star demons had taken precautions against such risks as these. for some of the star demons were good but others bad, hence it was better not to attempt to do anything more than spiritus magic. although pico's higher magic is angelic and divine, he is not altogether safe, for there are bad angels as well as good angels. unpleasant though it might be to encounter face to face the tall dark man with red eyes, the egyptian decan demon for the first face of aries, it might be even worse to be devoured by this terrible jewish bad angel, azazael! in the forty-eighth cabalist conclusion, pico shows that he fully understands that there is a relationship between the ten spheres of the cosmos the seven spheres of the planets, the eighth sphere or the firmament of fixed stars, the empyrean, and the pr

ch of flowers, in the left hand a comb."6 the saturn image correctly made on a talisman gives long life; the sol image gives success in all undertakings and is good against fevers; the venus image gives strength and beauty. the images of the thirty-six decans of the zodiac begin,7 with the alarming first decan of aries "a black man, standing and dressed in a white robe, very huge and strong, with red eyes, and seeming angry" agrippa also gives images for the mansions of the moon and for fixed stars other than those in the zodiac.8 he thus provided a whole repertoire of images for talismans to be used in celestial magic. he also describes how images may be made, not to resemble any celestial figure, but to represent the wish and intention of the operator, for example, to procure love we mig

FRATER ELIJAH ANGELS OF CHAOS

eek to entrap thee, to overthrow thee, them attack without pity or quarter; and destroy them utterly. swift as a trodden serpent turn and strike! be thou deadlier than he! drag down their souls to awful torment: laugh at their fear: spit upon them! 8: with it ye shall smite the peoples; and none shall stand before you. 13:but not now 4: choose ye an island 38: so that thy light is in me; and it's red flame is as a sword in thy hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my br

FRATER TENEBROUS CULTS OF CTHULHU

d also worked on revisions of some of her own writings. following their meeting, their friendship deepened and they were married on march 3, 1924. this new life proved too much for lovecraft, however, and they separated after only two years. lovecraft found the urban metropolis of new york unbearable, and his feelings of revulsion for the city provided the inspiration for his story, the horror at red hook. after the break up of his marriage, lovecraft returned to providence, where he lived as a semi-recluse in the house of his surviving aunt, anne phillips gamwell. with the exception of expeditions of antiquarian exploration to various parts of the country (including visits to boston, quebec, new orleans and philadelphia, and short trips to examine historical sites within new england (such

FREEMASON BLUEBOOK

e state. your regular attendance on the meetings of your lodge is essentially necessary. in the absence of the master, you are to govern the lodge. i firmly rely on your knowledge of masonry and attachment to the lodge, for the faithful discharge of the duties of this important trust [your station in the west denotes the affection of, or the love of, truth. the symbolic colors of your station are red, which is emblematic of strength, of zeal, of virtue, and of love. this symbol is represented by the red taper, which at the opening of the lodge you are (presumed) to light at the altar, there6y reminding you that before entering upon the duties of your station, you should first seek an endowment of that strength and divine love which is requisite for the faithful discharge of the duties of y

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

rt of his post-mortem experience when he is still loaded down with the coarsest ether and desire stuff is this possible for him. the more he has gathered of that denser substance by indulgence of his lower nature and cultivation of the habit of drunkenness, covetousness, hatred, malice, immoral emotions, and disreputable vices, the easier it is for him to stay around low saloons, gambling houses, red-light districts, and kindred places. but the man of high ideals and lofty aspirations, who would be the one likely to seek the path of initiation, feels the impelling force of levitation drawing him outward into the purer strata of the air where the first heaven is located, and is thus effectually prevented from trespassing upon the path of initiation. stories are told of initiates having over

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

resent elements, so that some like heat, others prefer cold, some thrive on moisture and others require dryness, so also in the moon period among the angels, some had affinity for water, others abhorred it and loved fire. the continued cycles of condensation and evaporation of the moisture surrounding the fiery center eventually caused incrustation, and it was the purpose of jehovah to mold this "red earth" translated adam, into forms wherein to imprison and quench the spirits of the fire. to this end, he issued the creative fiat, and the prototypes of fish, fowl and every living thing appeared, even including the primitive human form, which were created by his angels; thus he hoped to make all that lives and moves subservient to his will. against this plan a minority of the angels rebelle

undergone combustion in a stove, passes outwards through the iron in the form of semi-invisible heat-waves vibrating at different velocities according to the degree of heat in the furnace. so the spiritual vibration generated by the combustion of oxygen and iron in our physical bodies, passes outwards and colors our invisible vehicles according to their vibratory pitch. low vibrations are seen as red, the higher are yellow, and the highest blue. experience has taught us that combustible material may be placed in a furnace and all conditions necessary to combustion may be present but that until the match is applied the materials remain unconsumed. those who have studied the laws of combustion know also that a forced draft carries with it great quantities of oxygen which is necessary to obta

begin to send currents outwards from itself) these radiant lines of force emanating invisibly to the physical sight from our dense bodies are our aura, as already stated, and while the color of each individual's aura differs from that of all other individuals there is nevertheless a basic or ground color showing its status in the scale of evolution. in the lower races this ground color is a dull red like the color of a slow burning fire, indicating their passionate, emotional nature. when we examine people upon a somewhat higher rung of the ladder of evolution, the basic color or vibration radiated by them is seen to be of an orange hue, the yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by them as they travel along the path of progress

e yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by them as they travel along the path of progress and learn to make their emotions subservient to mind a measure, through many experiences in the school of life, they are gradually freeing themselves from bondage to the martial lucifer spirits and the war god jehovah, whose colors are scarlet and red; also by obeying consciously or unconsciously the unifying altruistic christ spirit whose vibrations produce a yellow color which is thus mingling with the red and will gradually obliterate it. the golden aureole painted by the artists gifted with spiritual sight around holy men is a physical representation of a spiritual promise which applies to humanity as a whole, though it has only been re

the artists gifted with spiritual sight around holy men is a physical representation of a spiritual promise which applies to humanity as a whole, though it has only been realized by a few who are called saints. after lives of battle with their passions, after patient persistence in well-doing, high aspirations and steadfast adherence to lofty purposes these people have raised themselves above the red ray and are now entirely imbued with the golden christ ray and its vibration. this spiritual fact has been embodied by mediaeval artists gifted with spiritual sight, in their pictures of saints whom they represent as surrounded by a golden aureole, indicating their emancipation from the power of the lucifer spirits of mars who are the fallen angels, as well as from jehovah and his angels, who

FREEMASONS SATANISM AND SYMBOLISM

light-bearer of freemasonry "lucifer, the light-bearer! strange and mysterious name to give to the spirit of darkness! lucifer, the son of the morning! is it he who bears the light, and with its splendors intolerable, blinds feeble, sensual, or selfish souls? doubt it not [albert pike, morals and dogma of the ancient and accepted scottish rite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek the light" the average mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "light" is the revelation of the god of the bible. this statement is continuously held up t

fore we begin, i find it highly interesting that hall would admit, by his use of this title, that freemasonry is occultic "among the ancients a fabulous bird called the phoenix is described by early writers. in size and shape it resembles the eagle, but with certain differences. the body of the phoenix is one covered with glossy purple feathers, and the plumes in its tail are alternately blue and red. the head of the bird is light in color, and about its neck is a circlet of golden plumage. at the back of its back the phoenix has a crest of feathers of brilliant color. the phoenix, it is said, lives for 500 years, and at its death its body opens and the new born phoenix emerges. because of this symbolism, the phoenix is generally regarded as representing immortality and resurrection. the p

FULL MOON RITUALS

eaver, dark, fog, mad, shedding, storm oak moon big winter, cold, long night, wolf elder moon blue moon- the thirteenth moon in a solar year, despite the modern notion that even the ancients called it the second moon in a month for our matrifocal ancestors who lived by a lunar calendar, it was impossible to have two moons in a month, as a moon was a month! old castle ritual room wolf moon leader: red deer date: 30 december 2001 the days after yule had found red deer ever more intent on singing a place sometimes his alone but more often a part of the real world into the old castle environs. now, on the night of the full moon, he lay again on the central altar amid the circle and spiral of standing stones, only a few miles out in the country from the southern part of heaven. a glorious full

a shift in the shadow of the bear and a shadow of a human which meld into one. then shadow then wanders towards the castle. the owl alights upon the shoulder of the shadow. through the grove, up the path; the figures wanders, looking and taking it all in. what a marvelous old place, so full of energy and wonder. each turn brings more feelings and it smells of the deer. she heard him call, brother red deer, and she had to join him on this moon. the doors, huge oak things, open to her touch and are welcoming. lights in the hall, fire in the fireplace, warm and inviting. as she steps through the door, boudica's red braided hair shines in the light. blue gown, dark as midnight, with small silver stars embroidered all over, trimmed with small silver collar and cuffs. she has some small pouches

eps quickly to the east point and raises the incense up, spiraling it three times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the visage of a hawk, and finally as the smoke begins to calm, the voices of the wind speak clearly "we are here" carielle nods her head in greeting, lights the quarter candle and then turns and

m' steps forward. removing a simple white candle from the pocket of her robe, she places it on the altar "mother with your light i ignite this candle a brighter year; a deeper peace is what i hope for my family and friends" then placing two baby rattles next to the candle "anu if it be your will, please let the dreams of my daughters become reality" before returning to her place nym' stops to hug red deer and owl and then steps back to wait for..deer, who approaches the altar grinning "tonight, i ask only that my dear friend have her best birthday yet of this turn upon the wheel" he simply states. with a grand genuflect, deer moves towards boudi and- still grinning mischievously- applies a mighty bear hug before presenting her with, circa 1950, a pair of black editor's garters and matching

sor "wear these in good health, and for a modicum of fun. and keep up the grand work you and imajicka undertook with the wiccan pagan times, no matter in what venue it occurs. from my heart to yours, a thousand thank you's for three wonderful years of information" another hug, with a whispered one for imajicka as well, and deer returns to his place in the circle. he waits until. boudica laughs at red deer as she puts the garters in a pouch. she thinks to herself "what an odd way to get your garter" she approaches the altar, and lays upon it an orange from her pouch. a bit of sunshine to balance the grey weather she's been wandering around in lately "yea, another year older, and the crones are gathering. where to go from here. so much to do. maybe a few extra hours in a day? changes coming

FULLER J F C SECRET WISDOM OF THE QABALAH

alled attikah d'attikin, the ancient of all the ancients, and attikah qadosha, the sacred ancient; it is sexless and is sometimes described as the non-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, pictured as contraction and expa

ates 'hokmah (3) hmkc 'hokmah, wisdom. the third sephirah is the son or logos and the firstborn. it represents abstract ideas, the fruit of the gi am h forming in the mind. in the qabalah it is often called gthe only begotten son h. gin the beginning was the word, and the word was with god, and the word was god h 17 here we have presented to us the logos nature of 'hokmah. its colour is yellow or red-orange, the colour of christ; it is positive and male, and its letter is v (vau= 6, which multiplied by the 50 gates of binah reveals w (shin= 300, the glory of god. the final h (heh) of tetragrammaton represents the remaining seven sephiroth. this revelation of the shin shows the triadic nature of the first three sephiroth which constitute the intellectual world, and it closely relates it to

d, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, the emblem of fecundity and plasticity, red or female, on the left side. the first was called yakheen, the latter boaz. these columns represented, understanding, binah, h, and wisdom 'hokhmah, v, and between them was the temple of kether, y, the father. here we see symbols of the former, the harmony, and the to be formed. all energy must have resistance, all light must have darkness, all projecture or emanation, a hollow or excavation t

comes sammael in the yetziratic world. in this world sammael's clouds of angels are the horses of tetragrammaton which bring yhvh into egypt, that is into the assiatic world, for egypt typifies darkness. his chariot is the merkabah (throne of magic; tetragrammaton is the charioteer; and as his two horses (two categories of angels) typify good and evil (the white and the black or the white and the red) tetragrammaton himself represents the fall of yetziratic harmony. in fact, the symbolism here describes the descent of the tree of life into assiah, where it is reversed and changed from harmony into discord- that is into activity. why should this descent take place? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations

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

s thousands of miles distant from cairo and the telegraph wires from the frontier were monopolized by the government" the same correspondent observes that these arabs told him, months previously, of the defeat of the egyptian army under baker pasha at tokar--that they not only gave him the news, but several particulars concerning the matter, two full days before intelligence was received from the red sea coast. in answer to the suggestion that such information might have been conveyed by means of signal fires, this writer says that such fires would have attracted the attention of the english and native scouts, and that the whole country is unpropitious to such methods; besides, no system of signal fires, no matter how elaborate, could have conveyed the news so quickly and in such detail. t

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

tothateffect.writingoccurred as before,theanswer was yes. ithenasked forhernameto bewrittenbutthis wasnotdone' all in all it was an unremarkable performance.theynext visited messrs. williams andhusk,twoprofessional mediums fromwhomwaite at least didnotexpect great results.thesitting-roomused fortheseances waite found to be'themostexceptionallyluridin its furniturethatlhaveever seen.thewalls have red paper,thecurtains and suite are a dull a red umbrella ofvastproportionsdependsextended from theceiling;in aworditisjusttheapartmentinwhichtheterrible scarletwomanmightbe expected to befound. thereisnothingto excite suspicion in it beyondtheunmitigatedbadtastewhichthusrampantly displays itself.'healsonotedthat'fromsix to a dozen people usually attend; aninstrumentcalled fairy bells, a large and

kwhichdrewme tothestuart-mentethhousehold andboundmeto allitsways.this wasmiranda-hersacramentaltitle at that time amongus255otherwise,theodora-thenmovingin her grace tothethresholdoftwenty-one'(sly,p. 80. waite remained extremely coy about giving any information concerning dora .althoughhe was happy towaxlyrical overherappearance:'therewas no earthly loveliness to comparewiththatofmiranda in her red-gold aureoleofwavedhair, flowing down almost to her ankles, and her star-borneyeswhichheaven:sgrey-blue hadglorified-s-forwhichhe may be excused, as'itwas myfirsttalismanic attraction towards anydaughterofwoman'(sly,p.81).hewas, alas,notalone in his love for her. she was intended for stuart-menteathwho,as waite recognized,would inevitably marry her whatever her own feelings mightbe:it was as i

produce the play, as he told waite in a letter:also find herewith a brief acknowledgment from benson. i shall be curious to learnwhathe proposes to make ofourmasterpiece. you see he calls itmyplay: of course i told him that it was ourjointlabour. in any case, i feel certain that he will not give an order to his wardrobe master for the making of seven dalmatics of redsilk-tosay nothing of a set of red episcopal vestments. it would bepossibleof course to dress the seven as easterndeacons-albsand redstoles-buti should prefer dalmatics (20 september 1904).it would have been a startling departure for a shakespearean company. their lives,by1908,were beginning to separate. machen took up journalism and fleet streetjustas waite was leaving thecityand settlingdownagain to the precarious life of an

iredtoknow'-anewlightofmysticismtheorigins ofwaite'sesoteric enthusiasms lay in his childhood; in particular in thearabian tales that had so delighted him with its stories of the 'hidden city of ad' and of that 'other and greater city which iscalledirem. this was the city,raisedon pillars, that contained the great secret of earthly riches and had as its chief treasure 'a chest of goldfilledwith a red powder. waite could not know then that 'this is the powder of alchemyand the philosopher's stone. it is encircled by a river of mercury; for 'what should1know in my childhood concerning the stoneat the red, or thatestinmercurioquicquidquaeruntsapientesibut the talismanicseedof this romance of alchemyfellunawares in receptive soilandbecameaplant which iwas destinedto tend long afterin my own ga

or chief of the rite, presidesexofficioin allgradesof the fellowship, either personally or by his appointed substitute. in those cases where certain offices are taken by sorores of the fellowship, the necessary alterations are made in the modesofaddress.187__appendixe. 186theclothingofcelebrantsandofficers1. the honourablefraterphilosophicuswears a green robe over his black habit and a collar of red silk, fromwhichdepends a circular lamina, inscribedwiththe letter yod.thegreen colour ofthemaster's robe representsthegrowth in lifewhichisofgod.thesymbol ofthelion is embroidered thereon, upon the left side,withthe inscription:faciestertia,faciesleonis.themaster bears a wand, surmounted by a calvary cross, having four circles at the end of the four arms and one circle toward the centre of the

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

heorderin1895;itis interesting to compare it with the group vision printed as appendix f as it was probably experienced about the same time, late in1900,and miss butler seems to have been involved with the same group. 1have tried to gainsomeknowledgeasyou suggestand justsend youa short result. ifollowedyour path along thesymbolsnamed in the paper and sawin thought what you saw until i came to the red riverflowingfromwhite light. up to this point nothing wasvery distinct,1 think i just saw a thought reflection of yourvision.at this point a guidecame tome-notangelic-a humanlookingteacherwith whom i have been out astrallybefore. he took my right hand in his left andthegoldendawnmysword in his right hand held pointing up and forward. saying to me'donot think any more, watch, we passed on, vibr

t nothing wasvery distinct,1 think i just saw a thought reflection of yourvision.at this point a guidecame tome-notangelic-a humanlookingteacherwith whom i have been out astrallybefore. he took my right hand in his left andthegoldendawnmysword in his right hand held pointing up and forward. saying to me'donot think any more, watch, we passed on, vibrating elohim gibor, our feet a little above the red river, it became pale in hue and then nearly white.theni lost the riverbutlooked into a luminous white fog. after a time there came figures in the fog, coming and going they at last came to me clearly as 7 vast godlike forms, each holding a gigantic sword like my guide pointed up.thenthe 7 joined the swords so that the points touched above them. instantly the white light streamed downbuteach s

e oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin the second order practical alchemy was225..pursued by those who desiredit-aytonespecially, but percy bullock and florencefarrw

i am called fortitude by the unhappy. i keep the gatewayofthe west; i watch over the work of the lesser officers and over the receptionofthe candidate.'hierophant:'myplace is on thethroneof the east, symbolizing the rising sun. i rule and govern the hall and its membersofevery grade, according to the lawsofthe order, as he whose image i am governs all who work for the hidden knowledge. my robe is red becauseofuncreated fire. i bear the sceptre and the bannerofthe east. i am the expounderofmysteries. i am power, light, mercy and wisdom.fraterstolistes,i direct you to purify the hall and the members with water.'thestolistes passes to e, faces hierophont, makes a cross with cup and sprinkles thrice.heproceeds in succession to s.w. and n, facing each point, when he repeats cross and sprinkling

d a group of students met at 36 b[lythe j r[oadj in order to investigate clairvoyantly the symbolismofthe sword. we sat in a semi-circle at the north side of the altar, facing the south, when mars was in virgo at the time. deo date then made the invoking hexagramsofmarsround the room, and the pentagram of virgo and themarssymbol towards the south. we then mentally formulated the hexagramofmars in red light at that point of the compass.theupper triangle appeared flaming, and an armed figureofsomewhat earthy type seemed to look through it.theearthiness we ascribed to the fact that the sign virgo had been invoked.thefigure probably represented the energy of mars (who is the planet of outward manifestation) bringing the hidden lifeofthe earth to the surface, only to be destroyed and consumed a

GILBERT THE MAGICAL MASON

for, that at certain times and seasons, and in certain modes, unknown to us, her laws are over-ridden and replaced by a power to which she, the mighty mother, has herself to bow.thepages of history of the world presents to us many instances of such events, which we generally class as miracles; some of them are as well authent255 icated as any points in ancient history.theisraelitic passage of the red sea, the swallowing of jonah by a whale which broughthimforth again alive, and the ascension of jesus, are examples.thepower of prophecy is a contradiction of the ordinary powers of earthly beings, and is so far miraculous. angel visitors comebutrarely now from the realms of glory; is heaven more distant? or have men grown cold? rosicrucians are nothing if not christians, and christians have e

rs, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gasfires. it does not consume, although kept constantly red hot with flames flickering over it. other names foritwere-asbestinum-plutarchuses this term, pliny, and solinus, and baptista porta; linum asbestinum by albertus magnus.58themagical masonamiantus-bypancirollus, and by lucius vives.plumealum-seecyclopaediabye.chambers, 1741, art 'allum, and so called by wecker,desecretis,lib. 3, cap. 2, and agricola.earthflax-drplot uses this name.linumvivum-me

; perhaps from the chequered board on which it is played (germany, scach. in all forms the board used is quite similar, being square, and divided into 8 x 8=64 lesser squares.thechess men, too, have not varied in number, 16 pieces and 16 minor pieces or pawns. in the chaturanga these 32 were divided equally between four players, two partners against two partners: generally green and black against red and yellow. each player had 4 pieces and 4 pawns. dice were cast to determine which piece or pawn should be played.theearliest important change in the game was the alteration made by combining the forces of the partners. from that time the chaturanga out of india lost its chatur character, and was played by two persons each with 16 pieces and pawns. this change brought in other changes for, wh

y and glory, suggestiveofthebeatific reward of the virtuous soul which had survived the attractions of the lower principles and had joined itself to the heavenly powers.thenumberfourhas many other symbolic references to man, which may be traced by analogy in several directions; as, for example, let us considerthepack of playing cards, as now used. we find thefoursuits of diamonds and hearts, both red, representing the higher principles, with spades and162themagical masonclubs, both black, meaning the lower aspects. in the very old and curious tarocchi or tarot cards, to which court de gebelin, eliphaz levi and others grant an origin from the ancient egyptian myths, we find the four suits to be wands, cups, swords and pentacles of similar colours.thetarot pack has also four court cards, kin

s wife, and a bond-woman giving an heir to her mistress. 4 things little but exceeding wise; the ants, the rabbit, the locust, and the lizard you can seize with your hands. 4 things go stately along; a lion, a war-horse, a he-goat, and a king with his army. in the book of revelation we find mentioned four beasts (living beings, lion, calf, man and eagle) full of eyes, iv, 6-9: four horses, white, red, black and the pale horse called death, vi, 2-8: four hornsofthegolden altar before the eyes of god, ix, 13, and four angels who were bound in the river euphrates, ix, 14.theancient egyptians in their burials of notable men preserved the internal organs in four canopic jars, dedicated tothenumber four165amset,hapi,taumautefandquebsenuph,theso-called children ofhorus,asungod.thesewereguardedbyf

GILBERT THE SORCERER AND HIS APPRENTICE

ses, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with. green and gold, the colour of vegetation and of growth: banish thou therefore the evil and seek the good, thou who wouldst follow in the footsteps of our master, brother of the golden dawn. for as moses lifted up the serpent in the wilderness

dom) are attributed four kingdoms, and they are also classed under the sephiroth as shewn.thetwelve princes of the qliphoth who are the heads of the months of the year these are the names of the twelve princes and tribes of the qliphoth who are the heads of the months of the year:(1)bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colours are dull red and black, and their form is that of a dragon-lion.26thesorcerer and his apprentice"(2) adimiron'-whose colours are like blood mixed with water, a dull yellow and gray. their form.isthatof a lion255 lizard.(3)tzelladimironwhose colours are like limpid blood, bronze and, crimson. they arelikesavagetriangular-headeddogs (4) schechiriron, whose colours are, black, and their form blended of reptil

up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white withmilk.'moses says 'this is the blessing of judah, and he said, hear,lord,the voice of judah, and bringhimunto his people, let his hands be sufficient for him and be thou an help to him from his enemies' the armorial bearings of judah are- scarlet, a lion rampant. all this well agrees with the regal and leonine nature of the sign 'binding the ass's colt unto th

, a ship.ofreuben=)jacob says 'reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity and the excellency of power. unstable as water, thou shalt not excel, because thou wentest up to thy father's bed, then defiledst thou it; he went up to my couch' moses says-'letreuben live and not die, and let not his men be few' the armorial bearings of reuben are- red, a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial sign of the water-bearer.ofsimeon and levi()jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret, unto their assembly, mine honour, be not thou united: for in their anger they slew

e eternal balanceoflight and darkness, which gives form to the visible universe. the black square bases represent darkness and matter wherein the spirit, the ruachelohim, formulate the eternal pronunciation of. the ineffable name: that name which the rabbins of old have said rllsheth through the universe;thatname before which rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from th

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

ed with gold in the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular dropping links of red, blue, and green stones, but both he and irwin found difficulty in having it made. the jewels were eventually manufactured: probably at first by edward stillwell& son of london, who advertised regularly in the kneph, and later by p. vaughton r sons of birmingham, who sent a sample jewel to irwin in 1891. the only known surviving breast jewel was made, at an unknown date, by george kenning but

s then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one further aspect that beswick sought to introduce but that was clearly absent from the english lodges. the symb

GILBERT R A THE MASONIC CAREER OF A

rague. the ritual is properly in four books- i enclose you the first, and you need only send me a short note that you 36[36] ibid, ff. 121 and 122 37[37] l. floquet, luciferianism or satanism in english freemasonry (montreal, cadieux and derome, 1898. quoted in light for 7 january 1899 38[38] the x-rays in freemasonry by 'a. cowan (effingham wilson, 1901. the cover design, free-style lettering in red on black boards, is consciously modelled on the cover of waite's devil- worship in france conform yourself entirely to carry out the ob. you can then proceed on your own account to form a non-masonic branch, and when you have done something i daresay you might get a charter from "papus" for a london body'39[39. waite was delighted at this response and sent his obligation by return, expressing

hased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross of rome and constantine and even the royal ark mariners. if the fact that i had been affiliated should transpire generally it will no doubt lead to a good deal of trouble. his reception in geneva was to be a happier affair for his path had been smoothed by edouard blitz who, in his capacity of great prior for, america, both introduced waite to the rectified rite and highly recommended hi

GLOBAL FREEMASONRY

iverse. this is masonry. this religion will be passed from heart to heart. the temples of this religion will be temples of humanity. among the hymns sung in this temple may be beethoven's 9th symphony, the most noble musical composition that ever sprang from the human spirit. instead of the meat and blood of a bull in the ceremonies of mithras, we celebrate this birth by eating bread and drinking red wine. here we unite in a common faith that has the character of a communion. in a new year, i want to baptize this holy struggle of ours and bring it to an end: eat one more piece of bread, brothers, you are the missionaries of this religion, let those saints who share this bread be friends. brothers, to be blood brothers, take another sip of flame from your wine glass (mason, year: 29, no.40

GNOSTIC CATECHISM

rague. the ritual is properly in four books- i enclose you the first, and you need only send me a short note that you 36[36] ibid, ff. 121 and 122 37[37] l. floquet, luciferianism or satanism in english freemasonry (montreal, cadieux and derome, 1898. quoted in light for 7 january 1899 38[38] the x-rays in freemasonry by 'a. cowan (effingham wilson, 1901. the cover design, free-style lettering in red on black boards, is consciously modelled on the cover of waite's devil- worship in france conform yourself entirely to carry out the ob. you can then proceed on your own account to form a non-masonic branch, and when you have done something i daresay you might get a charter from "papus" for a london body'39[39. waite was delighted at this response and sent his obligation by return, expressing

hased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross of rome and constantine and even the royal ark mariners. if the fact that i had been affiliated should transpire generally it will no doubt lead to a good deal of trouble. his reception in geneva was to be a happier affair for his path had been smoothed by edouard blitz who, in his capacity of great prior for, america, both introduced waite to the rectified rite and highly recommended hi

GNOSTIC HANDBOOK

erion left when the kali age settles down. people become poorer in vigour and lustre. they are wicked, full of anger, sinful, false, and avaricious. bad ambitions, bad education, bad dealings, and bad earnings excite fear. the whole batch becomes greedy and untruthful. many sudras will become kings, and many heretics will be seen "there will arise various sects; sannyasins wearing clothes colored red. many profess to have supreme knowledge because, thereby, they will easily earn their livelihood. in the kali age, there will be many false religionists. india will become desolate by repeated calamities, short lives, and various diseases. everyone will be miserable owing to the dominance of vice and tamoguna; people will freely commit abortion "earth will be valued only for her mineral treasu

fter their settlement in palestine. in the epic tradition the covenant code was an adaptation of the ten words into civil law yet we can show how this code has been re-written time and time again (producing the priestly version) and moved back into scripture in an attempt to prove that the latest set of laws were actually written by moses. in the epic tradition moses crosses the reed sea (not the red sea) when the wind blows the waves apart (this still occurs today, the emphasis being on god using nature to achieve a miracle. the priestly tradition has moses raising his arms and opening the red sea, this second tradition emphasises the nearly magical power of moses and hence, by inference, the occult power of the later priesthood. in the epic tradition there are eight plagues upon egypt, i

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ion. meaning of name church of ephesus. base centre. desirable. church of smyrna. sacral centre. sweet-smelling. church of pergamus. solar plexus. elevation& height. church of thyatira. heart centre. sacrifice. church of sardis. throat centre. that which remains. church of philadelphia. ajna centre. agape (love. church of laodicea. sahasrara centre. judgement. church colour consciousness ephesus. red. action, sensation. smyrna. orange. social consciousness. pergamus. yellow. intellect. thyatira. green. security and devotion. sardis. blue. idealism. philadelphia. indigo. intuition. laodicea. violet. imagination. figs 20/21 gnostic theurgy page 76 regarding the seven divisions of church history and in the most esoteric of interpretations, to the seven spiritual centres of the body. the seven

takes place in the gnostic life. the key however is to realise that since man is being re-created through the seven days of creation, the actions described are being examined from the perspective of the transfiguration, not the fall of man. the seven days of creation basic church correlations of colour, consciousness and creative principles church. colour. consciousness. day of creation. ephesus. red. action, sensation. coming of light. smyrna. orange. social consciousness. waters above, below. pergamus yellow. intellect. grass, herbs& trees. thyatira. green. security and devotion. sun, moon& stars. sardis. blue. idealism. fish and birds. philadelphia. indigo. intuition. animals,pre-adamites and man. laodicea. violet. imagination. day of rest. fig 22 gnostic theurgy page 85 the first day o

ls,pre-adamites and man. laodicea. violet. imagination. day of rest. fig 22 gnostic theurgy page 85 the first day of regeneration the recreation of new man is the coming of light. from the perspective of the chakra s this day is the time when the great light of gnosis purifies and transcends the base chakra and transmutes its desires and drives into the something of a higher nature. the centre is red as it is the colour of passion and of sacrifice, it symbolises the struggle and pain requirement to overcome the lower instincts. the central icon of the rosicrucians epitomises this with its image of a blood red rose on a cross of suffering. the first state is when man begins to known that the good and true are something higher. arcana celestia, emanuel swedenborg (ac 20. the second day this

m aryan is not used in the racial sense but as a term of description for a large group of indo-european peoples, it comes from the term arya which means noble, worthy or holy. one of the major branches of this teaching was found amongst the peoples of sumer and egypt, and as egypt deteriorated; amongst the people of israel. the israelite people were aryans, the very term adam means he who blushes red. they carried the kabbalah with them into the deserts and it formed the secret core of their faith. as time progressed and israel became a political force in its own right, the esoteric teachings were passed by secret brotherhoods such as the qadesh. this lineage of the esoteric wisdom is sometimes known as the sethian tradition, both the essenes and gnostics emphasised this unique designation

accounts of the visions and experiences that can be triggered by its use are found in the vision and the voice by aleister crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a strange, ancient kingdom across which pass red-eyed horses bearing strange gods in glowing robes of pure colour. he will see the sun rise from dark mountains into a sky of violet and gold. michael a howard, runes and other magical alphabets, aquarian press, 1978. the practical use of occult alphabets occult alphabets or alphabets used for occult purposes are not simply psychological filing systems. while certainly they can provide us with

GOETIA LUCIFERIAN

ampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress with all goetic spirits in the dreaming plane, your gate is the dream. this is the sabbat body of which you shall go forth. you may fly forth to discover a great crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blackened and animal like nails, sharp and cruel. she is encircled with a great red dragon, and two other heads emerge from her red robe hag like and hissing with serpent tongues. you ask her to lift her crimson veil, which she does a skull is beneath, the eyes are of blackness. before you this s

rk. 43 o eligos eligos is a duke who appears as a knight, whom carries a lance and a serpent. eligos may reveal hidden secrets i.e. within the self, outer as well. eligos is also a divinatory spirit as well, who may reveal the coming of wars, unrest and battles. it is suggested the eligos also causes love of people as well. he governs 60 legions of spirits. p zepar zepar is a duke whom appears in red clothing and armor. he is likewise considered a familiar of babalon-lilith, and causes lust and love between women and men. he is also one aspect of the crone as well, making women barren. 26 legions of spirits are under zepar, one may work through this spirit as a means of obtaining the union of another female, or creating a shadow form of a succubus via dreaming sorcery. 44 q botis botis app

guages, magical and otherwise. he is a great earl and marquis whom inspires a comprehension of learning within the circle. ronove is an excellent familiar which brings instinctual knowledge via waking and dreaming of the alphabet of desire, the language of the subconscious which empowers spells and talismans. b berith berith is a great spirit who appears as a medieval european soldier, clothed in red whom rides upon a crimson horse. upon the head of berith rests a gold crown. berith is a divinatory spirit who brings visions in dreams, which are revealed as images to the magician. berith governs 26 legions of spirits. in an initiatory context, berith may be a tool in the understanding of the self including the turning of gold, i.e. the self coming into being or strengthening in form. the fi

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lor

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lor

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lor

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lor

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to your right another figure in flaming red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross

GOLDEN DAWN RITUALS B

outh, drawing the white connecting line as done in the l.b.r.p. draw the closing active spirit pentagram and vibrate "bitom (pronounced bee-tohem) while stabbing the pentagram on the last syllable. b) draw the spirit wheel in the center of the pentagram. vibrate "hyha" while stabbing on the last syllable. perform the 5=6 signs. c) draw the banishing fire pentagram, visualizing it a bright scarlet red. vibrate the names "oip teaa pdoce (oh-ee-peh tay-ah-ah pay-doh-kay. stab the pentagram on the last syllable. d) draw the sign of e in the center of the pentagram, visualizing it in a bright green. vibrate the name"\yhla" once again, stab it on the last syllable. perform the philosophus grade sign. step 4 a) move to the west and be sure to draw the bright white connecting line going from the s

GOLDEN DAWN RITUALS D

up your wand by the lotus itself. it is really the most pure part of the wand. it is the crown, if you will, of kether. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be

ion. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yellow f ywhh y naphthali hamaliel yellow-green g hyhw l asshur zuriel emerald h yhhw n dan barchiel green-blue i hhyw s benjamin advachiel blue j whyh u zebulun hanael indigo k hwyh x reuben cambriel violet l wyhh q simeon amnitziel crimson "the heaven is above and

GOLDEN DAWN RITUALS E

ty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are

ean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yellow-green red-violet k violet yellow l green red m blue orange n blue-green red-orange s blue orange u indigo yellow-orange p red green x violet yellow q crimson yellow-green r orange blue c red green t indigo yellow-orange the back portion should be black on white. the edges along the side may be gold

GOLDEN DAWN RITUALS F

date and such as once a year, for example, on the solstice, to reconsecrate and re-empower their tools. others have been known to empower and reconsecrate their tools up to a hundred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as t

white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fir

GOLDEN DAWN RITUALS SADD

pyramid great cross 24 triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k

GOLDEN DAWN RITUALS SCONTINUED

memorized. great cross triangle no. 1 sign of the zodiac, small card of the tarot. triangle no. 2 m triangle no. 3 the planet of the decan triangle no. 4 element symbol of the tablet the no. 2 square of the great cross is always m and painted white, indicating the operation of m within the element. triangle no. 4 is to be colored in the element of the tablet, thus we have yellow for a, blue for c red for d, and black for b. thou shall color triangle no. 1 according to the triplicity of the sign attributed to it. in other words, earthy, firey, watery, or airy nature. triangle no. 3 is to be colored by that of the element ruled by the planet and attributed to it. let the adept take note that the elemental attributions are significantly different in the enochian system. here they are: a and k

GOLDEN DAWN RITUALS U1

les of air which temperate the blood as the wind does the waves of the sea the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the air, even as the sea under a calm, does putrefy and become mephitic. the heart is the great center of the action of fire leading its terrible energy as an impulse under the others. thence cometh from the fiery nature the red color of blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this

GOLDEN DAWN RITUALS U7

y are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7. amber emerald green bright yellow green olive flecked golden 8. violet purple orange red russet yellow brown flecked white

violet very dark purple citrine flecked azure 10. yellow citrine, olive, russet, black tertiaries flecked glowing gold black rayed yellow 11. bright pale yellow sky blue blue green emerald green flecked golden 12. yellow purple grey indigo rayed violet 13. blue silvery white very cold pale blue silver rayed sky blue 14. emerald green sky blue early spring green cerise rayed pale green 15. scarlet red brilliant flame glowing red 16. deep orange deep indigo deep warm olive rich brown 17. orange pale mauve color new leather (yellow pale brown) reddish grey inclined to mauve 18. amber deep brown maroon rich bright russet brown dark greenish brown 19. green yellow deep purple grey reddish amber 20. yellow green slate grey green grey violet or plum color 21. violet blue rich purple bright blue r

1. violet blue rich purple bright blue rayed yellow 22. emerald green blue deep blue green light pale green 23. deep blue white& dull sapphire green deep olive green white flecked purple like mother of pearl 24. greenish blue dull brown very dark brown vivid indigo brown, like back of lobster 25. blue yellow green dark vivid blue 26. indigo black blue black cold dark grey, near black. 27. scarlet red flame scarlet scarlet rayed amber 28. violet sky blue bluish mauve white tinged purple 29. crimson buff flecked silvery white light translucent brown with pink stone color 30. orange golden yellow rich amber amber rayed red 31. glowing orange scarlet vermillion red scarlet red flecked yellow vermillion flecked crimson& emerald 32. indigo black blue black black rayed blue 31. black, citrine, ol

brown with pink stone color 30. orange golden yellow rich amber amber rayed red 31. glowing orange scarlet vermillion red scarlet red flecked yellow vermillion flecked crimson& emerald 32. indigo black blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the

the action of the planet k. and la is the title of a god strong and mighty, ruling in glory, magnificence and grace. and the archangel of dsj is layqdx, the prince of mercy and beneficence and the name of the order of angels is \ylmcj, brilliant ones, who are also called the order of dominions or dominations. the sephira dsj is also called hlwdg or magnificence and glory. in hnyb is the radix of red, and therein is there a red color, pure and scintillating and flashing with flame which is reflected unto hrwbg. the sphere of its operation is 5 called \ydm or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet f. and rwbg \yhla is the \yhla, mighty and terrible

GOLDEN DAWN RITUALS VENUSZAM16

t passion. thou art queen of the stars, and thy very name covers all the skies. most holy mother, mediatrix unto 9 the light divine, source of love, passion, desire, ferver, attraction and hunger for spiritual perfection, thee do i invoke. hathor, lady of flame, thee thee do i invoke. thou who art covered in emerald, thee do i invoke. thou who wearest a purple headband with a passionate green and red feather, i do invoke thee passionatly. thou who art called the queen of happiness, come thou forth, i do invoke thee. oh hathor( vibratory formula of the middle pillar) before thee i have covered my face. arise, great queen, arise and shine now upon me, for i have clothed myself in thy image, and stand humbly before thy face. thy divine lady of a thousand names, if i call thee astarte, venus

the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thr

GOLDEN DAWN RITUALS Z1

est side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being onl

der as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suf

ent of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will: and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt are the foundations of my body, which i destroy in order that they may be renewed. for i am osiris triumphant, even osiris onnophris, the justified one: i am he who is clothed with the body of flesh, yet in whom is

of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purification unto the light, and this cross may be one of the following

"by sceptre" should only be used in great emergency where time presses. it should not be used in a ceremony where elemental spirits have been invoked, especially not in the closing. the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed up

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erve the fluid in a closely stoppered vial, it is an elixir for use according to the substance from which it was prepared. if from a thing medicinal, a medicine; if from a metal, for the purifying of metals; and herein shalt thou use thy judgment. the residuum thou shalt place without powdering into a crucible, well sealed and luted. thou shalt place the same in thine athanor, bring it first to a red, and then to a white heat, and this thou shalt do seven times in seven consecutive days, taking out the crucible each day as soon as thou has brought it to the highest possible heat, and allowing it to cool gradually. the preferable time for this working should be in the heat of the day. on the seventh day of this operation, thou shalt open the crucible and thou shalt behold what form and colo

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ceremony is directed to strengthening its action. as the badge is placed upon him, it is as if the two great goddesses, isis and nephthys, stretched forth their wings over osiris to restore him again to life. the mystic circumambulation follows in the path of light to represent the rising of light in the candidate, through the operation of self-sacrifice. as he passes the hierophant s throne, the red calvary cross is astrally formed above the astral white triangle on his forehead, so that so long as he belongs to the order, he may bear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divine light, if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden center, yet contin

e the semblance of blood. this is to fix in the candidate s sphere the symbols of the forces of transmutation in nature and also to make an astral link between these and the candidate s physical life as a guard of the secrecy of the mysteries. this particular form of transmutation is used as showing the effect of a mixture of forces as producing a third appearance totally different from them. the red color is symbolic of the blood of the candidate. in the ancient mysteries, the candidate s blood was actually drawn at this time and preserved as an avenging link in case of his proving unworthy. our transmutation affects the matter quite as well, seeing that the astral link is formally established. the final speech of the hierophant is further intended besides its apparent meaning, to affirm

GOLDEN DAWN RITUALS ZAM1

el distracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by resting or lying down. you should allow part of yourself to get the sensation of walking around your body. combine this with rhythmic breathin

oing so. the rose cross ritual is a very good ritual when you want to be left alone. 3 warning: if you have been doing the rose cross ritual, double check with these directions as many published books have the ritual incorrect. replace bad habits with correct and proper working- g.h. frater p.c.a. step 1 light a stick of incense. go to the southeast corner of the room. make a large gold cross and red circle (see the diagram below. while drawing the red circle, vibrate the word (pointing at the center as you finish the vibration: h w c h y step 2 stretching your arm out on a level with the center of the cross, draw a white line as you move to the southwest corner. make a similar cross, repeating the vibration: h w c h y step 3 move to the northwest corner, making the connecting white line

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purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced an

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hine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forces of laymwat would have me divided within myself and against my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me from attaining perfect wisdom. layrts would shroud me in confusion from my true will and my higher development. then i would be not only divided and confused, i would be shattered in fragments and unable to bestow neither to those who thirst, nor to my soul that hungers for the brilliance of supernal splendor. hl

plendor. let it course through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of y

your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" step 11 no

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nto the newer life (lifts the cup up on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the bread and salt are as the foundations of my body which i destroy in order that they may be renewed (lifts bread and salt on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the fiery red flame that darts and flashes through the universe is the energy of mine undaunted will (lifts the lamp on high) 3 (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the

these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a

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the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order

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11 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. perform the qabalistic cross. step 12 "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body, perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering. and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 for i am osiris triumphant. even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom

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course of the fiery tattwa. any convenient sword may be adapted to this use, but the handle, hilt and guard must be such as to offer surfaces for inscriptions. it should be of medium length and weight. the motto of the adeptus should be engraved upon it, or upon the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of p

g us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially

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the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thr

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the spirit" step 10 go to the east of the altar. make the rose cross over the elements while vibrating the enochian spirit invocation. make qabalistic cross "for osiris onnophris who is found perfect before the gods hath said 'these are the elements of my body perfected through suffering, glorified through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the jus

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d which is in god the vast one. manifest thyself unto me, in me, and by a material manifestation i do here offer unto thee the elements of the body of aeshoorist upon the place of foundation. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering and glorified by trial. for the scent of the dying rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt is as the foundation of my body which i destroy in order that it may be renewed' wherefore behold! into this brazen cauldron i cast this wine, this bread and salt, and finally this rose, that their essences may

r by l.b.r.p. and b.r.h. perform the reverse circumambulation, and adoration toward the east. after this say "nothing now remains but to partake of the sacred repast composed of the elements of the body of osiris. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering, and glorified by trial. the rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the pouring forth of the blood of my heart, sacrificed unto regeneration, unto the new life, and the bread and salt is as the foundation of my body which i destroy that it may be renewed" step 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this

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p 33 take elements astrally, then say "in the name of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and

magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael

ef) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the

the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished

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r health, greater vitality, increased creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumination into the trained adepts sphere of sensation. let the adept never be without conscious thought that the great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, t

or the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thr

GOLDEN DAWN RITUALS ZAM23

r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he bears a green phoenix wand and a green ankh in his right. 3t.ceremony of the equinox r. r. e

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rux returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of the altar and puts down cup "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and

t, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash

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siris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reach

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hangeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with the purple k symbol as well as the rtk sphere's divine white brilliance with the black fire of c. now bring the divine light down from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the

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learly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of the qabalah" the top three sephiroth are referred to as the greater neschamah, whereas hnyb is referred to as the lesser neschamah. the triangle would also refer to the planet of l and to the element of o. the color of l is black and that of o is red. therefore, the black triangle would represent l and a red triangle would represent the element of o. note also that a white triangle represents the supernals. we also have another triad, the three principles of nature: p, 3, and q. all of these symbols can be exemplified in the triangle, which would give reference to hnyb. the square is another lineal figure that is generally understood to re

GOLDEN CHAIN AND THE LONELY ROAD

nto the sabbatic tradition is via formal ritual induction. this can take various forms, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i shall draw in the discussion below. the founding lineage of the cultus is that of 'the red snake, descended from a buckinghamshire stream of cunning-craft practice and folk magic. in terms of its outward expression through ritual practice it has changed with each successive generation, but at its core a body of sorcerous principles is maintained and it is upon this 'alphabet of arcana' that each generation 'fleshes out' its own particular mode of practice. in terms specific to ritua

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

oliths so big and cumbersome yet so well cut that they almost seemed to be the work of super-beings. sunken temple like a disciple at the feet of his master, i sat on the floor of the sunken temple and looked up at the enigmatic face which all the scholars of tiahuanaco believed was intended to represent viracocha. untold centuries ago, unknown hands had carved this likeness into a tall pillar of red rock. though now much eroded, it was the likeness of a man at peace with himself. it was the likeness of a man of power. he had a high forehead, and large, round eyes. his nose was straight, narrow at the bridge but flaring towards the nostrils. his lips were full. his distinguishing feature, however, was his stylish and imposing beard, which had the effect of making his face broader at the ja

he western side of the enigmatic pyramid, i made my way towards the south-west corner of the enclosure known as the kalassaya. i could now see why it had been called the place of the upright standing stones for this was precisely what it was. at regular intervals in a wall composed of bulky trapezoidal blocks, huge dagger-like monoliths more than twelve feet high had been sunk hilt-first into the red earth of the altiplano. the effect was of a giant stockade, almost 500 feet square, rising about twice as far above the ground as the sunken temple had been interred beneath it. had the kalasasaya been a fortress then? apparently not. scholars now generally accept that it functioned as a sophisticated celestial observatory. rather than keeping enemies at bay, its purpose had been to fix the eq

nacu, ii, p. 90-1. 6 tiahuanacu, ii, p. 47. 7 ibid, p. 91. graham hancock fingerprints of the gods 85 fish-garbed figures there were two massive pieces of statuary inside the kalasasaya. one, a figure nicknamed el fraile (the friar) stood in the south-west corner; the other, towards the centre of the eastern end of the enclosure, was the giant that i had observed from the sunken temple. carved in red sandstone, worn and ancient beyond reckoning, el fraile stood about six feet high, and portrayed a humanoid, androgenous being with massive eyes and lips. in its right hand it clutched something resembling a knife with a wavy blade like an indonesian kris. in its left hand was an object like a hinged and case-bound book. from the top of this book, however, protruded a device which had been ins

e gardens where hulking pigs grubbed amongst piles of domestic refuse. then we crested the brow of a hill and looked out across a giant vista of fields and forests bound only by the morning haze and the faint outlines of distant mountains. some miles farther on we dropped into a hollow; at its bottom lay the old colonial town of santiago tuxtla. the place was a riot of colour: garish shop-fronts, red-tile roofs, yellow straw hats, coconut palms, banana trees, kids in bright clothes. several of the shops and caf s were playing music from loudspeakers. in the zocalo, the main square, the air was thick with humidity and the fluttering wings and songs of bright-eyed tropical birds. a leafy little park occupied the centre of this square, and in the centre of the park, like some magic talisman

someone will have to sacrifice himself, throw himself into the fire, they cried, only then will there be a sun. 1 a drama ensued in which two deities (nanahuatzin and tecciztecatl) immolated themselves for the common good. one burned quickly in the centre of the sacred fire; the other roasted slowly on the embers at its edge the gods waited for a long time until eventually the sky started to glow red as at dawn. in the east appeared the great sphere of the sun, life-giving and incandescent. 2 it was at this moment of cosmic rebirth that quetzalcoatl manifested himself. his mission was with humanity of the fifth age. he therefore took the form of a human being a bearded white man, just like viracocha. in the andes, viracocha s capital was tiahuanaco. in central america, quetzalcoatl s was t

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

t ahold of them, i resectioned the rocks, used an overhead projector and came up, in one of them, with a map of that little area of north georgia where tallulah falls, toccoa falls, brasstown bald you know, the chattahoochee national forest. the cave entrance is clearly marked. ahg: so, this map includes southern north carolina, and white county, georgia? trw: yep. with the entrance marked with a red circle. ahg: that s where peter davidson, the frontal chief of the her- metic brotherhood of light, set up his utopian colony a hundred years ago. trw: you bet, and no coincidence. where was the previous headquarters? in scotsecret cipher of the ufonauts 73 land, right where the findhorn colony was later set up, another haven for the little people. ahg: so, you and a groap of paramilitary type

