Michael Wynn's Occult Reference Library
RIGHT-HAND,RIGHTHAND,RIGHT HAND,RHP

Return to Occult Library Index

0 0

ard and on path thirty-two, or tav, are completely balanced, or self-balancing at all times. ow in the opening in the upper left-hand corner (between earth and air) we place the next card. this card again would be attributed to air. but this is the influences surrounding the situation, or the spiritual influences directly affecting the mundane plane. the next particular card would go to the upper right-hand corner (between air and fire); his is the angle of fire. again we have the influences that surround the situation, or how it filters from the spiritual into the mundane. the next card is placed in the lower right-hand corner (between fire and water). his is the angle of water. this particular card explains the influences around the situation from a higher level, or spiritual standpoint

or__ysical act." tis card will tell you karmically, the probable outcome. in addition, it will give you some idea as to the mundane effect. for example, the star card would indicate a very positive outcome both on the physical plane and on the spiritual plane. if in your judgment both cards are equally positive, then the card on the left-hand side of the reading is moved next to the card on the right-hand side of the reading. in other words it is a go. it is significant that by doing a magical ritual or the act, you will have a very positive outcome. if both cards are negative, it requires you study the influences that are surrounding you at this time. through mediation and contemplation, the influences can be changed after a significant amount of time by changing these influences or the

1 10 INITIATION CEREMONY

the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the sphere of the planet itself; while the hebrew letter beneath the base is one of the duplicated letters of the hebrew alphabet which refer to the seven planets. the seven double letters of the hebrew alphabet have each two sounds associated with them, one hard, and one soft. th

ALEISTER CROWLEY LIBER CHANOKH

en in enochian for convenience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the thre

mid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyra

he element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the subelement. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side

lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. liber lxxxiv 15 iv follows plate ix, the

he alphabet which appeared in the equinox publication i have substituted a face based on the final corrected forms of the letters from sloane 3188 (quinti libri mysteriorum appendix, cleaned up very slightly; note that the letter x (x) is drawn with a small dot just inside the angle to clearly distinguish it from a rotated or reflected e (e, and in the letter c (c, the stroke in the middle of the right-hand notes 40 part of the letter joins the vertical line. most enochian typefaces generally used do not reflect this; this is unfortunate, since dee s angels insisted strongly on the correct orthography of the letters. 19: see in particular the book of enoch; though at the time of the dee-kelly workings this was known only by reputation in europe. 20: in liber scienti this column is headed p

ALEISTER CROWLEY THE OTO GNOSTIC MASS

clasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he makes with paten and kisses it. he uncovers the cup, genuflects, rises. music. he takes the host, and breaks it over the cup. he replaces the right-hand portion in the paten. he breaks off a particle of the left-hand portion. to(c)uto'(c)esti t(c)o sp(c)erma mou`(c)o p(c)athr'(c)estin`(c)o h(c)uios d(c)ia t(c)o pne(c)uma'(c)agion 'a(c)umgn 'a(c)umgn 'a(c)umgn. he replaces the left-hand part of the host. the priestess extends the lance-point with her left hand to receive the particle. the priest clasps the cup in his left hand. together

ALEISTER CROWLEY THE QABALAH

ity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephi

ALEISTER CROWLEY EQ I 5

nity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephir

ALEISTER CROWLEY EQUINOX EQ I 2 2

producing" then axiokersos, the second kabir, says "i am the left-hand basal angle of the triangle of flame: i am fire, volcanic and terrestrial, flashing and flaming through the deep abysses of earth: fire rending, fire penetrating, tearing asunder the curtains of matter; fire constrained; fire tormenting; raging and whirling in lurid storm" and lastly, axiokersa, the third kabir, says "i am the right-hand basal angle of the triangle of flame. i am fire, astral and fluid, winding through the firmament of air. i am the life of being, the vital heat of existence. the "hierophant" then takes the solid triangular pyramid and explains "the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of four triangles, three visible and one concealed: which latter is the synthesi

. the angel crowned with the sun is michael, the ruler of solar fire. the serpents which leap in the rainbow are symbols of the fiery seraphim. the trumpet represents the influence of the spirit descending upon binah; and the banner with the cross refers to the four rivers of paradise. michael is also axieros; the left-hand 271 figure samael, the ruler of volcanic fire- he is also axiokersos; the right-hand figure is axiokersa "these three principal figures form the triangle of fire; and they further represent fire operating in the other three elements of earth, water and air" the central lower figure is erd, the ruler of latent heat, he is the candidate in the samothracian mysteries, and rises from the earth as if to receive and absorb the properties of the other three. the three lower fi

incense" and the sixteenth key of the tarot: it represents a tower struck by a lightning-flash proceeding from a rayed circle and terminating in a triangle. it is the tower of babel. the flash exactly forms the astronomical symbol of mars. it is the power of the triad rushing down and destroying the column of darkness. the men falling from the tower represent the fall of the kings of edom "on the right-hand side of the tower is light, and the representation of the tree of life by ten circles. on the left-hand side is darkness, and eleven circles symbolically representing the qliphoth" illustration on page 281 approximated_ 1_ 5 3 6 2 4_ 7_ 8_ 9_ 10_