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nd roles. however, each ruler will be influenced by saturn and the universe (atu xxi. multiple letters in squares, like multiple gematria values for 1, t and z, result from the complexity of these regions. the potential forces of any square can only be fully investigated by looking at each of the letters assigned to it. 48 the watchtower colors blue am l and gold in the light of my bride: but the red gleam is in my eyes; and my spangles are purple and green. purple beyond purple: it is the iight higher than eyesight. there is a veii: that veil is, black. aleister crowley, the book of the law the appropriate symbolic colora to use in making your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of air= black lettering fire of air=

ed gleam is in my eyes; and my spangles are purple and green. purple beyond purple: it is the iight higher than eyesight. there is a veii: that veil is, black. aleister crowley, the book of the law the appropriate symbolic colora to use in making your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of air= black lettering fire of air= red lettering water= blue air of water= yellow lettering water of water= orange lettering earth of water= black lettering fire of water= red lettering earth= black air fo earth= yellow lettering water of earth= blue lettering earth of earth= green or white iettering fire of earth= red lettering fire= red air of fire= yellow lettering water of fire= blue lettering earth of fire= black lettering fir

h of water= black lettering fire of water= red lettering earth= black air fo earth= yellow lettering water of earth= blue lettering earth of earth= green or white iettering fire of earth= red lettering fire= red air of fire= yellow lettering water of fire= blue lettering earth of fire= black lettering fire of fire= green lettering the colors of the great cross are: aries, leo, sagittarius= firey= red cancer, scorpio, pisces= watery= blue gemini, libra, aquarius= airy= yellow taurus, virgo, capricorn= earthy= black 49 the colors of the sephirothic crosses are determined using each truncated pyramid as: the colors of the kurubic squares are determined as: 50 where, t_ color of tablet k= color of element of the court card of the kerub s= same as triangle no. 1 a= color of angle wands= fire, y

cancer, scorpio, pisces= watery= blue gemini, libra, aquarius= airy= yellow taurus, virgo, capricorn= earthy= black 49 the colors of the sephirothic crosses are determined using each truncated pyramid as: the colors of the kurubic squares are determined as: 50 where, t_ color of tablet k= color of element of the court card of the kerub s= same as triangle no. 1 a= color of angle wands= fire, yod, red cups= water, he, blue swords= air, vau, yellow pantacles= earth, he, black the colors of the lesser watchtower squares are determined from the astrological and planetary signs as follows: red= firey= sun, jupiter, aries, cancer, libra, capricom blue= watery= mars, taurus, leo, scorpio, aquarius yellow= airy= saturas, mercury, gemini, virgo, sagittarius, pisces black= earthy= venus, moon, fire

scorpio, aquarius yellow= airy= saturas, mercury, gemini, virgo, sagittarius, pisces black= earthy= venus, moon, fire, air, water, saturn as a general role, complementary colors should be used when coloring the sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assumed the form of a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid

GREY W G CONDENSATION OF KABBALAH

ng way from us yet, but if individuals are to begin the process, then the sooner we start climbing the tree of life the better. it all begins by learning the primer of spiritual awareness consisting of the ten fundamental ideas behind life itself, the four ways of bringing theminto concrete and objective consciousness, and the triplicity of their combinations. just as the three primary colours of red, yellow and blue with white for light and black for dark can paint any picture you can conceive, or the letters of the alphabet tell any story you can imagine, so will the fundamentals of the kabbalistic tree of life explain everything about human-divine relationships you want or need to know. yet yours is the responsibility for learning how to relate these with each other in the right ways. s

7 between extremities always choose the middle way. from top to bottom of the tree the first sphere is just a brilliance beyond being plainwhite. at sphere 2, we have very light grey, and at sphere 3, very dark grey. no colour above the abyss at all since the three spheres there are called the supernals. see figure 6. below the abyss colours appear and the visible spectrum is shown by the lowest (red) being on the left, the highest (blue) on the right, and the centre (yellow) being in the middle. sphere 4, mercy is blue, sphere 5 red, and the central sixth sphere bright yellow, or sun coloured. sphere 7 is green (mixture of 4 and 6) while sphere 8 is orange (mixture of 6 and 5. the ninth sphere is a pale moon-coloured semi-yellow, with a very faint touch of orange and green mixed. at the t

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

on attributed to the sephiroth, zodiac, planets, and elements. the magic circle may be on the floor with chalk, if necessary, but it is far more versatile and effective to construct it of round piece of white fabric about seven feet in diameter. the names corresponding to the forces should be painted on the fabric in the appropriate colors, as shown in the following table. force name color a hwhy red b whhy redorange c hhwy orange d yhwh yelloworange e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l violet f r/bgi yhiloa e red a t['d"w g h'/la e hwhy orange b t/ab;x] yhiloa e yellow c t/ab;x] hwhy green y yj' lae yd"v' blue 8 kether hywhite chokma h hy: grey binah yhiloa e

ge e hywh yellow f wyhh yellowgreen g hyhw green h yhhw blue-green i hhyw blue j whyh blue-violet k hwyh violet l ywhh red-violet l yhiloa e hwhy blue-violet k la l violet f r/bgi yhiloa e red a t['d"w g h'/la e hwhy orange b t/ab;x] yhiloa e yellow c t/ab;x] hwhy green y yj' lae yd"v' blue 8 kether hywhite chokma h hy: grey binah yhiloa e hwhy black malkuth .rblack o la lk;ymi red n la lyrib]g" blue m laep;r g yellow l la lyriwa black first the constraints of the triangle of art, then the balance and harmony of the divine and archangelical names around the magic circle protect the magician. the energy of any unbalanced force, even if it somehow managed to penetrate these defenses, would become so balanced in the process as to render it completely harmless. the magician'

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ers and particular^ thus, to take an example from the dental xxll preface. functions. how wuotan, donar, and zio partly run into one another has been shewn; logi (lowe, blaze) becomes lol?i (lock, bolt, g becomes h, the sense of fire is exchanged for that of bolts and bars (of hell, as hamar and hera came to signify the implements they used. we have seen wuotan reappear in longbearded charles, in red-bearded frederick. on comparing the norse hero-legend with the german, we see remarkable instances of this shifting and displacement of names and persons. gudrun in the edda occupies the place of our krimhilt, while grimhildr is her mother's name; in the yilkinasaga mimir is the smith and keginn the dragon, in the volsungasaga reginn is the smith and fafnir the dragon. if these changes took pl

. 2, 502. bechstein's marchen p. 75. the same trick decides the quarrel in asbiornsen^ no. 9, p. 59^ and in the hungarian tale, graal p. 166. now whence can these details have been imported into the homespun fairy-tale? every country has them at its fingers' ends. to take another striking instance: the story of the three cousins (p. 415) who had spun till the nose of one grew long, another's eyes red, and another's fingers thick, is told still more vividly in norway (a.sb. and moe, no. 13, and most vividly in scotland (chambers, p. 54-5. or the changeling's unfailing formula (pp. 469. 927, was that conveyed from denmark to scotland, from ireland to hesse? was the legend of the willow that has never heard a cock crow (p. 1243) handed over by the romans to the poles; and the myth of the thun

eansing power than to common water, and women froia surrounding villages come to wash their linen there. the stone with the hoof-mark may still be seen, let into the wall of gudensberg churchyard. after that, king charles fought a great haitle at the foot of the odenberg: the streaming hlood tore dee) furrows in the ground (they have often been filled up, but the rain always washes them open, the red waves rolled (wulchen) together, and poured down all the way to bessa. charles won the victory: in the evening the rock opened, took him and his exhausted soldiery in, and closed us walls. here in the odenberg the king rests from his valiant deeds; but he has promised to come out every seven (or every 100) years, and when that time is past, you hear a rattling of arms in the air, neighing of h

s est belligeram bello prosternere divam. looking through the rounded arm (chela, xv'^v) enables one to see spirits (altd. blatter 1, 290, so does looking over the right shoulder (p. 459n, superst. i, 996) or between a horse's ears. and this the hessian folktale has preserved. plainly as wuotau is indicated on the whole, the story seems at times to shift itself to donar, for we are also told of a red rider on a red horse and with heron^s plume of red wool, who on certain days of the year gallops round the wooded fringe of the odeuberg: it is the ghost of carolus quintus. the description would better fit frederic bai'barossa who sits entranced in the kifhiiuser, and red-haired donar (see suppl. similar to this odenberg host are the excursions of the bothenthaler in aargau^ of the rodenstein

al nearness of wuotan to zio (p. 197^ wyss's reise ins berner oberland 2, 420" deut. sag. no. 1(j9. schuellerts= house of schnellert, snelhart. a monstrous spirit named sticuaait in ilarg. van limb. 7, 040 spectres. frank, sag. 1, 68, and of others in other paints, see mone's anz. 3, 259. 8, 306; as the host passed over wolfartsweiler, one of them shouted down' if thou suffer harm, bind thee with red yarn' 8, 307. we read in heimi-eich's nordfries. chron. 2, 93 that outside tondern in 1637 armies were seen musterino: in the air and fighting, in clear weather an irish folktale gives an account of the ancient chieftain o'donoglme, who yeai-ly on the first of may, mounted on a milkwhite steed, rises from the waters of a lake, to revisit his realm. on an august night, an e>*i.rl of kildare she

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ieciqjad, child-eater, like the lat. manducus. irish home-sprites are called oluricauns (elfenm. p. 85-114, leprechaun, logheriman (keightley 2, 179; and see suppl. but enough of these names: no doubt many more could be added. it is time to consider the nature and functions of these home-sprites. in stature, appearance and apparel they come very near to elves and dwarfs; legend loves to give them red hair or a red beard, and the pointed red hat is rarely missing. hutchen (hodeke, hoidike, the hildesheim goblin, and hopfenhutel* eisenhiitel take their names from it. a broad-topped mushroom is in dan. called nissehat. the norwegian nissen is imagined small like a child, but strong, clothed in grey, with a red peaky cap, and carrying a blue light at night. 2 so they can make themselves visibl

rs barns or stables, and bring it to him (see suppl. the nissen loves the moonlight, and in wintertime you see him merrily skipping across the farmyard, or skating. he is a good hand at dancing and music, and much the same is told of him as of the swedish stromkarl (p. 493, that for a grey sheep he teaches people to play the fiddle.2 the home-sprite is contented with a trifling wage: a new hat, a red cap, a parti-coloured coat with tinkling bells he will make shift with. the hat and cap he has in common with dwarfs (p. 463, and therefore also the power to make himself invisible. petronius (satir. cap. 38) shows it was already a roman super stition: sed quomodo dicunt, ego nihil scivr, sed audivi, quomodo incuboni pileam rapuisset, et thesaurum invenit/ home- 1 the description of his figure

nd thiele i. 134-5 of the danish. 512 wights and elves. sprites guard treasures, and in nib. 399 siegfried becomes master of the hoard as soon as he has taken alberich s tarnkappe from him. in calderon s darna duende the little goblin wears a large hat: era unfrayle tamanito, y tenia un cucurucho tamano. the swedish tomte i garden looks like a year-old child, but has an old knowing face under his red cap. he shews himself at midday (see chap. xxxvi, daemon meridianus) in summer and autumn, slow and panting he drags a single straw or an ear (p. 459; when the farmer laughed and asked, what s the odds whether you bring me that or nothing? he quitted the farm in dudgeon, and went to the next. from that time pros perity forsook the man who had despised him, and went over to his neighbour. the f

r. poems give the saracen giant four arms, two noses, two chins, ogier 9817. 528 giants. fell margr (many a) tvijiofffaffr iotunn. trolds with 12 heads, then with 5, 10, 15 occur in norske event, nos. 3 and 24. in scotland too the story of the reyde eyttyn with the hire lieydis was known (complaynt, p. 98, and lindsay s dreme (ed. 1592, p. 225) mentions the history of reid etin. the fairy-tale of red etin wi three heads may now be read complete in chambers,1 pp. 56-58; but it does not explain whether the red colour in his name refers to skin, hair or dress. a black complexion is not attributed to giants, as it is to dwarfs (p. 444) and the devil, though the half-black hel (p. 312) was of giant kin. hrungnir, a giant in the edda, has a head of stone (seem. 76b, sn. 109, another in the forna

ite mare may stand for the scandinavian smith s svaftilfari; the defeat of the giant s building designs is effected in a different way. king olaf brooked many other adventures with giants and giantesses. as he sailed past the high hills on the horns-herred coast, in which a giantess lived, she called out to him: s. olaf med dit rode skiiig, du seilar for nar ved inin kjeldervag (st. olaf with thy red beard, thou sailest too near my cellar wall. olaf was angry, and instead of steering his vessel between the cliffs, he turned her head on to the hill, and answered: hor du kjerling med rok og med teen, her skal du sidde og blive en steen (hear, thou carlin with distaff and spool, here shalt thou sit and become a stone. he had scarce finished speaking, when the hill split open, the giantess was

GRIMOIRE OF TURIEL

igu arcana, come and assist me in the operation that i undertake under the auspices of the grand lumiriary of the night. i invoke you to this end and implore you to be favourable and hear my entreaties in the name of him who commands the spirits of the four quarters of the universal mansions: inhabit, bileth, mizabu, abinzaba. the secret grimoire invocation for tuesday (mars) come children of the red genii who have executed the order of the sovereign master of the universe upon the armies of the rash sennacherib, come and assist me in the operation that i undertake under the auspices of the third brilliant luminary of the firmament; be favourable to my entreaties in the name of adonay sabaoth. the secret grimoire invocation of wednesday (mercury: run to me with speed, come to me ye spirits

into a powder. make thereof a paste with foxes blood and the brains of a magpie. the secret grimoire character of ophiel lord of mercury. perfumes the seed of an ash tree, the wood of the aloe, leaves of the scullcap herb, mandrake roots, and the end of a quili, made into small balls (pihis. the secret grimoire craracter of hagith lord of venus. perfumes musk, juniper berries, wood of loes, dried red roses, dried leaves of elder, pulvenzed, and made into a paste with the blood of a pigeon. the secret grimoire character of och lord of the sun. perfumes grains of bhack pepper, grains of hogsbane, powder of sulphur, made into a paste with the blood of a bat, and the brains of a black cat. part the second containing invocations, conjurations, aro exorcisms of tree band of spirits the secret gr

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r on which there was a blue light, burning during all convocations in lodges. in our lodges of today, the vestal altar may be replaced by a stand of some kind, appropriate in design, and surmounted by a metal urn, in which a simulated flame may appear representing the ancient "vestal fire".and wherein the "lesser light" is demonstrated at initiations. in accordance with tradition, a low-intensity red light may be used also, by having a light with a red bulb burning on the vestal stand in the lodge. the colombe the "colombe" of each lodge is the ritualistic vestal. aside from her ritualistic work, she should see that the red light or simulated fire on the vestal stand is lighted for each convocation. she should have a permanent seat at the right side of the vestal stand, and this must never

incarnation exclusively. to them it has no other meaning. in a study of some of the other crosses we see arbitrary changes and additions so as to form unique symbols, and we find the cross was common to nearly all ancient races, antedating the christian era. the rosy cross of the rosicrucians is always a gold cross with the distinctive looped ends as shown in the illustration. there is always one red rose in the center of the cross, and sometimes for purely decorative purposes a green stem may be attached to the rose; but there is never more than one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true rosicrucian symbol, but a personal adaptation, counterfeit, or an imitation. the most ancient

more than one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true rosicrucian symbol, but a personal adaptation, counterfeit, or an imitation. the most ancient of all pictures of the rosicrucian symbol, and all references to it in the most ancient manuscripts, describe it as a gold cross with a "ruby red rose" the symbol described herein as the true rosy cross is registered in the united states patent office as the official rosicrucian symbol, and such patent registration is held exclusively by amorc. the name and symbol are also registered with many other nations of this jurisdiction [73] the rose and the cross a book might be written upon the subject of the symbology or mystical meaning of t

rom an old egyptian word, though for centuries believed to be [201] a hebrew word because it is found, in the hebrew religion, to mean the same symbol. in the rosicrucian temples it is a plain white triangular altar, 76 cm (30 in. high and 76 cm (30 in. wide on each of its three sides. on each of its sides (painted a french gray, just off-white) is a raised gold cross; in the center of which is a red rose. the shekinah may have a dark-red plush cloth (or one of red satin) covering it, and may have a glass top to protect it. three candlesticks are placed on the shekinah, one at each corner of the triangle. the shekinah is usually placed for all convocations with its points as follows: one point toward the west, the matre's station; the second point toward the south, the chaplain's station;

HAMIL THE ROSICRUCIAN SEER

new grand officers and the re-installation of the grand master. additionally they had to cover the costofthe event, although a nominal ticket price was charged, which made appointment as a grand steward an expensive honour. in contrast to the usual garter blue silk-edged and -lined apron and collarofother grand officers, the grand stewards, present and past, since 1731 had been permitted to wear red collars and red silk edging and lining to their aprons. hockley was given the british lodge nomination as a grand steward in 1867 and was invested with his collar and jewel at the annual investiture held on 24 april 1867.theminutes of the board of grand stewards show him to have been a regular attender, taking his full part in the arrangementofthe grand festival held on 29 april 1868. as a gra

was not in vain 'your humble servant,'g.east.'mr laurence moreton has thus the happiness of seeing his gratuitous and untiring devotion to his patient during the long period of two years crowned with signalsuccess-nothaving,mr east toldme,missedoneevening'smanipulationfor a year and ahalf-andwithout any of the clap-trap marvels of mesmerism tocontributionsto the zoist219followingevening*'a small red spot was then observed below the knee, which gradually became larger and very painful, and about the middle of january ulcerated, discharging very freely.mrmoreton was here assisted by the kind advice of a medical friend, who advised the continuance of mesmerism. in about three months the ulcer dosed; it reopened shortly afterwards, and the case having progressed thus far, and the good result

er death, with one mrs stockman, in the isle of purbeck, and died about sixteen years since. her mistress one time being desirous to accompany her mother, the lady beaconsfield, unto london, who lived twelve miles from her habitation, caused sarah to inspect her crystal, to see if she, viz, her mother was gone, yea or not; the angels appeared and shewed her mother opening a trunk and taking out a red waistcoat, whereby she perceived she was not gone. next day she went to her mother's and there, as she entered the chamber, she was opening a trunk, and had a red waistcoat in her hand' lilly wrote the accountofhis life to and by the request of elias ashmole (the founder of the ashmolean museum, oxford) and in reference to these and similar relations, says 'i may seem to some to writeinaedibil

ouse, pulls out his crystal, bids scott set his foot to his, and after a while wishes him to inspect the crystal, and observe what he saw there."isee" said scott,"aruddy complexioned wench inaredwaist-coat,drawing a can of beer "she must be your wife" said hodges "you are mistaken, sir" said scott,"iam, so soon as 1come to london, to marry a tall gentlewoman in the old bailey "you. must marry the red-waistcoat" said hodges. scott leaves the country, comes up to london, finds his gentlewoman married, two years after, going unto dover, on his return, he refreshed himself at an inn in canterbury; as he came into the hall or first room thereof, he mistook the room, and went into the buttery, where he espied a maid, described by hodges as aforesaid, drawing a can of beer &c. he then more narrow

dreaming? upon considering the relations just made it cannot for a moment be supposed that lord prudhoe and major felix could have heard the persons and costumes thus described, in the same sequence in which they were formed in their own minds, without remarking the coincidence; still less could major felix have felt such astonishment at the description of his brother, with the accessories of the red-haired frank &c, when, according to dr collyer's theory,itwas merely the reflex of his own imagination.mrsalt, the late british consul, a gentleman intimately acquainted with the language, people, and country, and less liable to be deceived than a passing traveller, found himself completely puzzled on many occasions by the results of the magic mirror experiment. having once, for example, priva

HANDBOOK OF EGYPTIAN MYTHOLOGY

y to get in or out of. to the north there were marshes, saltwater lakes, and the mediterranean sea. the ancient egyptians were never enthusiastic seafarers and were one of the few coastal cultures to worship no deities of the sea. to the east, west, and south there were deserts that were dangerous to cross. these deserts made up about 90 percent of egypt s territory. the egyptians called them the red land in contrast to the black land of the valley.6 the mountainous areas of the deserts contained gold, gemstones, and types of hard stone that could be used to make long-lasting buildings and artifacts. the south of the country often went without rain for many years at a stretch. when rain did 2 handbook of egyptian mythology come, it was in the form of violent desert storms that could lead t

. the whole welfare of the country depended on this one phenomenon, and because of this the ancient egyptians seem to have felt both uniquely blessed and uniquely vulnerable. aspects of the inundation were personified as deities (see hapy in deities, themes, and concepts, but there was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising of the nile was thought of as part of the divine order of things decreed by a creator deity. this divine order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, th

ities who had previously been worshipped in isolation may have generated myths. among the earliest pairings of deities were the two ladies and the two lords. the two ladies were the goddesses nekhbet and wadjyt. in the symbolic language that had developed to express ideas about kingship, the two ladies represented upper and lower egypt and were identified with the white crown of the south and the red crown of the north. the two lords were horus and seth. most early dynastic period kings associated themselves with horus by showing a horus falcon on the serekh that enclosed their names. the names and titles taken by a king at the start of his reign identified the ways in which he manifested horus and acted as a kind of policy statement. during the second dynasty a king called peribsen replac

london, 2000. 2. kirk, myth, 252 261. 3. for examples, see clyde kluckhohn, myths and rituals: a general theory, harvard theological review 35 (1942: 45 79. 4. kirk, myth, 254 255. 5. it is a feature of etiological myths that, factually speaking, the explanation given is nearly always wrong. 6. in ancient egyptian color symbolism, black was a good color standing for fertility and rebirth, whereas red was a bad color standing for danger and sometimes for evil. 7. because of the nile flood, all permanent settlements had to be built on banks or mounds of high ground within the floodplain or in the desert hills that flank the nile valley. the annual flood is now controlled by the huge aswan dam. 8. kirk, myth, 208 209. 9. for an accessible account of recent discoveries about the origins of egy

erpowered humanity and it was sweet to my heart. ra replies, i shall have power over them as king by culling them. thus, says the text, the powerful one came into being. 27 the goddess intends to continue her slaughter the next day, but for reasons that are not explained, ra has changed his mind. he summons messengers who can travel as fast as shadows and sends them to fetch a large quantity of a red mineral. then he orders the side-lock wearer in heliopolis, a title of the high priest of ra, to grind up the mineral while his maid servants mash barley to make beer. they make 7,000 jars of beer and add the red mineral to it to make the beer look like blood. ra has the beer taken to the place where the goddess plans to destroy humanity. before dawn ra pours the red beer out until the fields

HEAVEN HELL

of the oldest examples is that of amamu which was purchased by the trustees of the british museum so long ago as 1834. 1 on the inside of this coffin is inscribed in black ink in the hieratic character a series of texts which are extracts from the heliopolitan recension of the book of the dead; these are enclosed within a coloured border, formed of rectangles, painted in blue, green, yellow, and red. above the texts are carefully drawn, and painted as nearly as possible in their natural colours, representations of most of the objects which the deceased hoped he would use in the underworld, and these pictures prove that the knowledge of the elaborate funeral rites and ceremonies, which were observed at memphis under the ivth dynasty, had descended in a complete state to the period when ama

my wife" 1 other passages in the per-em-hru indicate that the egyptian hoped to meet again other people besides his father, mother, and wife, in sekhet-hetep. thus in the liind chapter the deceased is made to say "let me have the power to manage my own fields in tattu (mendes, and my own growing crops in aunu (heliopolis. let me live upon bread made from white grain, and let my beer be made from red grain, and may my ancestors, and my father and my mother be given unto me as guardians of my door and for the ordering of my territory" this petition is repeated in chapter clxxxix, lines 7-9, which was written with the object of preventing a man from being, hungry, and so being obliged to eat filth or offal. from another passage (chapter lxviii, lines 13, 14) it is clear that the deceased exp

of the book am-tuat shows us that the egyptians treated it as they treated their older books of the dead; they first copied it on the walls of tombs, then on the sides of stone sarcophagi and wooden coffins, and next on rolls of papyrus. we have seen how the kings of the xviiith and xixth dynasties had it copied on the walls of their tombs, and it must now be noted that rameses iii. decorated his red granite sarcophagus with scenes relating to the course of the sun in the other world. 4 this sarcophagus is preserved in the museum p. 83 of the louvre in paris, and its cover is in the fitzwilliam museum, cambridge. among other sarcophagi inscribed with text and pictures from the book am-tuat may be mentioned those of: 1. horus, son of tarut-en-sekhet; 1 2. tchet-hra, a priest of ptah; 2 3. q

on the earth" the boat is now towed by twelve gods, who employ as a rope the immensely long serpent mehen, the tail of which is supposed to be fastened to the front of the boat (vol. i, p. 235; so soon as they have towed the god to the end of this division, and he has set himself in the horizon, they return to their own places. immediately in front of these gods are two crowns, the white and the red (vol. i, p. 237, which rest each on the back of a uraeus; so soon as afu-ra comes three human heads look forth, one from each side of the white crown, and one from the red crown, and they disappear when he has passed by. the leaders of this remarkable procession are four forms of the goddess neith of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these

; so soon as afu-ra comes three human heads look forth, one from each side of the white crown, and one from the red crown, and they disappear when he has passed by. the leaders of this remarkable procession are four forms of the goddess neith of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith of the red crown, and neith of the phallus. these goddesses "guard the holy gate of the city of sa s, which is unknown, and can neither be seen nor looked at" on the right of the path of afu-ra we see the two-headed god aper-hra-neb-tchetta, with the crown of the south on one head, and the crown of the north on the other. next come the god temu, his body, and his soul, the former in the shape of a serpen

HELENA BLAVATSKY NIGHTMARE TALES

"on vous accorde trente-cing secondes, m. flabry, tout au plus" delessertfollowed; the footman opened the door of another room and bowed again, signifying that delessert was toenter "ask no questions" he said briefly "sidi is mute" delessert entered the room and the door closedbehind him. it was a small room, with a strong smell of frankincense pervading it; the walls were coveredcompletely with red hangings that concealed the windows, and the floor was felted with a thick carpet.opposite the door, at the upper end of the room near the ceiling was the face of a large clock, under it, eachlighted by tall wax candles, were two small tables, containing, the one an apparatus very like the commonregistering telegraph instrument, the other a crystal globe about twenty inches in diameter, set up

fprostitution, and the soul-ego shudders in the sleeping form. his heart is rent by the groans of thefamished; his eyes blinded by the smoke of burning hamlets, of homes destroyed, of towns and cities insmouldering ruins. and in his terrible dream, he remembers that moment of insanity in his soldier's life, when standing over aheap of the dead and the dying, waving in his right hand a naked sword red to its hilt with smoking blood,and in his left, the colours rent from the hand of the warrior expiring at his feet, he had sent in a stentorianvoice praises to the throne of the almighty, thanksgiving for the victory just obtained. he starts in his sleep and awakes in horror. a great shudder shakes his frame like an aspen leaf, and sinkingback on his pillows, sick at the recollection, he hears

god to sacrifice to him at a public ceremony the eldestborn when he should have attained the age of puberty. attracted by this promise of a burnt-offering of flesh- a savory odour very agreeable to the great gods--varuna accepted the promise of the king, and the happy ambarisha had a son, followed by several others.the eldest son, the heir to the throne for the time being, was called rohita (the red) and was surnameddevarata- which, literally translated, means god-given. devarata grew up and soon became a veritableprince charming, but if we are to believe the legends he was as selfish and deceitful as he was beautiful. when the prince had attained the appointed age, the god speaking through the mouth of the same courtpriest, charged the king to keep his promise; but when each time ambaris

scene had been wrought. the fires of the funeral pyre had rekindled of themselves, and stretched thereon was seen a hind (rohit)*which was none else than the prince rohita, devarata, who, pierced to the heart with the knife he haddirected against another, was burning as a sacrifice for his sin* a play upon words. rohit in sanskrit is the dame of the female of the deer, the hind, androhita means "red. it was because of his cowardice and fear of death that he was changed,according to the legend, into a hind by the gods. some little way apart from the altar, also lying stretched out, but on a bed of lotuses, peacefully sleptsunahsepha; and in the place on his breast where the knife had descended was seen to bloom a beautiful bluelotus. the pushkara lake, itself, covered a moment before with

lotuses had become blue. then like to the sound of the vina [a species of the lute. an instrument, the invention of which is attributedto shiva] rising to the air from the depth of the waters, was heard a melodious voice which uttered thesewords and this curse "a prince who does not know how to die for his subjects is not worthy to reign over the children of the sun.he will be reborn in a race of red haired peoples, a barbarous and selfish race, and the nations which descendfrom him will have a heritage ever on the decline. it is the younger son of a mendicant ascetic who willbecome the king and reign in his stead" a murmur of approbation set in movement the flowery carpet that overspread the lake. opening to the goldensunlight their hearts of blue, the lotuses smiled with joy and wafted a

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e of that pagan country where crimes are more easily committed or more numerous than in christian lands. look at the long and ghastly annual records of crimes committed in european countries; and behold protestant and biblical america. there, conversions effected in prisons are more numerous than those made by public revivals and preaching. see how the ledger-balance of christian justice) stands: red-handed murderers, urged on by the demons of lust, revenge, cupidity, fanaticism, or mere brutal thirst for blood, who kill their victims, in most cases, without giving them time to repent or call on jesus. these, perhaps, died sinful, and, of course-consistently with theological logic-met the reward of their greater or lesser of fences. but the murderer, overtaken by human justice, is imprison

HEPTAMERON

e. the angel of the fourth heaven, ruling on the lords day, which ought to be called from the four parts of the world. at the east. samael. baciel. atel. gabriel. vionairaba. at the west. anael. pabel. ustael. burchat. suceratos. capabili. at the north. aiel. aniel, vel aquiel. masgabriel. sapiel. matuyel. at the south. haludiel. machasiel. charsiel. uriel. naromiel. the perfume of the lords day. red wheat. the conjuration of the lords day. conjuro& confirmo super vos angeli fortes dei& sancti, in nomine adonay, eye, eye, eye, qui est ille, qui fuit, est& erit, eye, abraye& in nomine saday, cados, cados, cados, alie sendentis super cherubin& per nomen magnum ipsius dei fortis& potentis, exaltatique super heptameron 11 omnes coelos, eye, saraye, plasmatoris seculorum, qui creavit mundum, co

HINE PHIL ASPECTS OF EVOCATION

a walk. by these means the forgotten ones take shape. these .psychographs. accumulate in corners of the temple, and it takes on the clutter of an austin osman spare print. alas, these psychographs fall far short of the images and visions that flicker around me .another pile of shit for the ledger. i scream and take a hammer to them, only to collapse exhausted and retching on the temple floor. the red lines of the yantracircuit on the floor seem at that moment to be particularly mocking and indifferent to my efforts. there is a kind of .wrenching. feeling in my head, the snap of vertebrae being twisted, a helpless animal having its neck wrung, and i begin to howl the names that erupt from my throat. and the jackals rushed in to feed, and i laughed when i saw them .cos they all wore my face

d ability to survive, not by fighting the environment or becoming passively resigned to what happens to you, but understanding the basic unity of self and environment, and the extent to which one can be a self-determining agent. 12 further reading: nightside of eden- kenneth grant shamanic voices- joan halifax the great mother- neumann fear& loathing in las vegas- hunter s. thompson cities of the red night- william s. burroughs the book of pleasure- austin osman spare thundersqueak- angerford& lea the masks of god- joseph campbell an introduction to psychology- hilgard, atkinson& atkinson liber null- pete carroll this essay was published in nox magazine, issue 6, 1988. 13 servitors a servitor is an entity consciously created or generated, using evocatory techniques, to perform a task or se

d like you to consider the possibility that information might also be capable of storage or transfer within a toroidal (i.e. doughnut-shaped) structure having an electromagnetic character. choronzon goes on to suggest that such ordered structures arise quite naturally out of the chaos mathematics which governs the behaviour of gases and liquids. probably the bestknown example of this is the great red spot which appears in jupiter.s atmosphere. he gives the example of a blown smokering being such a structure, and goes onto point out that it is conceivable that a non-smoker could equally well project a ring of gas from their lips, which could be established in the atmosphere, though its presence, by normal standards, would be impossible to detect. choronzon proposes that it is mathematically

HINE P OVEN READY CHAOS

a walk. these are the means by which the forgotten ones take shape. these psychographs accumulate in corners of the temple, giving it the clutter of an austin spare print. alas, these psychographs fall far short of the images and visions that flicker around me. another pile of shit for the ledger? i scream, and take a hammer to them, only o collapse exhausted and retching on the temple floor. the red lines of the yantracircuit on the floor seem at that moment to be particularly 58 phil hine mocking and indifferent to my efforts. there is a kind of wrenching feeling in my head, the snap of vertebrae being twisted, a helpless animal having its neck wrung, and i begin to howl the names which erupt from my throat: zzznnnaaaaaaa shkaaa gnaaaaa iiaaaa and the jackals rush in to feed, and i laugh

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ment was as a clerk in a stockbroker's office( c. 1875-86) and in the latter year founded his own small stockbroking firm. he married in c. 1885 his parents were both addicted to spiritualism and he made a record of seances held at their home in 1878-9 when a certain joseph was the medium' on one occasion 'f.l.g. was slightly controlled by silver star- the latter was no doubt one of the countless red indians who manifested themselves as 'spirit guides 'and tried all he could to expel the influence by making passes over the medium. he was one of many who joined the theosophical society when madame blavatsky arrived in london. he preserved two sheets of paper with an automatic script message scribbled in an unidentified handwriting. it begins 'mr gardner's mahatma is koot hoomi- and we wish

verse formation of the letters cast over it. as i went on i became more familiar with his perverse characters and got on more quickly. i made out all but about five words, on a separate paper i have put down those five with the p. in your ms &c. if, at any time, you should have leisure enough, i shall be much obliged, if you have made them out, to put down on the same piece of paper, opposite the red line, what you interpret them to be& return it to me. ifyou are too busy, then we will be horn's cross by greenhithe 3 november 1898 thealchemist of the colden dawn 53 9 1 mrs emery was florence farr, actress and 'liberated woman. a close friend of w. b. yeats, her liaison with g. b. shaw during the period 1891-5 coincided with her early years in the golden dawn. after dr westcott's retirement

HP LOVECRAFT A DARK LORE

so they knew enough to keep away. the present voodoo orgy was, indeed, on the merest fringe of this abhorred area, but that location was bad enough; hence perhaps the very place of the worship had terrified the squatters more than the shocking sounds and incidents. only poetry or madness could do justice to the noises heard by legrasse's men as they ploughed on through the black morass toward the red glare and muffled tom-toms. there are vocal qualities peculiar to men, and vocal qualities peculiar to beasts; and it is terrible to hear the one when the source should yield the other. animal fury and orgiastic license here whipped themselves to daemoniac heights by howls and squawking ecstacies that tore and reverberated through those nighted woods like pestilential tempests from the gulfs o

ed cabling and arranging, i bade my host adieu and took a train for san francisco. in less than a month i was in dunedin; where, however, i found that little was known of the strange cult-members who had lingered in the old sea-taverns. waterfront scum was far too common for special mentnon; though there was vague talk about one inland trip these mongrels had made, during which faint drumming and red flame were noted on the distant hills. in auckland i learned that johansen had returned with yellow hair turned white after a perfunctory and inconclusive questioning at sydney, and had thereafter sold his cottage in west street and sailed with his wife to his old home in oslo. of his stirring experience he would tell his friends no more than he had told the admiralty officials, and all they c

sms beyond all spheres of force and matter, space and time. presently wilbur raised his head and began speaking in that strange, resonant fashion which hinted at sound-producing organs unlike the run of mankind's 'mr armitage' he said 'i calc'late i've got to take that book home. they's things in it i've got to try under sarten conditions that i can't git here, en' it 'ud be a mortal sin to let a red-tape rule hold me up. let me take it along, sir, an' i'll swar they wun't nobody know the difference. i dun't need to tell ye i'll take good keer of it. it wan't me that put this dee copy in the shape it is' he stopped as he saw firm denial on the librarian's face, and his own goatish features grew crafty. armitage, half-ready to tell him he might make a copy of what parts he needed, thought s

ly, had the leathery, reticulated hide of a crocodile or alligator. the back was piebald with yellow and black, and dimly suggested the squamous covering of certain snakes. below the waist, though, it was the worst; for here all human resemblance left off and sheer phantasy began. the skin was thickly covered with coarse black fur, and from the abdomen a score of long greenish-grey tentacles with red sucking mouths protruded limply. their arrangement was odd, and seemed to follow the symmetries of some cosmic geometry unknown to earth or the solar system. on each of the hips, deep set in a kind of pinkish, ciliated orbit, was what seemed to be a rudimentary eye; whilst in lieu of a tail there depended a kind of trunk or feeler with purple annular markings, and with many evidences of being

len, selina frye tottered to the telephone and spread what news she could of the second phase of the horror. the next day all the countryside was in a panic; and cowed, uncommunicative groups came and went where the fiendish thing had occurred. two titan swaths of destruction stretched from the glen to the frye farmyard, monstrous prints covered the bare patches of ground, and one side of the old red barn had completely caved in. of the cattle, only a quarter could be found and identified. some of these were in curious fragments, and all that survived had to be shot. earl sawyer suggested that help be asked from aylesbury or arkham, but others maintained it would be of no use. old zebulon whateley, of a branch that hovered about halfway between soundness and decadence, made darkly wild sug

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

n t imagine anything like this. highest peaks must go over thirty-five thousand feet. everest out of the running. atwood to work out height with theodolite while carroll and i go up. probably wrong about cones, for formations look stratified. possibly precam brian slate with other strata mixed in. queer skyline effects- regular sections of cubes clinging to highest peaks. whole thing marvelous in red-gold light of low sun. like land of mystery in a dream or gateway to forbidden world of untrodden wonder. wish you were here to study" though it was technically sleeping time, not one of us listeners thought for a moment of retiring. it must have been a good deal the same at mcmurdo sound, where the supply cache and the arkham were also getting the messages; for captain douglas gave out a call

wish five-pointed starfish-shaped apparent head covered with three-inch wiry cilia of various prismatic colors "head thick and puffy, about two feet point to point, with three-inch flexible yellowish tubes projecting from each point. slit in exact center of top probably breathing aperture. at end of each tube is spherical expansion where yellowish membrane rolls back on handling to reveal glassy, red-irised globe, evidently an eye "five slightly longer reddish tubes start from inner angles of starfish-shaped head and end in saclike swellings of same color which, upon pressure, open to bell-shaped orifices two inches maximum diameter and lined with sharp, white toot hlike projections- probably mouths. all these tubes, cilia, and points of starfish head, found folded tightly down; tubes and

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ight, and have floated with you in the effulgent valleys. it is not permitted me to tell your waking earth-self of your real self, but we are all roamers of vast spaces and travelers in many ages. next year i may be dwelling in the egypt which you call ancient, or in the cruel empire of tsan chan which is to come three thousand years hence. you and i have drifted to the worlds that reel about the red arcturus, and dwelt in the bodies of the insect-philosophers that crawl proudly over the fourth moon of jupiter. how little does the earth self know life and its extent! how little, indeed, ought it to know for its own tranquility "of the oppressor i cannot speak. you on earth have unwittingly felt its distant presence- you who without knowing idly gave the blinking beacon the name of algol, t

HP LOVECRAFT CELEPHAIS

illy country, so remote that few men could ever have seen it, he found a hideously ancient wall or causeway of stone zigzagging along the ridges and valleys; too gigantic ever to have risen by human hands, and of such a length that neither end of it could be seen. beyond that wall in the grey dawn he came to a land of quaint gardens and cherry trees, and when the sun rose he beheld such beauty of red and white flowers, green foliage and lawns, white paths, diamond brooks, blue lakelets, carven bridges, and red-roofed pagodas, that he for a moment forgot celephais in sheer delight. but he remembered it again when he walked down a white path toward a red-roofed pagoda, and would have questioned the people of this land about it, had he not found that there were no people there, but only birds

HP LOVECRAFT HERBERT WEST REANIMATOR

but raising a doubt as to the human agency of the deed. the victim had been seen alive considerably after midnight- the dawn revealed the unutterable thing. the manager of a circus at the neighbouring town of bolton was questioned, but he swore that no beast had at any time escaped from its cage. those who found the body noted a trail of blood leading to the receiving tomb, where a small pool of red lay on the concrete just outside the gate. a fainter trail led away toward the woods, but it soon gave out. the next night devils danced on the roofs of arkham, and unnatural madness howled in the wind. through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. eight houses were entered by

tside the gate. a fainter trail led away toward the woods, but it soon gave out. the next night devils danced on the roofs of arkham, and unnatural madness howled in the wind. through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. eight houses were entered by a nameless thing which strewed red death in its wake- in all, seventeen maimed and shapeless remnants of bodies were left behind by the voiceless, sadistic monster that crept abroad. a few persons had half seen it in the dark, and said it was white and like a malformed ape or anthropomorphic fiend. it had not left behind quite all that it had attacked, for sometimes it had been hungry. the number it had killed was fourteen; thr

HP LOVECRAFT HYPNOS

stant whine which robbed me of my faculties and set upon my soul such a seal of fright as may never in life be removed; not that which drew the shrieks and excited the convulsions which caused lodgers and police to break down the door. it was not what i heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore with it no glow to disperse the darkness, but which streamed only upon the recumbent head of the troubled sleeper, bringing out in hideous duplication the luminous and strangely youthful memory-face as i had known it in dreams of abysmal space and unshackled time, when my friend had pushed behind the barrier to those secret, innermost and forbidden caverns of nigh

HP LOVECRAFT POETRY AND THE GODS

e language of the gods. long have we dreamed in lotosgardens beyond the west, and spoken only through our dreams; but the time approaches when our voices shall not be silent. it is a time of awakening and change. once more hath phaeton ridden low, searing the fields and drying the streams. in gaul lone nymphs with disordered hair weep beside fountains that are no more, and pine over rivers turned red with the blood of mortals. ares and his train have gone forth with the madness of gods and have returned deimos and phobos glutted with unnatural delight. tellus moons with grief, and the faces of men are as the faces of erinyes, even as when astraea fled to the skies, and the waves of our bidding encompassed all the land saving this high peak alone. amidst this chaos, prepared to herald his c

HP LOVECRAFT POLARIS

to happiness, and in his dreams of beauty shall thy spirit find all that it craveth" 1998-1999 william johns last modified: 12/18/1999 18:4419polaris by h.p. lovecraft 1918 into the north window of my chamber glows the pole star with uncanny light. all through the long hellish hours of blackness it shines there. and in the autumn of the year, when the winds from the north curse and whine, and the red-leaved trees of the swamp mutter things to one another in the small hours of the morning under the horned waning moon, i sit by the casement and watch that star. down from the heights reels the glittering cassiopeia as the hours wear on, while charles' wain lumbers up from behind the vapour-soaked swamp trees that sway in the night wind. just before dawn arcturus winks ruddily from above the c

etween strange peaks. of ghastly marble were its walls and its towers, its columns, domes, and pavements. in the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. the air was warm and stirred not. and overhead, scarce ten degrees from the zenith, glowed that watching pole star. long did i gaze on the city, but the day came not. when the red aldebaran, which blinked low in the sky but never set, had crawled a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebar

ster. alone i mounted the tower, for every man of stout body was needed in the passes below. my brain was sore dazed with excitement and fatigue, for i had not slept in many days; yet was my purpose firm, for i loved my native land of lomar, and the marble city olathoe that lies betwixt the peaks noton and kadiphonek. but as i stood in the tower's topmost chamber, i beheld the horned waning moon, red and sinister, quivering through the vapours that hovered over the distant valley of banof. and through an opening in the roof glittered the pale pole star, fluttering as if alive, and leering like a fiend and tempter. methought its spirit whispered evil counsel, soothing me to traitorous somnolence with a damnable rhythmical promise which it repeated over and over: slumber, watcher, till the s

eaming. they mock me whilst i sleep, and whilst the squat yellow foe may be creeping silently upon us. i have failed in my duties and betrayed the marble city of olathoe; i have proven false to alos, my friend and commander. but still these shadows of my dreams deride me. they say there is no land of lomar, save in my nocturnal imaginings; that in these realms where the pole star shines high, and red aldebaran crawls low around the horizon, there has been naught save ice and snow for thousands of years of years, and never a man save squat, yellow creatures, blighted by the cold, called "esquimaux" and as i writhe in my guilty agony, frantic to save the city whose peril every moment grows, and vainly striving to shake off this unnatural dream of a house of stone and brick south of a siniste

HP LOVECRAFT THE CALL OF CTHULHU

o they knew enough to keep away. the present voodoo orgy was, indeed, on the merest fringe of this abhorred area, but that location was bad enough; hence perhaps the very place of the worship had terrified the squatters more than the shocking sounds and incidents. only poetry or madness could do justice to the noises heard by legrasse's men as they ploughed on through the black morass towards the red glare and the muffled tomtoms. there are vocal qualities peculiar to men, and vocal qualities peculiar to beasts; and it is terrible to hear the one when the source should yield the other. animal fury and orgiastic licence here whipped themselves to demoniac heights by howls and squawking ecstasies that tore and reverberated through those nighted woods like pestilential tempests from the gulfs

ied cabling and arranging, i bade my host adieu and took a train for san francisco. in less than a month i was in dunedin: where, however, i found that little was known of the strange cultmembers who had lingered in the old sea taverns. waterfront scum was far too common for special mention; though there was vague talk about one inland trip these mongrels had made, during which faint drumming and red flame were noted on the distant hills. in auckland i learned that johansen had returned with yellow hair turned white after a perfunctory and inconclusive questioning at sydney, and had thereafter sold his cottage in west street and sailed with his wife to his old home in oslo. of his stirring experience he would tell his friends no more than he had told the admiralty officials, and all they c

HP LOVECRAFT THE CRAWLING CHAOS

ce. i beheld such a sight as i had never beheld before, and which no living person can have seen save in the delirium of fever or the inferno of opium. the building stood on a narrow point of land- or what was now a narrow point of land- fully three hundred feet above what must lately have been a seething vortex of mad waters. on either side of the house there fell a newly washed-out precipice of red earth, whilst ahead of me the hideous waves were still rolling in frightfully, eating away the land with ghastly monotony and deliberation. out a mile or more there rose and fell menacing breakers at least fifty feet in height, and on the far horizon ghoulish black clouds of grotesque contour were resting and brooding like unwholesome vultures. the waves were dark and purplish, almost black, a

e the hideous waves were still rolling in frightfully, eating away the land with ghastly monotony and deliberation. out a mile or more there rose and fell menacing breakers at least fifty feet in height, and on the far horizon ghoulish black clouds of grotesque contour were resting and brooding like unwholesome vultures. the waves were dark and purplish, almost black, and clutched at the yielding red mud of the bank as if with uncouth, greedy hands. i could not but feel that some noxious marine mind had declared a war of extermination upon all the solid ground, perhaps abetted by the angry sky. recovering at length from the stupor into which this unnatural spectacle had thrown me, i realized that my actual physical danger was acute. even whilst i gazed, the bank had lost many feet, and it

ants and shrubs might assume such forms under a radical change of climate; but the gigantic and omnipresent palm trees were plainly foreign. the house i had just left was very small- hardly more than a cottage- but its material was evidently marble, and its architecture was weird and composite, involving a quaint fusion of western and eastern forms. at the corners were corinthian columns, but the red tile roof was like that of a chinese pagoda. from the door inland there stretched a path of singularly white sand, about four feet wide, and lined on either side with stately palms and unidentifiable flowering shrubs and plants. it lay toward the side of the promontory where the sea was blue and the bank rather whitish. down this path i felt impelled to flee, as if pursued by some malignant sp

HP LOVECRAFT THE LURKING FEAR

score. never before had the presence of evil so poignantly oppressed me. later i must have dropped asleep again, for it was out of a phantasmal chaos that my mind leaped when the night grew hideous with shrieks beyond anything in my former experience or imagination. in that shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the ebony gates of oblivion. i awoke to red madness and the mockery of diabolism, as farther and farther down inconceivable vistas that phobic and crystalline anguish retreated and reverberated. there was, no light, but i knew from the empty space at my right that tobey was gone, god alone knew whither. across my chest still lay the heavy arm of the sleeper at my left. then came the devastating stroke of lightning which shook the whole

ing to where he leaned, i touched his shoulder; but he did not move. then, as i playfully shook him and turned him around, i felt the strangling tendrils of a cancerous horror whose roots reached into illimitable pasts and fathomless abysms of the night that broods beyond time. for arthur munroe was dead. and on what remained of his chewed and gouged head there was no longer a face. iii. what the red glare meant on the tempest-racked night of november 8, 1921, with a lantern which cast charnel shadows, i stood digging alone and idiotically in the grave of jan martense. i had begun to dig in the afternoon, because a thunderstorm was brewing, and now that it was dark and the storm had burst above the maniacally thick foliage i was glad. i believe that my mind was partly unhinged by events si

o the surface in a familiar spot; a steep unforested place on the southwest slope of the mountain. recurrent sheet lightuings illumed the tumbled ground and the remains of the curious low hummock which had stretched down from the wooded higher slope, but there was nothing in the chaos to show my place of egress from the lethal catacomb. my brain was as great a chaos as the earth, and as a distant red glare burst on the landscape from the south i hardly realised the horror i had been through. but when two days later the squatters told me what the red glare meant, i felt more horror than that which the mould-burrow and the claw and eyes had given; more horror because of the overwhelming implications. in a hamlet twenty miles away an orgy of fear had followed the bolt which brought me above g

eal in accustomed fashion on a weaker companion. 0thers snapped up what it left and ate with slavering relish. then, in spite of my daze of fright and disgust, my morbid curiosity triumphed; and as the last of the monstrosities oozed up alone from that nether world of unknown nightmare, i drew my automatic pistol and shot it under cover of the thunder. shrieking, slithering, torrential shadows of red viscous madness chasing one another through endless, ensanguined condors of purple fulgurous sky. formless phantasms and kaleidoscopic mutations of a ghoulish, remembered scene; forests of monstrous over-nourished oaks with serpent roots twisting and sucking unnamable juices from an earth verminous with millions of cannibal devils; mound-like tentacles groping from underground nuclei of polypo

HP LOVECRAFT THE PICTURE IN THE HOUSE

a smoky solitude of blackened ruins. it was produced by a very simple though somewhat unusual happening. the open book lay flat between us, with the picture staring repulsively upward. as the old man whispered the words "more the same" a tiny splattering impact was heard, and something showed on the yellowed paper of the upturned volume. i thought of the rain and of a leaky roof, but rain is not red. on the butcher's shop of the anzique cannibals a small red spattering glistened picturesquely, lending vividness to the horror of the engraving. the old man saw it, and stopped whispering even before my expression of horror made it necessary; saw it and glanced quickly toward the floor of the room he had left an hour before. i followed his glance, and beheld just above us on the loose plaster

HP LOVECRAFT THE QUEST OF IRANON

iranon and small romnod went forth from teloth, and for long wandered amidst the green hills and cool forests. the way was rough and obscure, and never did they seem nearer to oonai the city of lutes and dancing; but in the dusk as the stars came out iranon would sing of aira and its beauties and romnod would listen, so that they were both happy after a fashion. they ate plentifully of fruit and red berries, and marked not the passing of time, but many years must have slipped away. small romnod was now not so small, and spoke deeply instead of shrilly, though iranon was always the same, and decked his golden hair with vines and fragrant resins found in the woods. so it came to pass that romnod seemed older than iranon, though he had been very small when iranon had found him watching for g

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

, shambling creatures stared cryptically in my direction, and more normal faces eyed me coldly and curiously. innsmouth was rapidly becoming intolerable, and i turned down paine street toward the square in the hope of getting some vehicle to take me to arkham before the still-distant starting-time of that sinister bus. it was then that i saw the tumbledown fire station on my left, and noticed the red faced, bushy-bearded, watery eyed old man in nondescript rags who sat on a bench in front of it talking with a pair of unkempt but not abnormal looking firemen. this, of course, must be zodak allen, the half-crazed, liquorish nonagenarian whose tales of old innsmouth and its shadow were so hideous and incredible. i i i it must have been some imp of the perverse- or some sardonic pull from dark

HP LOVECRAFT THE THING IN THE MOONLIGHT

em sniffed with singular sharpness, and raised his face to howl to the moon. the other dropped on all fours to run toward the car. i leaped up at once and raced madly out of that car and across endless leagues of plateau till exhaustion forced me to stop--doing this not because the conductor had dropped on all fours, but because the face of the motorman was a mere white cone tapering to one blood-red-tentacle. i was aware that i only dreamed, but the very awareness was not pleasant. since that fearful night, i have prayed only for awakening--it has not come! instead i have found myself an inhabitant of this terrible dream-world! that first night gave way to dawn, and i wandered aimlessly over the lonely swamp-lands. when night came, i still wandered, hoping for awakening. but suddenly i pa

HP LOVECRAFT THE TOMB

of georgian playfulness never recorded in a book, which ran something like this: come hither, my lads, with your tankards of ale, and drink to the present before it shall fail; pile each on your platter a mountain of beef, for `tis eating and drinking that bring us relief: so fill up your glass, for life will soon pass; when you're dead ye'll ne'er drink to your king or your lass! anacreon had a red nose, so they say; but what's a red nose if ye're happy and gay? gad split me! i'd rather be red whilst i'm here, than white as a lily and dead half a year! so betty, my miss, come give me kiss; in hell there's no innkeeper's daughter like this! young harry, propp'd up just as straight as he's able, will soon lose his wig and slip under the table, but fill up your goblets and pass `em around b

er had they been shriveled or eaten away by death and decomposition. amidst a wild and reckless throng i was the wildest and most abandoned. gay blasphemy poured in torrents from my lips, and in shocking sallies i heeded no law of god, or nature. suddenly a peal of thunder, resonant even above the din of the swinish revelry, clave the very roof and laid a hush of fear upon the boisterous company. red tongues of flame and searing gusts of heat engulfed the house; and the roysterers, struck with terror at the descent of a calamity which seemed to transcend the bounds of unguided nature, fled shrieking into the night. i alone remained, riveted to my seat by a groveling fear which i had never felt before. and then a second horror took possession of my soul. burnt alive to ashes, my body disper

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

s, have sent you as one who would lately have returned to small lands of dream which he had lost, yet who with greater freedom has risen to greater and nobler desires and curiosities. you wished to sail up golden oukranos, to search out forgotten ivory cities in orchid-heavy kied, and to reign on the opal. throne of ilek-vad, whose fabulous towers and. numberless domes rise mighty toward a single red star in a firmament alien to your earth and to all matter. now, with the passing of two gates, you wish loftier things. you would not flee like a child from a scene disliked to a dream beloved, but would plunge like a man into that last and inmost of secrets which lies behind all scenes and dreams "what you wish, i have found good; and i am ready to grant that which i have granted eleven times

ven a foreigner- i've been watching his language. he's a yankee of some sort. and look at those mittens- he knows his fingerprints could be spotted. damn you, i'll pull that thing off "stop" the hoarse, oddly alien voice of the swami held a tone beyond all mere earthly fight "i told you there was another form of proof which i could give if necessary, and i warned you not to provoke me to it. this red-faced old meddler is right i m not really an east indian. this face is a mask, and what it covers is not human. you others have guessed- i felt that minutes ago. it wouldn't be pleasant if i took that mask off- let it alone, ernest i may as well tell you that i am randolph carter" no one moved. aspinwall snorted and made vague motions. de marigny and phillips, across the room, watched the work

d meddler is right i m not really an east indian. this face is a mask, and what it covers is not human. you others have guessed- i felt that minutes ago. it wouldn't be pleasant if i took that mask off- let it alone, ernest i may as well tell you that i am randolph carter" no one moved. aspinwall snorted and made vague motions. de marigny and phillips, across the room, watched the workings of the red face and studied the back of the turbaned figure that confronted him. the clock's abnormal ticking was hidious and the tripod fumes and swaying aras danced a dance of death. the halfchoking lawyer broke the silence "no you don't, you crook- you can't scare me! you've reasons of your own for not wanting that mask off. maybe we'd know who you ate. off with it" as he reached forward, the swami se

s of your own for not wanting that mask off. maybe we'd know who you ate. off with it" as he reached forward, the swami seized his hand with one of his own clumsily mittned members, evoking a curious cry of mixed pain and surprise. de marigny started toward the two, but paused confused as the pseudo-hindoo's shout of protest changed to a wholly inexplicable rattling and buzzing sound. aspinwall's red face was furious, and with his free hand he made another lunge at his opponent's bushy beard. this time he succeeded in getting a hold, and at his frantic tug the whole waxen visage came loose from the turban and clung to the lawyer's apoplectic fist. as it did so, aspinwall uttered a frightful gurgling cry, and phillips and de maigny saw his face convulsed with a wilder, deep and more hideous

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ct you from the plague, ward off evil spirits and attract energetic lovers. it's worth a try. according to the old views on witchcraft, everyone should have a lucky charm to protect him from evil forces. usually it is a birthstone ring. there is a ritual, a spell, for preparing this ring. 1. full-moon ring on the afternoon of the new moon fill a copper bowl with earth, and place it on a square of red silk in the centre of a table. at 9 p.m. boil water in a cauldron or stainless steel pot, and cook the ring for nine full minutes. while the ring is boiling, place nine white taper candles around the copper bowl. bury the ring in the earth. light the candles, and as they blaze they will instantly act as agents to purify the earth inside the copper bowl. the candles should flame brightly for ni

ou will be dominated) 4. write down your lover's birthdate, followed by your own. 5. draw a heart around the information. 6. repeat the information, writing it directly over the original writing, three times. it will be indecipherable when you're through, and will look like plain scribbling. 7. when you have completed the writing, fold the paper as small as possible, and burn it in the flame of a red, or orange-red candle, until it is reduced to an ash (you need a large red candle with a large base so that it can support the burning of this paper without falling to the table) 8. while the paper burns, chant this incantation three times: light the flame bright the fire red is the colour of desire 9. repeat the entire process every day or night for nine consecutive days. that's considered on

t actually does is constantly support your concentration and determination. it reminds you, fixes your idea firmly in mind. if you begin to think that that whistling teakettle on the kitchen stove is going to drive you wild, you're right; it will. 7. true love tea for beginners in sorcery, here is a very simple love tea to make: every night for two hours, between 9 p.m. and 11 p.m, burn an orange-red candle- sort of coral colour, not bright red and not clear orange. light the candle and sip the tea. this is for people who are very lonely and want to establish an emotional relationship, a true love, with someone. it's a very tedious spell, but effective. the tea starts with any blend you like, spiked with nutmeg, rosemary thyme, rosebuds, honey and lemon leaves, a small amount of each. this

nd you if you light one. many who set out on a trip take a blue candle along and light it every night to keep themselves safe during their journey. a yellow candle represents spiritual love. the kind of love, perhaps, between two people with a tremendous age difference and no sexual attraction but a similarity of ideas and exchange of thoughts. it's not the flesh and blood kind of love. an orange-red candle is for sexual activity. this is the colour that traditionally has been used for this purpose. it has to do with sexual seduction and sexual attraction spells. green candles are for all new beginnings, such as starting a new job or making new friends. some witches even use green candles to keep a relationship going, because it gives another aspect to it: newness. green is also specially

a rough situation without necessarily harming anybody, use the black candle. the purple candle is for contact with the spirit world, and it's good for giving psychic readings. if you want to get messages from somebody who has departed, use a purple candle. the silver candle is to stop slanderous gossip about yourself, your friends or family. the gold candle projects good health. don't fool with a red candle. it's beyond sex. it's awfully primitive, and it's best not to mess with it. not if you're a novice, anyway. leave the red candle to full-fledged witches. stick to orange-red for sex. it's all you'll be able to do to control the results of that! to alter circumstances you must be intense, emotional, self-motivated and capable of obsession. that's the only way it can work. and you must u

INDUCTION CHARM AND THE INITIATION

in my days and nights, as my power will answer to your will and rely on you. speak to me in vision, do not abandon me to the grave, nor hand me over to hard fate utterly, nor those whom my love protects. bestow on me the birth of mastery, birth to the deathless, and ever your ways and will i will keep and honor. i am named, singer and invoker of powers and wisdom then you must immediately do the red meal. after that, run around the compass once clockwise, and leap out to the east. this is rebirth into your life as a witch. analysis: there are a few parts of this induction charm that need to be examined, to understand the implications of this oath. you begin by calling upon the master spirits of all things, and the people inside the landand you ask them to hear an oath, sealed by blood and

INFERNAL UNION

fallen angels and watchers. he is the subprince or shadow and fire of lucifer in the east being air. lilith is in jewish folklore, the first eve or wife of adam. she refused adams advances and attempts to subvert her power, independence and inherent equality. she would not lay beneath him in sexual congress by instead called upon the secret names of god and fled to the caves in the shores of the red sea where she mated with demons and spawned the lilim or lilitu, the succubi or sexual vampires.[it has also been said that lilith, adams first wife was the astral image of his desire (which apparently was more than he expected)(pg.270. the lilim were widely feared by the jews, patriarchic or not. mirrors were considered to be a possible point of access to the darkness of the place where lilit

metime before the ritual itself, i did a tarot reading relating to my ongoing communion with my hga. the results pointed very specifically to this ritual which i was about to perform ,as my next step in finding my true will. i had painted the sigil of infernal union to my satisfaction and placed this over my usual pantacle on my altar. i created a simple sigil for lilith and set up my circle with red and black candles for the infernal aspects of these powers. in the north, i set up my painting of babalon on the seven-headed beast with related sigils. i showered and put on nefilim-zoon. shut off at 11:15, banished, cast circle but without calling the enochian angels. i started the ritual by my declaration of intent and followed this by a simple acceptance of my pure intention and use of int

INITIATION INTO HERMETICS

le and animal kingdoms expressed in a symbolic manner. the female on the left side and the male on the right side are the plus (positive) and the minus (negative) in every human being. in their middle is seen a hermaphrodite, a creature personifying the male and female combined in one as the sign of concinnity between the male and female principle the electrical and magnetical fluids are shown in red and blue colors, electrical fluid being red, magnetical fluid blue. the head region of the female is electrical, therefore red, the region of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, th

magnetical fluid blue. the head region of the female is electrical, therefore red, the region of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the d

ove the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represe

p breaths regularly, without pressing air or straining the lungs. the material and the astral body ought to resemble an empty vessel into which the element is being inhaled or sucked in with each breath. this heat ought to grow more and more intense with every breath. the heat and the expansion-power must become stronger, the fiery pressure higher and higher, until you feel yourself at last fiery red hot. this whole process of inhaling the fiery element through the body is, of course, a purely imaginary occurrence and should be exercised with the utmost plastic imagination of the element. start on seen times inhaling the fire element and increase each exercise by one breath more. an average of 20-30 breaths will do. only physically strong pupils of great willpower are allowed to exceed his

by a great deal of tibetan lamas mostly in such a way that they begin meditating on a lump of clay, dissecting it and going on to meditate on it again. the genuine magician knows better how to approach this element in a much simpler way, and to master it without such a difficult meditation process. the color of the different elements may serve as a useful resort to imagination, as far as fire is red, the air is blue, water is greenish blue, and the earth yellow, gray or black. color vision or sensation is quite individual, but not absolutely necessary. anyone believing it to favor his work may make use of it in the beginning. what chiefly matters in our exercises is the sensory imagination. after a longer spell of exercises, everybody should be able, for example, to produce heat with the

INTERVIEW WITH ANDREW CHUMBLEY

the long nails so late at night; he just needed the money. the smith obliged and began making the nails, one by one. however, whilst heating the fourth nail in the fire, he asked who they were for. on learning they were for christ s crucifixion, the gypsy ceased his work abrup tly and fled. however, the fiery nail that had been in the forge never cooled down; it remained a glowing spike of blood-red flame. and, so it is said, the uncooling nowl will follow the descendants of the romany smith wherever they go. it is held that the romany smith was himself a descendant of tubal-cain, the first metal- worker, and he had in turn learned 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

IRISH WITCHCRAFT AND DEMONOLOGY

r, and from whom she admitted that she had received all her wealth. this incubus made its appearance under various forms, sometimes as a cat, or as a hairy black dog, or in the likeness of a negro( thiops, accompanied by two others who were larger and taller than he, and of whom one carried an iron rod. according to another source the sacrifice to the evil spirit is said to have consisted of nine red cocks, and nine peacocks' eyes. dame alice was also accused of having "swept the streets of kilkenny betweene compleine and twilight, raking all the filth p. 30 towards the doores of hir sonne william outlawe, murmuring secretly with hir selfe these words "to the house of william my sonne hie all the wealth of kilkennie towne" on ascertaining the above the bishop wrote to the chancellor of ire

tury charges of sorcery were frequently raised against persons of eminence by their political adversaries. one of the most celebrated cases of the kind occurred only six years prior to the p. 59 above, in 1441, that of the duchess of gloucester in the reign of henry vi. nothing further on the subject is recorded until the year 1544, under which date we find the following entry in the table of the red council book of ireland "a letter to charles fitzarthur for sendinge a witch to the lord deputie to be examined" this note is a most tantalising one. the red council book has been lost, but a succinct "table" of its contents, from which the above has been extracted, and which was apparently compiled by sir william usher, has been preserved in add. mss. 1792, and published in hist. mss. comm. 1

ll be as good and effectual in the law as if &c &c" before passing from the subject we may note a curious allusion to a mythical act of parliament which was intended to put a stop to a certain lucrative form of witchcraft. it is gravely stated by the writer of a little book entitled beware the cat 1 (and by giraldus cambrensis before him, that irish witches could turn wisps of hay, straw &c. into red-coloured pigs, which they dishonestly sold in the market, but which resumed their proper shape when crossing running water. to prevent this it is stated that the irish parliament passed an act forbidding the purchase of red swine. we regret to say, however, that no such interesting act is to be found in the statute books. the belief in the power of witches to p. 68 inflict harm on the cattle o

aw nothing, neither did she speak, and if she did, it was she knew not what. but the next day she confess'd it was a spirit, and her familiar, in the shape of a greyhound "he further saith, that he and mr. edward perry and others for trial of her took a tile off the prison, went to the place where the witch lay, and carried it to the house where the maid lived, and put it in the fire until it was red-hot, and then dripped some of the maid's water upon it, and the witch was then grievously tormented, and when the water consumed she was well again "edward perry being likewise sworn, deposeth, that he, mr. greatrix, and mr. blackwall went to the maid, and mr. greatrix and he had read of a way to p. 119 discover a witch, which he would practise. and so they sent for the witch, and set her on a

rowess, asked him home, and the usual festivities were kept up fast and furious till far into the night. the stranger was shown to a bedroom, and as the servant was pulling off his boots he saw that he had a cloven hoof. in the morning he acquainted his master with the fact, and both went to see the stranger. the latter had disappeared, and so had his horse, but the bedroom carpet was seared by a red-hot hoof, while four hoof-marks were imprinted on the floor of the horse's stall. what incident gave rise to the story we cannot tell, but there was a saying among the peasantry that such-and-such a thing occurred "as sure as the devil was in ballinagarde; while he is said to have appeared there again recently. a most remarkable instance of legal proceedings being instituted at the instigation

ISIS UNVEILED

ort digitizecoy google 10 isis untbii^d sleeves, showing to gteat advantage the snow-white, exquisitely-molded neck, moulders, and anns. the skirt, of blue satin with an over-skirt of rich lace and gauze puffs, is as short as that of a ballet-dancer; hardly reaching the knee, it exhibits a pair of finely-shaped legs covered with fiesh-colored silk tights and blue satin french boots with very high red heels! the blonde hair of this 'mother of god' is arranged in the latest fashion, with a voliuninous chignon and curls. as she leans on her son's arm, her face is lovingly turned toward her only-b^otten, whose dress and attitude are equally worthy of admiration. christ wears an evening dress-coat with swallow-tail, black trousers, and low-cut white vest; varnished boots, and white kid ^ves, oe

hout hope! to this an american paper of chicago very justly responds "this is the spirit of the inquisition, which we are told is dead. if moody in his zeal would' dig out' the eyes of his darling son, to what lengths may he not go with the sons of others, whom be may love less? it b the spirit of loyola, gibbering in the nineteenth century, and prevented from lighting the fagot-flame and heating red-hot the instruments of torture only by the arm of law: dublin. 1767. digitizecoy google chapter vi "thecurtuiuat ycstcrdmy drop natural superufttutbliim "may w dot tben be permitted to exunine the authenticity c^ the bible, which rince the second century haa been put forth u the criterioii of scientilsc t

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

rth are too readily disturbed by the wind, by random movements, and thus the chart itself is unstable and may be altered too quickly, even before it can be determined or interpreted. a more modern and practical way is to employ a pad of paper and a good pencil. i suggest a very soft pencil be used or, better still, a contemporary broad-pointed japanese marking pen, and that bright colours such as red or green be used instead of black. my reason for this recommendation is that thick red and green markings are less likely to be confused with some of the dark defects or spots to be found on many papers and being brightly coloured stand out vividly from the background colour and can be counted more easily. the pen or pencil is to be held firmly in the hand while one makes a line of dots quickl

JASMUHEEN THE FOOD OF GODS

and if we choose a healthy diet we will begin to detox slowly and also lose weight if required. unless of course we do the programming for perfect weight as in point 8 of this chapter. concurrently with this i recommend: divine nutrition program. conversion technique no. 7: the meat> vegetarian> vegan> fruit> divine nutrition prana power system. this means immediately stopping your consumption of red meat (as per the reasons discussed above and in greater detail in the ambassadors of light book the divine nutrition series) then when you are comfortable with this. in maybe 3 to 6 months. stop your consumption of all other animal or marine flesh. next after you have adjusted to the no meat or chicken or fish diet. in other words if it has a face don t eat it, then cease your consumption of a

through the nostrils. when calm, open the eyes and gaze at the candle. sit for 5-10 minutes. try not to blink. if you can avoid blinking the mind will be calm and free of thoughts, the moment you blink, thought comes. then close the eyes and concentrate on the light impression until it fades away. there are many other forms of tratak, using different objects of concentration. for example; place a red dot on the third eye, and sit in front of a mirror, or in front of another person also with a dot on the forehead. do tratak for 10-15 minutes. with both practices you are in for a surprise. thanks christian! note: our pituitary and pineal gland activation can be done by the techniques shared in chapter 6 and also by flooding these centers daily with the violet light. steps 7, 8, 9 and 10 are

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

fly away home! your house is of fire your children are ten! the name of the flying insect called in england lady- bird is b te -dieu in french, which means god-creature, or god's creature. the napoleonic green is the mythic, magic green of venus. the emerald is the smaragdus or smaragd. the name of the insect barnabee, barnbee, burning fire-fly, whose house is of fire, whose children are ten, is red chafer, rother-kaefer, sonnen-kaefer, unser- frawen kohlein, in german; it is sun-chafer, our lady s little cow, isis, or io, or c ow, in english. the children tenne (tin, or tien, is fire in some languages) are the earliest "ten signs "in the zodiacal heavens each sign with its ten decans, or decumens, or lenders of hosts. they are also astronomically called stalls, or stables. we may here re

order) in all his glory was not arrayed (or exalted, or dignified, as it is more correctly rendered out of the original) like one of these (st. matt. vi. 28. 44 the rosicrucians. sacred to the lux, or the sul, or the sun. the auriflamme (the flame of fire, or fire of gold) was the earliest standard of france. it was afterwards called oriflamme. it was the sacred flag of france, and its colour was red the heraldic, or rosicrucian, red, signifying gold. the three lotuses, or lisses, were the coat of arms emblems of the trimurti, the three persons of the triple generative power, or of the sun, or lux. hlc, sle, shilo, is probably lyc, sil 36o, or c= 6oo, l= 50= 10, w= 6= 666. this is silo, or selo. i have no doubt it was the invocation. in the psalms called selah, hlc(s. thus asserts the lear

sed, in the hands of those gifted correspondingly, to abound with the means of magic. in this respect it resembles the thyrsus or pinecone, which was always carried in processions bacchanalian or otherwise in connection with the mysteries. we can consider the name of the palace, or fortress, or royal house in grenada, in spain, in this respect following. the word alhambra, or al-hambra, means the red. in arabia this means the place of eminence, the place of places, or the red, in the same acceptation that the sea between arabia and egypt is called the red sea. all spirits generally (in connection with those things supposed to be evil or indifferent especially) are laid in the red sea, when disposed of by exorcism, or in forceful conjuration. we think that this hambra, ambra, or ambre, is c

of places, or the red, in the same acceptation that the sea between arabia and egypt is called the red sea. all spirits generally (in connection with those things supposed to be evil or indifferent especially) are laid in the red sea, when disposed of by exorcism, or in forceful conjuration. we think that this hambra, ambra, or ambre, is connected with the substance amber, which is sometimes very red, and which amber has always been associated with magical influence, magical formularies, and with spirits. we have seen an ancient crucifix, carved in amber, which was almost of the redness of coral. amber has always been a substance (or gem, or gum) closely mingling with superstitions, from runes and runic remains. 133 the most ancient times. for further connected ideas of the word amber and

. in regard to the word alhambra, we may associate another word appropriated to druidical stones in england men-amber. a famous logan-stone, commonly called men-amber, is in the parish of sethney, near pendennis, cornwall. it is 11 feet long, 4 feet deep, and 6 feet wide. from this the following derivatives may be safely made: men-amber, mon-amber, mon-ambra, mon- amrha, mon-amra (m om-ra, om-ra, red stone, or magic, or angelic, or sacred stone. this red colour is male it signifies the salvator. the following is the recognitory mark or talisman of the ophidi: f. the scarabaeus, bee, ass, typhon, basilisk, saint-basil, the town of basle (basil, or bale, in switzerland (of this place it may be remarked, that the appropriate cognisance is a basilisk, or a snake, the mythic horse, or hippocamp

JESSUP MK THE CASE FOR THE UFO

hed jessup in one of the most bizarre mysteries in ufo history. an annotated reprint of the paperback was laboriously typed out on offset stencils and printed in a very small run by a garland, texas manufacturing company which produced equipment for the military. each page was run through the small office duplicator twice, once with black ink for the regular text of the book, then once again with red ink, the latter reproducing the mysterious annotations by three men, who may have been gypsies, hoaxters, or space people living among men. the spiral bound 8 x 11 volume, containing more that 200 pages, became known as the annotated edition. the reprint quickly became legend. a few civilian ufo enthusiasts claimed to have seen copies, and it was rumored that a few close associates of the late

be deciphered footnotes were used. it might seem that the underscore in the book was in the form of a code or that if read separately that it would have a meaning of its own. superficial examination has failed to disclose such a code. the underscored text usually refer to the notes by the same man. the distinction between the original book and the handwritten additions to it is made by the use of red and black type. black type indicates the type of the original book. red type indicates any addition made in handwriting by mr. a, mr. b. or jemi to the original. the placement of the notes indicates the paragraph to which they refer, or to their precise position in the book. the page numbers of the original book are denoted in parenthesis. the matter on the page numbered follows the number. th

iscoid shapes. lights have been seen in space, some of them near mercury, venus, mars, and the moon, and some between us and those orbs, so that they might be on their surfaces. in the case of the moon, lights have been seen on the surface. there have been shadows on the moon and on the earth which could have been cast only by manipulated space contrivances. the advent of the great comets and the red spot on jupiter in the late 1870's was coincident with the mysterious appearance of a new crater on the moon precisely the size of the ufo's seen by astronomers between the earth and the moon. the astronomers have seen two distinct classes of objects: the spherical, definitely outlined ones, and the hazy, nebulous ones. both have appeared to undergo intelligent manipulation and exhibit erratic

ten, libraries of them, to show this antiquity, but it has not yet been accepted, even in principle, by any branch of science. geology opposes any type of cataclysmic change in the structure of the earth and will go to any extremes to avoid coming to grips with its erratics. 33 yet every science breaks down when it is forced to contemplate the origin of man's intellectual development (printing in red is a& j) ie. what inspiration caused man to become man by starting to use tools. whence came the idea. science says "of necessity" but the same necessity exists for apes. even now. the few erratics in the following pages show that there have been very ancient cultures, or civilizations, which may have and could have developed methods of flight much simpler and more effective than ours, and mor

about through reactance with the gravitational field, because nonmagnetic 39 materials do not react to a magnetic field. therefore, since such movements are observed, we have to stop thinking in terms of jet or rocket propulsion, or reactance with a magnetic field, any of which subject both flesh and metal to outside pressures, and instead, ascertain how space craft obtain reactance with gravity (red is a&b) do most certainly react. ed: the following has no obvious reference or necessary position. proof of reactance of non-magentic materials is in mag. chamber, cyclotron, 2000 watts, new york state. a man cannot move in a concentrated mag. field& too, mag can be connected to grav& viceversa concentrated magnet causes "freezing of man the man is on the right track but thinks of mag. as a mi

K AMBER THE BASICS OF MAGICK

nergy; especially within the astral world. each element has a symbol and color (common symbols are- fire: a triangle pointing up; air: a triangle pointing up and with a horizontal line through the middle of it; water: a triangle pointing down; earth: a triangle pointing down and with a horizontal line through the middle of it) colors of the elements are- earth: brown and green; water: blue; fire: red; air: yellow..the eastern tattvic system uses different symbols and colors. the elements are often used in magick ritual. magick sees relationships between things. these relationships are called 'correspondences. although magical correspondences are not literally equal to one another, you can think of them that way (such as gold equals sun. tables of these relationships, called 'correspondence

kra has a sound (letter) and a pitch which is sometimes used to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbols and colors are generally different than the western symbols and colors for the elements. element tattva tattvic symbol= earth prithivi yellow square water apas silver crescent fire tejas red triangle air vayu blue circle (spirit) akasa black oval yoga yoga originated in india. it is a physical or mental discipline designed to condition and invigorate the mind and body. there are many kinds of yoga, but they may be generally divided into three main types. hatha yoga- affect the mind through the body using physical exercises; improve physical health and endurance. raja yoga- affect

d spiritual effect which all foods have. this effect may be described as the 'heaviness' factor of foods. various foods are so ranked in the chart, lighter to heavier. 1. lettuce and other greens. 2. fruits and most vegetables. 3. wheat, rice, and other grains. 4. nuts, beans, and other legumes. 5. cheese, dairy products, including eggs. 6. fish, seafood. 7. chicken, poultry. 8. beef, pork, other red meats. note that meats, especially red meats are the 'heaviest' foods. generally, foods which are harder to digest, or which are higher in protein are 'heavier' than those which are not. animal products are heavier than plants. foods high in carbohydrate (candy, bread, starch) are heavy. however, the 'heaviness' of foods is not directly related to the amount of caleries. what this means is tha

ers claim to be able to see the aura easily and under many varied conditions, i seriously doubt that they do. there are optical illusions and qualities of sight which can sometimes trick one into thinking he sees what he does not see. in this area, the quality of sight known as after image is especially pertinent. do this: stare at any solidly colored bright object for a few moments. very intense red, green, or blue are especially good for this. now look away at a white surface and you will see a phantom image of the object in its the basics of magick get any book for free on: www.abika.com 21 complementary color (a red object will show green, a blue one orange, etc. if the bright object is in front of a light surface, you may observe a fringe of complementary color around the object after

emotional in nature; useful if you plan to create an artificial elemental or do healing. surrounding yourself with a particular color will tend to produce the specific psychological effect described in the chart. that quality of color is useful in magick ritual .pa (next page) colors of the aura black malice dark gray depression pale gray fear brown materialism muddy gray selfishness or dull rust red energy bright red anger and force dirty red passion and sensuality dull red selfish love rose unselfish love orange pride orange cloud irritability bright orange noble indignation yellow intellect yellow-green low intellect earthy yellow selfish thought lemmon high intellect bright gold logical thinking brt. red-yel. spiritual thought green empathy gray-green deceit, jealously greenish-brown j

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

place all year round h (gossmann 1950: 180; the same is suggested by the name mulnu.me.a (g304, akkadian kakkabu la ba.u erestless star f. as the planet is quite bright, names like mulnin.si4 (g318) ebright lord f and dnin.dar.a (g319) elord of brightness f have been used for mars. mul2babbar ebright star f sounds very much like jupiter. appellations mulmakru and mul.i.pa ered star f refer to the red color of 28 the planet. there is not much separating red color from fire, so one of the fire gods dgibil was connected to mars. gibil (akkadian girra/u) is a sumerian fire god; his primary function contributed to his secondary roles being the patron of magic and smithing. the name of this god can be written as dgi..bar, dbil.gi, dgi.bil, dgiri, in emesal (sumerian women fs talk) also dmu.bar.r

KETAB E SIYAH

r of the flowing river ringing in our ears and its fragrant spices upon the breezes that we breathed. at the entrance and the exit of the river to the enchanted valley stood as sentries to each an elohim knight, mailed and armed, garbed in a robe of crimson silk, armour, steel and gilden, adorned with motifs of ten thousand creatures of strange fancy. to each a shield of painted bronze, to each a red-plumed helmet, studded with precious stones, shining with moonlight. each bearing an oak-shafted spear, upon their belts hung long swords, with decorated hilt and scabbard, a red tassel tied to the pommel, and a horn of ivory and gold, they stood their watch over the prize we sought. from the western approach we came, where the river flowed from the gardens, scented with the perfumes of exotic

ky's high dome, i took up my blade, forged of magog's talon, its hilt of jade, carved with the representation of a dragon, devouring in its jaws a stricken monoceros. steeling then my will against all pain and enforcing my arm to commit a deed so strange to the body's nature, against my breast i put the dagger's point, where ribs meet belly. without cry or gasp, i drove in the steely point dyeing red, once more, magog's claw with angel-blood, yet pain afflicted every limb with weakness and my body trembled with the wound. once more i mastered the limb that bore the dreadful blade, making further incision and widening the hurt already wreaked upon my flesh. now sick of such self-brutality the hand that bore the dagger, made weak by agony, released its hold and let the dagger fall. now blood

t dusty wake went ishtar with my witless form across her shoulders, making what speed she could with what strength she had to bear her and me from that perilous garden, well scrutinised by heaven's watch. now, on flaming wings, descended raphael resplendent in his shining arms: upon his brow, bedecked with tousles of gold hair, a princely crown of gold beset with jewels, ruby, purple amethyst and red amber, shaped into winding vines, ivy-leafed; 153 about his shoulders, a robe of silk, dyed with deepest purple, trimmed with gold and hemmed with a peacock's eyes; his limbs and body made glorious within gold-leafed steel, forged into magnificence, greaves and plate of make unsurpassed, strong against all blows. within his hand the prince of heaven held a curved blade of smokeless flame and u

e earth the nephilim, children of our purpose, we awaited your return with anxious watch from the high peaks upon which we rallied to enact your will and command. all the long night was spent thus, ever scrying the darkness for your form, returning from the southern valley in triumph. there, in the south, storm-clouds gathered and hid all from shedim's watch and heaven's sight. when the east grew red with the flame of dawn and the burning orb of day did ascend above the earth's shadowed morning limb our keen eyes descried in the distance of the south, coming forth from the stormy veil with awful haste, agitating both air and earth, the speeding form of baalzebub, upon black wing. now breathless did he alight upon the highest peak and dictate new instruction to the shedim hosts and we paid

raphael, with his knights looked down from the high walls of the valley as the hungry tongues did lick all the leaves to ash and leave the once fertile soil scorched and black. the very sun was blocked out by smoke, perfumed with the incense of the garden, and the river was blocked and ran dry with the embers of the conflagration's wake. 199 only as the sun descended in the western sky, bleeding red into the waters of the ocean, did the all-consuming flames fade and die. raphael surveyed the wreck of what had once been green and it was wholly black and dead. yet looking more closely yet, making tight his eyes he did see amongst the many ashes of the trees, scattered across the dark-scarred earth, many motes of light like burning stars and his angel-sight did know them as the germs of thos

KNOWLEDGE LECTURE ONE

econciliation of opposing forces and the eternal balance of light and darkness which gives force to visible nature. the black cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneratio

KNOWLEDGE LECTURE TWO

wing terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called

LAITMAN M BASIC CONCEPTS IN KABBALAH

a; sefirat malchut corresponds to the world assiya. all that exists above the world atzilut refers to sefirat keter. however, each of the above worlds is also divided into ten sefirot. even the most infinitesimal object in any of the worlds is divided into (or consists of) ten sefirot. the zohar ascribes a specific color to each sefira (drawing 2 on next page: white corresponds to sefirat hochma; red corresponds to sefirat bina; green corresponds to sefirat tifferet; and black corresponds to sefirat malchut. b a s i c c o n c e p t s i n k a b b a l a h 56 drawing 2 although the light that fills the sefirot is colorless, receivers see it with its corresponding hue. thus, in all five worlds (from ein sof to our world, the light that emanates from the creator is an absolutely colorless, impe

e color of the light in the world atzilut is defined as white. the properties of other worlds differ from the properties of the light; hence, each of them affects it depending on its spiritual closeness to the light. if we compare the white light to paper, then the message written on it presents the information, and its color stands out against the white background. in the same way, by perceiving red, green, and black, we are able to perceive light. the world atzilut (sefirat hochma) is the white background of the book, thus we are unable to conceive it. however, bina (the world beria, tifferet (yetzira, and malchut (assiya) that respectively correspond to red, green, and black, provide us with information based. f r o m t h e p r e f a c e t o t h e z o h a r 57 on their combinations, int

ve never been dressed in matter! thus, we see that of the four kinds of attainment of an object, its essence is totally imperceptible, and its abstract form is attained incorrectly. only matter and its form, when analyzed in conjunction with matter, yield true and sufficient data about the researched object. in the spiritual worlds bya every object is attained only in its matter and form. colors (red, green, and black) in these worlds constitute matter, and we attain them atop the white background of f r o m t h e p r e f a c e t o t h e z o h a r 59 the world atzilut. readers studying the zohar should remember the necessity to restrict themselves to the two types of research available to us. as previously mentioned, all the sefirot are subdivided into four levels of attainment. thus, sefi

LAITMAN M KABBALAH REVEALED

ality, we mustn t think that what we are perceiving is the real picture. all we are perceiving is how events (forms) affect our perception (our matter. moreover, what we perceive is not the outside, objective picture, but our own reaction to it. we cannot even say if and to what extent the forms we sense are connected to the abstract forms we attach them to. in other words, the fact that we see a red apple as red doesn t mean that it is actually red. here s how ashlag, in the preface to the book of zohar, relates to our lack of perception of the essence: it is known that what we cannot feel, we also cannot imagine; and what we cannot sense, we cannot imagine, either. k actually, if you ask physicists, they ll tell you that the only true statement you can make about a red apple is that it s

pple as red doesn t mean that it is actually red. here s how ashlag, in the preface to the book of zohar, relates to our lack of perception of the essence: it is known that what we cannot feel, we also cannot imagine; and what we cannot sense, we cannot imagine, either. k actually, if you ask physicists, they ll tell you that the only true statement you can make about a red apple is that it s not red. if you remember how the masach (screen) works, you know that it receives what it can receive in order to give to the creator and rejects the rest. similarly, an object s color is determined by light waves that the illuminated object could not absorb. we are not seeing the color of the object itself, but the light that the object rejected. the real color of the object is the light that it abso

to the creator and rejects the rest. similarly, an object s color is determined by light waves that the illuminated object could not absorb. we are not seeing the color of the object itself, but the light that the object rejected. the real color of the object is the light that it absorbed; but because it absorbed this light, it cannot reach our eye, and we therefore can t see it. this is why the red apple s real color is anything but red. whose reality is reality? 105 it follows that the thought has no perception of the essence whatsoever. in other words, because we cannot sense an essence, any essence, we also cannot perceive it. but the concept that leaves most kabbalah students completely baffled the first time they study ashlag s preface is how little we really know about ourselves. h

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

fy ourselves, which normally induces the five senses to operate, we experience a complete lack of energy to perform any act, leading to lethargy and inaction. at this stage, we have not realized that revelation and concealment- 155- the goal of our efforts can be the "giving" that is, our actions can be altruistic. for this reason, we need the influence of another spiritual quality, known as the "red light" the left line("malchut memuteket be bina. this second quality is required to convince our desires to agree to work altruistically (qualities of bina. once we receive the spiritual energy and the altruistic motion has begun, we begin to act with a combination of the qualities both from the right and the left lines. as a result, we receive the light of the creator into our new desires (th

an be found in the bible as the exodus from egypt. the appearance of vessels of bestowal in a person is called "the exodus from egypt" however, altruistic desires (vessels of bestowal) mean that a person would rather follow the path of faith than the path of knowledge. to exit from egoism is only possible when we feel spirituality, perceive the creator; and the light of wisdom splits the yam suf (red sea)in the middle. at this point, one passes over the boundary between two worlds. in order to do this, the creator performs a miracle. he gives us the light of wisdom (ohr hochma, despite the fact that we do not possess the appropriate vessel to receive the light. with the help of this light, we can break the barrier (machsom. afterwards, when the miracle passes, those who have entered the sp

se there is no evil in the world! because we perceive only what actually enters our senses and not what remains outside us, we can grasp the creator only to the degree that he acts upon us. hence, we need our senses to deny the oneness of their source; they are specifically in order for the person to ultimately sense and reveal the oneness of the creator. it is said that after the crossing of the red sea, people believed in the creator and began to sing. only faith allows- 268- attaining the worlds beyond one to sing out. if an individual feels that through selfimprovement he will be able to correct himself, he should examine his attitude towards the belief in the omnipotence and the oneness of the creator, because only through the creator, through prayer for change, is it possible to alte

e two forces. gradually, small quantities of egoistic desires merge with the altruistic desires and are thereby corrected. this method of transforming our nature is known as "the work in three lines" the right line is called "the white line" because it contains no faults or defects. after we have gained possession of the right line, we can obtain the greatest part of the left line, the so-called "red line" which contains our egoism. there is a prohibition against the transformation of our nature- 375- use of egoism in spiritual actions, since it is possible for us to fall under its influence. the impure forces/desires strive to receive the light of wisdom, ohr hochma, for their own sake, to perceive the creator and to indulge in self-gratification, using these perceptions to satisfy egoist

LAITMAN M THE KABBALAH EXPERIENCE

hat prayer is? t h e t h o u g h t o f c r e a t i o n 49 a: yes, this is prayer. otherwise, where will you raise your man (prayer) from? when you feel that all this is death, and only the creator has the solution, you ask, you plead and cry. in a moment you ll be dead, like one who stands above the abyss, like the situation in the middle of the exodus from egypt, standing at the shore before the red sea opened. we needn t hide our negative attributes; only use them creatively in negative situations. we should simply consult the creator before any action, and only then start acting. a n g e l s q: how can i always maintain my aim? a: before every thought, every action and every breath you take v think of the purpose! if a member of my group reminded me of the existence of the creator, even

sire of that degree by ourselves. only once, when man first exits the sensation of this world and enters the upper world, does he receive a screen over his corporeal will to enjoy. in other words, the first time we cross the barrier between the physical and the spiritual world, we acquire the intent not to use the corporeal desires for ourselves. it is a special moment, called the crossing of the red sea, that comes after the exodus from egypt, meaning after one has been freed from one s nature. through that passage, man crosses over to the spiritual realm, where he senses the creator. the sensing of the creator is the attaining of the upper world. c h a r ac t e r, at t r i b u t e s a n d h a b i t s q: is it risky to allow yourself to be moved by a film or a book that does not contain e

desires that do not change, precisely because they belong to our world, and everything in our world is considered dead and unchanging compared to the spiritual world. that is why in kabbalah, birth is the reception of the first, minimal, screen, immediately after we cross the barrier from the sensation of this world only to the sensation of the spiritual world. this is called the crossing of the red sea. that concludes the first phase of our development, after which we enter the spiritual world. q: can a person become a kabbalist and an altruist in spirituality, and yet remain an egoist in our world? r e f l e c t i o n s a n d t h o u g h t s 397 a: you contradict the definition of the term, spirituality. spirituality can be attained only by attributes that are adapted for spirituality

opment of the soul. 208 the evil force v the force of the creator. 209 shortened exile..211 was the exit from egypt premature..212 egoism as a spiritual desire. 213 desire for pleasure v with a screen..214 past pains..214 from material pleasure to the spiritual. 215 yearning..216 the birth of a will..216 a complete will..217 changing the intent..218 changing the corporeal desire..219 crossing the red sea..219 character, attributes and habits. 220 envy and lust. 221 lying to the receiving nature. 222 the good will and the evil will. 223 discovering the real me. 223 hidden from others. 224 egoism in society..225 one is where one s thoughts are. 227 self awareness. 228 spiritual diagnosis. 228 aspiring to the truth. 230 a side view. 231 victory over the egoism. 232 d e t a i l e d t a b l e o

LAITMAN M THE PATH OF KABBALAH

egoism, it is a sign that we have come to recognize the evil in us. at such a state, we will be rewarded with the alteration of the aim to bestowal. the passage from lo lishma (in order to receive) to lishma (in order to bestow) is in fact, the crossing of the barrier between our world and the spiritual world. such a state is called birth, the acquisition of the screen; it is the crossing of the red sea that separates between egypt and the land of israel. only the aim changes when we attain spirituality. the will to receive does not diminish as a result of it, but continues to grow and renew itself in every spiritual degree. we said earlier that everything has already t h e pa t h o f k a b b a l a h 88 been created and there are no innovations anymore. it is true that the entire will to

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

spoused, to cast aside the aryan traditions and establish lower forms of worship; but the clan drew together and, by strictly marrying only among themselves, preserved the old customs and religion as well as their purity of race. nearly four thousand years after the arrival of the indians, there arose in egypt certain prophets who foretold a great flood, so the clan in a body took ship across the red sea and found a refuge among the mountains of arabia. 63. in 9,564 b.c. the prophecy was fulfilled; the island of poseidonis sank beneath the atlantic ocean in the deluge mentioned in the timaeus of plato; at the same time the land rose and made the sahara desert where a shallow sea had been before, and a vast tidal wave swept over egypt, so that almost its entire population was destroyed. eve

n the chakras and the hidden side of things, to which i must refer any reader who desires further information on the subject of vital circulation. 391. thirdly, another important action of this centre deserves our notice, as the especial object of the first degree is the conquest of the passions of the physical body and the development of morality. among the various kinds of vitality is an orange-red ray, which contains also a certain amount of dark purple. in the normal man this ray energizes the desires of the flesh, and also seems to enter the blood and keep up the heat of the body; but if a man persistently refuses to yield to his lower nature, this ray can by long and determined effort be deflected upwards to the brain, where all three of its constituents undergo a remarkable modifica

and also seems to enter the blood and keep up the heat of the body; but if a man persistently refuses to yield to his lower nature, this ray can by long and determined effort be deflected upwards to the brain, where all three of its constituents undergo a remarkable modification. the orange is raised into pure yellow, and produces a decided intensification of the powers of the intellect; the dark red becomes crimson and gradually increases the power of unselfish affection; while the dark purple is transmuted into a lovely pale violet, and quickens the spiritual part of man fs nature. the man who achieves this transmutation will find that lower desires no longer trouble him; and it is with that consummation in view that the development of the centre in which those modifications and transmut

ose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the horror sometimes associated with the working out of karma was indeed based on absolute justice, although it appeared as evil to the lesser vision of the profane. 798. thus the first stage of the higher instruction, that of the rose-croix or red masonry, is devoted to the knowledge and assurance of good, while to the second stage, that of the knight k.h, is assigned the knowledge of apparent evil and its explanation. next, in the first steps of white masonry, the crown of the whole glorious structure, the aspirant learns to see the underlying justice of the great and eternal god, called in egypt amen-ra, who stands behind all alike, w

f the 30. regalia of that degree are black; its special teaching is concerned with the working out of karma, whether it be good or evil, and its special function in masonry is the inculcation of order, justice and discipline. for that reason it is established in an encampment on the hills, so that it can see all round any subject which is submitted to it. 959. the second class of force comes from red or rather rose-coloured masonry. this group comprises all masons from the 4 to the 29, and includes also the masons of the holy royal arch. its central point is the 18 or rose-croix, and its special characteristic is love. because of its quality of love it dates its communications from the valleys- the fertile valleys running down from the mountains, yet descending towards the teeming plains o

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

of the compass: 82. the four regents of the earth, come down 83. from mount sumeru- they who write men s deeds 84. on brazen plates- the angel of the east, 85. whose hosts are clad in silver robes, and bear 86. targets of pearl: the angel of the south, 87. whose horsemen, the kumbhandas, ride blue steeds, 88. with sapphire shields: the angel of the west, 89. by nagas followed, riding steeds blood-red, 90. with coral shields: the angel of the north, 91. environed by his yakshas, all in gold, 92. on yellow horses, bearing shields of gold. 93. this is a poetical oriental description; yet it has a definite foundation. the form in which it is cast is obviously merely traditional; but always there is a fact behind. those great ones are surrounded by, and in constant communication with, vast host

arning him that many dangers surrounded and awaited him, and exhorting him to continue unshaken. heavy doors closed behind him, rendering his return impossible. presently he entered a spacious hall filled with flames through which he had to rush with the greatest speed. even when he had passed through this fiery furnace he came to another hall the floor of which was covered with a huge network of red-hot iron bars with very narrow interspaces between them. having surmounted this difficulty he reached a wide and rapid channel across which he had to swim. on the other side he found a narrow landing place bounded by two high walls of brass, in each of which was an immense wheel of the same metal, and beyond them was an ivory door. he found no means of opening this door, but presently discover

r levels. 165. the higher degrees of the ancient and accepted scottish rite of our modern days (which were established perhaps as late as the eighteenth century, when the rite of perfection or of heredom was formed) reflect to some extent these more advanced lines of progress which existed in egypt. we may therefore in the following brief account of them classify them as they are expressed in our red, black and white freemasonry. 166. red masonry in the mysteries 167. for such m.m.s as were thought promising by the priests in charge (who were for the most part members of the three grand lodges, what we now call red masonry existed, as well as the teaching which is now included in our royal arch and kindred degrees, culminating in the splendid quest of the knights of the rose-croix for the

e symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the evil and horror associated with the working out of karma was indeed based on perfect justice, although it had appeared as evil to the lesser vision of the profane. 176. thus the first stage of the higher instruction, that of the rose-croix or red masonry, was devoted to the knowledge of good, while the second stage, that of k.h. or black masonry, was devoted to the knowledge of evil. next, in the first steps of what we call white masonry, the crown of the whole glorious structure, the candidate learnt to see the underlying justice of that eternal god, amen-ra, who stands behind good and evil alike. in older days, before the kali yuga

ugh also some made of a softer stone, and some of copper and wood. iron was used by this race, but not much; the principal metal was copper. the pottery was distinctly peculiar; all the commonest articles were made of bright yellow earthenware, painted with all sorts of figures. these figures were generally on a broad white band round the middle of the pot, and the colours used were nearly always red, brown or yellow- very rarely blue or green. these were the common household pots; but for the table they had porcelain and glass- both very well made. most of the glass was of a bluish-green tint, like some of the old venetian glass- not colourless like ours. the richer people used many vessels of gold, wonderfully chased and sometimes set with jewels. these people were especially clever at j

LEMEGETON

ichotomy reply that the terms may still be useful when it comes to examining the effect that different religions have upon their adheredhtwilit grotto- esoteric archives contents prev intro next timeline the lesser key of solomon this digital edition by joseph h. peterson, copyright 1999. all rights reserved. note: a considerably enlarged edition of the lesser key of solomon is now available from red wheel/weiser publishers. see listing at amazon.com (isbn: 157863220x) for more details. lemegeton clavicula salomonis or the lesser key of solomon detailing the ceremonial art of commanding spirits both good and evil edited by joseph h. peterson, kasson, mn 55944 usa march 27, 1999 copyright 1999 contents* acknowledgements* introduction* notes to introduction* preface from harl. 6483* goetia*

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

at the sky. say "as above" 5) extend your left arm out to the side with the edge pointing down. say "so below" 6) cross both arms across your chest with the blade in the left hand, in an "x" with closed fists. say" xeper and remanifest. so it is done" formulation of the inverted pentagram (xxxiv aes) 1) begin in the south. carve an inverted pentagram into the air ahead of you. imagine it flaming red. begin at the bottem and move up and to the left. vibrate "xepera" 2) move to the east. repeat vibrate "xeper" 3) move to the north. repeat vibrate" xeperu" 4) move to the west. repeat. vibrate" i have come into being" evocation of the daemons 1) standing in the center of the ritual space. imagine a breeze blowing in and filling the area as though you are a magnet to the forces of the universe

LETTER FROM A LUCIFEREAN

ory short, i was introduced to this group and spent many an enthralling evening in their company. i suppose, to modern eyes, i must come across as a rather naive young man, and so i was. i do remember that on one occasion i blushed all the way down to my toes when bernard (in who s house we met) helpfully translated some of the latin passages in kraft- ebbing, especially as michelle, a statuesque red-haired woman (one of the two women present) stared challengingly into my eyes as the acts to which the text had alluded became clear. these pleasant, though at times, i must admit, somewhat shocking discussions carried on for about a year. then, one october night in 1954- walpurgisnacht to be precise- it all changed. when i arrived at bernard s house, i found that our regular group of four had

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

d vice versa. more recently, in both world wars propaganda posters were produced that showed the enemy as evil or as somehow allied with the devil. political cartoonists have also relied upon infernal associations to attack opponents. then there are ads and products that rely upon hell s association with heat to promote their products, such as the names of and ads for hot sauces. the product name red devil was taken from the company s line of canned, deviled meats (deviled meat and deviled eggs are so-called because of the hot spices that are sometimes included. this association can also be inverted. in a 1997 radio commercial for cool iced tea, for instance, comedian penn jillette begins by saying, i m in hell, seated next to some former irs auditors. in the background, one hears various

he palm; and the mano in fica or the fig, in which the hand is in a fist with the thumb protruding between the first and second fingers. the latter is a synonym for the female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany circa 1680. amulets may be made of hands in these configurations and are still made and sold today. in many regions a red coral amulet depicting the sign of the fig is popular even today on watch-chains and necklaces. knots are another symbol traditionally believed to dispel the evil eye. knots have long been tied in garments to ward off evil and have carried over into carvings and metalwork. nurses used to wear elaborately patterned silver buckles on their belts to protect against sickness, much of which was bla

nce of genuine mutilation did emerge. in the western canadian province of alberta, the royal canadian mounted police (rcmp) documented six instances in which, according to the results of laboratory examination, animals had been cut up with sharp instruments. in each case a drug had been injected into the animal, inducing an overdose, before the killer or killers removed some of the organs. once a red rubber skullcap, cut up to resemble a long-haired wig, was found near a mutilation site in grassy lake. the rcmp even cattle mutilations 41 believed it knew generally who the culprits were members of one or another of alberta s occultist groups but no arrests were ever made. iowa s division of criminal investigation (dci) was able to prove that a dead calf found near keota in may 1980, necrops

radise lost, the human incarnation of lucifer. the film begins with the devil hiring hotshot criminal attorney, kevin lomax (keanu reeves) to work for his satanic law firm in new york (though kevin does not suspect a diabolical connection. satan wants to bring together his family, but can only do so by destroying kevin s loving wife and seductively manipulating him into uniting with his gorgeous, red-headed colleague who kevin later discovers to be his own sister. when kevin learns that milton is his long lost father who wants him to procreate through his sister, kevin opts out by shooting himself in the head in front of his father. lucifer s shock and pain over the loss of his son causes him to burst into screams of rage that engulf the entire scene in billowing smoke and flames. this app

via hebrew scriptures (the old testament) is derived from the babylonian female dragon monster, tiamat. in early christian thought, the dragon represents the devil or the devil s servant, and has the allegorical role of representing the antichrist, or more generally, evil passions, paganism, or the oppressive powers of this world. in chapter 12 of book of revelation, it is described as large and red, with seven heads and ten horns. with reference to the story of the revolt of the angels, the archangel michael is usually represented as the slayer of the dragon, and his angels fight against the dragon and his rebellious angels. the great dragon was thrown down, that ancient serpent who is called devil and satan, the deceiver of the whole world; he was thrown down to the earth, and his angel

LIBER HAD

lf and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous "this is the first practice of ethics("ccxx. ii" 18, 19, 20, 21. 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini "this is the sixth practice of intelligence("ccxx. ii" 22, 50, 51. 10. let him further identify himself with this snake "this is the second practice of meditation("ccxx. ii" 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (th

LIBER 141

the influence of the moon first shews itself [yet the motion of the earth, implying great causes in briah and yetzirah, must be difficult to check, unless by briatic forces of much intensity] but on the second day and after, though perhaps not on the last day, the sacrament is more efficacious than at any other time, as is figured by our ancient brethren the alchemists in their preference of the red tincture to the white. this we also believe, though we hold it hitherto not proven. x of the second party to this art, whether initiation is desirable if the other party to the sacrament be also of the ninth degree an initiate of the sanctuary of the gnosis, it seems to us urgent that the object of both be one only, also that the general interest and nature of them be but one; else cometh divi

LIBER 777

ts violet purple 9 pure or clear i. the 4 nines indigo 1010 resplendent i. the 4 tens empresses or princesses yellow 11 scintillating i. the fool [swords] emperors or princes bright pale yellow 12 i. of transparency the juggler yellow 13 uniting i. the high priestess blue 14 illuminating i. the empress emerald green 15 constituting i. the emperor scarlet 16 triumphal or eternal one the hierophant red orange 17 disposing one the lovers orange 18 i. of the house of influence the chariot amber 19 i. of all the activities of the spiritual being strength yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death green blue 25 i. of probation

strative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of colour (v. xviii* the empress scale of colour. 0. 1 white brilliance white brilliance white flecked gold 2 grey blue pearl grey, like mother-of pearl white, flecked red, blue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright scarlet red flecked black 6 yellow (gold) rich salmon gold amber 7 emerald bright yellow green olive flecked gold 8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1010 citrine, olive, russet, and black* as queen scale, but flecke

8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1010 citrine, olive, russet, and black* as queen scale, but flecked with gold black rayed yellow 11 sky blue blue emerald green emerald flecked gold 12 purple grey indigo rayed violet 13 silver cold pale blue silver rayed sky-blue 14 sky blue early spring green bright rose of cerise rayed pale yellow 15 red brilliant flame glowing red 16 deep indigo deep warm olive rich brown 17 pale mauve new yellow leather reddish grey inclined to mauve 18 maroon rich bright russet dark greenish brown 19 deep purple grey reddish amber 20 slate grey green grey plum colour 21 blue rich purple bright blue rayed yellow 22 blue deep blue-green pale green 23 sea-green deep olive-green white flecked purple 24 dull bro

maroon rich bright russet dark greenish brown 19 deep purple grey reddish amber 20 slate grey green grey plum colour 21 blue rich purple bright blue rayed yellow 22 blue deep blue-green pale green 23 sea-green deep olive-green white flecked purple 24 dull brown very dark brown livid indigo brown (like a black beetle) 25 yellow green dark vivid blue 26 black blue black cold dark grey near black 27 red venetian red bright red rayed azure or orange 28 sky blue blueish mauve white tinged purple 29 buff, flecked silver-white light translucent pinksh brown stone colour 30 gold yellow rich amber amber rayed red 31 vermillion scarlet, flecked gold vermillion flecked crimson& emerald 32 black blue black black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7

8 sky blue blueish mauve white tinged purple 29 buff, flecked silver-white light translucent pinksh brown stone colour 30 gold yellow rich amber amber rayed red 31 vermillion scarlet, flecked gold vermillion flecked crimson& emerald 32 black blue black black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practical attribution of egyptian gods. xxi* the perfected man. 0 harpocrates, amoun, nuith[[nuit and hadit] heru-pa-kraath nu the hair 1 ptah, asar un nefer, hadith[[heru-ra-ha] ptah 2 amoun, thoth, nuith [zodiac] isis [as wisdom] 3 maut, isis, nephthys nephthys disk (of ra) the face

LIBER ALEPH

ll not weary. this being in this manner discovered, thou mayst prepare it for him perfectly; for no man can keep open all roads for ever. and to him making his choice explain how one may not travel far on any road without a general knowledge of things apparently irrelevant. and with that he will understand, and bend him wisely to his work. i the book of wisdom or folly 43 ap de auro rubeo (of the red gold) would have thee to consider, o my son, that word of publius vergilius maro, that was the greatest of all the magicians of his time: in medio tutissimus ibis. which thing has also been said by many wise men in other lands; and the holy qabalah confirmeth the same, placing tipheret, which is the man, and the beauty and harmony of things, and gold in the kingdom of the metals, and the sun a

th unto a goal that is not in their comprehension, so that we crave not that which seemeth to them the sole food and comfort of life. also, this which we attain, though it be the essence of omniscience and omnipotence, informeth and moveth the material world (so to call it) only according to the nature of that which is herein. for the light of the sun (by his very wholeness itself) sheweth a rose red, but a leaf green; and his heat gathereth the clouds, and disperseth them also. so i then, though i were perfect in magick, might not work in metals as a smith, or become rich by commerce as a merchant; for i have not in my nature the engines proper to these capacities, and herefore it is not of my will to seek to exercise them. here hen is my case, that i can not because i will not, and it we

LIBER ASTARTE

eby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences. but it were false to say .horus is a foal. or .horus is purple. one may say .horus resembles a foal in this respect, that astarte vel liber berylli 12 he is the offspring of two complementary beings. 33. further of this matter. so also many have said truly that all is one, and falsely that since earth is that one, and ocean is that

LIBER CCC KHABS AM PEKHT

is challenged by the heathen, and by the followers of the fallen gods and demigods. note, pray thee, the practical method of overcoming opposition given in ccxx iii:23-26. but this is not to our immediate purpose in this epistle. note, pray thee, the instruction in the 38th and 39th verses of the third chapter of the book of the law. it must be quoted in full .so that thy light is in me; and its red flame is as a sword in my hand to push thy order. that is, the god himself is aflame with the light of the beast, and will himself push the order, through the fire (perhaps meaning the genius) of the beast .there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i h

ome record such as that in the temple of solomon the king.1. and a reproduction of this ink and paper for ever. i.e. by some mechanical process, with possibly a sample of paper similar to that employed..for it is in the word secret and not only in the english. compare ccxx iii:47, 73. the secret is still a secret to us. and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand. i.e. explain the text .lest there be folly. as it says above, ccxx i:36. and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly. 1 [the equinox of the gods was declared to be the book demanded by this verse. t

ese recommendations will develop skill in him or her that practiseth, so that new ideas and plans will be evolved continually. furthermore, it is right that each and every one bind himself with an oath magical that he may thus make freedom perfect, even by a bond, as in liber iii it is duly written. amen. now, son, note, pray thee, in what house we write these words. for it is a little cottage of red and green, by the western side of a great lake, and it is hidden in the woods. man, therefore, is at odds with wood and water; and being a magician bethinketh himself to take one of these enemies, wood, which is both the effect and cause of that excess of water, and compel it to fight for him against the other. what then maketh he? why, he taketh unto himself iron of mars, an axe and a saw and

LIBER CCCXXXV ADONIS

f appetite! surely they tempted you with something else. esarhaddon. a few live lobsters broiled within their shells. i ate two only. hermes. that explains the tongue. now let me listen! liber cccxxxv 20 sound in heart and lung (and i should think so .twas a sage that sung .whom the gods love, love lobsters; they die young. and yet greater sage sublimely said .look not upon the lobster when it fs red. esarhaddon. a babylonish bard has said the same of wine. hermes. ah, wine now? out with it! die game! esarhaddon. by fin and tail of great oannes, i am the mere model of sobriety. hermes. what did you drink for dinner? esarhaddon. scarce a drop at any time.four flagons, there i stop. with just a flask of barley-wine to top. hermes. just so becomes a nobleman of sense whose moderation errs tow

LIBER CCXLII AHA

oke the throat of silence! hard behind gathers a blacker cloud than all. aha! 5 but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar!.and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest fs aftermath! marysas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender .and the ice drags him down! olympas. but may our trembling frame, our clumsy clay, endure

orship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse. olympas. what is this word? aha! 33 marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence

LIBER CHANOKH

1-1583) comprise bl sloane ms 3188. in preparing the present text i consulted an electronic typeset by clay holden of secundus and tertius, online at http//www.dnai.com/ cholden. printed edition (ed. joseph petersen) of all six .books. as mysteriorum libri quinque (magnum opus hermetic sourceworks number 20. felindenys, wales: magnum opus hermetic sourceworks, 1985. new edition york beach, maine: red wheel/ weiser, 2003. liber scienti, auxilii, et victori terrestris. 49 claves angelic anno 1584 cracovi. liber lxxxiv 41. tabulorum bonorum angelorum invocationes. de heptarchia mystica. these four ms .books. are digested from dee.s spirit diaries and together comprise bl sloane ms. 3191 (the third was originally untitled, the title above was added by elias ashmole when he acquired the mss; it

LIBER COLLEGII SANCTI

period, a london robemaker called william northam was (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hoo

in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with

sted that the dark-coloured hooded robes with a rose cross on the breast and the eye in a triangle surrounded by a 48-rayed hexagram on the forehead of the hood, as worn by crowley and leila waddell in a number of contemporary photographs, were in fact one or another of the second order robes; specifically, that in the photograph gthe silent watcher h in equinox i (1) is believed to be crowley fs red adeptus major robe, which is still extant; it is likely that the adeptus within and adeptus exemptus robes were of a similar design, but different colour. the robe of an adeptus minor is not described in the published version of gliber vesta. h a copy of gliber vesta h with additional sections of doubtful provenance which i found online alleges it to be identical with the probationer robe (the

LIBER CORDIS CINCTI SERPENTE

not; only by my kisses i defiled her so that she turned to blackness before me. liber cordis cincti serpente svb figvra ynda 7 11. yet i worshipped her, and gave her of the flower of my youth. 12. also it came to pass, that thereby she sickened and corrupted before me. almost i cast myself into the stream. 13. then at the end appointed her body was whiter than the milk of the stars, and her lips red and warm as the sunset, and her life of a white heat like the heat of the midmost sun. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16

3. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o t

ld mediate and immediate; but, beholding them no more, i beheld thee. 33. come thou, o beloved one, o lord god of the universe, o vast one, o minute one! i am thy beloved. 34. all day i sign of thy delight; all night i delight in thy song. 35. there is no other day or night that this. 36. thou art beyond the day and the night; i am thyself, o my maker, my master, my mate! 37. i am like the little red dog that sitteth upon the knees of the unknown. 38. thou hast brought me into great delight. thou hast given me of thy flesh to eat and of thy blood for an offering of intoxication. 39. thou hast fastened the fangs of eternity in my soul, and the poison of the infinite hath consumed me utterly. 40. i am become like a luscious devil of italy; a fair strong woman with worn cheeks, eaten out with

k, yet still ye drink. come up through the creeks to the fresh water; i shall be waiting for you with my kisses. 7. as the bezoar-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss is the key to the infinite sleep and lucid, the sleep of shi-loh-am. liber cordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and p

ster? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. liber cordis cincti serpente svb figvra ynda 19 34. on the threshold s

LIBER CXCVII STORY OF SIR PALAMEDES

e sir palamede unreasonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. sir palamdes, the saracen knight vi xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight.s own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and slayeth it; it proves but a child fs toy. xv. in a tuscan grove he findeth, from the antics of a satyr, that the gods sill dwell with men. mistaking orgasm for ecstasty, he is found ridiculous. xvi. baiting for it with gilded corn in a moonlit vale of spain, he findeth the bait stolen by vermin. xvii. in crete a m

ssible (quod he .that palamede is wroth, and draws sir palamedes, the saracen knight 27 his sword, decapitating thee. by parity of argument this deed of blood must surely be. with that he suddenly besprent all scythia with the sage.s blood, and laughting in his woe he went unto a further field and flood, aye guided by that wizard.s head, that like a windy moon did scud before him, winking eyes of red and snapping jaws of white: but then what cared for living or for dead sir palamede the saracen? 28 xii sir palamede the saracen follows the head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs. old pagan fables run to seed! sir pa

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

e an altar crowned with flowers he seeth a satyr fondly dote and languish on a swan-soft goat. then he in mid-caress desires the ear of strong sir palamede .we burn. quoth he .no futile fires, nor play upon an idle reed, nor penance vain, nor fatuous prayers. the gods are ours, and we are theirs. liber cxcvii 34 sir palamedes plucks the pipe the satyr tends, and blows a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing turned to one profound melodious bay. sir palamede with pleasure burned, and bowed him to the idol grey that on the altar sneered and leered with loose red lips behind his beard. sir palamedes and the beast are woven in a web of gold until the gilding of the ea

o death, he calls some passing fishermen to bear him. presently he saith .bear me to some remotest den to heal me of my ills immense; for now hath neither might nor sense sir palamede the saracen. 41 xviii sir palamedes for a space deliberates on his rustic bed .i lack the quarry.s awful pace (quod he .my limbs are slack as lead. so, as he gets his strength, he seeks the castles where the pennons red of dawn illume their dreadful peaks. there dragons stretch their horrid coils adown the winding clefts and creeks: from hideous mouths their venom boils. but palamede their fury .scapes, their malice by his valour foils, climbing aloft by bays and capes of rock and ice, encounters oft the loathly sprites, the misty shapes of monster brutes that lurk aloft. o! well he works: his youth returns h

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

eligion may be universal enough for those few who are capable of its reality to nestle in its breast, and nurse their nature on its starry milk. but we anticipate! my message is then twofold; to the greasy bourgeois i preach discontent; i shock him, i stagger him, i cut away earth from under his feet, i turn him upside down, i give him hashish and make him run amok, i twitch his buttocks with the red-hot tongs of my sadistic fancy.until he feels uncomfortable. but to the man who is already as uneasy as st. lawrence on his silver grill, who feels the spirit stir in him, even as a woman feels, and sickens at, the first leap of the babe in her womb, to him i bring the splendid vision, the perfume and the glory, the knowledge and conversation of the holy guardian angel. and to whosoever hath a

LIBER CXX

tional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his dress is that of the magus described by abramelin. the wand is in his hand; but the spear and sword are ready. the candidate

LIBER DCCCLX JOHN ST

y of these things that the magicians of to-day have set out to obtain for humanity; they will not turn back, or turn aside. it is with the object of giving the reins into the hands of others that i have written this record, not without pain. others, reading it, will see the sort of way one sets to work; they will imitate and improve upon it; they will attain to the magistry; they will prepare the red tincture and the elixir of life.for they will discover what life means. 6 prologue it hath appeared unto me fitting to make a careful and even an elaborate record of this great magical retirement, for that in the first place i am now certain of obtaining some result therefrom, as i was never previously certain. previous records of mine have therefore seemed vague and obscure, even unto the wis

ing those cards for the opening of an operation (b) that i had had two false starts. the final operation is certainly most favourable; we shall see if it comes true. i can hardly believe it possible. 6.10. will now go for a stroll, get some milk, and settle down for the evening. 10.50. i regret to have to announce that on going across to the dome with this laudable intention, nina brought up that red-headed bundle of mischief, maryt waska. this being in a way a .bandobast (and so inviolable, i took her to dinner, eating an omelette, and some bread and camembert, and a little milk. afterwards a cup of coffee, and then two hours of the vajroli-mudra1 badly performed. all this i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate on the mystic path shoul

ss on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra.s mantra till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can.t make up my mind whether to starve or sandwich or gorge the beast st. john. he.s not the least bit hungry, though he.s had nothing to call a meal

its glory is, it seems to him, less fertile, and less in accord with any idea of evolution (what would judas mccabbage2 think) and one can so readily understand how tremendous a task is that of the postulant, since he has to glorify and initiate all his principles and train them to their new and superior tasks. this surely explains better the terrible dangers of the path. some years back, on the red river in china, john st. john saw at every corner of that swift and dangerous stream a heap of wreckage. he, himself in danger, thought of his magical career. alcoholism, insanity, disease, faddism, death, knavery, prison.every earthly hell, reflection of some spiritual blunder, had seized his companions. by dozens had that band been swept away, dashed to pieces on one rock or another. he, alo

ered into the silence, let me abide in the silence! amen [this text was first published as a supplement to equinox i (1. in the 1913 .syllabus. it was declared to be liber dccclx 'ion .john) in class c. the frontispiece photograph of crowley with a dead cat on his back appeared in the equinox publication; while not captioned, the contents page gave it the title .blind force. name and dates &c. in red were given as dashes or rows of dots with initial letters only or initials and finals in the equinox printing, e.g. 18, f..r &c; restored from a transcript by yorke of crowley.s holograph notes from equinox i (1. other notes on .john st. john. from the same source have been added as footnotes. footnotes in square brackets, giving translations, sourcing quotes &c, by frater t.s. notes embedded

LIBER DCCCXI ENERGIZED ENTHUSIASM

is a low mass, h whispered the guardian. in this anteroom were three or four others, both ladies and gentlemen, busily robing. in a third room we found a procession formed, and joined it. there were twenty-six of us in all. passing a final guardian we reached the chapel itself, at whose entrance stood a young man and a young woman, both dressed in simple robes of white silk embroidered with gold, red and blue. the former bore a torch of resinous wood, the latter sprayed us as we passed with attar of roses from a cup. the room in which we now were had at one time been a chapel; so much its shape declared. but the high altar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the stalls had been retained; and at eac

the high altar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the stalls had been retained; and at each knight fs hand burned a taper of rose-coloured wax, and a bouquet of roses was before him. in the centre of the nave was a great cross.a gcalvary cross of ten squares, h measuring, say, six feet by five.painted in red upon a white board, at whose edges were rings through which passed gilt staves. at each corner was a banner, bearing lion, bull, eagle and man, and from the top of their staves sprang a canopy of blue, wherein were figured in gold the twelve emblems of the zodiac. knights and dames being installed, suddenly a bell tinkled in the architrave. instantly all rose. the doors opened at a trumpet 18

most astonishing sensation; i can imagine a man feel thus as he awaits his executioner, when he has passed through fear, and is all excitement. i looked down my stall, and saw that each was similarly affected. during the libation the high priestess sang a hymn, again in greek. this time i recognized the words; they were those of an ancient ode to aphrodite. the boy attendant now descended to the red cross, stooped and kissed it; then he danced upon it in such a way that he seemed to be tracing the patterns of a marvellous rose of gold, for the percussion caused a shower of bright dust to fall from the canopy. meanwhile the litany (different words, but the same chorus) began again. this time it was a duet between the high priest and priestess. at each chorus knights and dames bowed low. th

it, at one time in processional hymns, at another in standing songs, turning and re-turning in the dance. gthen when each band has feasted (that is, has sung and danced) apart by itself, drinking of god-pleasing (nectar, just as in the bacchic rites men drink the wine unmixed, then they join together and one chorus is formed of the two bands, in imitation of the joined chorus on the banks of the red sea, because of the wonderful works that had been there wrought. for the sea at god's command became for one party a cause of safety and for the other a cause of ruin [philo here refers to the fabled dance of triumph of the israelites at the destruction of pharaoh and his host, when moses led the men and miriam the women in a common 24 liber dcccxi dance; but the therapeuts all over the world

LIBER DCLXXI VEL PYRAMIDOS

silence. vel pyramidos 9 bar in southwest. asar (rubric as before) in west. see nature (c. contemplates self, in silence) i will not look uon thee more, for fatal is thy name. begone! false phantom, thou shalt pass before the frowning forehead of the sun. i know thee, and i pass thee by. for more than thou am i. at altar. formulating hexagram. now witness ye upon the earth, spirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb, on them that dwell therein, behold the radiant vigour of the lord! sign of silence

LIBER E

th, fulness, and regularity of breathing. 9. various remarkable phenomena will very probably occur during these practices. they must be carefully analysed and recorded. v dharana.control of thought 1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle. 2. proceed to combinations of simple objects; e.g, a black oval within a yellow square, and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living objects. 4. proceed to combinations of moving objects, e.g, a piston rising and falling while a pendulum is swinging. the relation between the two movements should be varied in different

LIBER HAD

ndings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous. this is the first practice of ethics (ccxx. ii. 18, 19, 20, 21. svb figvra dlv 3 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini) this is the sixth practice of intelligence (ccxx. ii. 22, 50, 51) 10. let him further identify himself with this snake. this is the second practice of meditation (ccxx. ii. 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (th

LIBER HHH

is bitten by a serpent, feeling even in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon an healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be

LIBER LIBERI VEL LAPIDIS LAZULI

hey, and the archangels swept over the heaven. 12 liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak. 37. i know tha

apidis lazuli 53. these are evil folk, o beautiful boy! let us pass on to the otherworld. 54. let us make ourselves into a pleasant bait, into a seductive shape. 55. i will be like a splendid naked woman with ivory breasts and golden nipples; my whole body shall be like the milk of the stars. i will be lustrous and greek, a courtesan of delos, of the unstable isle. 56. thou shalt be like a little red worm on a hood. 57. but thou and i will catch our fish alike. 58. then wilt thou be a shining fish with golden back and silver belly: i will be like a violent beautiful man, stronger than two score bulls, a man of the west bearing a great sack of precious jewels upon a staff that is greater than the axis of the all. 59. and the fish shall be sacrificed to thee and the strong man crucified for

ger fs land. 33. by silence and by speech do i worship thee. 34. but all is in vain. 35. only thy silence and thy speech that worship me avail. 36. wail, o ye folk of the grey land, for we have drunk your wine, and left ye but the bitter dregs. 37. yet from these we will distil ye a liquor beyond the nectar of the gods. 38. there is value in our tincture for a world of spice and gold. 39. for our red powder of projection is beyond all possibilities. 40. there are few men; there are enough. 41. we shall be full of cup-bearers, and the wine is not stinted. 42. o dear my god! what a feast thou hast provided. 43. behold the lights and the flowers and the maidens! 44. taste of the wines and the cates and the splendid meats! 45. breathe in perfumes and the clouds of little gods like wood-nymphs

LIBER LLL PARADIGMAT PIRATE

ool of tantric activity. no matter how fluffy these may seem on the outside, they are dealing with sex and sexual practice. the results of experimentation with one of these schools can often be surprisingly intense. rage this method for achieving gnosis is well known and is usually the first type of singlepointed consciousness that most people encounter. the experience (often described as gseeing red h, upon closer examination, readily identifies itself as a state of gnosis. the individual gseeing red h has all the classic symptoms of someone in a state of gnosis: tunnel vision, time distortions, gaps in memory and feeling drained afterward. neophytes should master this state, as it is an ideal excitatory state of gnosis. rage can be triggered in a number of ways but, generally speaking, t

LIBER LXVII THE SWORD OF SONG

se end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory en-compassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods .in order to get over the ethical difficulties presented by the na ve naturalism of many parts of those scriptures, in the divine authority of

ke once childe roland. found, blind, deaf, huge, or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and. shall i say god? be patient, your reverence,9 i warrant you.ll journey a wiser man ever hence! let.s tap (like the negro who gets a good juice of it, cares nought if that be, or be not, god.s right use of it),10 in all that forest of verses one tree11 yclept .red cotton nightcap country: how a goldsmith, between the ravishing virgin and a leman too rotten to put a purge in, day by day and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself off from the top of tower. moral: don.t spoil such an excellent sport as an ample estate with a church and a courtesan .truth, that.s the gold.12 but

ideous servant of my will! taph! tath! arath!.2 he sounded the triple summons, the mysterious syllables that bound the spirit to the stone .then suddenly the crystal grew a blank; and thereby the foiled wizard knew that which threatened his power, his very life, was so high and holy that the evil spirit could perceive it not .avaunt. he shrieked .false soul of darkness. and the crystal flashed up red, the swarthy red of hate in a man.s cheek, and darkened utterly .foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii .to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole force went out in a mighty current of hate towards his former friend. 1 allan macgregor bennett (whose motto

ncarnated as a parrot. for the parrot, said the wicked jehjaour, may live 500 years and never feel it .so a grey wonder of wings flitted into the jungle. so joyous a bird, thought the god, could not but be influenced by the ordinary passions and yield to such majesty as his own .but one day there came into the jungle a strange wild figure. he was a man dressed in the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words .aum mani padme hum..1 the parrot, who had never heard human speech, tried to mimic the old lama, and was amazed at his success. pride first seized the bird, but it was not long before the words had their own effect, and it was in meditation upon the conditions of ex

hird riddle: man and woman: o fountain of the balance! to whom our father answered with a swift flash of his sword, so swift she saw it not. came a fourth virgin, having a fourth riddle: what egg hath no shell? and our father pondered a while and then said: on a wave of the sea: on a shell of the wave: blessed be her name! the fifth virgin issued suddenly and said: i have four arms and six sides: red i am, and gold. to whom our father: eli, eli, lama sabachthani (for wit ye well, there be two arcana therein) then saith the sixth virgin openly: power lieth in the river of fire. and our father laughed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doe

LIBER LXXVIII

strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents

ption of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautifu

st and generous; noble and scorning meanness. if ill dignified.cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of d to the second decan of e; hence he includes most of leo minor. d of b prince and emperor of salamanders. viii the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger fs head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger fs head, and the same symbol fo

persevering, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. e of e princess and empress of the gnomes. throne of the ace of pentacles. a description of the cards of the taro 23 eyes grey or hazel blue or borwn blue-grey blue blue blue grey or brown blue or brown dark grey dark blue dark dark dark dark hair red-gold red-gold yellow red-gold fair gold-brown brown brown dark-brown light-brown dark light-brown dark dark dark-brown rich-brown symbols black horse, waving flames, club, scarlet cloak leopard, steady flames, wand with heavy head or end waved and salient flames, fire wand of zelator adept. tiger, leaping flames, gold altar, long club, largest at bottom. white horse, crab issuing from cup, sea

LIBER MMCMXI NOTE ON GENESIS

the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordina

ed glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, bu

e governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of the third principle* remember that the enumeration of the name \yhla jwr is 300= c [lat .fire of god [lat .o lamb of god! who takest away.who takest away the sins of the world.give us peace] liber mmcmx

LIBER SAMEKH

vern our lives. to resent destiny is thus to abdicate our sovereignty, and to invoke death. indeed, we have decreed the doom of death every breach of the law of life. and every failure to incorporate any impression starves the particular faculty which stood in need of it. this section b invokes air in the east, with a shaft of golden glory. section c the adept now invokes fire in the south; flame-red are the rays that burst from his verendum* section d he invokes water in the west, his wand billowing forth blue radiance [lat, lit. gthing to be feared h; a term used by levi (rituel de haute magie, cap. vii) for the magic wand( gto which, however, an allegorical significance may perhaps be attributed h. waite, book of ceremonial magic] point ii 19 section e he goes to the north to invoke ear

overed with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursuqare, and the height shall be thrice half the breadth or double the breadth. and upon the altar shall be a censer, hemispherical, supported upon three legs of silver, and within it an hemisphere of copper, and upon the top a grating of gilder silver

of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal.39 and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra-hoor-khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage.40 also, if he choose, he may insread wear a closeliber viii 42 fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel, cut by his own hands at dawn at the

he practice of the magical diary. scottsdale, arizona: new falcon, 1988 (ed. by james wasserman. dee, john: gmysteriorum liber secundus. h ms diary (british library sloane ms. 3188; typeset in mysteriorum libri quinque. mysteriorum libri quinque (ed. joseph petersen. felindenys, wales: magnum opus hermetic sourceworks, 1985. revised reprint as john dee fs five books of mystery, york beach, maine: red wheel/ weiser, 2003 (ed. meric casaubon) a true and faithful relation of what passed for many yeers between dr. john dee and some spirits &c &c &c. london, 1659. reprinted london: askin, 1974; new york: magickal childe, 1992. duquette, lon milo: the magick of thelema. york beach, maine: samuel weiser, 1993. expanded edition as the magick of aleister crowley, york beach, maine: samuel weiser, 2

LIBER VII

covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver

r of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal. and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra hoor khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at

LIBER XCV THE WAKE WORLD

me and marry me. i shan.t tell you his name because it is too beautiful. it is a great secret between us. when we were engaged he gave me such a beautiful ring. it was like this. first there was his shield, which had a sun on it and some roses, all on a kind of bar; and there was a terrible number written on it. then there was a bank of soft roses with the sun shining on it, and above there was a red rose on a golden cross, and then there was a three-cornered star, shining so bright that no-one could possibly look at it unless they had love in their eyes; and in the middle was an eye without an eyelid. that could see anything, i should think, but you see it could never go to sleep, because there wasn.t any eyelid. on the sides were written i.n.r.i. and t.a.r.o, which mean many strange and

i shall tell you what happened one day when i said the poem to the ring. i wasn.t really quite awake when i began, but as i said it, it got brighter and brighter, and when i came to .ring of amethyst. the fifth time (there are five verses, because my lover.s name has five v.s in it, he galloped across the beautiful green sunset, spurring the winged horse, till the blood made all the sky turn rosy red. so he caught me and set me on his horse, and i clung to his neck as we galloped into the night. then he told me he would take me to his palace and show me everything, and one day when we were married i should be mistress of it all. then i wanted to be married to him at once, and then i saw it couldn.t be, because i was so sleepy and had bad dreams, and one can.t be a good wife if one is alway

prince for a single instant, or of course i should have been turned into a horrid black toad. then there was another passage called the arrow by day, and there was a most lovely lady all shining with the sun, and moon, and stars, who was lighting a great bowl of water with one hand, by dropping dew on it out of a cup, and with the other she was putting out a terrible fire with a torch. she had a red lion and a white eagle, that she had via o v. oculus via s v. sustentaculum liber xcv 10 always had ever since she was a little girl. she had found them in a nasty pit full of all kinds of filth, and they were very savage; but by always treating them kindly they had grown up faithful and good. this should be a lesson to all of us never to be unkind to our pets. my fairy prince was laughing all

and.there, that.ll tell any body who knows that i.ve really been there, and it.s all true that i.m telling you. this sixth house is called the treasure house of gold; it.s a most mysterious place as ever you were in. first there.s a tiny, tiny, tiny doorway, you must crawl through on your hands and knees; and even then i scraped ever such a lot of skin off my back; then you have to be nailed on a red board with four arms, with a great gold circle in the middle, and that hurts you dreadfully. then they make you swear the most solemn things you ever heard of, how you would be faithful to the fairy prince, and live for nothing but to know him better and better. so the nails stopped hurting, because, of course, i saw that i was really being married, and this was part of it, and i was as glad a

airy prince put his hand on my head, and i tell you, honour bright, it was more wake up than ever before, even than when he used to kiss me. after that they said i could go into the bride-chamber, but it was only the most curious via n v. piscis. domus vi v. pulchritudo tkrp ceremonium 5 =6 humilitas supplicium sepulchrum the wake world 11 room that ever was with seven sides. there was a dreadful red dragon on the floor, and all the sides were painted every colour you can think of, with curious figures and pictures. the light was not like dream light at all; it was wake light, and it came through a beautiful rose in the ceiling. in the middle was a table all covered with beautiful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle

LIBER XV CHYMICAL JOUSTING OF PERARDUA

e had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it partook of the highest virtue, and its hinder quarters were as a bull fs. moreover it stood upon the white sphere and the red cube; and it is not possible for any elixir to exceed this, unless it be by our path and working. he slayeth sir merlin the wizard. yet our brother perardua.and by now he was right skilful at the athanor!.determined to attain to that higher projection. therefore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of

nless it be by our path and working. he slayeth sir merlin the wizard. yet our brother perardua.and by now he was right skilful at the athanor!.determined to attain to that higher projection. therefore he subtly prepared a red dragon, or as some alchemists will have it, a fiery flying serpent, whereby he should eat up that sphinx of his, that he had nourished with such ingenium and care. now this red dragon hath seven fiery coils, proper to the seven silver stars. also was his head right venemous and greedy, and eight flames were about it; for that sphinx had two wings and four feet and two horns; but the serpent is one, even as the king is one. the chymical jousting of brother perardua 3 he slayeth the great dragon called stooping or twisted. now then is this work utterly burnt up and abo

LIBER XXV THE STAR RUBY

lon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a a .13 [this ritual formed chapter ke (25) of the book of lies. a slightly revised version appeared in appendix vi of magick in theory and practice. variations in the mtp version are recorded in footnotes (c) ordo t

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

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

in the text, describing ragnarok, snorri says that bilrost will break, gas was previously stated. h jafnhar also tells gylfi/gangleri that the gods ride this bridge, which may also be called the as-bru (asir-bridge, up to the urdarbrunn (well-of-urd, where they go to make judgments. and a bit after 80 norse mythology that, gylfi/gangleri asks whether fire burns over bilrost. har responds that the red gin the bow h is indeed fire, and he implies that it is there to keep the giants away. from gylfaginning we also learn that at the upper end of the bridge there stands himinbjorg, where heimdall lives. fire on the bridge is also found in grimnismal, stanza 29, which reports that thor crosses the rivers kormt and ormt and two named kerlaug each day when he goes to judge at the ash of yggdrasil

brood of fenrir in jarnvid (iron-woods, possibly therefore angrboda. why anyone working for her would be happy is unexplained; perhaps eggther was especially fond of the harp. in any case, his name is identical to that of ecgtheow, who in the old english epic beowulf is the father of beowulf. andy orchard, in his dictionary of norse myth and legend, says that this parallel gis almost certainly a red herring, h a statement with which i agree. references and further reading: peter h. salus and paul beekman tayler, geikinskjaldi, fjalar, and eggther, h neophilologus 53 (1969: 76.81. andy orchard, dictionary of norse myth and legend (london: cassell, 1997, 35. egil according to hymiskvida, stanza 7, the one who looked after thor fs goats while thor was visiting hymir; possibly the father of t

proverbs gto loose oneself from loeding h and gto break out of dromi; h neither, however, has left any other trace. the gods now turned to magic. alfodr (odin) sent skirnir to the dwarfs to obtain a fetter, gleipnir (perhaps gentangler h, made from cat noise and woman beard and mountain roots and bear sinews and fish breath and bird spittle. on the island lyngvi (heathery) in the lake amsvartnir (red-black, they invited the wolf to let himself be bound again. needless to say, the wolf was suspicious. what renown could there be in bursting this fetter, which looked like a silken band? fenrir stipulated that someone had to place a hand in his mouth. and each of the asir looked at another and thought that now their troubles had doubled, but none would put forth his hand, until ty lr stretched

n the second he succeeds. odin is a master of seduction and of words, and everyone else is a fimbul-fool. see also billing fs girl; gunnlod; havamal fjalar (deceiver) one of the most-used names in the mythology, presumably because of all the deception that goes on. voluspa appears to have two beings called fjalar, the first occurring in the catalog of dwarfs, the second, in stanza 42, a beautiful red rooster that crowed near deities, themes, and concepts 115 the happy harping herdsman eggther at the onset of ragnarok. in havamal, stanza 14, fjalar the learned is a host whose beer the speaker (odin) got drunk on. in harbardsljod, stanza 26, odin is chiding thor about the latter fs misadventures with the giant skry lmir on the journey to utgarda-loki and says that thor did not dare sneeze or

LUCIFERIAN SORCERY

ociation. once one is able to move through these well balanced aspects, may the potential be view therein. the colors within the center are of particular significance. in the center there are four small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

human population rather than being quickly selected against given its lethal effect? the answer again is evolution by natural selection. it turns out that, in spite of its deleterious effect in s /s individuals under all circumstances, the presence of a single s variant in a /s individuals protects 46 evolution and religious creation myths them against the effects of malaria. this is because the red blood cells of a/s individuals are less susceptible to the effects of the malarial parasite than are the red blood cells of a /a individuals. thus, normal a /a individuals will get infected with malaria more often and more severely than will a /s individuals. this also means that the former will die from malaria more easily than the latter and thus reproduce less frequently. this is another cl

60,000 years ago, traveling toward south asia. in all likelihood, this took place via a coastal route that took them first through the middle east (thus first traveling in a north and then northeasterly direction) and subsequently moving southeastward to reach the indian subcontinent. an alternative explanation is that early humans could have gone due east from their african location, crossed the red sea (but not under the leadership of moses quite yet, and then traveled along the coast of the arabian peninsula until they reached and crossed the strait of hormuz. from there, they would have traveled east in the direction of india. at about the same time that they reached northern india, several thousand years after leaving africa, some subgroups split off from the main migrating group and

MAGIC AND SPELLS

s (dc 2f+ the spell's level, like any magic trap. circle magic some of the most powerful and spectacular spells worked across faerun are cast in the form of circle magic. circle magic is a type of cooperative spellcasting that allows the spellcaster leading the circle to increase her caster level significantly and achieve results otherwise unavailable to the spellcasters composing the circle. the red wizards of thay and the witches of rashemen make frequent use of circle magic. stories of other forms of circle magic abound in faerun. participation the ability to participate in circle magic requires the selection of a character feat-tattoo focus for a red wizard or ethran for a witch of rashemen. one spellcaster, usually the most powerful or experienced character present, stands at the cent

pation the ability to participate in circle magic requires the selection of a character feat-tattoo focus for a red wizard or ethran for a witch of rashemen. one spellcaster, usually the most powerful or experienced character present, stands at the center of the circle. this character is the circle leader. a hathran must be at least 4th level in the hathran prestige class to be a circle leader. a red wizard cannot be a circle leader unless he is at least a 5th-level red wizard, a circle requires a minimum of two participants plus the circle leader. up to five participants can aid a circle leader in a standard circle, but a red wizard of 10th level can lead a great circle containing up to nine participants. all participants in a circle must stand within 10 feet of the circle leader, who sta

d raise the spell level past the circle leader's normal maximum spell level (maximum spell level 20th" increase the circle leader's level by one for level checks (dispel checks, caster level checks, and so on) for every bonus level expended (maximum level 40th. these effects last for -24 hours or until expended. circle bonus levels may be divided up as the circle leader sees fit. for example, the red wizard hauth var leads a circle in which four participants each cast 2nd-level spells. hauth var chooses to use three circle bonus levels to maximize his cone of cold spell, three to increase his caster level from 10th to 13th level for all level-based variables in his spells, and two to add a +2 bonus to any level checks he needs to make. the maximized spell is used up whenever he casts his c

ells. hauth var chooses to use three circle bonus levels to maximize his cone of cold spell, three to increase his caster level from 10th to 13th level for all level-based variables in his spells, and two to add a +2 bonus to any level checks he needs to make. the maximized spell is used up whenever he casts his cone of cold, and the other two effects remain for the next 24 hours. many high-level red wizards lead circles on a daily basis to exact magical power from their apprentices. magic 59 portals magic portals link many places across toril. a portal is simply a permanent teleportation effect that safely whisks its user to a predetermined place. most portals lead from one place on toril to another, but a few lead to other planes or other celestial bodies in the skies of toril. qualities

, dumathoin, goud, gwaeron windstrom, labelas enoreth, milil, mystra, oghma, savras, sehanine moonbow, shar, siamorphe, thoth, tyr, waukeen. law domain' deities: arvoreen, azuth, bane, berronar truesilver, clangeddin, cyrrollalee, deep duerra, gaerdal ironhand, gargauth, garl glittergold, gorm gulthyn, helm, hoar, horus-re, ilmater, jergal, kelemvor, laduguer, loviatar, moradin, nobanion, osiris, red knight, savras, set, siamorphe, tiamat, torm, tyr, ulutiu, urogalan, yondalla. illusion domain spells 1 silent image 6 mislead 2 minor image 7 project image 3 displacement 8 screen 4 phantasmal killer 9 weird 5 persistent image hatred domain spells 1 doom 6 forbiddance 2 scare 7 blasphemy 3 bestow curse 8 antipathy 4 emotion (hate effect only) 9 wail of the banshee 5 righteous might 1 bless 6

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

rection of palaces, temples, and docks. they bridged the zones of sea and later dug a deep canal to connect the outer ocean with the central island, where stood the palaces and temple of poseidon, which excelled all other structures in magnificence. a network of bridges and canals was created by the atlanteans to unite the various parts of their kingdom. plato then describes the white, black, and red stones which they quarried from beneath their continent and used in the construction of public buildings and docks. they circumscribed each of the land zones with a wall, the outer wall being covered with brass, the middle with tin, and the inner, which encompassed the citadel, with orichalch. the citadel, on the central island, contained the pal aces, temples, and other public buildings. in i

stone plugs into the ascending gallery. biblical scholars have contributed a number of most extraordinary conceptions regarding the great pyramid. this ancient edifice has been identified by them as joseph's granary (despite its hopelessly inadequate capacity; as the tomb prepared for the unfortunate pharaoh of the exodus who could not be buried there because his body was never recovered from the red sea; and finally as a perpetual confirmation of the infallibility of the numerous prophecies contained in the authorized version! the sphinx although the great pyramid, as ignatius donnelly has demonstrated, is patterned after an antediluvian type of architecture, examples of which are to be found in nearly every part of the world, the sphinx (hu) is typically egyptian. the stele between its p

of the equinoxes are ingenious but not wholly convincing. if this great creature was erected to obliterate the ancient passageway leading into the subterranean temple of the pyramid, its symbolism would be most appropriate. in comparison with the overwhelming size and dignity of the great pyramid, the sphinx is almost insignificant. its battered face, upon which may still be seen vestiges of the red paint with which the figure was originally covered, is disfigured beyond recognition. its nose was broken off by a fanatical mohammedan, lest the followers of the prophet be led into idolatry. the very nature of its construction and the present repairs necessary to prevent the head from falling off indicate that it could not have survived the great periods of time which have elapsed since the

been found upon which the marks of her dignity and position were still intact. according to the ancient philosophers, she personified universal nature, the mother of all productions. the deity was generally represented as a partly nude woman, often pregnant, sometimes loosely covered with a garment either of green or black color, or of four different shades intermingled-black, white, yellow, and red. apuleius describes her as follows "in the first place, then, her most copious and long hairs, being gradually intorted, and promiscuously scattered on her divine neck, were softly defluous. a multiform crown, consisting of various flowers, bound the sublime summit of her head. and in the middle of the crown, just on her forehead, there was a smooth orb resembling a mirror, or rather a white r

neck. and shoes woven from the leaves of the victorious palm tree covered her immortal feet" the green color alludes to the vegetation which covers the face of the earth, and therefore represents the robe of nature. the black represents death and corruption as being the way to a new life and generation "except a man be born again, he cannot see the kingdom of god (john iii. 3) white, yellow, and red signify the three principal colors of the alchemical, hermetical, universal medicine after the blackness of its putrefaction is over. the ancients gave the name isis to one of their occult medicines; therefore the description here given relates somewhat to chemistry. her black drape also signifies that the moon, or the lunar humidity--the sophic universal mercury and the operating substance of

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ritain was higher than anywhere else in the empire even rome at this time. this coupled with evidence of extensive re-building in the cities during the 5th and 6th centuries implies that far from declining romano-british culture was undergoing a renaissance during this period. the main deities of brigantia/rheged were naturally enough brigantia (brigit) and cocidius (goch in modern welsh i.e. the red one. cocidius was a god of hunting and the forest who had a cult centre at bewcastle in cumberland. at bewcastle or fanum cocidi the temple of cocidius there was both a fort and a temple. the strong roman military presence soon became a part of the local mix and cocidius quickly became associated with mars& also silvanus the son of mars) as mars cocidius who was widely worshiped by the civil a

houses or families and could be helpful in menial household tasks. if offended they became malignant and mischievous, creating poltergeist activity and generally making a nuisance of themselves. to get rid of brownies all you had to do is leave them a new cloak and hood, they would take it and never be seen again. the brownies were found in both england and scotland as far as the shetland isles. red caps, dunters& powries the red cap is one of the most dangerous supernatural creatures said to haunt the castles and watchtowers of the border regions. in appearance they are short and wiry, with ragged pointed teeth and sharp claws like steel. they wear a red bonnet on their heads, and are generally bearded with wrinkled aged faces. the red caps are murderous, and kill by rolling boulders or

in appearance they are short and wiry, with ragged pointed teeth and sharp claws like steel. they wear a red bonnet on their heads, and are generally bearded with wrinkled aged faces. the red caps are murderous, and kill by rolling boulders or tearing at people with their sharp claws. they then proceed to drink the blood of their victims and dip their hats in the blood, giving rise to the name of red caps. in particular they haunt castles with a reputation for evil events in the past. in the folklore and legend of hermitage castle in roxburghshire bad lord soulis, a man with an evil reputation is said to have had a red cap as a familiar. powries are virtually indistinguishable from the red caps, as are the dunters, who haunt castles with the constant sound of beating flax. it has been sugg

hable from the red caps, as are the dunters, who haunt castles with the constant sound of beating flax. it has been suggested that these spirits are the memories of foundation sacrifices, a custom that was practised within written history. seechurch grim the above are from folklore of the british isles http//www.mysteriousbritain.co.uk/folklore/boggarts.html typical story book elf note the green& red livery and the red phrygian style cap. about five years ago an antique dealer i know told me of another dealer, who was looking to sell a mixed bag of antiquities a metal detectorist had unearthed from a ploughed field in the vicinity of york. i went and had a look most of the items were poor quality medieval detritus eg broken buckles poor quality coins etc. however there were a few good 2nd

aran s twin was tages. according to legend laran had the head& neck of a swan in childhood before assuming human shape at maturity, and tages the wings of a swan. laran was a deity of protection, the protector of the flocks and the community, a god of divination and of agriculture and fertility. he was above all a god of the countryside in this form he was often named and represented as picus the red capped green woodpecker (picus viridis. with his sister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a small boy. the divine child taught tarchon the arts

MASTERING WITCHCRAFT

ly esbats (as opposed to sabbats, from the french, esbattre "to frolic) around the full or new moon, in order to have a general coffee klatch and maybe perform a collective ritual to aid one of the members or an outside friend who has requested help in someway. whether you hold your esbat at full or new moon, of course, depends on the nature of the spells you intend to cast. so these then are the red-letter days on your witches' calendar. there are quite a lot of them. thirteen full moons, thirteen new moons, and eight sabbats. none of them are mandatory, except insofar as you need to make use of them, as a witch, however, you will find that the sabbats are fun. and worth making an effort over, especially the grand sabbats of beltane and halloween. 2- preliminary preparations your witch na

ing alloy is then known as magical electrum. but this is specialist stuff. gold, silver, or copper is the usual choice. like the other jewels, the ring or pendant will always be exorcised and consecrated with fire and water in the waxing moon, and named with the possessor's name. finally, we come to a consideration of the concealed signs, the witch's girdle cord and garter. the girdle cord, often red in colour, is used for several practical purposes, the least of which is to hold in your tabard, or ritual witch's robe. it is made of a specified length with certain knots tied in it, and is also used to measure the diameter of your magic circle when you cast one. some practitioners also use it as a type of ritual rosary when they are performing a spell with a lot of repetitions in it, tellin

pter under the heading of "your witches' working tools" the garter is perhaps the most unusual piece of insignia carried by witches and, as such, is concealed and worn openly only at coven meetings. the other jewels can pass as regular items in the eyes of the uninitiated, and as such can usually be worn openly. there are many styles of witch garters in existence. the traditional colour is bright red, though black, blue, and green ones are to be seen. often a female practitioner will have her garter made of velvet and backed with silk, the male variants being snakeskin, crocodile, or soft leather of some sort backed with blue silk. the garters are fastened by means of gold or silver gilt buckles. sometimes tiny gold or silver bells are also sewn on, reminiscent of those worn by english mor

fairly heavy black material, folded double, with a hole for the head cut at the top, poncho-wise; the sides are sewn up to within about nine inches of the top, leaving holes for the arms to pass through. the completed garment hangs to the ankles. it is belted with the girdle cord. many practitioners, however, prefer more complicated or flattering garments, in varying colours such as blue, violet, red, green, or white, often with the addition of a hood, or cowl, to be drawn over the head for greater impersonality during a ritual. special sandals may be worn or the feet left bare, again as you will. however, let me advise you here should you form a coven, a certain uniformity of dress is desirable often zealous witches will possess two robes for that very reason; a uniform one for sabbats an

on rituals, some of which will be explained in chapter 7. the cord is used basically to measure the radius of your circles, for binding things and even, on occasions, for binding oneself (for this, see under the heading "ligature" in chapter 6) to make the cord, you should ideally spin your own flax or gather your own river rushes. never mind, though; do as most urban witches do and buy a ball of red ribbon. from this you should measure off three six-foot lengths. when the moon is waxing, exorcise these with water and fire, and knotting the three ends together, start braiding them, chanting the following jingle, binding in the magical light with each twist: made to measure, wrought to bind, blessed be thou cord entwined. when you finish, make a large firm knot with the free ribbon ends to

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

able of the archangels, angels, metals, days of the week, and colours attributed to each planet. days saturday. thursd. tuesda. sunday. frida. wednes. mond. archangel tzaphquiel tzadiqel khamael raphael haniel michael gabriel angel cassiel sachiel zamael michael anael raphael gabriel planet saturn jupiter mars sun venus mercury moon metal lead tin iron gold copper mercury silver colour black blue red yellow green purple white book one page 11 preliminary discourse. from lansdowne mss. 1203, the veritable clavicles of solomon, translated from the hebrew into the latin language by the rabbi abognazar. every one knoweth in the present day that from time immemorial solomon possessed knowledge inspired by the wise teachings of an angel, to which he appeared so submissive and obedient, that in a

h having invoked, there arose so thick, so awful, and so terrible darkness throughout the land of egypt, during the space of three days and three nights, that almost all who were left alive died; and by the name yesod and in the name yesod, which moses invoked, and at midnight all the first-born, both of men and of animals, died; and by the name of yeshimon, which moses named and invoked, and the red sea divided itself and separated in two; and by the name hesion, which moses invoked, and all the army of pharaoh was drowned in the waters; and by the name anabona, which moses having heard upon mount sinai, he was found worthy to receive and obtain the tables of stone written with the finger of god the creator; and by the name erygion, which joshua having invoked when he fought against the m

urs and perfumes of the art. the sky should be clear and serene. it is necessary that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell you more fully later on, in its place. thou shalt commence the writing or construction of the pentacles in the hour aforesaid. among other things, thou shalt chiefly use these colours: gold, cinnabar or vermilion red, and celestial or brilliant azure blue. furthermore, thou shalt make these medals or pentacles with exorcised pen and colours, as we shall hereafter show thee. whensoever thou constructest them, if thou canst complete them in the hour wherein thou didst begin them, it is better. however, if it be absolutely necessary to interrupt the work, thou shouldest await the proper day and hour before re

he beginning and the end; thou who hast established all things in thy wisdom; thou who has chosen abraham thy faithful servant, and hast promised that in his seed shall all nations of the earth be blessed, which seed thou hast multiplied as the stars of heaven; thou who hast appeared unto thy servant moses in flame in the midst of the burning bush, and hast made him walk with dry feet through the red sea; thou who gavest the law to him upon mount sinai; thou who hast granted unto solomon thy servant these pentacles by thy great mercy, for the preservation of soul and of body; we most humbly implore and supplicate thy holy majesty, that these pentacles may be consecrated by thy power, and prepared in such manner that they may obtain virtue and strength against all spirits, through thee, o m

over the mixture of metals; and the moon over silver. they may also he made with virgin parchment paper, writing thereon with the colors adopted for each planet, referring to the rules already laid down in the proper chapters, and according to the planet with which the pentacle is in sympathy. therefore unto saturn the color of black is appropriated; jupiter ruleth over celestial blue; mars over red; the sun over gold, or the color of yellow or citron; venus over green: mercury over mixed colors; the moon over silver, or the color of argentine earth. the matter of which the pentacle is constructed should be virgin, never having been used for any other purpose; or if it be metal it should be purified by fire. as regards the size of the pentacles it is arbitrary, so long as they are made ac

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ing: o lord adonai, who hast formed me thine unworthy servant in thine image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place. o most powerful and ineffable god, who madest thy people pass dryshod through the red sea when they came up out of the land of egypt, grant unto me grace that i may be purified and regenerated from all my past sins by this water, that so no uncleanness may appear upon me in thy presence. after this thou shalt entirely immerse thyself in the water, and thou shalt dry thyself with a towel of clean white linen, and then thou shalt put upon thy flesh the garments of pure white line

ts and shoes of the art. the exterior habiliments which the master of the art should wear ought to be of linen, as well as those which he weareth beneath them; and if he hath the means they should be of silk. if they be of linen the thread of which they are made should have been spun by a young maiden. the characters shown in figure 55 should be embroidered on the breast with the needle of art in red silk. the shoes should also be white, upon the which the characters in figure 56 should be traced in the same way. the shoes or boots should be made of white leather, on the which should be marked the signs and characters of art. these shoes should be made during the days of fast and abstinence, namely, during the nine days set apart before the beginning of the operation, during which the nece

in also the white hilt, upon the which thou shalt have engraved the characters shown. afterwards perfume it with the perfumes of the art. with this knife thou mayest perform all the necessary operations of the art, except the circles. but if it seemeth unto thee too troublesome to make a similar knife, have one made in the same fashion; and thou shalt place it thrice in the fire until it becometh red-hot, and each time thou shalt immerse it in the aforesaid blood and juice, fasten thereunto the white hilt having engraved thereon the aforesaid characters, and upon the hilt thou shalt write with the pen of art, commencing from the point and going towards the hilt, these names agla, on, as shown in figure 61. afterwards thou shalt perfume and sprinkle it, and shalt wrap it in a piece of silke

ature of ink, by anaireton, by simulator, and by the name adonai, and by the name of him through whom all things were made, that thou be unto me an aid and succor in all things which i wish to perform by thine aid. as it sometimes happeneth that it is necessary to write with some noble color, it is well to have a new and clean box wherein to keep them. the principal colors will be yellow or gold, red, celestial or azure blue, green, and brown; and any other colors that may be requisite. thou shalt exorcise, perfume, and sprinkle them in the usual manner. figure 85. book two page 111 chapter xv. of the pen of the swallow and of the crow. take the feather of a swallow or of a crow, and before plucking it thou shalt say: may holy michael the archangel of god, and midael and mirael, the chiefs

rant such virtue and power unto these holy names, that thou mayest keep these characters from all deceit and error, through thee, o most holy adonai. amen. after having repeated this thou shalt write the requisite characters, and thou shalt not fail, but shall attain thy desired end. the consecration of the book make a book, containing sixteen pages, from virgin parchment, and write therein, with red ink, the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

yah! halelu-yah. amen. the key of solomon page 128 the mystical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the sp

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

great duke, and appeareth in the form of a goodly knight, carrying a lance, an ensign, and a serpent. he discovereth hidden things, and knoweth things to come; and of wars, and how the soldiers will or shall meet. he causeth the love of lords and great persons. he governeth 60 legions of spirits. his seal is this, etc (16) zepar- the sixteenth spirit is zepar. he is a great duke, and appeareth in red apparel and armour, like a soldier. his office is to cause women to love men, and to bring them together in love. he also maketh them barren. he governeth 26 legions of inferior spirits, and his seal is this, which he obeyeth when he seeth it (17) botis- the seventeenth spirit is botis, a great president, and an earl. he appeareth at the first show in the form of an ugly viper, then at the com

iends or foes. he is a marquis and great earl; and there be under his command 19 legions of spirits. his seal is this, etc (28) berith- the twenty-eighth spirit in order, as solomon bound them, is named berith. he is a mighty, great, and terrible duke. he hath two other names given unto him by men of later times, viz: beale, or beal, and bofry or bolfry. he appeareth in the form of a soldier with red clothing, riding upon a red horse, and having a crown of gold upon his head. he giveth true answers, past, present, and to come. thou must make use of a ring in calling him forth, as is before spoken of regarding beleth.17 he can turn all metals into gold. he can give dignities, and can confirm them unto man. he speaketh with a, very clear and subtle voice. he governeth 26 legions of spirits

aketh with a hoarse voice, giving true answers of things past, present, and to come. he maketh men to go invisible, and also to be witty. he governeth 40 legions of spirits. his seal is this, etc (52) alloces- the fifty-second spirit is alloces, or alocas. he is a duke, great, mighty, and strong, appearing in the form of a soldier22 riding upon a great horse. his face is like that of a lion, very red, and having flaming eyes. his speech is hoarse and very big.23 his office is to teach the art of astronomy, and all the liberal sciences. he bringeth unto thee good familiars; also he ruleth over 36 legions of spirits. his seal is this, which, etc (53) camio or caim- the fifty-third spirit is camio, or caim. he is a great president, and appeareth in the form of the bird called a thrush at firs

53) this magical circle is to be made 9 feet across, and the divine names are to be written around it, beginning at ehyeh, and ending at levanah, luna (colours- the space between the outer and inner circles, where the serpent28 is coiled, with the hebrew names written along his body, is bright deep yellow. the square in the centre of the circle, where the word master is written, is filled in with red. all names and letters are in black. in the hexagrams the outer triangles where the letters a, d, o, n, a, i, appear are filled in with bright yellow, the centres, where the t-shaped crosses are, blue or green. in the pentagrams outside the circle, the outer triangles where te, tra, gram, ma, ton, is written, are filled in bright yellow, and the centres with the t crosses written therein are r

quarter whereunto the spirit belongeth. and the base of the triangle is to be nearest unto the circle, the apex pointing in the direction of the quarter of the spirit. observe thou also the moon in thy working, as aforesaid, etc. anaphaxeton is sometimes written anepheneton (colours- triangle outlined in black; name of michael black on white ground; the three names without the triangle written in red; circle in centre entirely filled in in dark green) 28 the coiled serpent is only shown in one private codex, the hebrew names being in most cases simply written round in a somewhat spiral arrangement within the double circle. it is to be remembered that hebrew is always written from right to left, instead of from left to right like ordinary european languages. the small maltese crosses are pl

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

egion, that is and governed by michael the great angel who is one of the chief messengers of god, who is toward the south, therefore these genijs are to be observed in the first hour of a sunday& at the 8th. hour, also at the 3rd& 10th. at night, directing yourself toward that quarter, they appear in royal apparel holding scepters in their hands, and riding on a lyon or a cock, their robes are of red& saffron color& most comely, they assume the shape crowned queen& very beautiful to behold. secondly these genijs that are attributed to& are of the earthly regions& are governed by vriel who hath 3 princes to attend him (viz) asaiel, sochiel& cassiel. therefore the genijs that are attributed to him& these signs are to be observed in the west. they appear like kings, having green& silver robes

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

les, by which means the angel will presently appear as aforesaid. and when the angel departeth he will fill the whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the second chora a perfect red rose colour; the third chora is to be a green mixed with a white silver colour; the fourth chora is to be black mixt with a little green or a sad colour. of the second chora or altitude note that the other three altitudes, with their signs and princes can exert power over goods and riches, and can make any man rich or poor. and as the first chora gives increase and maketh fruitful, so these gi

aying: i recommend myself wholly to your office, and i pray unto you, prince of this altitude, that i may enjoy and obtain all things according to my wishes and desires. and you may further express your mind in all particulars in your prayer, and do the like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with a bright splendour as the beams of the sunthe ars nova book v of the lemegeton ars nova book five of the lemegeton transcribed from sloane ms. 2731 and prepared in adobe acrobat format by benjamin rowe, june, 1999. typeset in adobe caslon

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

airy spirits baseh zadon of the spirit of flyes& spirit of the air hinnon& spirit of hinnon molock ehaddon with all the spirits of hidden treasure& the disturbers of mankind molack with the spirits of molack johinnon in chains in thy brazen urn michael with thy arch angel michael. the mighty oration by the most great& almighty power of alpha& omega, jehovah& emmanuel, and by him that divided the red sea& by that great power that turned all the waters& rivers of egypt into blood& turned all the dust into flies& chains& by that great power that brought frogs all over the land of egypt& entered into the king s palace& chambers& by that great power that terrible thunder& lightning& hail stones mixt with fire& sent locusts which did destroy all growing things in the whole land of egypt& by tha

MEANING OF MASONRY

bially imperfect without his" better half" woman; the two marry to impart strength to each other and to establish their common house. physical science shows all matter to be composed of positi ve and negative electric forces in perfect balance and that things would disintegrate and disappear if they did not stand firm in perfect union. every drop of healthy blood in our bodies is a combination of red and white corpuscles, by the due balance of which we are established in strength and health, whilst lack of balance is attended by disease. the pillars therefore typify, in one of their aspects, perfect integrity of body and soul such as are essential to achieving spiritual perfection. in the terms of ancient philosophy all created things are composed of fire and water; fire being their spirit

whilst the gold lace adornments of the clothing emblematize what is referred to in the psalmist's words" the king's daughter (the soul) is all glorious within; her clothing is of wrought gold: for as the life-essence or wisdom becomes increasingly" wrought" or substantialized in us, it becomes the objectified corporeality of the soul. in the royal arch the craft devotional blue is intershot with red, the colour of fire or spiritual ardour, the blend resulting in that purple which both in earth and heaven is the prerogative of royalty. thus, by their clothing in the various grades, the members of masonry emblematize on earth the angels and archangels and all the company of heaven. some of them are dothed with light as with a garment; others are ministers of flaming fire. in a short paper s

MICHAEL FORD A RITE OF THE WEREWOLF

59. 5 from as early as zoroastrian lore pertaining to toads being the creatures of ahriman. 4 witchcraft in close connections. often, the black man of the sabbat holds the power of bestial transformation, will often give salves to new initiates. a demonologist, pierre de lancre (1612) mentioned a goat-like figure, wearing a chasuble who read from a book bound in wolf s skin, which contained pages red, white and black. in commentarius de praecipibus divinationum generibus (1560) by casper peucer wrote of a story from latvia, of when werewolves take their forms to walk at night with the devil. the sorcerers are summoned to a conclave where all transform and go forth by night. the writer jean de nyauld in de la lycanthropie and metamorphosis and ecstasy and witches makes reference to an ointm

nt from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red 17 in widdershins, counter-clockwise movement 18 the black book, the mes haf, a holy book of the yezidi. 19 called also seth or set-an. 20 force of nature or that of a god, indicating by definition a separate or antinomian force. 11 was traditionally the color of set, lucy lamie21 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the desert

MICHAEL FORD BOOK OF CAIN

r and mother i held no love for these who would treat me as a dead animal in their family. i would be marked again among the animals, who i could run with. i took this skull and the spirit of abel with it he would walk with me forever this was taught to me in dreaming behold cain, a blood filled skull bowl will show unto you that which the profane cannot see, yet in it s veil will the path of the red dragon be shown, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation shall we pass

h would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you

MICHAEL FORD WITCHMOON

st willing it's flesh and spirit on the 8 8 earth. demons do exist, however it is not always their intent to harm innocent humans. our point is to destroy and create. the magick in these pages is of all colors, being that of significant power. law perceived as going forth by night and day, creating with love and joy and the destruction of that which is ill. the manifestation of both the black and red temple (that of death and sexual magick. there is no evil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun

obsession with staying young and her subconscious desire for the blood of youth. one tale set in the northwest of england involved a vampiric spirit known as the nightstalker of croglin grange. a family moved into an abandoned home located right next to a very old graveyard. the young woman, who lived there with her brothers, retired to bed one evening. she glanced out of her window to notice two red eyes gleaming in the darkness, moving around gravestones and through the yard. she then lost sight of it and in puzzlement went to sleep. she awoke some time later to a scratching at the window, in fear she froze, not being able to scream or even move. the vampire then tore away the lead of the window pane until the glass crashed to the floor. a necrotically gray hand reached in towards her an

ter to a scratching at the window, in fear she froze, not being able to scream or even move. the vampire then tore away the lead of the window pane until the glass crashed to the floor. a necrotically gray hand reached in towards her and entered her chamber. she fell under its spell as the demon drew closer to her. the being was pale and thin, almost skeleton like. its mouth and eyes were crimson red; she felt an overwhelming sense of fear and even lust. 12 12 at some point she was able to regain her senses and scream aloud for help. once her brothers reached her bed chamber and entered they found their sister lying on the bed, blood pulsating from her throat and the white sheets covered in burgundy. there was no one present in the room, save the ghostly wind which blew through the cold ro

om her throat and the white sheets covered in burgundy. there was no one present in the room, save the ghostly wind which blew through the cold room, from which no window pane kept out the night air. the werewolf has long been associated with vampirism in european folklore. it is after all, the vampire which is able to shape shift into such a wolf like beast covered in gray or black fur, gleaming red or yellow eyes and enormous, cruel fangs. the wolf form can be assumed in one of two external shapes, being a large hunting wolf or a giant man-wolf form, which proves to be a mental and physical terror. one of the first werewolves, lycon, was turned into a wolf by zeus in a form of punishment for a crime. in scandinavia, werewolves were regarded as great warriors who fought for their land and

olden dawn (llewellyn 1971: but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders da ath a possibility. it is the fall which is responsible for the acquisition of self-knowledge. thus it stands proven claims blavatsky that satan or the red fiery dragon, the lord of phosphorus and lucifer, or light bearer is in us; it is our mind- our tempter and redeemer, our intelligent liberator and savior from pure animalism. da ath is the zone where vampyre phantoms, shades, ghosts and demonic spirits dwell. the necromancies of the night side of earth are channels from which the qlipoth emerge. all morbid desires and acts which fester in the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

oud noise. an aerial chariot, the pushpaka, conveys many people to the capital of ayodhya. the sky isfull of stupendous flying-machines, dark as night, but picked out by lights with a yellowishglare (mahavira of bhavabhuti, an 8th century jain text, speaking of earlier records)now v ata s chariot s greatness! breaking goes it, and thunderous is its noise, to heaven ittouches, makes light lurid [a red fiery glare, and whirls dust upon the earth. the airplane occupied by salva was very mysterious. it was so extraordinary that sometimesmany airplanes would appear to be in the sky, and sometimes there were apparently none.sometimes the plane was visible and sometimes not visible, and the warriors of the yadudynasty were puzzled about the whereabouts of the peculiar airplane. sometimes they wou

ng inbuildingloki steers the ship of hel with the fenris wolf aboard.they also speak specifically of ragnarok, the war between the gods: the head of mimir (fountain of all wisdom, counsels odin to meet on the field of vigrid, andto wage there such a war that the power of evil would be destroyed forever, even though hisown world would be destroyed with them. now death is the portion of doomed men, red with blood the buildings of gods, the sun turnsblack in the summer after, winds whine.in northern sweden, the laplanders preserve their accounts. their ancient books say:i shall reverse the world. i shall bid the rivers flow upward; i shall cause the sea to gathertogether itself up into a huge towering wall which i shall hurl upon your wicked earth-chil-dren, and thus destroy them and all life

changing aarons rod into a serpent. this is strange, sinceisraelites were forbidden by jehovah to engage in magical practices. anyway, theegyptians produce their own rod, which likewise becomes a serpent, and so on. thistale of the conflict between the two serpents is a barely disguised reference to thatbetween the races. the same motif appears in the arthurian sagas, with the contestbetween the red and white dragons, which is the dream of uther pendragon, father ofking arthur. the very name pendragon means head of the dragons, that is, the raceof good serpents, from which the celts and gaels descended. other cultures havesimilar leitmotifs expressing the same story. the saxon tale of st. george and thedragon is a perfect fictional rendition of it. in the old testament, passages relating

ginal fully alien masters could also eventually reproduce both sexually andgenetically. many dynasties and their tyrannical royal lines and leaders owe their exist-ence to this, as a close study of their symbolism, deeds, and history reveals. this is the originof the royal or holy bloodlines, like the merovingians, hapsburgs, hanoverians, and guel-phs (windsors. the ubiquitous walking on the long red carpet or standing on the red-square and cutting thered-tape are maintained as cryptic references to this bloodline. the serpents had great physical strength and stature and could live for many hun-dreds of years.a people great and tall, the children of the anakims, whom thou knowest, and of whom thouhast heard say, who can stand before the children of anak (deuteronomy 9:2)atlantis, alien vis

l from the serpent and cast him forthfrom the place among men (emerald tablets of hermes. and so in numerous movies, not all of which are created by perverse personages, we see thegreat tale cryptically and repeatedly insinuated (see highlander, the hunger, scanners,superman, the hidden, conan the barbarian, sword and the sorcerer, battle star galac-tica, v, beastmaster, the dark crystal, cocoon, red sonja, lifeforce, invasion of the bodysnatchers, the invisible man, frankenstein, dracula, flash gordon, trancers, bladerunner ,terminator, the omen, the time bandits, the devil rides out, quatermass, dr. who,blake s seven, space 1999, star trek, the last wave, they live, it came from outer space,the brain from the planet arrous, the creature w alks among us, w ar of the worlds, thetripods, si

MICHAEL W FORD THE VAMPIRE GATE

e earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviathan are joined in primal union hence tiamat is the collected sumerian adversary. she is the mother of darkness, dragons and vampirism. vampirism is a concept which begins in the subconscious. it is a power which hungers, that which seeks t

e luciferian path. rahab is a name associated with dragon and serpent, such is associated as an antagonist against the associated god of the hebraic and early christian culture. the primal dragon is an atavistic1 force in the blood, brain and deepest memories of the human race. as tiamat was of the first, this force arises again in the judeo- christian texts of revelations, as the behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns here we see the manifestation of samael or lucifer as the great dragon, no doubt a calling from the abyss. the abyss is of course symbolic of the subconscious. let us look inward at the relation of the dragon, as opposed to some outward possibility. the abyss is considered evil as like the ocean, mankind cannot control it

now you visualize your astral body looking unto another angel in front of you. it is not as bright yet in a challenging pose. visualize your brilliance of being take hold of it and begin ripping it s essence out as a ball of light from its chest. you shall taste it with your astral mouth, which quickly elongates and sharpens into a draconian fanged serpent your entire astral body turns black and red, the colors of predatory strength. your inner light is hidden and encircled by darkness, ahriman awakes within. as you transform you can feel the burning fire of life, the hunger for more life. this is lilith, the very motivator of samael or lucifer, who is now ahriman. consume the rest of the angel in front of you. rejoice in life! 8. focus on the balance of your inner light and darkness, how

ciousness and empowerment of self. understanding the sense of i. chakra two: the sacral charka- aeshma water, emotional identity and instinct, oriented to selfgratification the second chakra, located in the abdomen, lower back, and sexual organs, is related to the element water, and to emotions, wrath and sexuality. devouring- draining through sexual contact or from the elevation of the black and red serpents sexual vigor and dreaming projection i.e. succubus. focus on your sexual attraction towards your target, think of the horrifying form you will take before visitation. once you have done this, visualize this before sleep and imagine yourself flying out in that form. non-devouring (self work- vigor and prowess, instinctual drive, knowledge of the self and emotions therein. chakra one: t

queziel+ golebriel+ dubriel+ alhaziel+ lufexiel blackened demonic giant-spirits with venomous serpents coiled around them. saturn binah lucifuge sateriel (sataral: saturniel+ abnexiel+ tagariel+ asteriel+ reqraziel+ abholziel+ lareziel 54 binah are called the saterial or harasiel, the destroyers whose forms and appearances are gigantic black veiled heads with horns, and hideous eyes burning blood red seen through the veil, and they are followed by evil centaurs or bestial figures. using darkness and the night to take form and project in dreams. jupiter chesed astaroth gamehioth (gamchath: gabedriel+ amdebriel+ malexiel+ chedebriel+ a'othiel+ theriel gagh shekelah, the ones of chaos, and their forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel

MICHAEL WYNN THE SOUL TRAVELERS

ic communication the best way to communicate using telepathy is a morse code system. in this system, the recipient must be ready to listen and must also know when one message ends and another begins. find 2 index cards, and on them draw 2 completely different shapes. these shapes must be different in very possible way. i recommend drawing a large, solid (filled-in),black circle on one card, and a red x or plus-sign on the other card (or perhaps an imperfect shape. then, using the same techniques outlines above, begin sending a description of the shape on the card you currently hold. avoid using telepathic negatives such as: it is not solid. it is not black. it is not round; confine your descriptions to what the shape on the card is, rather than what it isn t. when trying to send the shape

gatives such as: it is not solid. it is not black. it is not round; confine your descriptions to what the shape on the card is, rather than what it isn t. when trying to send the shape drawn on one card, keep the shape drawn on the other card completely out of your mind. to transmit a certain shape, begin describing that shape in every way possible. for example, when transmitting the shape on the red-x card, send concepts like red, has straight lines, empty on the inside. when describing the card with the black circle, send concepts like black, has only curves, is solid on the inside. it s important for the recipient to not try too hard, but instead allow the transmitted shape to form naturally in their mind. spend at least 30 seconds transmitting the characteristics of each card before se

e not heard an occultist comment on this, but it s no more absurd than spitting into a frog s mouth. the metal copper, for instance, is inclined to the influence of venus. therefore, copper is a venereal metal (venereal..venus. the goddess of lust and sex, go figure) element color direction nature elementals ruler air yellow east separation sylphs paralda water blue west union undines nichsa fire red south energy salamanders djin earth green/brown north stability gnomes ghob sprit white center balance n/a n/a planet color day# characteristics saturn black saturday 3 death; limitation; decay jupiter blue thursday 4 growth; prosperity; luck; justice mars red tuesday 5 violence; change; success; disease sun gold sunday 6 power; creative energy; goodness venus green friday 7 love; socializatio

d, is used to direct energy and draw invoking symbols in the air. the element associated with the wand is fire, and fire represents the spark of life; in other words, the ability to give life. the wand is a phallic symbol and represents the active force; the male s ability to jump-start life. fire, whose symbol is an upward-pointing triangle, is also associated with the lion, the south, the color red, and arch-angel michael. fire also represents the will (desire. the second main implement is the dagger, or sword. the dagger represents the element of air, and is used to draw banishing symbols in the air (as opposed to the wand, which invokes. air represents the mind and intellect. air, whose symbol is an upward-pointing triangle with a horizontal line through it s center, is also associated

ess, extreme weakness, and lowered heart rate and blood pressure. those being fed from, especially those psychically sensitive, may have abrupt thoughts, or catch a glimpse, of the feeding vampire, or may see them in a dream. vampires, like many spirits, can enter the dreams of humans, and feed from the energy that is created by inducing fear or lust. after being fed from, humans may exhibit tiny red dots at the point of astral contact. vampires tend to be more pale than humans, and also tend to be thinner. despite the unusual pallor of their skin, they can mostly pass for human with maybe the exception of their eyes, which tend to be very intense indeed. humans tend to find the presence of the vampire intimidating, as if surrounded by a shroud of mystery and danger. their body temperature

MICHAEL W FORD NOX UMBRA

bottom, the soil above it and the mask above the soil. when the ritual of the vampyre is undertaken the sigil will be consecrated and then buried beneath the soil layer. the chamber or temple should be decorated in the elements and atmosphere of death and the tomb. the altar should have human and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will h

our dedication and mindset to the work itself, black robes, grave shrouds of mask of the vampyre or lilith may be worn. the sigil of saturnus may be scribed in your own blood on the mask or skull housing the fetish "oh moon nourished haunters of dreams, who have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have y

the familiar shall reside. inscribe the vampyre fetish with the perfumes of death, jasmine or frankincense, any scent which represents the arte in its shadowform. one may choose to also perfume the fetish with ones own favored scent, being something so closely connected to you that a sense of crystallization may eventually occur. the fetish should then be painted in the sorcerer's own blood or a red color the sigils of transformation and vampyrie being, including the sigil of binding. the soil may be kept then in the bottom of the fetish, which upon a parchment ones shadow name (for instance, akhtya seker arimanius, the present author) in the blood of the sorcerer, along with the sigil of binding. consider the vampyric fetish to house the greater shadow familiar, which is essentially an e

le of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, unde

vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself as described by adrien cremene gave the following account, published in vampires, burial and death by paul barber "such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. dress in vestments of t

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

and path. set is presented in azothoz as the egyptian godform of chaos, darkness and storms. he is in this sigillic mask the initiator and tester, the opposer and flame giver. it is indeed the mask of set which was given unto his bride, lilith, to spawn cain, the first sorcerer and initiator of witchblood. as written in azothoz- lilith came unto the prince of darkness whom found the shores of the red sea in passion and nocturnal lust knew the passions of man and woman thus children of this infernal union born this represents the formula of sex magick within a left hand path perspective. they (samael/lucifer& lilith-awlraun) join in their circle of flame at the shores of the red sea to copulate and breed daemons. the significance of the red sea is the point of the ocean from which leviathan

MOODY RAYMOND A LIFE AFTER LIFE

g the period of time that the truck was skidding, i just thought of all the things that i had done. i only saw certain things, the high points, and it was such a real thing. the first thing i remembered was following my father as he walked along the beach; it was when i was two years old. and there were a few other things, in order, from my early years, and after that i remembered breaking my new red wagon i had gotten for christmas when i was five. 1 remember crying as i went to school in the first grade, wearing that gaudy yellow raincoat my mother had bought me. i remembered a little something about each one of my years in grammar school. i remember each of my teachers, and a little something that stood out about each year. then i went to junior high, and got a paper route, and went to

MORALS AND DOGMA

acity. there is a singular obliquity in the human mind that makes the false logic more effective than the true with nine-tenths of those who are regarded as men of intellect. even among the judges, not one in ten can argue logically. each mind sees the truth, distorted through its own medium. truth, to most men, is like matter in the spheroidal state. like a drop of cold water on the surface of a red-hot metal plate, it dances, trembles, and spins, and never comes into contact with it; and the mind may be plunged into truth, as the hand moistened with sulphurous acid may into melted metal, and be not even warmed by the immersion* the word _khairum_ or _khurum_ is a compound one. gesenius renders _khurum_ by the word _noble_ or _free-born: khur_ meaning _white, noble. it also means the open

ed any one among us to unfurl upon the high seas the bloody flag of universal defiance; to wage war with our kind; to live the life and die the death of the reckless and remorseless free-booter. many affecting relationships of humanity plead with us to pity him. his head once rested on a mother's bosom. he was once the object of sisterly love and domestic endearment. perhaps his hand, since often red with blood, once clasped another little loving hand at the altar. pity him then; his blighted hopes and his crushed heart! it is proper that frail and erring creatures like us should do so; should feel the crime, but feel it as weak, tempted, and rescued creatures should. it may be that when god weighs men's crimes, he will take into consideration the temptations and the adverse circumstances

elves a separate government. then again the flames flicker and die away, and the fire smoulders in its ashes, to break out again, after a time, with renewed and a more concentrated fury. at times, the storm, revolving, howls over small areas only; at times its lights are seen, like the old beacon-fires on the hills, belting the whole globe. no sea, but hears the roar of cannon; no river, but runs red with blood; no plain, but shakes, trampled by the hoofs of charging squadrons; no field, but is fertilized by the blood of the dead; and everywhere man slays, the vulture gorges, and the wolf howls in the ear of the dying soldier. no city is not tortured by shot and shell; and no people fail to enact the horrid blasphemy of thanking a god of love for victories and carnage. te deums are still s

ring grapes, and the green leaves of the olive tremble in the soft night-air over us. above us shine the peaceful, patient stars. the crash of a new eruption wakes us, the roar of the subterranean thunders, the stabs of the volcanic lightning into the shrouded bosom of the sky; and we see, aghast, the tortured titan hurling up its fires among the pale stars, its great tree of smoke and cloud, the red torrents pouring down its sides. the roar and the shriekings of civil war are all around us: the land is a pandemonium: man is again a savage. the great armies roll along their hideous waves, and leave behind them smoking and depopulated deserts. the pillager is in every house, plucking even the morsel of bread from the lips of the starving child. gray hairs are dabbled in blood, and innocent

nd resurrection of the sun a multitude of circumstantial details soon clustered. some were derived from other astronomical phenomena; while many were merely poetical ornaments and inventions. besides the sun and moon, those ancients also saw a beautiful star, shining, with a soft, silvery light, always following the sun at no great distance when he set, or preceding him when he rose. another of a red and angry color, and still another more kingly and brilliant than all, early attracted their attention, by their free movements among the fixed hosts of heaven: and the latter by his unusual brilliancy, and the regularity with which he rose and set. these were venus, mars, and jupiter. mercury and saturn could scarcely have been noticed in the world's infancy, or until astronomy began to assum

MOTTA MARCELO THE COMMENTARIES OF AL

n vitalize either. further, once love is taken for granted, the morbid fascination of its mystery will vanish. the pander, the prostitute, the parasite will find their occupation gone. disease will go straight to the doctor instead of to the quack, as it does (please remember this was written in the twenties; the magick of the beast has already operated many changes; the altars of mrs. grundy run red with the blood of her faithful! the ignorance or carelessness of a raw youth will no longer hound him to hell. a blighted career or a ruined constitution will no more be the penalty of a moment's exuberance. above all, the world will begin to appreciate the true nature of the sexual process, its physical insignificance as one among many parts of the body, its transcendent importance as the veh

les" readers should remember that at the time this was written the techniques of astronomic photography were still in their infancy. the vision precedes by a decade, at least, the great telescopes. modern photographies of the cosmos reflect notably the description given here. 60. my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. see liber nv for all this..who are of us" us= 6+60=66 "who are of the sun and use the positive current of force (6 x 11= 66. also, 66= 12, which is a number of the zodiac. us, therefore, indicates "those who belong to the sun, who use the force of aud, and who are of t

erve. in connection with this and other verses of this chapter. serious students should consult lxv, i, 21; ii, 3; iii, 3 7-39; iv, 60; v, 5; and vii, iv, 8; vi, 5-6. 20. beauty and strength, leaping laughter and delicious languor, force and fire, are of us. as soon as one realizes one's self as hadit, one obtains all his qualities. it is all a question of doing one's will. a flaming harlot, with red cap and sparkling eyes, her foot on the neck of a dead king, is just as much a star as her predecessor, simpering in his arms (needless to say, in either case, he was not much of a king. i would like to have seen a woman trying either maneuver with crowley, for one! more on kings later) but one must be a flaming harlot one must let oneself go, whether one's star be twin with that of shelley, o

ng the same amen that speaks to the "churches" in revelations. this is, of course, one of the pseudonyms, or magickal mottoes, of aiwass, who was the hierophant in the past aeon. in the past aeon only the four elements had been, so to speak "published. the element of spirit- a kasha, that "vast, black brooding ocean of death; was concealed. 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. there is here suggested the image of 'the star and the snake. nothing of the sort. see liber had. 51. purple beyond purple: it is the light higher than eyesight. there is a certain suggestion in this 'purple' as connected with 'eyesight' which should reveal a certain identity of hadit with the dwarf-soul to those who possess eyesight! 52. the

l an immutable substance or essence of energy which is inevitably itself, the basis of the diversity. this holds good even should we arrive at demonstrating material monism. it may well be i have believed so ever since i was fourteen years old that the elements are all isomers, differentiated by geometrical structure, electrical charge, or otherwise in precisely the same way as ozone from oxygen, red from yellow phosphorus, dextrose from laevulose, and a paraffin from a benzene of identical empirical formula. indeed, every 'star' is necessarily derived from the uniform continuity of nuit, and resolvable back into her body by the proper analytical methods, as the experience of mysticism testifies. but each such complex is none the less uniquely itself; for the scheme of its construction is

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

rbed the page 160 stillness, no song of birds, not a branch moved, and no human voice broke the profound silence which reigned everywhere. from the lowermost rocks of the cave issued the river lethe, and one might almost have supposed that its course was arrested, were it not for the low, monotonous hum of the water, which invited slumber. the entrance was partially hidden by numberless white and red poppies, which mother night had gathered and planted there, and from the juice of which she extracts drowsiness, which she scatters in liquid drops all over the earth, as soon as the sun-god has sunk to rest. in the centre of the cave stands a couch of blackest ebony, with a bed of down, over which is laid a coverlet of sable hue. here the god himself reposes, surrounded by innumerable forms

ctor of flocks, sheep, goats, bees, the fruit of the vine, and all garden produce. his statues, which were set up in gardens and vineyards, acted not only as objects of worship, but also as scarecrows, the appearance of this god being especially repulsive and unsightly. these statues were formed of wood or stone, and from the hips downwards were merely rude columns. they represent him as having a red and very ugly face; he bears in his hand a pruning knife, and his head is crowned with a wreath of vine and laurel. he usually carries fruit page 205 in his garments or a cornucopia in his hand, always, however, retaining his singularly revolting aspect. it is said that hera, wishing [176]to punish aphrodite, sent her this misshapen and unsightly son, and that when he was born, his mother was

e 277 10. the oxen of geryones..the tenth labour of heracles was the capture of the magnificent oxen belonging to the giant geryon or geryones, who dwelt on the island of erythia in the bay of gadria (cadiz. this giant, who was the son of chrysaor, had three bodies with three heads, six hands, and six feet. he possessed a herd of splendid cattle, which were famous for their size, beauty, and rich red colour. they were guarded by another giant named eurytion, and a two-headed dog called orthrus, the offspring of typhon and echidna. in choosing for him a task so replete with danger, eurystheus was in hopes that he might rid himself for ever of his hated cousin. but the indomitable courage of the hero rose with the prospect of this difficult and dangerous undertaking. after a long and weariso

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

eir help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face east. visualize a blue circle in front of you. this is the symbol of air. thank the spirits of the air for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face south. visualize a red triangle in front of you. this is the symbol of fire. thank the spirits of fire for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face west. visualize a silver crescent. this is the symbol of water. thank the spirits of water for all their help to others in days gone by. thank them for being with you on th

cal power contained in the sex act. the idea behind the wide and traditional uses of sex in witchcraft is that at the moment of sexual climax you release a power that can be tapped for magical ends. the practice of sex magic is widespread. generally, something along these lines: the flickering light of candles illuminates the room. the air is heavy with sweet smelling, constantly burning incense. red and black drapes hang from the walls and an altar to the spirits of lasciviousness and sensuality is placed toward the north. its chief ornament is a well-oiled artificial phallus of marble or wood, tall black candles and a chalice. beside it is a small whip. if the ceremony is an all-night affair, sensuous music is played to heighten the atmosphere. the coven master wears a red robe and the o

ng girl, however prudent she may be, to become maddened and inflamed with lust. here is an arcane truth: more people have been seduced and influenced by the occult without their knowledge than by any amount of good looks, wealth, or intelligence. on the night of the new moon, enter your witching circle and cover a small table with black cloth (this table might be called your secret altar. stand a red candle in the center. light the candle. awaken your magic power. gaze into the candle flame, and visualize yourself surrounded by admiring members of the opposite sex. and as you visualize in this way, chant asmodeus name over and over again. ideally, the chant will begin as a whisper and gradually rise until a shout. when you have ended the chant, extinguish the candle and, in a clear and dis

ture, draw a sketch of him or her on paper. it doesn t matter whether or not you re artistic: only you are going to see the sketch, and when you are aware of what the picture is meant to represent. to further identify the sketch, write the name of the person under your drawing of him or her. on the night of the new moon, enter your witching circle and cover a small table with black cloth. stand a red candle in the center, and place photo of person whom you wish to seduce in front of candle. light the candle and say: light the flame, bright the fire. red is the color of desire. put yourself in a highly sensuous mood, and awaken your magic power. gaze into the candle flame, and visualize the person whom you wish to spellbind standing alone in a darkened void. see it as clearly as you can. no

, bright the fire. red is the color of desire. put yourself in a highly sensuous mood, and awaken your magic power. gaze into the candle flame, and visualize the person whom you wish to spellbind standing alone in a darkened void. see it as clearly as you can. now recite the following: powers of night and lustful delight go to him/her in the still of night. as you speak the words picture a bright red light slowly beginning to envelop him or her, gradually encircling and enclosing the entire body. repeat the conjuration three times, then let the image fade from your mind. repeat each new moon until results are obtained< you will note the use of the color red for these two spells. red is the traditional color used by witches in sexual matters. thank you letter #7 i tried your occult seductio

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

sed the appearance of brotherhoods and* with the council's consent, saint bernard, responsible for writing the new rule of the templars, would have delegated this task to jean michel (jean michaelensis. see also h. de curzon, la regie du temple (paris: 1886. it should be noted that the rule of the temple had much in common with the rule of citeaux+ from 1146 on these robes were embellished with a red patty cross embroidered on the chest, which referenced the privilege bestowed upon them by pope eugene iii on the authority of bernard of clairvaux. the servant brothers were clad in brown. 64 the origins of freemasonry from ancient times to the middle ages communities of builders. the primary question one that has always been subject to controversy is this: did the templars wield any influenc

an sects and the derivatives of islam. both sides came closer to one shared ideal. the fatimids of cairo imagined the possibility of a peaceful universalism that was the rebirth of the thought of the pharaoh amenhotep iv. the templars echoed* we should recall that the essenes also dressed in white linen and practiced a form of solar worship. the uniform of the assassins consisted of a white robe, red cap, belt, and boots. the templars, at least the knights in the order, wore a white robe with a red cross on the chest. white is the symbol of light and red is the symbol of fire. the crusades and the templars 79 them on this point by trying to establish cooperative relations between easterners and westerners united in the desire for universal peace. despite the considerable influence of the a

NECRONOMICON ALAZIF

ye wild thorn bush. having so done utter ye incantation of yebsu (taken fron diverse lines in ye papyrus) thus: i am the lord of spirits, oridimbai, sonadir, episghes, i am ubaste, ptho born of binui sphe, phas; in the name of auebothiabathabaithobeuee give power to my spell o nasira oapkis shfe, give power chons-in-thebes-nefer-hotep, ophois, give power! o bakaxikhekh! add to ye potion pinch of red earth, nine drops natron, for drops balsam of olibanum and one drop blood (from thy right hand. combine the whole with a like measure of fat of the gosling and place ye vessel upon ye fire. when all is rendered well and ye dark vapours begin to rise, make ye the elder sign and remove from ye flames. when the unguent has cooled place it within an urn of ye finest alabaster, which thou shalt kee

he knowledge of all magical jewels and talismans. the second splrit is zagan, who appeareth like a great bull, or a king terrible in aspect. thirtythree legions bow before him and he teacheth the mysteries of the sea. the third is called sytry, who taketh 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 anci

ONYX TABLET OF SET

he temple of set in accordance with the provisions of this article, but it shall not be embellished with any other designs or have any other insignia superimposed upon it. section 9.03. insignia of the i shall be a silver pentagram, two points upraised, against a circular field of white. section 9.04. insignia of the ii shall be a silver pentagram, two points upraised, against a circular field of red. section 9.05. insignia of the iii shall be a silver pentagram, two points upraised, against a circular field of black. section 9.06. insignia of the iv shall be a silver pentagram, two points upraised, against a circular field of blue. section 9.07. insignia of the v shall be a silver pentagram, two points upraised, against a circular field of purple. section 9.08. insignia of the vi shall be

i knew existed in human time and space. this forum of special persons had become a tool from which to transcend the mythic struggle of profane humanity. i committed myself to this quest for personal truth. i have come to find it an infinite adventure of the heart and mind- a symphonic movement to apprehend the chalice hidden within the soul. i earned my place within this structure, and a land of red rubies came into being at the end of a vampyre's blade [special note on the shadows i noticed: these shadows were the developing subjective realities of my new, bright-eyed friends. i was able to recognize these shadows because i too had touched the *source: the *gift of set* born of my initial desires] i sought to investigate this hidden knowledge and practice the dark art with a sense of won

PHILIP NEIL MYTHS LEGENDS EXPLAINED

s aphrodite and the youth adonis in a summer embrace, just before he goes off on a hunting trip. aphrodite entreats him not to go because she is frightened for his safety. white roses the rose, a flower sacred to aphrodite, was originally white. according to one story, as she ran to help the dying adonis, aphrodite stepped on a thorn and the blood that fell onto the white rose petals stained them red. hunting dogs adonis loved hunting and only laughed at aphrodite who, prophetically, was terrified that he would be harmed on one of his hunting trips. aphrodite and adonis 33 determined to hunt adonis comforts aphrodite, but is determined to take his leave while the sun is shining and his dogs are keen to take up the chase. fearless youth adonis was a fearless youth and his bravado in ignorin

love for narcissus, gazes on him as he lies dead by a pool in a forest glade, while eros, the god of love, looks on. when adonis died, he should have remained in the underworld, never to see the upper world and aphrodite again. but she begged zeus not to allow persephone to take him from her completely and he agreed to let adonis join her above ground for the four months of the summer each year. red material the red material suggests the drops of blood that fell to the ground as adonis lay dying, charged by a wild boar. where these drops fell, there sprang up blood-red anemone flowers. aphrodite wept as she clasped him in her arms. i shall sing of aphrodite, born on cyprus who brings sweet gifts to mortals and whose lovely face ever shines with a radiant smile. homeric hymn to aphrodite e

d pursuit was of hercules lover, omphale, queen of lydia. climbing into her bed, pan tried to embrace her, only to discover the couple had exchanged clothes in their loveplay and he was embracing hercules. hercules kicked pan out of bed and across the floor. caduceus, a messenger s emblem in ancient greece to ensure safe passage winged sandals for swift travel hermes hermes, shown here on a greek red-figure cup dating from the late 5th century bce, is depicted as an athletic young man. beautiful nymph syrinx was so beautiful that she was often mistaken for her mistress, the goddess artemis. the only way to tell them apart was that syrinx carried a bow made of horn and artemis one of gold. chaplet of fir pan wears a chaplet of fir on his head, a reference to pitys, a lover who was transform

too many mountains, too many elephants, everything. so he asked aido-hwedo to coil himself into a circle and lie underneath the overburdened earth like a carryingpad. as aido-hwedo does not like the heat, the creator made the ocean for him to live in. but the earth chafes on aido-hwedo, and when he shifts to ease himself, he causes earthquakes. aido-hwedo eats iron bars that are forged for him by red monkeys that live beneath the sea. when the iron runs out, hunger will drive him to eat his own tail. then the earth with all its burdens will overbalance, and tip into the sea. a second aido-hwedo, the rainbow serpent, lives in the sky and sends the thunderbolts of the gods to earth. serpent s head aido-hwedo carried the creator in his mouth as the world was being shaped; that is why the worl

center. sunbeam rafts the holy people are standing on sunbeam rafts. they are placed in each of the four cardinal directions, which are crucial to the rituals of nearly every native american culture. bowl of water a bowl of sacred water sits in the center of the painting, sprinkled over with special charcoal and surrounded with sunbeam symbols. skirts of sunlight each holy person wears a skirt of red sunbeams. mountainway songs invoke figures such as daylight boy and daylight girl in tracing the beautiful journey from the house of dawn to the house of evening light. plume armlets bracelet earrings changing woman changing woman is the most important goddess of the navajo. daughter of long life boy and happiness girl, she was brought to life by talking god from a turquoise image, and brought

PHOSPHORUS

and birth. the crimson caul and the birth of lilith within the luciferian circle. a minimum four page essay on the goddess and how this feminine aspect is used within the male or female. see nox umbra, book of cain, book of the witch moon and yatuk dinoih. 3. creation of famulus (familiars) both lesser and greater. submit records and techniques used in creation rites. 4. grimoire working with the red dragon/grand grimoire famulus lucifuge rofocale. pact made with this daemon to invoke and become essentially, to open the way of shadow. 5. cain as the offspring of lilith& samael. tubal qayin and how this force represents initiation into the luciferian mysteries. this is a foundation work to future work with cain in the next grade. the book of cain 6. goetic work and sorcery within the yatuk

elf. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius -color red symb

an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the darkness! behold, lilith emerges to look to her child, my very being dedicated to her. visualize lilith approaching you, she casts a red cloth over your head, the very mark of her children born in the night waking caves of the red sea. lilith now shines in a crimson light, a fire which burns with lust and demonic strength of spirit. i shall seek thy guidance in dreams, open now the way before me! i thank you spirits of the witch-path and nephillimic way! so it is done! rites of focus- 1. invocation of the adversary 2. an invoca

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

all of us. awaiting the moment of becoming, these daemonic atavisms exist on subconscious levels of the mind. the opening of such abyssic gates leads the psyche towards rising forth and becoming something of evolutionary progression. lucifer stands as the fountain head of astral magick (i.e, astral projection, dream control, ect) lucifer is balance in the instance of both shadow and light, blood red and jet black. lucifer is the colour of an awakened and enlightened mind. the psyche which is open for magical inspiration. blavatsky understood the significance of balance within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and luc

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

at follows it, its existence is literally insignificant. it is not even a bleep on the radar screen of existence. we therefore see that the existence of the universe is not intrinsic to it. it does not have to exist. on the contrary, its existence is an anomaly which must be imposed upon it, by a being whose existence is intrinsic and above time. this being is g-d. just as in the splitting of the red sea, the waters stood upright, contrary to their nature to descend, because of the constant force of the east wind pushing them up, so too, there must be a constant creative force from g-d "pushing" the universe and everything therein, including the human body, into existence at all times. the inner self of man if we would strip away all the properties of man, we would be left with the quintes

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

on the one hand are not pure] but it does not say gimpure h [either. it is not entirely clear what animals are being referred to here. to explain: whatever extends [too far] below on the axis of gevurah becomes evil. this is the gdross of gold h mentioned in the zohar,5 which is black. dross is the rust that forms on the surface of molten metal. even though they are derived from gevurah, which is red, when they are manifest below, they become black. this is the meaning of our sages statement that gblack is a defective form of red. h6 5 2:203a. the arizal on parashat noach (2) 52 in contrast, the states of gevurah that descend on the right axis always remain red, and they become the nefesh of the evil shells. there are sparks of holiness within them that fell [into them] when the vessels [o

answered, gassigning the daughter of this man to that man, the wife of this man to that man, the possessions of this man to that man. h gif that is difficult, h she scoffed, gi too can do the same. i have so many manservants and maidservants; in no time i can match them up. h said he to her: gif it is easy in your eyes, it is as difficult before the holy one, blessed be he, as the dividing of the red sea. h rabbi yosi bar chalafta went. she went and took a thousand manservants and a thousand maidservants and lined them up opposite each other. she then said, this one will marry that one and this one will marry that one, and married them all that night. the next day, those who were thus united came to her; this one fs head was injured, that one fs eye was out of its socket, another one fs le

is man, h while this man protested, gi do not want that woman. h straightway she summoned rabbi yosi bar chalafta and admitted to him: gthere is no god like your g-d: it is true, your torah is indeed beautiful and praiseworthy, and you spoke the truth! h said he to her: gdid i not say to you, if it is easy in your eyes, it is as difficult before the holy one, blessed be he, as the dividing of the red sea. h the holy one, blessed be he, matches them up against their will and to their detriment. what is the proof? gg-d makes individuals dwell in a house; he brings out the prisoners in proper ways [bakosharot. what does bakosharot mean? gweeping [bechi] and song [shirot] h: he who desires [his companion] utters song: and he who does not, weeps. it is proper to understand [the following questi

described as being] gruddy, h for it is a shedder of blood. the evil inclination descends to entice, ascends to accuse, and the descends again as the angel of death to execute the judgement. thus, the birth [of the jewish people, the exodus from egypt] occurred in the month of nisan, when of the seven planets.saturn, jupiter, mars, the sun, venus, mercury, and the moon.mars is ascendant. mars is red .translated from sefer halikutim 12 ibid. 4:7. parashat vaeira in the beginning of the portion of the torah read this week, the torah details the geneology of moses and aaron. gthese are the names of the sons of levi: gershon, kehat, and merari c. and the sons of kehat: amram, yitzhar, hebron, and uziel. h1 gand amram took his aunt jochebed for a wife, and she bore him aaron and moses. c h2 it

ess to exist. this is an open invitation for the forces of evil to stake their claim. we can now explain the verse. for ham, the father of egypt,24 embodied the power of the [five] states of gevurah. shem personified chesed, ham personified gevurah, and japheth personified tiferet. that is why [the latter] is called japeth [yafet, gbeautiful h, for [tiferet] is a blend of the two colors white and red. shem, ham, and japheth were the three sons of noah. the name gham h (cham) means ghot h; hence the association with gevurah. egypt is thus also associated with gevurah. now, when the 5 letters [of the name elokim] produce 120 permutations, each letter produces 24. thus, ham took the power of 2 letters, which produce 48 permutations. that is why he was called ham [cham, the numerical value of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

he egyptian resurrection and vegetative god. here we now begin to get a definite sequence of ideas that proves somewhat meaningful. the simplicity of a natural state of affairs in, shall we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the symbolic prototype of the perfected solar man, who suffered through earthly experience, was glor

ree principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triangle -the emblem of the golden dawn. they form the symbol of the supernal sephiroth which are the dynamic life and root of all things, while in man they constitute that triad of spiritual faculties which is the intrinsically pure essence of mind. hence the triangle is a fitting emblem of the light

tion and faculty of mind. but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders daath a possibility. it is the fall which is responsible for the acquisition of self-knowledge 'thus it stands proven" claims blavatsky "that satan, or the red fiery dragon, the 'lord of phosphorus' and lucifer, or 'light-bearer' is in us; it is our mind- our temptor and redeemer, our intelligent liberator and saviour from pure animalism" in the evolutionary scheme, the fall occurs through a higher type of intelligence coming into close contact with nascent humanity, thus stimulating the psyche of the race- or so the magical tradition has it. the rec

ntelligent liberator and saviour from pure animalism" in the evolutionary scheme, the fall occurs through a higher type of intelligence coming into close contact with nascent humanity, thus stimulating the psyche of the race- or so the magical tradition has it. the recapitulation of this process within the individual sphere of consciousness proceeds through the technique of initiation whereby the red dragon is stirred into activity through contact with the fructifying powers of the elements, invoked through the skill and power of a trained initiator. the use of the divine prerogative, brought about by the magic of every-day experience, the awakening of daath, brings disaster at first because the awakened psyche is imperfectly understood and so abused for personal ends. but that very disast

l rebirth. it acts as a selfevolved link between the higher genius, on the one hand, at peace in its supernal abode, and, on the other hand, the human soul bound by its fall to the world of illusion and sense and matter. not until that self-consciousness and acquired knowledge are turned to noble and altruistic ends, so long will sorrow and suffering be the inevitable result. continually will the red dragon, the inverted power of the eros, ravish the little kingdom of self until such time as we open ourselves to the deepest levels of our unconsciousness, reconciling and uniting them with our conscious outlook, thus conquering the foe by driving it back to its proper realm. in such a way may we use, but neither ignore nor repress, the experience of life and its fruit to transcend our own pe

REGARDIE TALISMANS

l, howsoever they are interpreted. the symbols for these five elements may be of several kinds, though for the purpose of this interpretation, i have conveniently selected the tattvic system of the east, as follows- earth: prithivi, a yellow square. heh (final) of tetragrammaton. air: vayu, a blue circle. vav of tetragrammaton. water: apas, a silver crescent. heh of tetragrammaton. fire: tejas, a red triangle. yod of tetragrammaton. ether (spirit: akasa, a black egg. shin of pentagrammaton. this immediately provides an artistic schema for the creation of talismans. a fire talisman could be constructed out of bright red-coloured papers, similar to the japanese origama, in the form of an upright triangle. appropriate inscriptions, writings, and sigils could be written on it in green ink or p

man could be made out of a yellow square of coloured paper, with the writing in purple or mauve, depending on the intensity and hue of the yellow. liberties or artistic licence can be taken with the shapes, depending on the number and size of sigils or barbarous words of power or phrases that one wishes to use. for example, a double triangle for tejas could be cut with a connecting slip or tab of red paper. opened out, it would yield four triangular sides, thus providing more space on which to write. when finished, it could be folded together on the tab as follows: once the student becomes familiar with the schema by working at it, and reflecting on it for a while, he will gain an enormous amount of data to be used in this way. there are many changes to be rung on this simple schema. some

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

there being a vacancy in the number allowed to the theorici; you form one ofthe select seven.the chemists are about to return, let us retire.rituals of the societas rosicrucianis in angliasecond section colour blue24 practicusreceptionfirst sectionthe theoricus is robed in blue in the preparation room; over his head and face is a thin yellowveil, and in his hand is placed an ebony crux bearing a. red rose. c. of n. robed and cowled inblack. they proceed to porch and enter without alarm.c. of n: by the mystic rose and cross.c. of c: by the power of chymia.c. of n.:as the light of reason dawns.c. of c.:so hermes bids thee enter.the conductor and theoricus make a circuit while is sung this ode to hermes:hermes victorious.rises all glorious;back to the dark abyssdrives all our ills amiss.hark

er.1st herald, 10th sign: prepare thee for a change in nature. man becomes tremulous with age; normally godforewarns man by age of the coming end of all things, for to man, this world is his all in the body;but for the soul, death is but the entrance into glory. in the zodiacal sign of scorpio, we find thesecond of the descending steps, and in whose measure is the double star antares, brilliantly red andknown as the scorpion222s heart.rituals of the societas rosicrucianis in angliaphilosophus40 conductor and companions proceed to guardian of caverns whose single taper has been lit. light of4th ancient out.guard. of c, 11th sign: as true as the arrow of the archer, the shaft of death will reach its mark. all naturequivers and shrinks from the coming blast. all forms terrestrial possessing l

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

imate this unknown power, became confused with fable; it undermined or consolidated empires by its oracles, caused tyrants to tremble on their thrones and governed all minds, either by curiosity or by fear. for this science, said the crowd, there is nothing impossible, it commands the elements, knows the language of the stars and directs the planetary courses; when it speaks, the moon falls blood-red from heaven; the dead rise in their graves and mutter ominous words, as the night wind blows through their skulls. mistress of love or of hate, occult science can dispense paradise or hell at its pleasure to human hearts; it disposes of all forms and confers beauty or ugliness; with the wand of circe it changes men into brutes and animals alternately into men; it disposes even of life and deat

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

ike ourselves in a white garment, fastened at the breast with a diamond clasp? why float thy tresses, adrip with fiery sweat, through the mists of the night? ah, wouldst thou but take thy place among the daughters of heaven, how much more beautiful wouldst thou be! thy face would burn no longer with the toil of thine incredible flights; thine eyes would be clear, thy smiling countenance white and red like that of thy happy sisters; all the stars would know thee, and, far from fearing thy flight, would rejoice at thine approach; for then thou wouldst be made one with us by the indestructible bonds introduction 3 of universal harmony, and thy peaceful existence would be one voice more in the canticle of infinite love. h and the comet replies to the fixed star: gbelieve not, o my sister, that

intends undertaking the works of light must operate on a sunday, from midnight to eight in the morning, or from three in the afternoon to ten in the evening. he should wear a purple vestment, with tiara and bracelets of gold. the altar of perfumes and the tripod of sacred fire must be encircled by wreaths of laurel, heliotrope and sunflowers; the perfumes are cinnamon, strong incense, saffron and red sandal; the ring must be of gold, with a chrysolith or ruby; the carpet must be of lion-skins, the fans of sparrow-hawk feathers. on monday the robe is white, embroidered with silver, and having a triple collar of pearls, crystals and selenite; the tiara must be covered with yellow silk, emblazoned with silver characters forming the hebrew monogram of gabriel, as given in the occult philosophy

ontagion of madness. the end of procedure in black magic was to disturb reason and produce the feverish excitement which emboldens to great crimes. the grimoires, once seized and burnt by authority everywhere, are certainly not harmless books. sacrilege, murder, theft, are indicated or hinted as means to realization in almost all these works. thus, in the grand grimoire and its modern version the red dragon, there is a recipe entitled gcomposition of death, or philosophical stone h, a broth of aqua fortis, copper, arsenic and verdigris. there are also necromantic processes, comprising the tearing up of earth from graves with the nails, dragging out bones, placing them crosswise on the breast, then assisting at midnight mass on christmas eve, and flying out of the church at the moment of co

victim, and then a fire of cypress and alderwood must be lighted, the two magical candles being placed on the right and left of the operator, encircled with the wreaths of vervain. the formulae of evocation can be pronounced now, as they are found in the magical elements of peter of apono, or in the grimoires, whether printed or manuscript. that of the ggrand grimoire h, reproduced in the vulgar red dragon, has been altered wilfully and should be read as follows: gby adonai eloim, adonai jehova, adonai sabaoth, metraton on agla adonai mathon, the pythonic word, the mystery of the salamander, the assembly of sylphs, the grotto of gnomes, the demons of the heaven of gad, almousin, gibor, jehosua, evam, zariatbatmik: come, come, come" the grand appellation of agrippa1 consists only in these

ine revelations. 21. the world. birth of saul, material royalty. danger to mind and reason. 22. influence of saturn. birth of job. day of trial and suffering. 23. influence of tenus. birth of benjamin. day of preference and tenderness. 24. influence of jupiter. birth of japhet. 25. influence of mercury. tenth plague of egypt. 26. influence of mars. deliverance of the israelites and passage of the red sea. 27. influence of diana, or hecate. splendid victory achieved by judas maccabeus. 28. influence of the sun. samson carries off the gates of gaza. day of strength and deliverance. 29. the fool of the tarot. day of failure and miscarriage in all things. we see from this rabbinical table, which john belot and others borrowed from the hebrew kabalists, that these ancient masters concluded a po

ROBERT KIRK WALKER BETWEEN WORLDS

'first you let pass the black horse then you let pass the brown, but run up to the milk white steed and pull the rider down 'first they'll change me in your arms into some snake or adder, hold me close and fear me nod for i'm your child's father 'then they'll turn me in your arms into a lion wild, hold me close and fear me not as you would hold your child 'then they'll turn me in your arms into a red-hot bar of iron, hold me close and fear me not for i will do no harm. appendix 3: the ballad of tam lin 129 http//www.dreampower.com/kirk_wbw/pg_126.htm (3 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds 'then they'll turn me in your arms into some burning lead throw me into well-water and throw me in with speed 'last they'll turn me in your arms into a naked knight wrap me up

to me; i am but the queen of fair elfland, that has come for to visit thee 'but ye maun go wi' me now thomas, true thomas ye maun go wi me, for ye maun serve me seven years thro weel or wae as may change to be' she turned about her milk white steed, and took true thomas up behind, and aye whene'er the bridle rang, the steed flew swifter than the wind. for forty days and forty nights, he wade thro red blude to the knee, and he saw neither sun nor moon, but heard the roaring of the sea. o they rade on and further on, until they came to a garden tree 'light down, light down, ye ladie free, and i'll pull of that fruit for thee' http//www.dreampower.com/kirk_wbw/pg_138.htm (4 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds appendix 4: thomas rhymer 142 9. 10. 11. 12. 13. 14. 15

that fruit for thee' http//www.dreampower.com/kirk_wbw/pg_138.htm (4 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds appendix 4: thomas rhymer 142 9. 10. 11. 12. 13. 14. 15. 16 'o no, o no, true thomas' she says 'that fruit maun not be touched by thee, for all the plagues that are in hell, light on the fruit of this countrie 'but i have a loaf here in my lap, likewise a bottle of red wine, and now ere we go further on, well rest awhile, and ye may dine' when he had eaten and drunk his fill, she said 'lay your head upon my knee, and ere we climb yon high high hill, i will show you fairlies three 'ah see ye not that broad broad road that lies by the lily leven? o that is the way of wickedness, tho some call it the road to heaven 'and see ye not that narrow narrow road, all b

orms both himself and the queen. ritual of bread and wine (verses 10-11) she advises him not to touch the fruit, for it holds all the plagues of hell. in its raw state, the fruit is poison. this advice is similar or parallel to an earlier admonition (omitted in our present text) that the river of blood is made of all the blood shed in the human world. the queen has a loaf of bread and a bottle of red wine, however, which she offers to thomas. this is her response, her return of offered appendix 4: thomas rhymer 148 gifts, and they are the fruit transformed. in the christian mass, as in the pagan, the bread is the body, and wine the blood. both are transformed from the primal fruit. if thomas had eaten of the raw fruit, he would have been poisoned, and it is for this reason that the guardia

on that are expressed in form in the outer or upper world. he is now confronted with force, the powers behind the form, and must therefore attune or offer these to their correct place and mode of operation. this is the queen of elfland. we could say that at this stage (b) the fruit disappears from the tree, as a result of his offer of selflessness. it appears in the lap of the queen, as bread and red wine, which she offers to him, with the suggestion that he may rest at this stage of the journey. the greater journey has not finished yet, but the traveler may rest and partake of the elements of the ritual of transformation beneath the tree. when thomas eats and drinks, he re-transforms the elements by their worldwide copyright 1990, 1998-2001, rj stewart, all rights and permissions reserved

RUBY TABLET OF SET

im. quite the contrary, it is all the more indicative of his brilliance. the entire process of "logical reasoning" is ultimately circular. what humans loosely term "cause and effect" relationships are not really that at all. they are rather observations of phenomena believed to occur consistently under identical environments. but logic cannot explain why electrons circle protons, or why the color red and the color blue are distinct, or why the universe exists at all. yet every one of our senses tells us that these things are so, and if we, as descartes, deny the validity of our sensory input, we resign ourselves to insanity. plato's faith derives from no greater and no lesser observation than things are what they seem to be. once that consistency is granted, all else follows. the chimaera:

nce the last universal concentration of radiation underwent transformation into matter and antimatter, making it possible for existence to displace vacuum. the chimaera: just out of curiosity, how do you come up with ten billion years? the sphinx: simply by dividing the distances of the known galaxies from the calculated metagalactic center of this expansion cycle by their speeds according to the red shifts, then taking an average. but we digress again. we must still work out the nature of the acquisition of knowledge. the chimaera: if the invalidation of time as a constant has been shown, then the mind or soul could not have acquired knowledge via an aeonic sight-seeing trip such as socrates describes. but the mind possesses the capability to cast itself forward and backward through time

interpretation of the biblical myth of the "fall" there is a great deal of truth in the saying "ignorance is bliss" hackneyed though this phrase might be. thus, because consciousness produces pain, mass humanity looks back to a time of bestial, mindless oblivion with great longing. it is for this reason that the source of man's freedom, self-awareness, and separateness has been slandered, painted red, and given horns and a pointed tail.34 however, there are those who stand aloof from the many, and rather than slandering this gift of freedom and self-consciousness, seek to strengthen it and come to know the source of their being. and it is those of the latter camp who are setians and black magicians in the truest, fullest sense of these terms. monotheism "neo-polytheism" and psyche-centric

ry in the part on judaism. when the setian encounters set, it is the meeting of two entities who can completely experience each other without losing the uniqueness of each other. the god set lives. but the god self does likewise, and if self continues to realize the aeonic words, then in full realization he will be like unto set a god-form in the universe he has created, as in the prophecy of the red magus in the "word of leviathan" 2. mysteries: these are the concepts we hold sacred, and which trigger responses in our innermost being. these include the self, set and his various aspects and names, the black flame, setamorphoses, the aeonic words, and the neters of the various orders. the mysteries are not related to the life stages that occur in the physical plane, as we saw in the analysi

ribing philosophical thought is through a. myths b. religious dogma c. scientific parallels d. symbolism 23. what is the city of the pyramids? a. binah b. magickal initiation c. the human brain d. kether 24. the word 'occult' means a. hidden knowledge b. ancient knowledge c. hermetic science d. metaphysical 25. according to aristotle) is the proper color of elements in transmutation" a. yellow b. red c. black d. white 26. a pantheon of gods called "loas" are from what system of magic? a. tibetan b. druid c. nordic d. voodoo 27. animism is the belief in a. a soul b. a supreme god c. animal gods d. anthropomorphic gods part ii the second part of this test requires that the answers be written in the provided blanks. please print, type or write legibly, because answers which cannot be easily r

SALMANRUSHDIE THESATANICVERSES

, a flailing, overwrought actor without techniques of restraint. below, cloud-covered, awaiting their entrance, the slow congealed currents of the english sleeve, the appointed zone of their watery reincarnation "o, my shoes are japanese" gibreel sang, translating the old song into english in semi-conscious deference to the uprushing host-nation "these trousers english, if you please. on my head, red russian hat; my heart's indian for all that" the clouds were bubbling up towards them, and perhaps it was on account of that great mystification of cumulus and cumulo-nimbus, the mighty rolling thunderheads standing like hammers in the dawn, or perhaps it was the singing (the one busy performing, the other booing the performance, or their blast--delirium that spared them full foreknowledge of

ney and a good squash wrist. rekha merchant read gibreel farishta's farewell note in the newspapers, wrote a letter of her own, gathered her children, summoned the elevator, and rose heavenward (one storey) to meet her chosen fate "many years ago" her letter read "i married out of cowardice. now, finally, i'm doing something brave" she left a newspaper on her bed with gibreel's message circled in red and heavily underscored- three harsh lines, one of them ripping the page in fury. so naturally the bitch-journals went to town and it was all lovely"s lovelorn leap, and broken-hearted beauty takes last dive. but: perhaps she, too, had the rebirth bug, and gibreel, not understanding the terrible power of metaphor, had recommended flight _to be born again,first you have to_ and she was a creatu

first migration; his father got a job amongst the fleet-footed inspirers of future wheelchair quartets, the lunch-porters or dabbawallas of bombay. and ismail the farishta followed, at thirteen, in his father's footsteps. gibreel, captive aboard ai-420, sank into forgivable rhapsodies, fixing chamcha with his glittering eye, explicating the mysteries of the runners' coding system, black swastika red circle yellow slash dot, running in his mind's eye the entire relay from home to office desk, that improbable system by which two thousand dabbawallas delivered, each day, over one hundred thousand lunch-pails, and on a bad day, spoono, maybe fifteen got mislaid, we were illiterate, mostly, but the signs were our secret tongue _bostan_ circled london, gunmen patrolling the gangways, and the li

gangs of dabba-stealers, it's a hungry city, baby, what to tell you, but we could handle them, we were everywhere, knew everything, what thieves could escape our eyes and ears, we never went to any policia, we looked after our own. at night father and son would return exhausted to their shack by the airport runway at santacruz and when ismail's mother saw him approaching, illuminated by the green red yellow of the departing jet-planes, she would say that simply to lay eyes on him made all her dreams come true, which was the first indication that there was something peculiar about gibreel, because from the beginning, it seemed, he could fulfil people's most secret desires without having any idea of how he did it. his father najmuddin senior never seemed to mind that his wife had eyes only f

father had been spying on him throughout his childhood, and even though changez chamchawala was a big man, a giant even, to say nothing of his wealth and public standing, he still always had the lightness of foot and also the inclination to sneak up behind his son and spoil whatever he was doing, whipping the young salahuddin's bedsheet off at night to reveal the shameful penis in the clutching, red hand. and he could smell money from a hundred and one miles away, even through the stink of chemicals and fertilizer that always hung around him owing to his being the country's largest manufacturer of agricultural sprays and fluids and artificial dung. changez chamchawala, philanthropist, philanderer, living legend, leading light of the nationalist movement, sprang from the gateway of his hom

SATANGEL

a manifestation of osiris, the akephalos appears in ancient hellenistic and egyptian papyri dealing in magick. the word also appears as a designation for a demon created from the spirit of a beheaded criminal. the rite of the bornless one is employed in goetic evocation, chiefly through the innovation of aliester crowley. alloces (goetia, 52nd spirit. duke commanding 36 legions. a soldier with a red face and flaming eyes, with a huge and course voice, riding a horse. teaches astronomy and liberal arts, gives good familiars. the name possibly has its roots in the greek allecto, meaning she who is unremitting, a cthonian goddess who arose from the spilt blood of kronos father. amaimon (goetia. demon king of the element of earth, and of the north. possibly traceable to ammonium, the oracle s

ce to his favoured sacrifice of human sexual virginity. berchard, bechard (grimorium verum. a subordinate spirit of lucifer. has power over winds and tempests, lightning, hail, rain, by means of toad witchcraft and other charms. possibly from the germanic goddess bercht, whose nature was often very demonic. berith (goetia, 28th spirit. duke commanding 26 legions, appearing as a soldier dressed in red, riding a red horse and wearing a golden crown. speaks clearly and subtly. tells fortunes, transmutes any metal into gold, gives and confirms dignities. bifrons (goetia, 46th spirit. earl commanding 6 legions. appearing as a monster. teaches astrology, geometry, arts and sciences, the virtues of precious stones and woods, changes dead bodies, lights candles. bime (goetia, 26th spirit. duke com

of the lying spirits. serpent with oracular powers. rahab (hebrew, the violent one. serpent monster of chaos (job 9:13, 26:12. originally the prince of the primordial oceans. early in creation, god commanded him to separate the earths and the oceans, yet he refused. god destroyed him, but somehow he appears again when aiding the egyptian pharoah in his attempt to prevent the hebrews crossing the red sea. once again god destroyed him. nevertheless, christian theologians say he is alive and well as the demon of insolence and pride. raum (goetia, 40th spirit. formerly of the order of thrones, now an earl commanding 30 legions. appears as a crow. steals treasure from king s palaces, destroys cities and men, tells fortunes, brings love between friends and foes. rephaim (syrrian, hebrew. giants

ower over wives and virgins, when the occasion is favourable. seth (hebrew, transgression. the third child of adam and eve, after the desasterous relationship of cain and abel. a curious parallel exists between the tale of the two brothers in genesis, and the mystery of set and osiris. seth, set, setech, sutech (egypt. who murders his brother osiris, lord of the desert, whose priests were all had red hair. equated with typhon by the greeks. a god of dark sorcery and homosexual mysteries, equated with satan. shax, shan, shaz, shass (goetia, 44th spirit. marquis commanding 30 legions. appears as a stock dove with a hoarse but subtle voice. causes blindness and deafness. fetches horses or anything else, steals riches from kings, discovers things not hidden by evil spirits, sometimes gives goo

l women. discovering the carnal joys, they copulated with every living thing human and animal. they became engrossed in the flesh that they could not reascend. see chapter two. xapham. rebel angel who suggested setting fire to heaven during the war, but was cast down too soon. now fans the flames of the pit. yama (indo-aryan. the first man to die, the prince of hell, judge of the dead. clothed in red, with a noose to drag out the soul. may appear in tantric tradition as standing on a bull, which is screwing a human woman. zagan (goetia 61st spirit. king and president commanding 33 legions. appears as a bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke comman

SATANIC BIBLE

los angeles times. as the result of the publicity, grottos (lavey's counterpart to covens) affiliated with the church of satan spread throughout the world, proving one of lavey's cardinal messages: the devil is alive and highly popular with a great many people. of course lavey pointed out to anyone who would listen that the devil to him and his followers was not the stereotyped fellow cloaked in red garb, with horns, tail and pitchfork, but rather the dark forces in nature that human beings are just beginning to fathom. how did lavey square that explanation with his own appearance at times in black cowl with horns? he replied "people need ritual, with symbols such as those you find in baseball games or church services or wars, as vehicles for expending emotions they can't release or even

SATANIC RITUALS

usually found in a magical curriculum. they all have one thing in common-homage to the elements truly representative of the other side. the devil and his works have long assumed many forms. until recently, to catholics, protestants were devils. to protestants, catholics were devils. to both, jews were devils. to the oriental, the westerner was a devil. to the american setder of the old west, the red man was a devil. man's ugly habit of elevating himself by defaming others is an unfortunate phenomenon, yet apparently necessary to his emotional well-being. though these precepts are diminishing in power, to virtually everyone some group represents evil incarnate. yet if a human being ever thinks that someone else considers him wrong, or evil, or expendable in the affairs of the world, that t

rad mit winkeln in unerkannten ausmassen, gerettet f r die kinder der set, f llt die leere und wird zur sonne am firmament der verachtung! the day of the cross and the trinity is done. a great wheel with angles in dimensions unrecognized, save for the children of set, fills the void and becomes as the sun in the firmament of wrath! proclamation celebrant: siehst du im osten das morgenrot! see the red sunrise in the east! wir wollen die macht! we desire power! all: wir werden die macht haben! we shall have power! celebrant: wir wollen das reichtum! we desire wealth! all: wir werden das reichtum haben! we shall have wealth! celebrant: wir wollen das wissen! we desire wisdom! all: wir werden das wissen haben! we shall have wisdom! celebrant: wir wollen die annerkennung! we desire recognition!

to be doubted. he was compelling and outgoing, yet unaffected, in spite of his theatrics, and probably had a high level of natural intelligence. little is known, however, of the secret meetings held on "special nights" of the year, to which only a few select members, both noble and peasant, were summoned-those evenings that are alluded to but never quite discussed, when rasputin was "the flame in red" and the "great working" was done. when alexandra, the empress of russia, was executed in the cellar of the ipatiev house in 1918, two years after the cruel murder of her batiuska grigori, the guards made a unique discovery. while searching for jewels among her possessions, they found sewn into her bodice a pair of small emerald green dragons given to her by rasputin many years before. could h

e russias, the green dragon? there are also many speculations about the true motivations of the fin de si cle khlysty movement. oral communication and fraternal legacy have made the following rite available. requirements for performance participants consist of a priest (celebrant, the woman who serves as altar, two acolytes, an illuminator, a gong-striker, and the congregation. the priest wears a red robe with full sleeves. his assistants are garbed in black robes with red cinctures around the waist. the altar is nude and wears only a metal crown with four lighted candles around its edge. male congregants wear russian style tunics over black trousers tucked into black boots. female congregants wear diaphanous fabric of muted hues, representing the misty veils of the rusalki. a chained thur

ude on flutes, drums, and tambourines (note: as emotional response is essential during certain segments of the rite, europeans and americans may require music of a modified form. there is much to be recommended in the works of borodin, cut, rimsky- korsakoff, ketelbey, ippolitov-ivanov, etc, despite the sneers of "purists) the priest enters, followed by his assistants, all wearing black robes and red cinctures of braided cord. the priest stands before the shrine, his assistants on either side. the priest's head is shaven. the razor used for this was first washed in the magical waters of zamzam. all music stops, and the gong is struck once. the flute resumes playing, very slowly and softly, and the priest invokes the third enochian key (from the satanic bible. when he has finished, the flut

SATANICON

in should be chosen for the hellscape. the surrounding walls should be the first consideration. they may be painted or draped in black, ala tradition; or one may be more creative, drawing from other traditional concepts of what our utopia is like. one may prefer the imagery: murals of man s naked, evil earth depicting acts of immorality; nightskies with silhouetted mountainous terrain, upon which red flames blaze forth and billow smoke and demonic shapes some purposely more defined than others. the ceiling, likewise, may be decorated with imagery; perhaps a diminishing cylindrical effect, as if one could laughingly look up from the pit toward a tyrannical heaven. ideally, carpeting of one s hellscape would be fire red, though this may be of less importance to many. certainly though, it wou

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

veryday world. religion can thus give meaning and direction to a person s life. neuroscientists, those who study the brain and the nervous system, think that there is actually a part of the brain that has circuitry for an intense religious experience. in biology, the meme theory says that culture can be passed from generation to generation in the same way that genetic material, such as a gene for red 12 world religions: almanac what is religion? hair, is transmitted. some scientists say that religion is actually a complex of memes, or inherited cultural traits, that is handed down from one generation to the next. religion, whatever its origins or its reasons for being, is a universal fact of life. the nineteenth and twentieth centuries saw the rise of scientific and political theories (suc

of air, and tefnut, the goddess of moisture. these two in turn gave birth to geb, the earth god, and nut, the sky goddess. from them came two pairs of siblings: osiris and isis, and set and nephtys. eventually ra, the sun god, took the place of atum in the pantheon; later pharaohs, for instance, called themselves sons of ra. ancient egypt and mesopotamia. reproduced by permission of thomson gale. red sea mediterranean sea nile delta river river p e r s i a n g u l f tigris euphrates nile river sinai peninsula arabian peninsula a s i a a f r i c a upper egypt lower egypt memphis aswan thebes ur luxor karnak babylon uruk nineveh khorsabad amarna (akhetaten) heliopolis giza (cairo) n 0 150 300 mi. 0 150 300 km ancient egypt and mesopotamia area under egyptian control mesopotoamia ancient coas

the dharmachakra, or dharma wheel, and the bodhi tree. worship. buddhists worship at temples, stupas (rock pillars, buddhist centers, or in their own homes at small shrines. they may worship in a group or on their own. dress. buddhist laypeople do not wear special clothing, though shoes are normally removed in temples and teaching halls. yellow robes are standard attire for monks. a heavier deep-red robe is also worn by modern monks, especially in tibet. texts. the primary text for all schools of buddhism is the pali canon, also called the tipitaka. it contains rules for monastic living, teachings of the buddha, and explanations of philosophical questions. another popular buddhist text is the dhammapada, a collection of the buddha s sayings. sites. lumbini, nepal, is the birthplace of the

xisting culture and dominant religion of the time, buddhist followers began to see in the bodhi tree a representation of the buddha and his teachings. the buddhist flag represents all of buddhism. developed in 1880 by american henry s. olcott (1832 1907, the flag has five colors that represent five different buddhist principles. blue represents universal compassion; yellow is for the middle path; red is blessings; white is purity and liberation; and orange represents wisdom. the colors appear vertically and are repeated horizontally in a single column on the right margin of the flag, with blue on top and orange on the bottom. the combination of these colors represents buddhist unity worldwide. the flag was officially accepted by the world buddhist congress in 1952. the vajra, or thunderbol

e of state ritual offerings and sacrifices to various gods. for the people who believe in and practice confucianism, this path is generally considered a philosophical and scholarly tradition, very much like religions such as buddhism and daoism. 168 world religions: almanac confucianism through town. a string of participants is covered in a long dragon robe and they follow a young girl carrying a red ball or a light, which symbolizes yang power. finally the dragon swallows the red ball, demonstrating a symbolic unity with the gods and an acceptance of the light. family banquets are another high point of the new year s celebration, with several kinds of meat and fish served, along with special rice cakes. red envelopes filled with money are passed out to younger members of the family as gif

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

r various situations better. all this helps to fine hone the art of perception and broaden the circle of awareness. here, you will keep all that you learn of magic and the manipulation of forces and powers. what was that daemon's name? do i mix the acid into the water or the water into the acid? what was that about the color markings of that odd snake? black touch yellow, kill a fellow? or was it red touch black, all right, jack! the journal also answers many questions such as: why did i win or lose in this attempt? read your journal and you will know. remember: all endings have a beginning and a middle. it is the order or chain of events that ensue that produce an ending. endings may be changed. start your "black book" now, or you will surely wish you had. stumbling blocks it is often sai

SIFRA DETZNIYUTHA

not, is found to be supernal and precious, thus the writings have concealed it. 1) hairs upon hairs, from next to the opening of the ears unto the beginning of the mouth. 2) it is to be found from that beginning unto the other beginning. 3) beneath the two openings a path so full that it is seen as not. 4) the cheeks are covered from this side and from that side. 5) among them are visible apples red like a rose. 6) in one tress hang the strong black ones, even unto the breast. 7) the lips, red as a rose, are bare. 8) short ones descend over the throat, and cover the neck. 9) long and short ones descend even-balanced. he that is found in these is found to be strong and mighty. it is written: out of distress i called on hy.94 david said nine up to all nations compass me about95 in order to

SINISTER TAROT

the stone house unheard. hermit- sauroctonos withdrawal and a revealing; the lying between two stages of alchemical change. intimations of the abyss. the culmination on a personal level of energies created by change- the surfacing of individual factors hitherto only known on an unconscious level. a process of discovery that will lead to insight (further) knowledge of wyrd; or madness, death. x in red desert three fingers and a skull are laid on fur the stones of a circle turn to frogs the skeleton of a child the birth of an army a nexion is opened. wyrd- azanigin that which is beyond personal destiny. that which causes expression of itself via the implementation or provocation of acts which in their design achieve long term aims beyond the causal death of an individual; changing aspects of

s; the consequence of attempting to escape that which is ill-fated by destiny. personal destruction from self-delusion and the cessation of self-evolution. energy vortex in the abyss. the stripping away of the self-image that, if successful, will produce a genuine master/mistress; confronting the chaos within and without. xiv the bleeding earth from the throats of fools, in brooks from the gate a red bird this, the corn needs containment of winter: the maiden is ready hel- aosoth self-possession; knowledge that allows one to consciously improve/evolve and use natural abilities (or gifts- such as sexual charisma- to the advantage of personal destiny and wyrd, and to confront and resolve those qualities within character which are detrimental. self-honesty. in early stages of development, suc

us sinister awakening- nature as it is, raw and unaffected. that primal awareness of the vibrance of life that possesses and creates the accuser, that provokes acts that challenge the existence of the sacred. the real meaning of liberation unchained by temporary abstract ideas; the laughter of the savage, wild god. terror to the uninitiated. xvi in a dungeon, a bed of fire from an exploded sphere red butterflies with a look the war is begun a sexless mask in the caves of the sea. war- abatu conflict; the clashing of vision and destinies. the attempt by others to wrest away the destiny of one individual and thus disrupt the greater wyrd. a clouding of vision that creates doubts, lack of direction, susceptibility to outside forces and possibly, if insight is lost, the renouncing of a quest

insight is lost, the renouncing of a quest. the hardship imposed by the consequences of actions, but by the suffering such striving imposes, wisdom- and destiny- may be attained. awareness of those factors- such as other people- that may fulfill destiny, and the hard practical realities of striving to create this fulfillment. sadness and wisdom and creativity through loss xvii the blue statue his red eyes survey the maze bringer of wisdom the perfect child and the tetrahedron bathing hair in the dark pool successor star- nemicu the maturity and bringing to fulfillment of that promise re-presented by atus vi and viii. knowledge of identity, of wyrd and what needs to be done. a coming of age; the seed of change blossoms. domination: the successful establishment of a causal structure; a proce

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

, a contemplation. from the past they turn to the future. ah! at the close of the last century, the future seemed a thing tangible, it was woven up in all men's fears and hopes of the present. at the verge of that hundred years, man, the ripest born of time("an des jahrhunderts neige, der reifste sohn der zeit "die kunstler) stood as at the deathbed of the old world, and beheld the new orb, blood-red amidst cloud and vapour, uncertain if a comet or a sun. behold the icy and profound disdain on the brow of the old man, the lofty yet touching sadness that darkens the glorious countenance of zanoni. is it that one views with contempt the struggle and its issue, and the other with awe or pity? wisdom contemplating mankind leads but to the two results, compassion or disdain. he who believes in

ords and tone betokened "well, well, we must not look back at the past too earnestly, the sunlight upon it makes one's eyes water. the day was fixed for our wedding, it approached. on the evening before the appointed day, clara, her mother, her little sister, and myself, were walking by the port; and as we looked on the sea, i was telling them old gossip-tales of mermaids and sea-serpents, when a red-faced, bottlenosed frenchman clapped himself right before me, and, placing his spectacles very deliberately astride his proboscis, echoed out 'sacre, mille tonnerres! this is the damned pirate who boarded the "niobe"'none of your jests' said i, mildly 'ho, ho' said he 'i can't be mistaken; help there' and he griped me by the collar. i replied, as you may suppose, by laying him in the kennel; b

secrets, piercing space and traversing worlds! mejnour, what awful learning lies hid in the ignorance of the heart that loves "the heart" answered the mystic, coldly "ay, for five thousand years i have ransacked the mysteries of creation, but i have not yet discovered all the wonders in the heart of the simplest boor "yet our solemn rites deceived us not; the prophet-shadows, dark with terror and red with blood, still foretold that, even in the dungeon, and before the deathsman, i, i had the power to save them both "but at some unconjectured and most fatal sacrifice to thyself "to myself! icy sage, there is no self in love! i go. nay, alone: i want thee not. i want now no other guide but the human instincts of affection. no cave so dark, no solitude so vast, as to conceal her. though mine

fero aspetto terrore accresce, e piu superbo il rende; rosseggian gli occhi, e di veneno infetto come infausta cometa, il guardo splende, gil involve il mento, e sull 'irsuto petto ispida efoita la gran barbe scende; e in guisa de voragine profonda sapre la bocca a'atro sangue immonda (ger. lib, cant. iv. 7) a horrible majesty in the fierce aspect increases it terror, and renders it more superb. red glow the eyes, and the aspect infected, like a baleful comet, with envenomed influences, glares around. a vast beard covers the chin and, rough and thick, descends over the shaggy breast. and like a profound gulf expand the jaws, foul with black gore. chapter 7.i. qui suis-je, moi qu'on accuse? un esclave de la liberte, un martyr vivant de la republique "discours de robespierre, 8 thermidor (w

ant, as he spoke, opened and shut both his hands, as if already grasping the lives of the writers, and one of those convulsive grimaces that seemed like an epileptic affection, to which he was subject, distorted his features "citizen, i think i have found one. thou must know that amongst those most disaffected is the painter nicot "stay, stay" said robespierre, opening a manuscript book, bound in red morocco (for robespierre was neat and precise, even in his death-lists, and turning to an alphabetical index "nicot! i have him, atheist, sans-culotte (i hate slovens, friend of hebert! aha! n.b. rene dumas knows of his early career and crimes. proceed "this nicot has been suspected of diffusing tracts and pamphlets against thyself and the comite. yesterday evening, when he was out, his porter

SIR WALLIS BUDGE EGYPTIAN MAGIC

painted or sculptured upon stela or sarcophagi, would still further impress the barbarian folk who always regard the written letter and those who understand it with great awe. the following story from mas'udi 1 will illustrate the views which the arabs p. 22 held concerning the inscriptions and figures of gods in the temples of egypt. it seems that when the army of pharaoh had been drowned in the red sea, the women and slaves feared lest they should be attacked by the kings of syria and the west; in this difficulty they elected a woman called dalukah as their queen, because she was wise and prudent and skilled in magic. dalukah's first act was to surround all egypt with a wall, which she guarded by men who were stationed along it at short intervals, her object being as much to protect her

h, 9th, 10th, 12th, 14th, 16th, 21st, 24th, and 25th, from the beginning of the month; on other days abstain. the spell to be recited began "i am thoth" the inventor and founder of medicines and letters "come to me, thou that art under the earth, rise up to me, thou great spirit" 3. the amulet of the buckle this amulet represents the buckle of the girdle of isis, and is usually made of carnelian, red jasper, red glass, and of other substances of a red colour; it is sometimes made of gold, and of substances covered with gold. it is always associated with the clvith chapter of the book of the dead, which is frequently inscribed upon it, and which reads "the blood of isis, and the strength of isis, and the words of power of isis shall be mighty to act as powers to protect this great and divin

as an. amulet. in the papyrus of ani (2nd edit, plate 2) the ankh rises from the tet, and the arms which project from it support the disk of the sun as here seen. this amulet is made of p. 59 various substances, and was chiefly employed as a pendant of a necklace. 14. the amulet nefer, this amulet signifies "happiness, good luck" etc, and represents a musical instrument; it was made of carnelian, red stone, red porcelain, and the like, and was a very favourite form for the pendants of necklaces and strings of beads. 15. the amulet of the serpent's head, this amulet was placed on the dead body to keep it from being bitten by snakes in the underworld or tomb. it is made of red stone, red jasper, red paste, and carnelian. as the goddess isis is often typified by a serpent, and red is a colour

s intended to transfer to it her power. the frog is often represented on the upper part of the greek and roman terra-cotta lamps which are found in egypt, and on one of them written in greek is the legend "i am the resurrection" 1 the amulets described above are those which are most commonly found in the tombs and on mummies, but a few others are also known, e.g, the white crown of the south, the red crown of the north, the horizon, or place where the sun rises, an angle, typifying protection, the horns, disk, and plumes, or the plummet, etc. besides these, any ring, or pendant, or ornament, or any object whatsoever, upon which was inscribed the name of a god or his emblem, or picture, became an amulet with protective powers; and it seems that these powers remained active as long as the su

these beings that he had a right to pass them. in the first place, figures of the seven gates had to be made in some substance (or painted upon papyrus, as well as a figure of the deceased: the latter was made to approach each of the gates and to stand before it and to recite an address which had been specially prepared for the purpose. meanwhile the thigh, the head, the heart, and the hoof of a red bull were offered at each gate, as well as a very large number of miscellaneous offerings which need not be described in detail. but all these ceremonies would not help the deceased to pass through the gates, unless be knew the names of the seven doorkeepers, and the seven watchers, and the seven heralds who guarded them. the gods of the first gate were--sekhet-hraasht- aru, semetu, and hukher

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

it with a short hop. sigil invocatory names and poetic streams: sigil 1: the sign of the wud-zauberor invocatory name: wode (woahd) poetic stream: disguised as serpent and winged god the cunning king bestowed his worth upon the man and woman, shapely formed that they would unite heaven and earth sigil 2: the sign of the fire invocatory name: azael (oz ah el) poetic stream: even the fire has horns red tines with burning life the smith hammers the heated iron love in the earth, on the anvil, strife. sigil 3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) po

eep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the hidden land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your head again to the east and return to the center. here

SOLOMON

before me beelzeboul, the prince of demons, and i sat him down on a raised seat of honour, and said to him "why art thou alone, prince of the demons" and he said to me "because i alone am left of the angels of heaven that came down. for i was first angel in the first heaven being entitled beelzeboul. and now i control all those who are bound in tartarus. but i too have a child, and he haunts the red sea. and on any suitable occasion he comes up to me again, being subject to me; and reveals to me what he has done, and i support him. 27. i solomon said unto him "beelzeboul, what is thy employment" and he answered me "i destroy kings. i ally myself with foreign tyrants. and my own demons i set on to men, in order that the latter may believe in them and be lost. and the chosen servants of god

st. and the chosen servants of god, priests and faithful men, i excite unto desires for wicked sins, and evil heresies, and lawless deeds; and they obey me, and i bear them on to destruction. and i inspire men with envy, and [desire for] murder, and for wars and sodomy, and other evil things. and i will destroy the world" 28. so i said to him "bring to me thy child, who is, as thou sayest, in the red sea" but he said to me "i will not bring him to thee. but there shall come to me another demon called ephippas. him will i bind, and he will bring him up from the deep unto me" and i said to him "how comes thy son to be in the depth of the sea, and what is his name "and he answered me "ask me not, for thou canst not learn from me. however, he will come to thee by any command, and will tell the

a three-spiked instrument, thrown on the ground to wound horses' feet. 2. bub, an unknown word. 3. a word of doubtful sense. 4. i.e. golgotha. the old legend was that adam's skull reposed in this spot, and that the cross was planted upon it] 55 "but in the place where thou sittest, o king solomon, standeth a column in the air, of purple [1] the demon called ephippas hath brought [it] up from the red sea, from inner arabia. he it is that shall be shut up in a skin-bottle and brought before thee. but at the entrance of the temple, which thou hast begun to build, o king solomon, lies stored much gold, which dig thou up and carry off" and i solomon sent my servant, and found it to be as the demon told me. and i sealed him with my ring, and praised the lord god [1. the meaning of the last part

old and one hundred myriads of silver and choice bronze, and she went into the temple. and (she beheld) the altar of incense and the brazen supports of this altar, and the gems of the lamps flashing forth of different colours, and of the lampstand of stone, and of emerald, and hyacinth, and sapphire; and she beheld the vessels of gold, and silver, and bronze, and wood, and the folds of skins dyed red with madder. and she saw the bases of the pillars of the temple of the lord. all were of one gold [2] apart from the demons whom i condemned to labour. and there was peace in the circle of my kingdom and over all the earth [1. a shekel. philo has the form s klos, i. 468. s glos is the usual spelling in the lxx. 2. there seems to be here a lacuna in the ms] 117. and it came to pass, which i was

im "what canst thou do' and he answered''i am able to remove [1] mountains, to overthrow the oaths of kings. i wither trees and make their leaves to fall off" and i said to him "canst thou raise this stone, and lay it for the beginning of this corner which exists in the fair plan of the temple [2' and he said "not only raise this, o king; but also, with the help of the demon who presides over the red sea, i will bring up the pillar of air [3, and will stand it where thou wilt in jerusalem [1. cp. the faith which removes mountains. 2. bornemann suggests that the gate of the temple called beautiful (acts iii. 2, 10) is referred to. 3. i conjecture the sense] 123. saying this, i laid stress on him, and the flask became as if depleted of air. and i placed it under the stone, and (the spirit) g

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ervices of a french west indian portrait painter named eugene pierre du simitiere, who later did the head of george washington which was used on the 1791 coin.2 the all-seeing eye appeared on du simitiere's first sketch of the seal, as the eye of providence''an adoption of a very ancient symbol of the overseeing god" franklin's own choice for a design was an old illustration of moses crossing the red sea accompanied by a quotation attributed to oliver cromwell "rebellion to tyrants is obedience to god."3 nothing came of these first designs; the matter rested until 1782 when ben franklin secured william barton, a.m. a private citizen of philadelphia, as the second designer. gaillard hunt identified william barton as the son of reverend thomas barton, rector of st. james episcopal church, hi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

h had taken up its abode in a transitory personality. the atmosphere where truth can resound seems to be found where temporal reality dissolves into nothingness. we hear nothing in the way of logical proofs of immortality. the entire discourse is designed to conduct his friends to a vision of the eternal. at that point they will require no proofs. what would be the point of proving that a rose is red to someone who can see it? what would be the point of proving the eternity of spirit to one whose eyes are open to the spirit? socrates directs our attention to concrete events, actual experiences above all to the experience of wisdom, and the fundamental quality of the struggle for wisdom: the struggle to free oneself from the superficial impressions of the senses, and to find the spirit with

ime one of the seals is opened, the living creatures declare what they know. when the first seal is broken, john sees a white horse on which sits a rider with a bow. the first universal power, or embodiment, of the idea of creation becomes visible. it has a new rider, christianity, who sets it on the right track. and through the new faith, strife is allayed. with the opening of the second seal, a red horse appears. again it has a rider. he takes away peace the second of the universal powers from the earth, so that humanity should not neglect through sloth the cultivation of the spiritual life. 132 christianity as mystical fact when the third seal is opened, the universal power of justice, now led by christianity, appears; with the opening of the fourth, it is the power of religion that app

pauline theory of knowledge is an awareness that the mystery of golgotha is the authentic source of those powers of insight and knowledge that lead the human being to the true birth of the i. in the first goetheanum, for which the foundation stone was laid in 1913, this path of knowledge was expressed architecturally in the double-domed hall from west to east. the path began in the west under the red window of knowledge. in the east, before the background 14. in beitr ge zur rudolf steiner gesamtausgabe, nrs. 37 38. 198 christianity as mystical fact of the stage under the smaller dome, would stand the statue of the representative of humanity, the christ, who is striding to meet us from east to west. rudolf steiner s path toward this noble goal of knowledge was an inner path through deserts

SYMBOLISM OF THE BANNERS

t correspondences of the cross with the feminine principle of both h and h final, we need to look at w. w is the letter attributed to the world of hryxy, and to the element of m, and the sephira of trapt. one of the most important symbols of trapt is the cross, whether in its form of the calvary cross of black with three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced can come the knowledge of the rose cross, when the rose of the spirit blooms on the universal cr

relationship. the various diagrams below provide a simple example of those concepts. for i am the alpha and omega, the beginning and the end' saith the lord, god who liveth in light, since none can come to him, or near him" hwchy hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man, see the following "o man, know god and thyself, so thou mayest know what is in heaven and on earth" what god was before the beginning in eternity: what man was before the beginning in eternity: 9 what god was in the beginning \yhla what man was in the

5 11 alchemical triangles and the hexagrams b a 5 symbolism of the banner of the east the field of the banner of the east is white, the color of light and purity. the calvary cross of six squares is the number six of trapt, the yellow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconcile

is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad; and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels, the divine self-enunciation, whose trials and sufferings form, as it were, the ornament of

dge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made on

TELESMATIC FIGURES

. a. winged, white, brilliant, radiant crown. d. head and neck of a woman, beautiful but firm, hair long, dark and waving. n. arms bare, strong, extended as a cross. in the right hand are ears of corn, and in the left a golden cup. large, dark spreading wings. y. deep yellow-green robe covering a strong chest on which is a square lamen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the crown radiates white light. a sword is girt at the side of the figu

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

a burning ring of fire" arnold schwarzenegger's 483 masonic ring, newt gingrich's t-rex dinosaur, and other mysterious messages on rings and neckties of the elite 24 ok-sign of the divine king 501 2 5 victory for the devil fabulous exploits of sir winston churchill 517 and other druid priests and llluminati servants 26 "every man and woman is a star" 537 27 lightning fall from heaven 557 28 blood red red stars, clenched fists, hammers and sickles, 563 and other signs and symbols of communist intrigue footnotes and references 589 index 599 more resources for you 621 about the author, texe marrs 623 introduction the occult script a colossal and monstrous conspiracy but let the spirit of all lies with works of dazzling magic blind you. then absolutely mine, i'll have and bind you. the devil

n star, the women's masonic organization, informs its new members that the order teaches them of their duties and obligations "by means of secret signs and passwords."13 the initiate is further instructed that she must bind herself "to preserve the most sacred secrecy respecting the work of the order."14 symbols are more than just pictures. consider: when you and i, as patriotic citizens, see the red, white, and blue flag of the u.s.a. waving aloft, many emotions are aroused in our minds and hearts. memories sometimes gush forth, feelings of love of country, home, and family; perhaps deep appreciation for our country's founders, its constitution, and for the soldiers and servicemen who have died to protect and keep us free. all this bound up in just one symbol. to the masons and other illu

h priest of satan (see richard wurmbrand's book, marx and satan. shown here in his official portrait, marx is giving an enigmatic masonic hand sign (see richardson's monitor of freemasonry, p. 74. 70 codex magica vladimir lenin, jewish mason who led the communist overthrow of the czar in russia, gives the hidden sign of the men who worship the god, jahbuhlun. lenin and his cohorts established the red terror, the brutal massacre of tens of millons. general paul von hindenburg, the notable world war i german war hero of the russian front who won numerous victories. later, in the nazi era, a blimp, named after the general, the hindenburg, was destroyed by flames while attempting to land in new jersey (u.s.a) after a celebrated transatlantic flight. many lives were lost. hidden hand of the men

massacre of tens of millons. general paul von hindenburg, the notable world war i german war hero of the russian front who won numerous victories. later, in the nazi era, a blimp, named after the general, the hindenburg, was destroyed by flames while attempting to land in new jersey (u.s.a) after a celebrated transatlantic flight. many lives were lost. hidden hand of the men of jahbuhlun 71 three red communist "heros" who conspired to establish a bolshevik dictatorship in russia: sergei kirov, mikhail levandovsky, and konstantin mekhonoshin. these men saw to the purge, torture, and death of untold thousands before they, in turn, were wiped out by stalin. levandovsky (center) is displaying his masonic "jahbuhlun" hand signal. mekhonoshin (right) wears the llluminati phyrgian cap. four gulag

as the priory of sion. hidden hand of the men of jahbuhlun 73 in this ad for hitachi electronics, napoleon is using the left-handed path (dark occultism) of magic. napoleon was also reputed to be an llluminatus and an initiate into the greater mysteries (areopagite degree. note also the sun sign (maltese) badge. now we find yet another indication of napoleon's secret society involvement. wearing red, the color of rothschild and blood, napoleon signifies his lefthand path orientation. the symbology of the threetowered church in the background of the painting (behind the curtain) signifies the boast that napoleon, a political sovereign, is also lord over the spiritual realm. in this famous painting of napoleon, the emperor is depicted using his right-hand in giving the royal arch mason hand

THAGIRION

rough the typhonian alchemy a draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of consciousness called the chepera-consciousness. in alchemy this represents the level of the yellow diamond. the sun sphere also corresponds with the topaz and gold in the alchemy of the renaissance (kether- thaumiel are also represented by gold in a higher red form. a strong feeling of lust is usually experienced when one is reaching the sun sphere. here one will be united with goals and ideals and be one with the whole of the self. this is the heaven of the religious (or hell for those who rather would go there, the boddhi level or satori in eastern mysticism. for a dark magician the rising to this level brings a feeling of total power, but not in

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

omething from the far distant past. it is, more a creation of the medieval magician, coming to us from a time when the lords of the land dwelt and ruled from their castles. even more perplexing, is that many pagan and wiccan systems name, and call upon the hebrew archangels as the watchers who dwell within these towers at the edge of the world. the singer, song writer, kate bush, on her album the red shoes, has within the lyrics of the song lily, incorporated the traditional words to summon the archangels from their watch towers gabriel before me raphael behind me michael on my right urial on my left side lily by kate bush in the craft, part of the invocation of the spirit monon also calls upon the power of these guardians to aid in the ritual working. the elements in magick are not the sa

color is deep blue, and it is used in spells for friendship, fertility, creation, and emotional healing or purification. the celtic goddess, cerridwen is associated with water. in the tarot it is the suit of cups or chalices. it is also known as briah, the creative world. fire is the element of change and passion. it is full of energy and is the essence of magick and life. its color in magick, is red, and it is employed in spells of passion, energy, purification and healing. the celtic god, lugh is associated with fire. in the tarot it is the suit of wands (sometimes swords. it is also known as atziluth, the archetypal world. the elements so far have been presented in what is know as the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and gre

eathing practice. record the results in your work journal. page 14 visualization or dharana, is the art of controlling your thoughts. this is a required skill in the art of spell casting! h color in your sitting posture, establish your breathing pattern. once you have stilled your thoughts, begin visualizing color as you breath in and another as you breath out. complimentary colors work the best. red: cyan green: magenta blue: yellow white: black h the tatwas these are: a black oval; a blue disk; a silver cresent; a yellow square; a red triangle. h motion start with simple objects, like a spinning wheel, a swinging pendulum, or a bouncing ball. avoid using living objects! again, record the results in your journal. to think, is to create! meditation comes in three basic flavors passive, act

ail ra! record the results in your journal. riding the dragon part one relaxation start by taking three slow deep breaths, clear your mind, and begin your rhythmic breathing pattern 4-2-4-2. hyou are standing upon a beach the white sand beneath your feat is as fine, and soft as baby powder. hlooking out to sea, you become aware that the waves are of prismatic light. as you watch, they change from red to orange, then to yellow, then green, on to blue, indigo, and finally violet. hslowly the waves begin to flow higher up the beach. as they wash over your feet you feel the sensation of lightness flow through your toes. hthe next wave covers you to your waist, your legs seem to dissolve into the prismatic light. hnow the waves have covered you to your chin, your arms and chest feel as light as

ity purple ambition, power, wednesday indigo psychic abilities, divination blue, dark impulsiveness, changeability, thursday blue, light tranquility, understanding, patience pink love, friendship, health green finance, fertility, growth, friday green-yellow anger, jealousy, discord yellow intellect, confidence, sunday orange encouragement, energy, attraction brown hearth, home blessing, grounding red strength, vigor, sexual passion, tuesday gold wealth, abundance, prosperity silver discretion, intuition gray neutrality, tranquility black banishing, absorption, protection, saturday you know how to use candles? ya, you light the wick. it s more than that first put on the shirt then put on the pants ca e n h d t l e gnisserd in order to practice candle magick, you must first select a new unus

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and thus indicates the neanderthals displayed a keen selfawareness and a concern for the human spirit. many burial sites have been discovered in europe and the near east. the placement of the remains reveals ritualistic elements, as the cadavers were found in a sleeping or fetal position. some remains have also been found with plants or flowers, placed in the hands or the body, and sometimes with red pigment, possibly used in a symbolic rite. some neanderthals were found buried together in a group, meaning that entire family groups remained united after death. one of the most interesting burial sites contained remains that had been carefully placed in the fetal position on a bedding of woody horsetail, a regional plant. this particular neanderthal was also buried with several varieties of

ucted burial rituals of a quality that would qualify them as religious. however, it is known that they buried their dead with care and consideration and included food, weapons, and various personal belongings with the body. even the neanderthal species (c. 100,000 b.c.e) placed food, stone implements, and decorative shells and bones in the graves with the deceased, which they often covered with a red pigment. since there are no written scriptures describing the purpose of including such funerary objects in the graves (writing was not developed until the fourth millennium b.c.e, one must presume the placement of weapons, food, and other utilitarian items beside the dead indicates that these prehistoric people believed that death was not the end. the member of the tribe or clan who was no lo

suffered a heart attack. it seemed to me that i was high up in space, he wrote. far below i saw the globe of earth, bathed in a gloriously blue light. below my feet lay ceylon, and in the distance ahead the subcontinent of india. my field of vision did not include the whole earth, but its global shape was plainly distinguishable. the psychoanalyst described the reddishyellow desert of arabia, the red sea, and the mediterranean. the sight of the earth from this height was the most glorious thing i had ever seen, jung said, estimating that his consciousness would have had to have been at least a thousand miles up to have perceived such a panoramic view of the planet. he was most emphatic in stressing his belief that the experiences he had during his heart attack were not the products of imag

out a pocket by one corner. it flew around and then came back and went in again and i wasn t dead any more. hemingway used his own near-death experience in a farewell to arms when he has his fictional hero, frederick henry, undergo a similar experience. the novel s protagonist is also positioned in the italian trenches when a blast-furnace door is swung open and a roar that started white and went red in a rushing wind. henry feels his spirit rush out of himself and soar with the wind. he believes himself to be dead and realizes that there is an existence beyond physical death. then instead of going on, i felt myself slide back. i breathed and i was back. dr. robert crookall, a british biologist and botanist, was one of the great pioneers in the clinical study of near-death experiences. cro

n the smallest details of grace s life and death could be explicitly documented through contemporary newspapers and police reports. in goldberg s actual transcript of the regression in which ivy/grace recalled the details of the murder that took place on tuesday night, may 17, 1927, grace had ditched her boring husband chester and gone shopping. although her new bobbed hairstyle, short skirt, and red shoes might be everything that dull old chester hates, jake finds them magnetically appealing. when he picks her up that night, jake has already had a few too many drinks. as goldberg listened to ivy/grace altering her voice to speak both parts, jake s foul temper is displayed, and the two of them get into a heated argument as they drive. jake is angry that she dresses so cheaply and is still

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-line? toronto star, january 15, 2002 [online] http//www.thestar.com/nasapp/cs/ contentserver?pagename=thestar/layout/ article_prin. monroe, robert a. far journeys. new york: doubleday, 1987. muldoon, sylvan, and hereward carrington. the phenomena of astral projection. london: rider& co, 1966. phantoms almost every city, town, or village in the world has a bit of folklore about a phantom dog with red eyes that guards the grave of a master long dead, a phantom nun who still walks the ruins of a convent that burned to 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 14 ghosts and phantoms russ tamblyn, clair bloom, and richard johnson in a scene from the 1963 movie the haunting (the kobal collection) the ground decades ago, a phantom horseman who patr

rified wood cutters have returned to the base to tell of bleeding and wounded men who stumble about in the jungle. always, they describe the men as grim-faced and carrying rifles at the ready. marines on jungle maneuvers have reported coming face to face with silently stalking phantom scouts of that desperate laststand conflict of more than 60 years ago. many have claimed to have seen a beautiful red-headed woman moving silently among rows of ghostly wounded, ministering to their injuries. most often seen is the ghost of a nurse in a red cross uniform. soldiers on night duty who have spotted the phantom have reported that, shortly after she fades into the jungle moonlight, they find themselves surrounded by rows and rows of groaning and dying men in attitudes of extreme suffering. accordin

dible prowess of the tedworth drummer. allowed to sleep. at last mompesson arranged to have the children taken to the house of friends. at this tactic, the drummer pounded severely on mompesson s bedroom door, then quit its post there to show itself to a servant. the terrified man told mompesson that he could not determine the exact proportions of the entity, but he had seen a great body with two red and glaring eyes, which for some time were fixed steadily upon him. when the children were returned to their home, the thing seemed to want to make up to them. the mompessons and their servants could hear distinctly a purring, like that of a cat in the nursery. the contented purring, however, turned out to be but another ploy of the devilish drummer. four hours later, it was beating the childr

solate in laboratories for study as shc. in 1960, louise matthews of south philadelphia survived an eerie experience that might substantiate the theory of ball lightning as a factor in at least some of the mysterious cremations that have taken place throughout the world and throughout all recorded time. matthews claimed that she was lying on her living room sofa when she glanced up to see a large red ball of fire come through both the closed window and the venetian blinds without harming either. at first matthews thought that an atomic bomb had fallen, and she buried her face in the sofa. but the ball of fire passed through the living room, into the dining room, and drifted out through a closed dining room window. matthews said that it made a sizzling noise as it floated through her house

she stated that she even saw the creature for herself on three occasions. the first time that she sighted the orang pendek, she admitted that she was so shocked that she didn t snap a picture. she hadn t really expected to see an actual bipedal erect primate. she remarked that the orang pendek is wonderfully camouflaged because its colors correspond to those of the forest floor beige, tawny, rust red, yellow tan, and chocolate brown. if the creature remains immobile, she said, it is impossible to see. the orang pendek may be the most likely of the bigfoot-type creatures to be proved to be real. too many scientists have heard its calls, followed its trails through the jungle, and caught glimpses of the creature. on october 29, 2001, the london times reported that t h e g a l e e n c y c l o

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trol over businesses and corporations by nations and states will be terminated. the great giants of finance will be able to disregard the laws and dictates of all governments, including those of the united states. as the twenty-first century dawns, a new system of fascism will emerge under the guise of free trade practices that will be guided by the illuminati. the bilderbergers have approved the red chinese model of economics as the standard for the emerging european superstate and the united states. as in red china, all dissidents will be dealt with severely and placed in work camps. as soon as the program can be implemented, citizens in every nation will be issued the universal biometrics identification card. a gestapo-like police state will be established to enforce the dictates of the

he disastrous battle of tiberias, where the saracen army under the generalship of saladin (1137.1193, the sultan of egypt and syria, thoroughly defeated the christians and reclaimed jerusalem. the second of the great orders of knighthood was founded in 1117 by two french knights and was originally known as the knights of the temple of solomon and later as the knights templar or the knights of the red cross. hugues des paiens and geoffrey of saint-omer, two compassionate nobles, had 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 secret societies 19 observed the hardships endured by christian travelers en route to jerusalem and decided to serve as guides and protectors for the defenseless pilgrims. the warrior guides soon gained a reputation for the

sed only nine members and were known by others as the gpoor soldiers of the holy city. h it was said that hugues and geoffrey only had one horse between them when they first began their missions of benevolence. then, at the council of troyes in 1127, st. bernard of clairvaux (1090.1153) drew up a code for the order and designed an appropriate uniform, consisting of a white tunic and mantle with a red cross on the left breast. pope honorius ii (d. 1130) approved the following rules of conduct and discipline for the order in 1128. to recite vocal prayers at certain hours. to abstain from meat four days in the week; to cease hunting and hawking. to defend with their lives the mysteries of the christian faith. to observe the seven sacraments of the church, the fourteen articles of faith, the c

lieutenant, a steward, a marshal, and a treasurer. the states of christendom were divided into provinces, and over each was set a grand master. the grand master of jerusalem was considered the head of the entire brotherhood, which grew in numbers, influence, and wealth to become one of the most powerful organizations in the medieval world. counts, dukes, princes, and even kings sought to wear the red cross and white mantle of the templar, an honor which was recognized throughout europe. in 1139, pope innocent ii (d. 1143) granted the templars an unprecedented mark of papal approval: the churches of the templars were exempt from interdicts; their properties and revenues were free from taxation to either crown or holy mother church. the templars now had the prestige of being triumphant crusa

ong the religious that the rosicrucians were satanists who sought only to delude europe into sin. in spite of entreaties, threats, and demands, no rosicrucian stepped forward to identify himself, and the society remained secret.the most secret of all secret societies. it is interesting to speculate that the symbol of martin luther, the protestant reformer and founder of the lutheran church, was a red rose and a cross, which remains the emblem of lutheranism. could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is the great francis bacon (1561.1626, whose unfinished manuscript, the new atlantis (1627, descri

THE GOD OF THE WITCHES

aid to record any information about thoseterrifying people.the colours of the fairies' dresses were due to dyes, produced and used like those still employed in countryplaces. the number of indigenous plants from which dye-stuffs are obtained is surprisingly large, such plantsare to be found in all parts of the british isles and the dyes cover the whole range of colour. lichens give veryfine dyes, red, yellow and blue; besides these, other plants and trees have been in use from time immemorialand dyes are still made from their roots, bark, leaves and fruit. all combinations of colour and shade can bemade by mixing the dyes, but it is perhaps worth noting that there is no record of yellow being worn by thefairies; blue, black, green, and a little red, were the chief colours. green was the fa

conical caps of the fairies were like therush helmets which children made, and like those commonly worn by swedish lapps. in ireland[25] afairy-man was "like a boy of ten or twelve years old, only more broad and bulky, dressed in a grey little coat,and stockings of the same colour, with an old little black woollen hat" in the isle of man" the fairies weredressed in undyed wool with little pointed red caps. in wales[27] the male fairies had "red-tripled caps andthe ladies a light fantastic headdress which waved in the wind. the fairies of upper brittany[28] wore a kind the god of the witcheschapter ii. the worshippers21of cap "like a crown, which seemed to be part of their person" at hildesheim[29] the local goblin wasdressed like a peasant, but so invariably wore a hood that he was called

beliefs of modernfrance give the clue as to its importance.[25] according to traditions still current, there is a fixed number of the god of the witcheschapter iii. the priesthood27witches in each canton, of whom the chief wears the garter in token of his (or her) high position; the right ofbecoming chief is said to go by seniority. in haute bretagne[26] a man who makes a pact with the devil hasa red garter. the red garter figures also in one of croker's stories of irish fairies,[21 "the cluricane showedtom where the crock of gold was buried under a big boliaun (ragwort. tom tied his red garter round it torecognise it again, while he went to fetch his spade. on his return he found every boliaun in the field had ared garter tied to it. here the garter had obviously been used as a means of m

30]a string-as a garter, a "point" or in the cap was an ordinary part of the dress, and it is very remarkable howoften it is mentioned in the descriptions of the devil's costume. the scotch thom reid[31] wore a cap "closebehind and plain before, with silken laces through the lips thereof; the lancashire mamilion[32] was in asuit of black tied about with silk points; the swedish antecessor[33] had red and blue stockings with longgarters. the importance of the garter is shown in the witch dance of the palaeolithic painting (plate ix),where the male figure, who stands in the centre wears a garter on each leg standing out on either side of theknees. it seems therefore not unlikely that the string was a symbol of authority worn on a part of the personwhere it would be visible to all and yet wou

devil sets his seale upon them. this is commonly some sure marke in some secret place of their bodies,which shall remain sore and unhealed until his next meeting with them, and then for afterwards prove everinsensible. the author of the lawes against witches and conjuration, published "by authority" in 11645,states that "the devil leaveth markes upon their bodies, sometimes like a blew-spot, or a red-spot like aflea-biting. sir george mackenzie,[31] the great scotch lawyer, writing on the legal aspect of the subject,says "the devil's mark useth to be a great article with us, but it is not per se found relevant, except it beconfest by them, that they got that mark with their own consent; quo casu, it is equivalent to a paction. themark is given to them, as is alledg'd, by a nip in any part

THE GOLDEN ESSENCE

aren t accessing that theme at the highest level or awareness, you are still gaining it s power- because just the act of the basic housle as it is normally done, regenerates the participants, into people who are fully aware of their one- ness with the otherworld and the transformative powers it contains. nothing can beat the simple, traditional, and earthy or primal feel of blessing the bread and red drink in the name of the horned one and his lady, and drinking and eating, and sharing the remains with the ground, blessing them and offering them to the hidden people below- the feeling of connection and sharing that emerges from this powerful and simple rite is precisely the blessing, the point of the housle. that feeling of union and bliss, or of power and shared strength and closeness, wh

s of the craft and the things that symbolize them, such as the act of spinning, the earth, and the moon. only females pass mitochondrial dna to their children; mothers therefore have a special and unique connection to their children, which gives them the hallowed status in tradition of being the members of the distaff line, or the means by which ancestral spirits return to incarnation. it was the red line, the blood or womb line of the mother s family that the dead used to re-enter serial time in the form of reborn humans; this is a deep mystery that is central to the importance of the deep feminine. the masculine mysteries the masculine mysteries have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the

and embody all of the deepest mysteries of our pagan forebears. let us begin by looking at some parallels between the substances of the housle and the deep mythology that lies at its heart. bread and wine bread and wine are used in the standard housle, though mead is also sometimes used as a replacement for the wine, for reasons that we will discuss. the bread and drink are supposed to be dark or red, mostly because the food of the dead, or the food of the underworld was traditionally held to be red; the pomegranate seeds, always a fruit associated with the underworld and the feminine mysteries, were red- the daughter herself ate pomegranate seeds while in the underworld in the greek myth. the color red was traditionally associated with not only blood and life, but with the primal givers o

he underworld and the feminine mysteries, were red- the daughter herself ate pomegranate seeds while in the underworld in the greek myth. the color red was traditionally associated with not only blood and life, but with the primal givers of life; some traditions referred to the dame as the bloodmother. the ancients in the british isles were sometimes buried with their bones or bodies smeared with red ochre or some other coloring, as well as the bones of killed animals, like deer, that the community consumed, to ensure that the dead would return to life. the red meal is another name for the housle, and this is easily explainable. the living eat the food of the dead, becoming like dead themselves, so that the dead can eat the food of the living. a two-way sharing and regeneration occurs, on

child, the glorified essence of reality or fire, returning at last to raise up the earth, and all beings and things, into immortality, filling them with awareness of ultimate truth and purifying all illusions. it is the best possible ending, and the best possible beginning, all rolled into one; the true resolution and renewal. the housle of the green stone, or the true housle any of the housle or red meal rites that i have written can be understood, on many levels, through the words in this essay, but it was the feast of wren hill that was and is the basic housle that was used as the explanation model for this work. as i have striven to communicate, the housle is a substance corollary, a physical harmonic to pagan mythology. that mythology is itself a harmonic, a reflection of the deep pat

THE KEY TO THE MYSTERIES

nsupportable yoke of mosaic pharisaism, jesus welcomed all men to the brotherhood of the only son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over ea

umph over nature itself, and produces truly strange phenomena. the material body, deluged with fluid, seems to participate in the fluidic qualities, it escapes from the operation of the laws of gravity, becomes momentarily invulnerable, and even invisible, in a circle of persons suffering from collective hallucination. the convulsionaries of st. medard, as one knows, had their flesh torn off with red-hot pincers, had themselves felled like oxen, and ground like corn, and crucified, without suffering any pain; they were levitated, walked about head downwards, and ate bent pins and digested them. we think we ought to recapitulate here the remarks which we published in the "estafette" on the prodigies produced by the american medium home, and on several phenomena of the same kind. we have nev

explained the characters according to magical science and the true keys of the qabalah. the disciple of vintras also communicated to us the description and design of the pontifical vestments given, said he, by jesus christ himself to the pretended prophet, during one of his ecstatic trances. vintras had these vestments made, and clothes himself with them in order to perform his miracles. they are red in colour. he wears upon his forehead a cross in the form of a lingam; and his pastoral staff is surmounted by a hand, all of whose fingers are closed, except the thumb and the little finger. now, all that is diabolical in the highest degree. and is 150 it not a really wonderful thing, this intuition of the signs of a lost science? for it is transcendental magic which, basing the universe upon

this prodigy spread abroad, and the israelites rushed towards the shore in a mob. all saw, or pretended to see, the marvellous apparition: they were, in number, twenty thousand, according to the chronicler, whom we suspect to be slightly exaggerating in this respect. immediately heads 231 grow hot, and imaginations wild; they believe in a miracle more startling than was of old the passage of the red sea. the jews form in a close column, and run towards the sea; the rear ranks push the front ranks frantically: they think they see the pretended mosses walk upon the water. a shocking disaster resulted: almost all that multitude was drowned, and the hallucination was only extinguished with the life of the greater number of those unhappy visionaries. human thought creates what it imagines; the

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

nt from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red was traditionally the color of set, lucy lamie13 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the 9 in widdershins, counter-clockwise movement 10 the black book, the mes haf, a holy book of the yezidi. 11 called also seth or set-an. 12 force of nature or that of a god, indicating by definition a separate or antinomian force. 13 egyptia

THE MAGICIAN S KABBALAH

he man, it refers to the mystic state of the magus (the grade assigned to chockmah) which is utterly opposite to the uninitiated state in that it is connected directly to the divine (wise one of chockmah) rather than the normal state of being connected to malkuth (ego state of yesod. emperor the emperor has aries assigned to it in the zodiacal attributions, and this fits neatly with the burst of "red" energy of the spring equinox as a lower manifestation of the cosmic burst of creation in chockmah. the emperor is the law and the logos as is the magus, who gives the "word of the aeon. the tarot cards in the lesser arcana are related to each of the sephiroth based on the simple principle of equal numerations. thus, the aces are attributed to kether, the twos to chockmah, and so forth, down t

our to a theory similar to sound, where notes vibrate across octaves to achieve different levels of sound. the maxim of colour, sound and number systems is that they all relate to frequencies of vibration, and the universe is seen as a constantly active system which may be reduced to ranges of energy arrayed in levels of frequency. king scale: blue- the sky (masloth. empress scale: white, flecked red, blue, yellow- the robe of the justified osiris is of these colours, which are those of the creative energy fulfilled as white. emperor scale: blue pearl grey- derived from the king and queen scale by simple admixture. queen scale: grey- refers to the cloudy appearance of the human seed, and the transmission of the white of kether to the black of binah. also the grey traditionally associated w

e emperor. these show the action of the process of binah thus: the magician is the logos, the creative word issued from chockmah as the universal will, given direction and the light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the passive pillar of form, symbolises the ultimate feminine archetype, that of the great mother. the feminine can be broken down into a two-fold division, and a three-fold one: two-fold system ama: the dark, sterile, mother. light isis aima: the bright, fertile, mother. dark isis three-fold system sattva: goodness; maiden

rah is said to be that of anger. it is also connected, in a more positive sense, with discipline and energy. obviously, these aspects are counterbalanced by those of chesed "loving kindness" or "mercy, on the opposite side of the tree, across the path marked by the "strength" card of the tarot. indeed, that card can be taken to depict the harmonised relationship between geburah, symbolised by the red lion, and chesed, symbolised by the peaceful lady, whose own demeanour in sufficient to placate the beast. it should be noted that geburah is passive to chesed, and that as dion fortune states, many of the social and psychological problems we face can be modelled by our constant functioning, inappropriately, with an active geburah. that is to say, we shoot first and ask questions later, or all

sitory. if something is "real, no amount of doubt, analysis, examination, and so forth will destroy it. thus the principle of occam's razor (the simplest explanation will suffice in cases of doubt) is a sound one. a final note comes from the "thirteen petalled rose, where an analysis of the kiddush ritual (that performed on the eve of the sabbath, states that the cup signifying reception contains red wine, expressing an aspect of geburah, but has a small amount of water added to represent the mercy of chesed. it is important in all acts to harmonise geburah and chesed in tiphareth to achieve equilibrium, as will be examined in the following chapter. chapter nine; tiphareth, the hub of sacrifice the text of the sepher yetzirah regards tiphareth as a "mediating intelligence" which multiplies

THE MARTINIST OPERATIVE GENERAL RITUAL

d misinformed critics. finding among students of the mystery of divine name- names like a. kircher with his 'oedipus aegyptiacus (rome, 1655, or that of archangelo de borgonovo, we see that martinists of tradition using the divine name- ieshouah- are in very good company. to use a metaphor, just like the angel separated the israelites from the egyptians at the time of the symbolic crossing of the red sea, so also the letter shin separates, into two parts, the four letters of the initial tetragram i.h.v.h, expressing the living god, god of the world, the manifested god; the two numerical values thus obtained are very significant. yet, how more significant is this insertion of shin, the mother-letter designating the fire, into the centre of the tetragram, when one recalls the words from the

ed, it is necessary to close it for at least 12 hours before the operation and, after having it well ventilated, a small quantity of incense should be burned to purify it. once the room is closed, it is absolutely necessary to forbid entry into it to any woman during her menstrual "impurity. 4. clothing: the best, of course, is to wear an alb made of white linen as it is a traditional vestment. a red, silk or cotton cordelier is worn, long enough to make two turns around the waist and to hang over the left leg in two fringes. the fringes, each no more than 24 inches long, should end, each, with a tassel made of the same material ie: cotton or silk. such albs and cordeliers can be obtained from the choral and church supplies firms, but of course, they can be self-made as well. cotton sheeti

his efficacy on the immediate 'planes, and that he is exposing himself to the penetration of certain psychic currents which can take away from him a part of his own spiritual powers. the operator clothed in an alb or not, will wear a bandolier or a collar proper to his/her degree but without the usual jewel of the order. 5. operational cloth: the operational cloth is made from a piece of crimson red cloth, linen or silk, approximately 25 square inches- which is according to the dimensions of the pyramid cubit, the sacred cubit of the egyptians, which served as a unit of measure since the construction of the temple of solomon7. the traditional martinist pantacle, of approximately 8 in. in diameter should be embroidered, painted or otherwise adorned in lace, in black and white, in the centr

nal martinist pantacle, of approximately 8 in. in diameter should be embroidered, painted or otherwise adorned in lace, in black and white, in the centre of this cloth. it will be perfectly satisfactory and as efficient, to place as a substitute the metal jewel of the order on the right side of the central luminary, if the pantacle cannot be embroidered, etc. the pantacle should be embroidered in red and white if the operational cloth is made of white linen or silk. the operational cloth should be hemmed plainly, without any trimmings like a fringe, lace, etc. 6. accessories: a metal candlestick of proper height will be required to hold the central luminary and will be placed, at the proper time, in the centre of the pantacle. another candlestick, a smaller one, will also be required, to h

THE MIDDLE PILLAR

al adventure and a close friendship.8 regardie, as we knew him, was small in stature but great in spirit. in h s later years, the shyness and ihbition of h s youth was gone. in its place was a vitality, a ready smile, a no-holds-barred honesty, and a mischievous scorpio sense of humor. he enjoyed good food and drink, boxing, professional wrestling, salvador dali, and mozart. he enjoyed the unique red rock outcroppings of sedona as much as he enjoyed playfully teasing the local new age inhabitants of that town.9 although regardie believed that no magician should be poor or have to struggle to make a living, he was adamantly opposed to the idea of spiritual gurus or magical groups exploiting students for personal financial gain.10 on march 10,1985, regardie died of a massive heart attack whi

ve hues. the whole figure, the visualization complete, will be gracious and slight and airy, and the mauve which touches up and brings out the vivid pale yellow will cause the robes to flash and shimmer, giving the impression of shot silk. it may also appear that a gentle breeze is wafted from behind the figure. in the south, the archangelic form to be imagined will have a predominance of flaming red, touched here and there by vivid flashes of emerald green. in the hand of the figure will be seen an uplifted sword of steel, while little tongues of fire will lick the browned earth about the bare feet. an intense radiation of heat should be sensed from michael. watery characteristics will mark the nature of gabriel in the west, and blue offset by orange will be its color. a blue chalice of w

ification by means of again expanding consciousness, whilst surrounding himself with the colossal magical figures of the archangels comprises the next important stage. the final the qabalistic cross and the pentagrain ritual 63 task is to visualize, before performing the qabalistic cross again, a pentagram of fire burning on the breast. seen on the back is a hexagram, its ascending triangle being red in color, and its descending triangle of blue, both triangles to be interlaced.31 i hope the student will not be frightened by ths mass of directions, for he can be assured that the exercise is not nearly as obscure or terrifying as it sounds. practice will make perfect, and the realization of the goal to be acquired will provide sufficient confidence to enable him to pursue the practice still

ned and non-natural conditions, and on the other hand with the superficial levels of the instinctual life, concerned with primitive things, of self-assertion and the unbridled gratification of its every w h an d caprice. it is ths new factor of adjustment whch comprises the principal impetus to what has been variously called in the east the golden flower, and in mediaeval europe the growth of the red rose upon the cross of gold.3 it is the stone of the philosophers, the medicine of metals.4 to the four central sephroth plus the shadowy daath as the fifth, are attributed divine names-whch, as in the former exercise, are to be vibrated powerfully in conjunction with the imaginative formulation of various images. let me expatiate upon these divine names by stating that they may be considered

urah 6. tiphareth 7. netzach 8. hod 9. yesod 10. malkuth ahih y0h9 h v h l l yhvh alhim 1 1 4 alhirn b o r l yhvh aloah ve daath yhvh tzabaoth19 alhim tzabaoth21 shaddai a1 chai adonai ha-aretz tzadkiel15 a r n a e l l raphael a n a e l o michael gabriel sandalphonz3 crown of head white left side of brain grey right side of brain black nape of neck lavenderblue13 left shoulder blue right shoulder red heart o l d l left hip green right hip orange genitals puce22 feet mixed colors24 it will be noticed that the attributions of daath are deficient in an archangelic name. this is because the sphere is, in reality, no part of the traditional tree of life. the latter consists of ten spheres only and it was with these ten spheres that the ancients occupied themselves and provided the necessary cor

THE MOTHMAN PROPHECIES

on sunday, november 27, 1966, when, as she passed the deserted greens of the mason county golf course outside of new haven, west virginia, she suddenly saw a huge gray figure. it was shaped like a man, she said, but was much larger. it was at least seven feet tall and very broad. the thing that attracted her attention was not its size but its eyes. it had, she said, large, round, fiercely glowing red eyes that focused on her with hypnotic effect "it's a wonder i didn't run off the road and have a wreck" she commented later. as she slowed, her eyes fixed on the apparition, a pair of wings unfolded from its back. they seemed to have a span of about ten feet. it was definitely not an ordinary bird but a man-shaped thing which rose slowly off the ground, straight up like a helicopter, silently

ght up like a helicopter, silently. its wings did not flap in flight. it headed straight toward connie's car, its horrible eyes fixed to her face, then it swooped low over her head as she shoved the accelerator to the floorboards in utter hysteria. over one hundred people would see this bizarre creature that whiter. connie's conjunctivitis lasted over two weeks, apparently caused by those glowing red eyes. at the tune of my first visit to point pleasant in 1966 i did not relate the winged weirdo to flying saucers. later events not only proved that a relationship existed, but that relationship also is a vital clue to the whole mystery. v. max's kansas city is a famous watering hole for new york's hip crowd. in the summer of 1967 an oddball character wandered into that restaurant noted for i

icle occupying about fifty square feet of area. a gray-haired, grim-visaged lieutenant colonel named maston m. jacks held forth there, sitting behind a cluttered desk and jangling phones. his job in those days was to handle reporters inquiring about the ufo situation. his opening line was a show-stopper "there's nothing to it, mr. keel. it's all a lot of hearsay" on another desk there was a large red folder with the words top secret emblazoned in big black letters. while we talked, a secretary entered and put a newspaper clipping into the folder. my first conversation with lieutenant colonel jacks quickly turned into an argument. he parroted the well-known air force anti-ufo line and i explained gently that i had seen some of the damned things myself. at one point he pulled himself up and

vishnu and krishna traveled around the heavens on the back of a great garuda. north american indians have extensive legends about the thunderbird, a huge bird said to carry off children and old people. it was accompanied by loud noises, hums, buzzes and, apparently, rumbles from the infrasonic and ultrasonic levels. known as piasa to the indians of the dakotas, it was supposed to have terrifying red eyes and a long tail. we are dealing with three types of phenomena in these cases. the first is the winged man; the second is a giant bird, so huge it is a biological impossibility; third, we have a monstrous demon with red eyes, bat's wings, and a body closely human in form. all three are probably interrelated. research is still fragmentary but there is journalistic evidence that the winged m

t of october 9, 1946, when a bluish-white winged object appeared in the sky. it looked like an extremely long airplane carrying two reddish lights and it left a luminous contrail "the strange object was certainly no airplane" one witness told harold t. wilkins (1 "the wings, which moved, were too wide for any bird. indeed, they were rather like the wings of a butterfly. the whole object emitted a red glow" the object was especially conspicuous as it crossed the face of the moon. some of the witnesses thought it. resembled a gigantic bat. astronomers have also reported similar objects. in popular astronomy, 1912, dr. f.b. harris stated "lathe evening of january 27, 1912,1 saw an intensely black object, like a crow, poised upon the moon. i estimated it at 250 miles long by 50 miles wide. i c

THE NECRONOMICON SIMON VERSION

nour to the female principle, personified as the goddess. the goddess has also been worshipped all over the world, and under many names, but is still essentially the same goddess. that tiamat was undoubtedly female is to the point; and that the chinese as well as the sumerians perceived of two dragon currents, male and female, gives the researchers a more complex picture. the green dragon and the red dragon of the alchemists are thus identified, as the positive and negative energies that compromise the cosmos of our perception, as manifest in the famous chinese yin-yang symbol. but what of inanna, the single planetary deity having a female manifestation among the sumerians? she is invoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld a

ient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azugbel- ya was no stranger to me than this sight

cal fear, that of the possibility of robbers, took hold of me and i rolled behind some weeds, trembling. another voice joined the first, and soon several men in the black robes of thieves came together over the place where i was, surrounding the floating rock, of which they did not exhibit the least fright. i could see clearly now that the three carvings on the stone monument were glowing a flame red colour, as though the rock were on fire. the figures were murmuring together in prayer or invocation, of which only a few words could be heard, and these in some unknown tongue; though, anu have mercy on my soul, these rituals are not unknown to me any longer. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in

the finest silk and lain aside until such time as it is needed. the number os shammash is twenty and this is his seal: the god of mars is the mighty nergal. he has the head of a man on the body of a lion, and bears a sword and a flail. he is the god of war, and of the fortunes of war. he was sometimes though to be an agent of the ancient ones, for he dwelt in cutha for a time. his colour is dark red. his essence is to be found in iron, and in all weapons made to spill the blood of men and of animals. his gate is the fifth you will see as you pass the zones in the rituals that follow. his step on the ladder of light is red. this is his seal, which must be engraved on a plate of iron, or on paper in blood, when mars is in exaltation in the heavens. it is best done at night, far from the hab

i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russuluxi! saggtamarania! ia! ia! atzarachi-ya! atzarelechi-yu! bartalakatamani-ya kanpa! zi dingir uddu-ya kanpa! zi dingir ushtu-ya kanpa! zi shta! zi daraku! zi belurduk! kanpa! ia shta kanpa! ia! the invocation of the nergal gate spirit of the red planet, remember! nergal, god of war, remember! nergal, vanquisher of enemies, commander of hosts, remember! nergal, slayer of lions and of men, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken and remember! from the great gate of the lord shammash, the sphere of the sun, i call to thee! nergal, god of the sacrifice of blood, remember! nerga

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

tune. hazel nut, nut, nut. bring me luck, luck, luck. heal my mind, mind, mind. may wisdom find, find, find it s way to me, me, me and may i be, be, be blessed by three, three, three. eliza fegley http//www.sacredspiral.com ball of protection ball of protection, round and smooth, i need your help to make my move. let s get the ball rolling. the future s ahead. heal me with blue and make my energy red. i take my first step now. i am freed from the past. keep the ball rolling. i am myself at last! to bring about quiet, say: hush like a whisper the wind through the trees softer and softer a summer s breeze eliza fegley http//www.sacredspiral.izof 273 part one: the beginning 6 of 273 chapter 1.1- the great illusion thou shalt have no other gods before me. thou shalt not make unto thee a graven

THE PATH OF KABBALAH

, it is a sign that i have come to recognize the evil in me. at such a state i will be rewarded with the alteration of the aim to in order to bestow. the passage from lo lishma (in order to receive) to lishma (in order to bestow) is in fact, the crossing of the barrier between our world and the spiritual world. such a state is called birth, the acquisition of the screen; it is the crossing of the red sea that separates between egypt and the land of israel. there is only one origin to spirituality- the creator. only the aim changes when one attains spirituality. the will to receive does not diminish as a result of it, but continues to grow and renew itself in every spiritual degree. we said earlier that everything has already been created and there are no innovations anymore. it is true tha

THE SHADOWED ONES

by noon when the sun is in its height does one seek shaitan called iblis in the south with the blade of cain do summon with thy heart the adversary who shall be met in the mirrored adobe of hades, of darkness and shadow gleam by midnight let the sun envenom your spirit, naked in spirit you are left to cloth yourself in serpent skin, to see as the eye of the adversary before all. let the angelick red dragon ascend through your spine and open your senses about you. by the south east does shamsiel carry forth the weapons of the sun and the very pretense of azazel let the fires which envelope him be given freely as a gift to the wise. by the east shall then lucifer-azazel be called forth, who is azal ucel the bringer of light. by the blood baptized vessels of the skull and athame of cain does

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

derstand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to interpret the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-like have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i

ys that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, deepening into a limitless amethyst, darkens, and the sun goes out. the spangled pall of night is drawn, and the lull of death is o fer us; but no, hark! the distant boom of a beetle is carried across the still glowing welkin, it is the signal drum announcing the marriage of

phy as well, namely. ecstasy. in ggargoyles h we find several truly wonderful picture poems. thus in gthe white cat h: hail, sweet my sister! hail, adulterous spouse, gilded with passionate pomp, and gay with guilt: rioting, rioting in the dreary house with blood and wine and roses splashed and spilt about thy dabbling feet, and aching jaws whose tongue licks mine, twin asps like moons that curl, red moons of blood! whose catlike body claws, like a white swan raping a jet-black girl, mine, with hysteric laughter c *gargoyles, vol. iii, p. 86. and the following four verses in gsaida h are superb: the spears of the night at her onset are lords of the day for a while, the magical green of the sunset, the magical blue of the nile. afloat are the gales in our slumberous sails on the beautiful b

h each time she passes such a one. we have by now certainly slightly diverged from true love, let us now enter those enchanting realms of free love, which is true love in its truest form. nina is our guide, pointing us out the hill-top road which will lead us above the social plain, and awed by the mystic love of woman, racing and maddening from the crown of flame, the monolithic core of mystical red fury that is called a woman fs heart *tannhauser, vol. i, p. 232. enter the sphere of free love, and sit by the side of alice, look into the depth of her eyes, the depths of her heart. as a seeker sees the gold in the shadow of the stream; see there her love, as a diver sees the pearl in the shadow of the sea; and murmur not above our breath ah! you can love, true girl, and is your love for me

en came the one woman who looked so deeply in his eyes till hers grew, shielding the sun, as a purple ring: then in the uttermost profound i saw the veil of love fs unalterable law lifted, and in the shadow far behind dim and divine, within the shadow blind my own love fs face most amorously draw out of the deep toward my cloudy mind. o suddenly i felt a kiss enclose my whole live body, as a rich red rose folding its sweetness round the honey-bee! i felt a perfect soul embracing me, and in my spirit like a river flows a passion like the passion of the sea *mysteries: lyrical and dramatic. vol. i, p. 100. so ends the first part of this mystical and symbolic poem, in the second part the queen speaks, her love is similar to that of galice, h if not sublimer: gi was so glad he loved enough to

THE TAROT OF C C ZAIN

symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanum ii is figured by a woman seated at the threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories surmounted by a lunar crescent. from the tiara a veil falls over her face. she wears upon her bosom the symbol of the planet mercury, and carries upon her knees an open book which she half covers

canum v may briefly be read either as religion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sign of the pentagram. from his brow the sacred serpent thrusts its head; and at his feet kneel two men, one dressed in red and the other dressed in black. the hierophant, supreme organ of sacred science, represents the genius of good inspiration, of mind, and of conscience. the column at the right symbolizes divine law, that on the left symbolizes the liberty to obey or to disobey. the triple tau, or cross of three bars, is emblem of divine fire penetrating the three worlds, spiritual, astral, physical, in order t

triple tau indicates his receptivity to the divine force; and the gesture of his right hand--making the pentagram- indicates his use of this divine energy to command the obedience of all sub-mundane atoms of life, and to hear the voice of heaven in the silence of the passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is figured by a man standing motionless at the angle formed by the conjunction of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women

THE WITCH CULT OF ZOS VEL THANATOS

e spirit which rises from flesh, the angelick daemon which is both beast and spirit, the independent consciousness which goes forth to the luciferian/celestial sabbat. the sleeping offer their veins to the mouths of the black adept, who then drinks in turn from the wound of lilith az, the fountain of trshna, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch with her familiars and servitors, sexual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fe

THE ABYSS AND TABAET

d up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration

THE BOOK OF GATES

dden-'o ye utau of the earth, whose duty it is to stand) near his habitation, whose heads are uncovered, and whose arms are hidden, may there be air to your nostrils, o utau, and may your funeral swathings be burst open, and may you have the mastery over p. 108 your meats, and may you have peace (or, crest) in that which i have created. their food is of bread cakes, and their bread is made of the red grain, the draughts which they drink are of [cool] water, and their meat is given unto them because of the whiteness (or, brilliance) of their apparel in the tuat" click to view the-twelve holy gods who are in the tua.t on the right hand side of this division of the tuat the boat of the sun passes twelve shrines, each of which has its doors thrown wide open, and so permits us to see a god in m

have abundance to overflowing [in all things' and these gods say unto ra-'hail, ra, come thou into our lake, o thou great god who never failest' the shennu gods who are before and behind him pay homage to him, and they rejoice in ra when he traverseth [their] region, and when the great god journeyeth through the secret place. their food consisteth of loaves of bread, their drink is made from the red [barley, and their cool waters come from [their cisterns of] water, and the serpent of fire, seti, giveth unto them the things whereon they live there. the door which shutteth them in closeth after this god hath passed through their midst, and they utter cries of grief when they hear their doors shut upon them" p. 112 the following refers to the lake of water in this division"[here is] the lak

d manner of your existence, o ye who are in your sepulchres, whose souls are broken, who live upon your own filth and feed upon your own offal, rise up before my disk, and put ye yourselves in a (right state by means of my beams. the duties which ye shall have in the tuat are in conformity with the things which i have decreed for you' their food consisteth of flesh, and their ale is [made] of the red [barley, and their libations are of cool water. there is lamentation to them after they have heard their doors close upon them" in respect of the twelve goddesses of the hours it is said"[these are] they who stand upon their lake, and it is they who guide ra in a straight line by means of their instruments. to them ra saith-"hearken, o ye goddesses of the hours of the night p. 127 sky. work ye

. make to stand up the serpent hereret, and live ye upon that which cometh forth from it. it is your duty in the tuat to eat up the spawn of hereret, and ye shall destroy that which cometh forth from it. draw ye me, for i have begotten you in order that ye may pay homage [to me. take ye your rest (or, be at peace, o ye hours' their food consisteth of cakes of bread, and their ale is [made] of the red [barley, and their draughts are of cool water, and there is given unto them as their food that which cometh forth with the khu (i.e, the beatified dead" on the right hand of the path of the boat of the sun in the fourth division we see--1. twelve gods, bearded and standing upright, who are called "the gods who carry along their doubles" 2. twelve jackal-headed gods, who stand round the "lake o

ard upon your lives in your lake; your offerings are under the guard of the jackals which have set themselves on the edge of your lake' they say unto ra-'immerse thyself, o ra, in thy holy lake, wherein the lord of the gods immersed himself, whereunto the souls of the dead approach not; this is what thou thyself hast commanded, o khuti' their food consisteth of bread, their drink is [made] of the red [barley, and their p. 131 click to view the twelve gods who carry their doubles. click to view the twelve gods of the lake of life. click to view the ten living uraei of the lake of the uraei. p. 132 vessels of drink are filled with wine. there is lamentation among them when they hear their doors close upon them. their food is given unto them as lord[s] of their sceptres round about this lake"

THE SECRET RITUALS OF THE OTO

icus magus of light grand master of light general theoretical studies of the o.t.o. magical system. 8 oriental templar (colour white) esoteric rosicrucianism practicus adeptus princeps illuminatus practices that taught in seventh degree. technical perfection of practice. achievement of technical results. mystical interpretation of achieved technical results. 9 illuminatus perfectus (colour purple red) illumism the supreme degree is dedicated to practical application. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c6.html (2 of 2 [12/28/2001 2:02:15 pm] sroto_notes 25. the year of the order is dated from the foundation of the original order of the temple in a.d. 1118. thus the year of the order 788 corresponds to 1906 of the christian era. file//c /docum

he malice of others, you may find yourself in a disgraceful, humiliating, and ridiculous position, even should you be fortunate to escape more serious injury. you must learn to do a given thing in a given way at a given time. fellow-soldiers, let the candidate be instructed in the proper method of satisfying thirst (w. and e. do this as in opening, c. replacing s. the wine in this degree is sweet red wine or champagne) s: you will now retire from the camp; on your return, i shall communicate to you the secrets of our order in this degree. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (10 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o (done) fourth point (the consecration and instruction) s (on c. s return) o lord of all magick, i

the sun. s: my brother, in the first degree, you were presented with a robe of darkness indeed, yet in the shape thereof was concealed a certain invocation of the light. to those who thus invoke the light, light comes. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c3.html (14 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. i therefore affix this red triangle, the apex pointing downwards, as it were a wedge of light splitting the clouds that surround birth, and warming life with its rays, as it is written, the sun of righteousness shall arise, with healing in his wings. this triangle is also the special symbol of the lord of the aeon ra-hoor-khuit; the crowned and conquering child the eternal sun that dieth not, whom we adore. i also gird

f my endeavours to promote the glory of the rosie cross and the welfare of mankind will entitle me to your favourable opinions. assuring you that i shall not fail to redeem my pledge of allegiance to this sovereign chapter, and to devote my rose and cross to the prosperity and happiness of the princes of this sublime degree, i subscribe myself (signed (iv* the furniture of a chapter of rose croix red room altar. white silk altar-cloth, with rose 49 on gold cross 5 with 4 green rays. super-altar. black. 7 steps. copy of stele of revealing. 33 lights. 33 roses. paten and chalice. cakes of light and red wine (optional. crystal globe: image of babalon &c. but no male symbol) thrones. one each side of the altar for m.w.s.55 and h.p.56 one in west for g.m.57 file//c /documents%20and%20settings/m

/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (1 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. stalls for other princes. banners. the banner of the rite above m.w.s. the banner of love above the most reverend and perfect prelate. personal banners of the other princes above their stalls. floor-cloth. ladder. brass letters for same. the brand. the hangings should be rosy red. black room tau. crucifix. pillars. three, surmounted by lamps with 11 holes and letters t.s.l. bible. bones, skulls, skeletons, hell-broth for 2nd point. the hangings should be black. anteroom v.s.l. and writing materials* the opening of a sovereign chapter of rose croix file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (2 of 14 [12/28/2001 2:04:51 pm

THE HOLY BIBLE KING JAMES VERSION

] i thus? and she went to enquire of the lord. 25:23 and the lord said unto her, two nations [are] in thy womb, and two manner of people shall be separated from thy bowels; and [the one] people shall be stronger than [the other] people; and the elder shall serve the younger. 25:24 and when her days to be delivered were fulfilled, behold [there were] twins in her womb. 25:25 and the first came out red, all over like an hairy garment; and they called his name esau. 25:26 and after that came his brother out, and his hand took hold on esau s heel; and his name was called jacob: and isaac [was] threescore years old when she bare them. 25:27 and the boys grew: and esau was a cunning hunter, a man of the field; and jacob [was] a plain man, dwelling in tents. 25:28 and isaac loved esau, because he

hreescore years old when she bare them. 25:27 and the boys grew: and esau was a cunning hunter, a man of the field; and jacob [was] a plain man, dwelling in tents. 25:28 and isaac loved esau, because he did eat of [his] venison: but rebekah loved jacob. 25:29 and jacob sod pottage: and esau came from the field, and he [was] faint: 25:30 and esau said to jacob, feed me, i pray thee, with that same red [pottage] for i [am] faint: therefore was his name called edom. 25:31 and jacob said, sell me this day thy birthright. 25:32 and esau said, behold, i [am] at the point to die: and what profit shall this birthright do to me? 25:33 and jacob said, swear to me this day; and he sware unto him: and he sold his birthright unto jacob. 25:34 then jacob gave esau bread and pottage of lentiles; and he d

e couched as a lion, and as an old lion; who shall rouse him up? 49:10 the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him [shall] the gathering of the people [be] 49:11 binding his foal unto the vine, and his ass s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: 49:12 his eyes [shall be] red with wine, and his teeth white with milk. 49:13 zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto zidon. 49:14 issachar [is] a strong ass couching down between two burdens: 49:15 and he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute. 49:16 dan sha

and aaron in haste; and he said, i have sinned against the lord your god, and against you. 10:17 now therefore forgive, i pray thee, my sin only this once, and intreat the lord your god, that he may take away from me this death only. 10:18 and he went out from pharaoh, and intreated the lord. 10:19 and the lord turned a mighty strong west wind, which took away the locusts, and cast them into the red sea; there remained not one locust in all the coasts of egypt. 10:20 but the lord hardened pharaoh s heart, so that he would not let the children of israel go. 10:21 and the lord said unto moses, stretch out thine hand toward heaven, that there may be darkness over the land of egypt, even darkness [which] may be felt. 10:22 and moses stretched forth his hand toward heaven; and there was a thic

: for by strength of hand the lord brought us forth out of egypt. 13:17 and it came to pass, when pharaoh had let the people go, that god led them not [through] the way of the land of the philistines, although that [was] near; for god said, lest peradventure the people repent when they see war, and they return to egypt: 13:18 but god led the people about [through] the way of the wilderness of the red sea: and the children of israel went up harnessed out of the land of egypt. 13:19 and moses took the bones of joseph with him: for he had straitly sworn the children of israel, saying, god will surely visit you; and ye shall carry up my bones away hence with you. 13:20 and they took their journey from succoth, and encamped in etham, in the edge of the wilderness. 13:21 and the lord went before

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the manner in which they are finished; but, if one may judge by those upon the obelisc of rameses, now lying in fragments at rome, they are infinitely more laboured than those of trajan's column. an eminent sculptor, with whom i examined that obelisc, was decidedly of opinion, that they must have been finished in the manner of gems, with a graving tool; it appearing impossible for a chisel to cut red granite with so much neatness and precision. the age of rameses is uncertain; but the generality of modern chronologers suppose that he was the same person as sesostris, and reigned at thebes about 1500 years before the christian ra, and about 300 before the siege of troy. their dates are however merely conjectural, when applied to events of this remote antiquity. the egyptian priests of the a

for those of a dragon. several small rings are attached, no doubt for the purpose of suspending bells. our second example2 was found at york in 1844. it displays a peculiarity of action which, in this case at least, leaves no doubt that the hinder parts were intended to be those of a dog. all antiquaries of any experience know the great number of obscene subjects which are met with among the fine red pottery which is termed samian ware, found so abundantly in all roman sites in our island. they represent erotic scenes in every sense of the word, promiscuous intercourse between the sexes, even vices contrary to nature, with figures of priapus, and phallic emblems. we give as an example one of the less exceptional scenes of this description, copied from a samian bowl found in cannon street

, ed. duchat. see pp. 383, 391, of that volume. 2 t moin saint foutin de varailles en provence, auquel sont d di es les parties honteuses de l un et de l autre sexe, form es en cire: le plancher de la chapelle en est fort garni, et, quand le vent les fait entrebattre, cela d baicje im [ei ;es d votions l honneur de ce saint. generative powers 141 among the relics in the principal church, its head red with the wine which had been poured upon it. a much larger phallus of wood, covered with leather, was an object of worship in the church of st. eutropius at orange, but it was seized by the protestants and burnt publicly in 1562. st. foutin was similarly an object of worship at porigny, at cives in the diocese of viviers, at vendre in the bourbonnais, at auxerre, at puy-en-velay, in the conven

o lived at handaye, deposed that the first time she was presented to the devil she kissed him on this face behind, beneath a great tail, and that she repeated the kiss three times, adding that this face was made like the muzzle of a goat. others said that he was shaped like a great man, enveloped in a cloudiness, because he would not be seen clearly, and that he was all flamboyant, and had a face red like an iron coming out of the furnace. corneille brolic, a lad of twelve years of age, said that when he was first introduced to him he had the human form, with four horns on his head, and without alum es aux c r monies de la messe qu ils voulent contrefaire. on luy voit aussi quelque esp ce de bonet ou chapeau au dessus de ses cornes. il a au devant son membre tir et pendant, et le monstre t

yant est men e la premi re fois par marissans femme de sarrauch, et apr s son decez le diable l y menoit luy mesme. que la premi re fois generative powers 229 that the first time she was there she saw the devil in the shape of a trunk of a tree, without feet, but apparently sitting in a pulpit, with some form of a human face, very obscure; but since she had often seen him in man's form, sometimes red, sometimes black. that she had often seen him approach a hot iron to the children which were presented to him, but she did not know if he marked them with it. that she had never kissed him since she had arrived at the age of knowledge, and does not know whether she had kissed him before or not; but she had seen how, when one went to adore him, he presented sometimes his face to kiss, sometimes

TYSON DONALD NEW MILLENNIUM MAGIC

n this way shown to be composed of the same stuff acting in reverse polarity. if the equilateral triangle is rotated rapidly, its three points trace the line of a circle, which has no top or bottom, illustrating that from table of triangle babylonian egyptian hindu creek roman teutonic christian motions colors elements heavens earth speech space anu osiris brahma chaos jupiter woden father linear red fire sun lightning subject up-down ea lsis siva gaea juno frija holy ghost rotary blue water moon rain verb left-right enlil horus vishnu eros minerva donar son vibratory yellow air star wind object front-back a change of perspective any point of the triangle can be made to replace any other. all spring from the unity of the first point, kether, the white head. the child is formed from the equ

put on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel north winter vibratory yetzirah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrath root black pentacle the four elements are a philosophical division of form into

ows the relationship of the elements. in three dimensions it is the pyramid of egypt seen from the top: air earth water fire table of pentagram u 9 elements instruments colors fingers senses life forms emblems sephiroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the center t

n. kabbalistically, the hexagram is the heart of adam kadmon, the microproso- pos, or lesser countenance. hermetically, it is the union of opposites, the mating of the sun and moon. in christianity it is jesus christ. magically, it is linked to the table of hexagram 8 planets colors motions elements directions senses body trees music sun yellow v vibratory@ spirit up sight head apple trumpet mars red linear n fire south hearing right leg yew drum venus green 0 circular v water west taste left arm birch guitar jupiter orange linear a air north smell right arm oak organ saturn blue 0 circular b earth east touch left leg elm bass moon purple v vibratory a inertia (black moon) down motion sexual organs willow z violin f r z$ seven planets of the ancients, which must not be confused with the pl

crusades or for the islamic jihad, and indeed it may be written as a triangle over a cross, action overcoming inertia, which can be stylized into a flaming sword (see figure at the top of page 99. table of heptagram \o q, planets colors metals jewels semiprecious elements and motions archangels chakras trees music body sun yellow gold topaz ivory- tzaphqiell ratziel crown apple trumpet head mars red iron ruby coral a khamael brow yew drum right leg venus green copper emerald jade t7 haniel throat birch guitar left arm mercury white platinum diamond opal v raphael heart hazel piano heart jupiter orange tin jasper amber a tzadqiel solar plexus oak organ right arm saturn blue lead sapphire turquoise b michael bowel elm bass left leg moon purple silver amethyst pearl 0 gabriel perineum s will

TYSON DONALD SOUL FLIGHT

liar spirits who act as his assistants. although i use the male gender for convenience, there have been many female shamans in different cultures. it is not exclusively a male profession. female shamans also engage in soul flight, and sometimes wed the spirits who guide their progress and instruct them in their arts. a shamaness named thorbjorg is described in detail in the norse saga of eric the red. she was probably typical for her time and culture, although the appearance of the shamaness varied widely around the world. many of her garments and ornaments were not merely decorative but had a magical function. when she came in the evening, with the man who had been sent to meet her, she was clad in a dark-blue cloak, fastened with a strap, and set with stones quite down to the hem. she wo

sation of torment, without repose."62 beyond the gates, she entered a deep abyss from which emanated cries and a terrible stench. hell was divided into three levels, the highest being the least unpleasant and the lowest the most horrifying. the lowest level was filled with damned souls of the worst kind who suffered intricate and imaginative forms of torture. usurers were stretched over tables of red-hot brass while demons poured molten metal down their throats. blasphemers had their tongues 60. barnstone, the other bible, 377. 61. charles, apocrypha and pseudepigraphia, vol. 11, p. 200. 62, brewer, dictionary of miracles, 412. 54 soul flight stretched out of their mouths on hooks. apostates were sawn in half. murders wandered forever from a bath of boiling blood to a bath of thick-ribbed

of greece, rome, persia, egypt, and judea, but also the revival of the practice of ritual magic both for the perfection of the individual and the advancement of the human species. even though it made use of numerous pagan gods and goddesses in its rituals, it was fundamentally christian, as all rosicrucian societies must be. the primary symbol of the golden dawn was the rosy-cross-a cross with a red rose at its intersection. many of the early members of the golden dawn were also theosophists. at first this troubled blavatsky, who prohibited theosophists from joining the golden dawn or other occult societies, out of apprehension that they practiced black magic. but when members of her own society appealed to her to rescind her decision, she relented and permitted theosophists to also belon

ys. those most often used to initiate astral projection were the tattwas-five simple colored shapes derived from hindu hilosophyth at embody the four lower elements of fire, water, air, 139. regardie, 102. chapter seven: the golden dawn 109 and earth-and the fifth universal binding element, or quintessence, known as ether or spirit. akasa (spirit)-black egg vayu (air)-sky-blue circle tejas (fire)-red equilateral triangle apas (water)-silver crescent prithivi (earth)-yellow square these symbols were painted, or cut erom colored craft paper and glued, on to cards, upon the backs of which were written the divine and angelic names corresponding with the tattwa. the symbols themselves were made about two inches in size upon blank cards around the dimensions of ordinary playing cards, for conven

raft paper and glued, on to cards, upon the backs of which were written the divine and angelic names corresponding with the tattwa. the symbols themselves were made about two inches in size upon blank cards around the dimensions of ordinary playing cards, for convenience of handling. the black egg is shown inverted with the small end down. the silver crescent reclines with both points upward. the red triangle has a single point uppermost. the sides of the yellow square are vertical. each tattwa symbol was placed on five cards, and upon each was painted or glued a smaller secondary symbol in the middle of the large primary symbol. this introduced an active seed element on the passive or receptive field of the main element, and mingled their qualities, with the main element still predominati

TYSON DONALD THE MAGICAL WORKBOOK

istance away from the dancing flames and glowing embers in a fireplace. the feeling of heat is distinct but pleasant. notice the dfference in temperature between your soles and the cooler sides and tops of your feet where the radiance from the fire does not reach directly. your feet grow dry and hot. be aware of their dryness and the tingling sensation of warmth. fill your imagination with bright red color, and at the same time smell the scent of wood smoke and hear the soft flutter of flames. maintain this combined awareness of warmth, redness, smoky scent, and the sound of flame for several minutes. withdraw awareness from the soles of your feet and transfer it to the top of your head. imagine that the top of your skull presses gently against the side of a large inward perception 11: ele

e. tense and relax your left leg, your right leg, your left arm, your right arm, and work your way up your body until you reach your eyes and forehead. be aware of the separation between your consciousness and your body, and for several minutes imagine yourself floating gently in a boat on a gliding river. inward perception 111: astral projection 21 focus your attention inwardly upon an imaginary red dot on the inside of your forehead just between your eyebrows, where you can feel the weight of the penny. do not try to focus your eyes on this place, merely shift your attention and concentrate on a large red dot between your eyebrows as though seeing it float in space against a soft, dark background, like the great disk of the setting sun. as you mentally look at this dot, imagine it slowly

dot between your eyebrows as though seeing it float in space against a soft, dark background, like the great disk of the setting sun. as you mentally look at this dot, imagine it slowly expand to take up more and more of your field of view. feel yourself as a point of consciousness in the void, without a body. feel yourself rise up like a soap bubble lifted on a light breeze, and float toward the red dot, which has grown enormous in your inner field of view. the red dot becomes so large, it completely fills your astral vision. you drift forward and pass gently through its center as through an open doorway. you are surrounded by warm, glowing redness, the color that sunlight makes shining against your closed eyelids. float within this nurturing red world for a minute or so. your mind is com

that sunlight makes shining against your closed eyelids. float within this nurturing red world for a minute or so. your mind is completely detached, sufficient unto itself. savor the pleasure of drifting weightless without sensation and without physical limits. hold the awareness of yourself as a separate, bodiless consciousness. gradually become aware that you possess a subtle body, and that the red glow is caused by light shining against the closed eyelids of this imagined astral form. it is like lying on a sunny beach with your eyes closed. open your astral eyes inwardly, without opening your physical eyelids. regard the clear, cloudless blue sky that seems to surround you on all sides. if you see a vision of something else, mentally observe all the details of the scene. but if you see

al eyelids. regard the clear, cloudless blue sky that seems to surround you on all sides. if you see a vision of something else, mentally observe all the details of the scene. but if you see nothing but soothing blue all around you, do not be disappointed. the success of this exercise lies in its process, not in any specific result. close your inner eyelids once again and be aware of the cheerful red glow all around you. allow your point of consciousness to sink gently backward until the red light around you has become a large red disk in front of your mental sight. watch as this circle gradually grows smaller and more distant, until it is only a red dot against a dark background. regard this dot for a minute or so without haste, and once again become aware of the pressure of the penny aga

TYSON DONALD THE POWER OF THE WORD

ficult to know exactly which stones were intended. of the seven authorities i have studied who are bold enough to name the stones, no two agree in every particular. many biblical scholars will not even hazard a guess about the exact type and placement of the stones. the order given here is based upon my own study and best judgement. row one: stone one: sard, or carnelian, both of which are orange-red types of chalcedony, a kind of milky quartz said to have the luster of wax. the breastplate of aaron 79 stone two: topaz, a transparent yellow stone; or perhaps peridot, a transparent yellow-green stone. stone three: emerald, a transparent green stone. row two: stone four: carbuncle, specifically garnet, a deep red transparent stone. probably not ruby. stone five: sapphire, a transparent blue

ords of the cleansing prayer without a pause: who art the crown (forehead) and the kingdom (groin, the power (left shoulder) and the glory (right shoulder, and the everlasting law (heart center, amen (point directly in front at heart level. press your palms together in a prayer gesture before your heart center and visualize three rays of laser light intersecting your heart at right angles. a ruby-red ray passes vertically through the crown of your head and between the soles of your feet. a sapphire-blue ray shines through your heart horizontally beneath each of your shoulders. a topaz-yellow ray passes through the front of your chest between your joined palms and through your back between the bottoms of your shoulder blades. these rays are infinitely long and have no beginning or ending. a

and the north, then replace the water on the western side of the altar. stand in the north facing south with your feet together and your arms spread wide so that your body forms a great cross. invoke the guardian angels of the four quarters, who are aspects of the four beasts surrounding the throne of god. they may be visualized as four flaming pillars of different colors: michael in the south is red, raphael in the north is yellow, gabriel in the west is blue, and uriel in the east is green. speak the words of the invocation: before me michael, guardian of fire, the lion of the south; behind me raphael, guardian of air, the angel of enzpowering the rings the north; on my right hand gabriel, guardian of water, the eagle of the west; on my left hand uriel, guardian of earth, the bull of the

rdinal, those dividing the whole into halves are mutable, and those dividing the whole into quarters are fixed. fourfold division finally, the wings can be divided into four groups based upon their elemental associations. the angels of fire will be intense, explosive, expansive, willful, quick to anger, of strong feelings, combative, and difficult to control. in appearance, they will have curling red or reddish-blond hair, gray eyes, freckled or flushed complexions, and mobile and energetic bodies that are slender and muscular, with high, expressive voices. the angels of water will be emotional, sensitive, intuitive, sensual, loving, clinging, and sympathetic. in appearance, they will have soft, sensuous bodies, straight black or dark-brown hair, large blue or black eyes, and a pale, moist

expanded version of the new magus, will be available in may 1996 from llewellyn worldwide, ltd. form and function of the wings i angel: kethahel (qthh+al) pronounced: keth'-a-he1 hebrew ?kr;illp enochian: clc32c3/113 banner: ihvh polarity: sun qpe: mercy side: right invoking sex: male element: fire quality: cardinal sign: aries house: first direction: east-northeast banishing stone: sard (orange-red) dibe: reuben apostle: peter enochian god name: mor enochian senior: laidrom appearance: short, slender, muscular. triangular face. flushed complexion; flared nostrils; curling, flame-red hair; very pale gray eyes that are bloodshot or burning; small projecting ears. nature: explosive, hot-tempered, in constant motion, impatient, eager, enthusiastic, vigorous, and easily angered, with stormy e

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

. my nephew, the daimon egan, recommends the particularly useful satanism in america: how the devil got much more than his due for dismantling such hindrances. 6. recognize the possibility of immortality in seeming setbacks. many people along the path confuse magic with magical thinking. these people are always expecting a trouble-free life: no flat tires, winning the big one, and decidedly fewer red lights. whereas xeper often reveals its presence through beneficial synchronicity, we are still constrained by the natural order. one of the great mysteries of satanism is how the inward force evolves through the medium of internal and external necessity. necessity presents a challenge, for example we were overlooked for a job promotion. the magical thinker would go buy a spell kit. he waves h

most banal activities- reading yesterday's newspapers, slack-jawed watching of laverne and shirley reruns. use the word of indulgence to end this zombiehood. next time you find yourself sinking into a gray numbness, remember "i am here and i deserve better for i become as a god" exquisite pleasures and legal perversions will bring life back to you. if you practice indulgence to replace sleep, the red energy of life will pulse through you. sleeping beauty needs that kiss before she can wake up and be queen. 8. detach yourself from the natural order by ending guilt. the old aeon's strongest tool was guilt. guilt undercuts every individual thought/speech/action. guilt is the promoter of group -think, because it tests everything against the group standards (perfect for the communistic/collecti

VOX SABBATUM

al will no doubt create a desired effect. widdershins are movements around the circle in an anti clockwise dance. some witches may find it useful to recite the lord s prayer backwards while moving widdershins in the beginning of the sabbat rite, this allowing or giving permission to the nature of the working itself. in nox umbra12 the invocation of the vampyre queen, lilith utilizes a bloodied or red cloth, sometimes stained with menstrual blood if possible. this may be used to cover the head in the sabbat ritual dance, thus through movement and excitement; the lack of oxygen itself for a short period will create ecstasy without the outside use of alkaloids or other drugs. when using the waking sabbat rite for spell casting or sorcery, you will want to have a clear idea of what you want to

ow doctrine of witchcraft was of ahriman the dragon, shaitan had now transformed into a sense of continually progressing perfection isolate consciousness, strength, knowledge of both empyrean and the secret abodes of hell and how both may create a powerful god like being for those who dare. the ones who fell with lucifer were taught sexual magick and procreation by az lilith, who resided near the red sea in caves. az resided also in the blackest depths of hell; she instructed demons, monsters, and other druj the art of sexual copulation and how to spawn daemons. az lilith was the mother of succubi and incubi, daemons who held sexual congress with humans and with their emissions spawned other shadow forms. shaitan then became as seker, the lord of death in ancient memphis, which later becam

ected to the buddhist term, trshna, being thirst. this is in such terms defining of desiring continued existence in time, thus isolate consciousness. in such aspects of the left hand path, az lilith is the mother of daemons, isolate and self-deified spirits, those who become through the mirror of self the mirror in hebrew mythology is also symbolic of lilith, being a gateway to her caves near the red sea, or the darkness of hell of which she dwells. lilith az is illustrated in the book of cain, azothoz and nox umbra as part beast, part woman. she is the unrestrained sexual force, laylah being night and death. she is the bride of oz, azazel, the masculine and solar phallic force of fire and creation. she drains the blood of life, hungering for flesh, devouring and copulating, spreading her

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

tten in short lines and are poetical in character, and 12 columns or pages of text written in long lines; the total number of lines is between 930 and 940. the text is written in a small, very black, but neat hand, and may be assigned to a time between the xxvith dynasty and the ptolemaic period. the titles, catch-words, rubrics, names of apep and his fiends, and a few other words, are written in red ink. there are two colophons; in the one we have a date, namely, the "first day of the fourth month of the twelfth year of pharaoh alexander, the son of alexander" i.e, b.c. 311, and in the other the name of the priest who either had the papyrus written, or appropriated it, namely, nes-menu, or nes-amsu. the legend of the creation is found in the third work which is given in the papyrus, and w

the sun from rising and shining. ii. the legend of the destruction of mankind. the text containing the legend of the destruction of mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the "hall of columns" in the tomb of seti i, which is situated on the west bank of the nile at thebes. on the wall facing the door of this chamber is painted in red the figure of the large "cow of heaven" the lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two boats of ra, called semketet and mantchet, or sektet and matet. each of her four legs is held in position by two gods, and the god shu, with outstretched uplifted arms, supports her body. the cow was published by champollion,[fn#5] without the

ds became the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the dragon by st. george, and this is nothing but a christian adaptation of the legend of horus and set. after these things horus, son of ra, and horus, son of isis, each took the form of a mighty man, with the face and body of a hawk, and each wore the red and white crowns, and each carried a spear and chain. in these forms the two gods slew the remnant of the enemies. now by some means or other set came to life again, and he took the form of a mighty hissing or "roaring" serpent, and hid himself in the ground, in a place which was ever after called the "place of the roarer" in front of his hiding-place horus, son of isis, stationed himself in t

ced her nose in the mouth of horus so that she might discover if he still breathed, but there was no breath in his throat; and when she examined the wound in his body made by the fiend aun-ab she saw in it traces of poison. no doubt about his death then remained in her mind, and clasping him in her arms she lifted him up, and in her transports of grief leaped about like fish when they are laid on red-hot coals. then she uttered a series of heartbreaking laments, each of which begins with the words "horus is bitten" the heir of heaven, the son of un- nefer, the child of the gods, he who was wholly fair, is bitten! he for whose wants i provided, he who was to avenge his father, is bitten! he for whom i cared and suffered when he was being fashioned in my womb, is bitten! he whom i tended so

emy and the heads of his fiends [fn#85] i.e, the mediterranean. xvi. thus heru-behutet and horus, the son of isis, slaughtered that evil enemy, and his fiends, and the inert foes, and came forth with them to the water on the west side of this district. and heru-behutet was in the form of a man of mighty strength, and he had the face of a hawk, and his head was crowned with the white crown and the red crown, and with two plumes and two uraei, and he had the back of a hawk, and his spear and his chain were in his hands. and horus, the son of isis, transformed himself into a similar shape, even as heru-behutet had done before him. and they slew the enemies all together on the west of per- rehu, on the edge of the stream, and this god hath sailed over the water wherein the enemies had banded t

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

next to a little test tube containing radium and after few weeks he discovered that the emerald had absolutely changed into another unknown stone for him. thereafter he purposely left other stones like rubies, zephyrs, etc, in contact with the radium: his surprise was so great when he discovered that after a little time such stones had changed their color absolutely; the blue ones had turned into red and the red ones into green. doctor krumm heller continued saying, gentlemen, do you know what the former statement that i just mentioned means (since i do not consider that it is scientifically established? it means that shakespeare was right when he said that many things exist between heaven and earth that our scholastic consciousness does not even suspect, and the science of alchemy is rebo

ed the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una esmeralda cerca de un tubito que conten a radio y despu s de algunas semanas vio que la esmeralda hab a cambiado en absoluto; era otra piedra desconocida para l. dej exprofeso algunas otras piedras como rub es

f fire would not make the voluptuous undines fertile, because without the fire, the tempting undines can only take us to a shipwreck. ulysses (the cunning warrior and destroyer of citadels) was himself bound to the mast of the ship so that he would not fall into the seductive sexual beauty of the undines. ancient gnostics stated: all of you will become gods if you leave egypt and pass-through the red sea (the ocean of temptations. todo hierofante de la naturaleza se convierte en rey de los elementales. si quer is ser admitidos en los para sos elementales de la naturaleza, no mat is, no com is carne de ninguna especie. no beb is vino que contenga alcohol, sed vegetarianos. no destruy is jam s una planta ni una flor. respetad toda vida. t s lo necesit is dos cosas en la vida: sabidur a y amo

ar la imaginaci n consciente. 81 practice: the disciple must quiet his mind and emotions while seated in a comfortable chair or while lying down [face up, in a reclining position. now, imagine the marvelous quetzal floating above your head. mentally vocalize the mantram of power proweoa. the quetzal s divine image (a splendid bird of beautifully intense emerald feathers, golden green plume with a red belly and long green feathers yet with a white undertail) will come to your imagination with this mantra. the disciple must become familiar with this bird and learn how to handle it. you can awaken your internal powers with this fiery bird. the mantra proweoa (utilized often by the schools of the great chain) allow us to bring into our conscious imagination any image from the superior worlds;

rio que existe en la india es el tantrismo blanco. este proh be la eyaculaci n del ens seminis. 85 twelfth key of basil valentine the twelfth arcanum, the apostleship, is profoundly studied in the twelfth key of basil valentine. it is most important to understand it. as the lion transforms the serpent into his own flesh when he devours it, likewise the philosophical stone or powder of projection (red lion or living fire) has the power to transmute or transform all imperfect metals into his own igneous substance. the vile metals are the false values that constitute the i. the fire transmutes them, and then the i is dissolved. thus, this is the way how we acquire soul, being; that is, to be different. without the fermentation of the gold (fire) no one can arrange the philosophical stone or d

WESTERN MANDALAS OF TRANSFORMATION SR AL

es in more depth. qabalistic talismans. 9 for meditation images which lead one directly to an experience of the intelligence of the path (or those belonging to the tarot archetype, i suggest the hebrew letters themselves, which are rooted in the tree tradition and are specific in intention. these should be done on flashing color tablets.that is, in colors which are complementary. if the ground is red, the image is green, etc. for more information on the hebrew letter relationship to the intelligences, see case's excellent the book of tokens or other books linking the letters with the paths on the tree. tattwa images are frequently used for pathworking purposes, but it must be understood that their influence is more arbitrary. they are excellent for meditation mandalas because of their vibr

st-worthy friend, begin to discover clues about its nature. does your angel seem male or female? does he or she glow with certain colors? you can determine what colors are actually associated with the letters of the hebrew name (which, ideally, should be 5-7 letters. begin with the first letter. find it in the color chart (see figure 2-b. you may need to compare the color yellow yellow blue green red red-orange orange yellow-orange yellow yellow-green violet green blue blue-green blue indigo red violet violet-red orange red indigo attributions of the hebrew letters sign, planet letter tarot# air mercury moon venus aries taurus gemini cancer leo virgo jupiter libra water scorpio sagittarius capricorn mars aquarius pisces sun fire saturn aleph beth gimel daleth heh vav zain cheth teth yod ka

tern magical tradition. in this book they are a vital part of talismanic art and the student should experiment with the possibilities outlined here. to get a sense of how powerful yet simple this technique is, i suggest you attempt to make your first flashing color tablet by using the simple design in figure 2-g, a triangle within another triangle within a circle, in the flashing colors of green, red, green (red background. this symbol evokes the vibrant energy of fire. make this design in colors as bright as possible. you may use paint or magic markers, or even construction paper. the whole diagram should be about the size of a regular 8-1/2x11 inch sheet of paper when finished, and mounted a few feet away, at eye level, to meditate upon. the technique is to stare with unbroken eye contac

the name, but the sigil line is different. your own name will also have a different sigil line on every kamea it figure 4-x figure 4-y is drawn. one could be very imaginative with these figures when drawing them, such as turning the entire sigil into a geometric figure and coloring it to use as a flashing color tablet for meditation purposes (see figure 4-y. the complementary colors for mars are red and green. i must say that i have never seen a correct sigil of tiriel, the intelligence of mercury, in any published source. there are golden dawn lessons i have seen that use the same sigil as we do in our lodge, and it is published here. taphthartharath, the spirit of mercury, is correct in nearly all books i have seen, and to the unaware student, this could pose a danger, because one shoul

other hand, produces a seal which is more triangular. if one follows the points from number one to number five, the first image that emerges is an equilateral triangle shape (see figure 7-1. one can see these distinct variations by coloring or shading the seals, as is shown in figures 7-j, 7-k and 7-l. again, these could be imaginatively painted in flashing color tablets, the primary colors being red and green. the principle geometric form corresponding to five is the pentagon (see page 42. the pentagon divides a circle into five equal arcs, each of which contains seventy-two degrees. the number seventy-two is a magical number in qabalah which refers to the shem hamphorash, or the seventy-two-lettered name of god. it consists of seventy-two figure 7-h: alternate figure 7-1: traditional fig

WHO ARE THE DRACONIANS

f new jersey's newton-lafayette area described a giant, man-like alligator they had seen locally. newspaper reporters wrote about an old indian tale from the region that told of a giant, man-sized fish that could never be caught. in 1977, new york state conservation naturalist alfred hulstruck reported that the state's southern tier had 'a scaled, man-like creature (that) appears at dusk from the red, algae-ridden waters to forage among the fern and mosscovered uplands "the new york-new jersey record, however, cannot compare with the overwhelming series of narratives issuing from one place in the united states, the ohio river valley "over twenty years ago, by digging into the back issues of the louisville, kentucky, courier-journal, i discovered one of those gems that has kept me pondering

man jumped at him as he was collecting water from an artesian well "investigating the area around the swamp, state trooper mike hodge and lee county deputy sheriff wayne atkinson found three crumbled, forty-gallon cardboard drums. the tops of saplings were ripped off eight feet above the ground. and there were, according to hodge 'humongous footprints' fourteen-by-seven- inch impressions in hard red clay. following the tracks for four hundred yards, the officers backtracked and found new prints impressed in their car's tire tracks. according to state wildlife biologists, the footprints matched no known animal species (this "lizard man" sighting was covered in one of the episodes of tim white's "sightings" documentary "monsters" segment, on the fox network- branton. case file #5: from: the

one finger twice as long as either outside finger. the photo was taken at a range of 3ft from the waist up. brain capacity is 1800 cc versus 1300 cc for the average human. the skin is grey or ashen and under the microscope appears meshlike. this meshlike appearance gives it the reptilian texture of granular skinned lizards like iguana or chameleon. there was a colorless liquid in the body without red cells, no lymphocytes, no hemoglobin. there was no digestive system, intestinal, alimentary canal, or rectal area in the et autopsy. case #17 from "the truth about ufo's" video by brad stieger "in the late 1960's i presented my hypothesis that the reason why the most frequently reported ufonauts resemble reptilian or amphibian humanoids may be because that is exactly what they are, highly evol

on over 1000's of years- have claws, are covered with "scaly" ribbed skin, and have no external reproductive organs, being egg-layers, and are aggressive and predatory in nature. the top-secret document indicated that the passage of the object and creatures would be implemented on the 23rd of june, 1989 to wright patterson afb. actually, sources do indicate that wright patterson did in fact go on red alert on that date. subsequent documents supplied by the intelligence source to q.i. indicate that the creatures seemed to have a strong connection with the saurian race which existed in ancient times. the exact wording of one particular document which is now in the hands of quest international is as follows "all informations found aboard alien spacecraft concerning the evolution of alien life

s [snip] hi everyone, i have been waiting to see if anybody else on the list may have experienced something similar. i don't want to put thoughts in others heads though. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (39 of 68 [8/25/2000 17:19:59] this was not a dream, it was not a obe, it was real, it did happen. and dracos are real and they bleed red blood. i can't explain it, i don't know how it happened or why. all i know is it did happen. it was three weeks ago, and i still have mixed feeling about posting it here. but here goes. i climbed to the roof of the building i was working on (rebuilding and expanding the capacity of a silo that stores plastic pellets at] inc. in evansville in) when i got to the top i felt dizzy, and disoriented

WICCA WITCHCRAFT TODAY

immediately killed the servant with his sword. again, an outsider is said to have heard a knight instructing some novices, telling them to guard these cords well, wearing them concealed beneath their clothing, as through them they might attain great prosperity. now all this might apply to the consecrated cord which witches possess and use in many ways. all those i have seen are coloured, usually red, though i have known other colours used. they value them as they do all their working tools and naturally would be most annoyed if anyone removed (stole) any of them. it might be noted that about this time the churches accused witches of 'raising storms, human sacrifice and wearing girdles. a curious combination! i am forbidden to tell of the uses a witch makes of her cord, and i doubt whether

remarked above, the name robin was a common one for a spirit, this time perhaps an artful or tricky one('artes. the action seems like a description of a number of bacchantes who used to tear animals in pieces in the dionysian frenzies, since the devouring of an animal victim was supposed to symbolise the incarnation, death and resurrection of the divinity. there was another charge of sacrificing red cocks to robin, who is described as being 'aethiopia- in other words, a negro. it would be very unusual to find a negro with an english name in ireland at that time, so i presume that robin mixed soot with his protective ointment so as not to be recognised. they were probably members of a local cult who carried out magical ceremonies to bring themselves luck. there were thirteen people accused

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

pp. 92, 28. 236 haiku from the japanese poets (basho) the oak tree stands noble on the hill even in cherry blossom time (ransetsu) waking before dawn, see how the constellations are all turned around (masahide) since my house burned down, i now own a better view of the rising moon (soseki) the leaves never know which leaf will be the first to fall. does the wind know (soseki) a rain cloud darkens red maples clinging to crags by a waterfall (basho) hello! light the fire! i ll bring inside a lovely bright ball of snow! selections from: peter beilenson& harry behn, trans. haiku harvest. mount vernon, peter pauper press, 1962. sayings of the taoist sages (lao tzu #11) thirty spokes will converge in the hub of a wheel; but the use of the cart will depend on the part of the hub that is void. wit

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, and what to me was burden without end, to him seemed easy, so i laid the crown upon his head to cast away my sorrow. druid. what would you, king of the proud red branch kings? fergus. a king and proud! and that is my despair. i feast amid my

wound stays me. snow is falling on the slope. stallion confined; lean cattle. no summer day is today. snow is falling, white the mountain s edge. ship s mast bare at sea. a coward conceives many schemes. 248 gold rims round horns, horns round bards. roads frozen, air gleaming bright; brief twilight, tree-tops bowed down. bees in honeycombs, faint cry of birds. day bleak, white-mantled hill-ridge, red dawn. bees in refuge, cold lid on the ford, frozen when ice forms. none may escape death s coming. bees in prison, green-hued ocean. stalks dried out, hillside hard. frigid, bitter, the world today. bees in shelter from winter s wetness. pale honey, hogweed hollow. foul hold on a man, cowardice. long night, bare heath, brown hillside, grey shore, gulls in a clamour, rough seas. it will rain to

e me grieve. i would lead a band to bryn tyddwl. with high seas beating the embankment and ford, snows falls on the hillside, pelis, how can you lead us? not a worry for me in britain tonight raiding nuchein s lord s lands on white steed, owain leading. before you were bearing arms and buckler, fierce bulwark in battle, pelis, what region reared you? the man god releases from too strait a prison, red lance of a leader, owain of rheged reared me. though a ruler s gone to iwerydd s ford, from the band, do not flee! after mead, do not seek disgrace. the morning of grey daybreak, when mwng mawr drefydd was charged, mechydd s steeds were not pampered. drink does not make me merry, what with the tales and my thoughts, mechydd, branches your cover. they encountered at cafall a bloody carcass, des

breast studded; reeds withered, herd shunning water; pity him who has a bad wife. mountain snow, stag in gully; bees are sleeping well-sheltered; a long night suits a robber. mountain snow liverwort in river; wed unwilling to trouble, the sluggard seeks no swift revenge. mountain snow, fish in lake; falcon proud, prince in splendour; one who has all does not groan. mountain snow, lords front rank red; lances angry, abundant; ah god, for my brother s anguish! bright trees (taliesin by williams) bright are the ash-tops; tall and white will they be when they grow in the upper part of the dingle; the languid heart, longing is her complaint. bright are the willow-tops; playful the fish in the lake; the wind whistles over the tops of the branches; nature is superior to learning. bright the tops

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

wo pillars ikin and boz at the entrance of king solomon s temple are notable symbols of strength and stability. they are comparable to the two beings, kratos and bia, who appear in the play by eschylus, as a male and a female potency, who bind prometheus. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the chinese speak of blue as the color of heaven, because made up of red, male and black, female; of the active and the passive; the brilliant and the obscure. the followers of pythagoras spoke of two kinds of enjoyment. first, lasciviousness and indulgence of the belly, like the murderous songs of sirens; second, honest and just indulgences, which bring on no repentance. hierocles says two things are necessary to life, the aid of kindred, and benevolent sympathy o

wful food; as pork is. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott three acolytes must attend the high priest when he went in to worship; one at his right, one at his left and one had to hold up the gems on the train of his vestment. there are three parts of a man. the father gives the white parts, bones, nails, brain and the whites of the eyes; the mother gives the red parts, skin, flesh, etc. while god gives the breath, soul, mind and senses. the sanhedrin could order as a punishment three degrees of excommunication--separation for an undefined time, exclusion for 60 days, and execration for 30 days. moed katon, 17.1. the name of adam is of three letters, a, d and m: these are the initials of adam, david and messiah, and the soul of the first passed to davi

ter, and four of the sensible world, forming the kosmos of elements, fire, air, earth and water. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott four is the number of the moons or satellites of jupiter and uranus. the arabians analyzed female beauty into nine fours; four black--hair, eyebrows, eyelashes and eyes four white--skin, white of eyes, teeth, and legs. 53. four red--tongue, lips, cheeks and gums. four round--head, neck, forearms, ankles. four long--back, fingers, arms, legs. four wide--forehead, eyes, seat, lips. four fine--eyebrows, nose, lips and fingers. four thick--buttocks, thighs, calves and knees. four small--breasts, ears, hands and feet. see lane s edition of the arabian nights. in the rosicrucian writings of behmen, fludd and maier, we find the

eak of 5 skandhas, or attributes of men; they are rupa, form; vidana, perception; sanina, consciousness; sanskara, action; and vidyana, knowledge. in china, 5 means shangti or thian, the god in heaven. the chinese speak of 5 blessings--longevity, riches, health, virtue and a natural death. the ancient chinese spoke of 5 elements--earth, wood, fire, metal and water; and of 5 primary colors yellow, red, white, green and black. 65. the 5th element, the quintessence of the alchymist, was derivable from the four, by progression--at first the ens, then the two contraries, then the three principles, then the four elements. separate the pure from the impure, gently and with judgment, and so you obtain the quintessence, the son of the sun. similarly, note the progression; stone, plant, animal, man

recited by 10 men, and at weddings by ten men including the bridegroom. ten cups were drunk at a funeral party three before supper, three at supper and four after the meal at the recitation of the four blessings. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott abraham was tested 10 times; 10 miracles were performed in egypt to help the children of israel, and 10 at the red sea. ten plagues were made to afflict the egyptians. ten times the jews offended god in the wilderness. ten times did the shekinah come down into the world; at the garden of eden; at the tower of babel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted i

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

fluids (menstrual blood if female, sigils which are created based on a demonic aspect, ect. it is buried and focused upon for half a month. the the solar one is created. semen, 6 image of lucifer as an angel, blood and buried for half a month next to the other. each night you will burn incense at the site, invoking both the light and the shadow *the pots were buried on two separate workings. the red or shadow vase is buried on the fullmoon night. it will then take form in the waning moon. the green or solar vase will be buried on the new moon/dark moon and then both will be exhumed on the fullmoon. the shadow vase will be buried for one month. the solar vase for half a month. the goal is to visualize, along with the invocation of the holy guardian angel, azal'ucel, to create and materiali

eet. the torah mentions lilith in an interesting phrase, wildcats shall meet with hyenas, goat-demons shall call to each other; there too lilith shall repose, and find a place to rest. there shall the owl nest and lay and hatch and brood in its shadow (isaiah 34:14) jewish folklore mentions that lilith resides in caves in another plane of existence, much different from her original journey to the red sea caves in which she bred demons. the mirror itself is the gateway for her home and from which she may emerge and possess young girls. in a magickal sense, lilith represents the lunar qualities of both woman and man, therefore possession is the conscious alignment with this fertile and seductive force. it was specifically that lilith and adam was not a happy or unified couple. she wished ind

possession is the conscious alignment with this fertile and seductive force. it was specifically that lilith and adam was not a happy or unified couple. she wished independence and to be equal with mate, and adam was not pleased. lilith refused to lay beneath and in a moment of anger and disgust, rose to the air and called the secret magickal name of god, from which she fled to the shores of the red sea. adam called upon angels to find her and they did locate her, in the caves on the red sea. there she mated with demons and produced 100 lilim or lilitu, succubi and children spawn of her blood. needless to say, the angels felt little security in trying to persuade her back to adam. considering the lunar qualities and the connection to screech owls, lilith is the queen of witches. by witch

e 17 names of lilith, represented as the devouring black mother of india, who absorbs through time itself. kali is the proactive female, the mother which devours its young. while lilith is itself, a force of the subconscious, lunar and fluid sense of self, something so very real as lilith may manifest to the sorcerer. lilith is the mother of demons, spawning lilitu or succubi, in the caves of the red sea. lilitu and succubi are essential in the magical awakening process of the sorcerer. while many might view such as dangerous, it is rather essential in the becoming or initiation period of the individual. lilith and her home of desolation is located near the red sea, which is first described in the old testament. this demonic area is filled with owls, ravens, daemonic servitors, vampires, w

the beast 666. the three aspects unified creates baphomet, or abu-fi-hamat, the black head of wisdom translated also as father of wisdom. it is because of this that the union of samael and lilith, the marriage of opposites, through the dragon leviathan that wisdom grows from knowledge. 24 the ritual of infernal union solitary ritual based on the union of opposites. black robe, candles: black and red. sigil of infernal union may be used upon the altar wall as well as the altar itself. the sigil of the union of the beast 666 and babalon may be used as well. this symbol is based on the classic sigil originally designed by eliphas levi, but redrafted by elda isela ford. this is indeed a saturn/lunar rite, the merging of sexualities within the individual. 25 one should prepare the grand sabbat

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ee appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the so

up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk' moses says 'and this is the blessing of judah: and he said, hear, lord, the voice of judah, and bring him unto his people: let his hands be sufficient for him and be thou a help to him from his enemies' the armorial bearings of judah are scarlet, a lion rampant. all this well agrees with the regal and leonine nature of the sign 'binding the ass's colt

uben (aquarius, jacob says 'reuben, thou are my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. unstable as water, thou shall not excel; because thou wentest up to thy father's bed; then defiledest thou it: he went up to my couch' moses says 'let reuben live, and not die; and let not his men be few' the armorial bearings of reuben are red, and a man 'unstable as water' is still shown in the undulating hieroglyphic which marks this aerial and brilliant, but often superficial, sign of the water bearer" holy name ibah tribe simeon sign pisces angelic name arfaolg "of simeon and levi (pisces, jacob says 'simeon and levi are brethren; instruments of cruelty are in their habitations. 0 my soul, come not thou into their secret; unto t

e holy table during my investigations of the golden dawn papers of the whare ra temple in new zealand and others, i have seen no mention, implied or otherwise, of the use of the holy table. the table (see figure 89) was used as a miniature altar on which the shewstone or crystal was placed. dee was told by the angelic entities to place a small seal dei aemeth under each table leg and then place a red cloth over the table (and over the center seal dei aemeth, which had the names of the angels of the perimeter in yellow. the actual construction of the holy table has its roots in the heptarchia mystica and in the angels of the bonorum. there are two versions of the holy table given in the dee manuscripts. in robert turner's notations in heptarchia mystica of john dee, he points out that the l

she told me she was called akna-oor, guide to the path and letter. it started to darken, and we entered a small temple of grey stone that looked like a cromlech or capstone at the end of the path. she stops and turns, then shows me a new sign that i am to use when i enter this realm again. both arms across the chest, at right angles, right above left, palms facing downwards. there is very much a red indian aura about her, though she is nordic in color and stature. as we enter the temple she takes me to a room where there are three benches or altars. the left one has two cups on it, the middle a sword and the right a smoldering urn. above each (the walls are gold) there are blank tablets with six lines down and six lines across (the tablets are gold also, while the lines are red. the cente

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

for technical laboratory explanations of equipment and its use (e) before advancement to the next level, one must have mastered the outlines of practical ritual work as contained in the z-5. an examination, both verbally and practical, will be held on ritual. chapter two the origins of the rosicrucian order the initial impetus of the golden dawn's inner order, the rosae rubea et aurea cruces (the red ruse and the cross of gold, stemmed from rosicrucian sources which made the cornerstone of their teachings the first two rosicrucian manifestoes published in the 17th century by an anonymous authorship. within the golden dawn's inner order, elaborate rituals were used, utilizing props and settings that described the finding of the vault of christian rosenkruetz and the teachings he had to offe

these levels, i can certainly attest to that fact should point out that at thoth hermes, the highest grade attainable is 7=4, and none of the higher grades will be introduced. 6=5 matron or sheldnah. rose coloured tunic. long black veil. alabaster lamp with oil; spray of acacia. chief adept. blue and purple nemis and robe. ankh. merciful king of salem. winged sphere wand and lamen. second adept. red and orange nemis and robe. excellent prince of the horizon. ankh, phoenix wand and lamen. third adept. yellow and rose robe and nemis. ankh. noble lord of eventide. lotus wand and lamen. the vault is draped entirely in red. the pastos in black stands uncovered with head to north. pedestal at head. light veiled. in portal two pillars, red ankh holding braxier in south blue tat holding bowl of w

e its life" she pricks herself till blood flows into the oil and says "the blood is the life of the man let the man give his life" she sets a floating wick in the oil, kindles it and says "the light is the life of the world, let all the living rejoice" oo0oo- arrangement of candles in second part o n e- w h i t e (10 (iii (ii (iv (v (1) one two four four o n e f o u r t w o o n e blue brown green red red green brown blue (vi (v (vi) t h r e e s e v e n t h r e e yellow violet yellow n. b. the roman figures above indicate the order of extinguishing. three are left lit. n.b. the abbreviations used in the 6=5 ceremony that follows are designated as: ad. means adep u ch.ad. means chief adept shek. means shekinah opening ch.ad. rises: 2nd ad. rises: 3rd ad. rim: chad "avete fratres et sorores"

ven by the ch.ad, explaining the symbolism of the altar and the 33 candles, is not usually read during the ceremony. ch.ad "behold now the mystery of the 33 lights upon the white and gold altar. the altar itself, you may perceive, is of rhomboidal form, implying thereby that you have consecrated your whole being to the divine inspiration. the five lights in the midst are the five senses and their red colour denoted the passions of which they have in the past been the vehicle, while their exalted position signifies their purification through sacrifice "the two pairs of brown candles are the four somatic divisions, while the two sets of four are the four zoa and the four archangels of revelation which are their counterparts in the yetziratic and briatic worlds, as green is the ethereal count

sent me, and he that seeth me seeth him that sent me" 2nd ad "homage unto thee, 0 soul of everlastingness; thou soul who dwellest in eternal light. thou art lord of life and death for thou hast died unto the passions" 3rd ad "0, grant unto me a path whereon i may pass in peace, for i am just and true. i have not spoken lies wittingly, nor have i done aught with deceit" 2nd and 3rd ads. put out 4 red candles. ch.ad "i am come a light into the world, that whosoever believeth in me should not abide in darkness" 2nd ad "homage unto thee in thy domination over the luminaries; the diadem of fire encirdeth thy brows; thou art the one who maketh the strength which protecteth us, and thou dwellest in peace above all, for thou hast died unto the body of the stars" 3rd ad "0, grant unto me a path wh

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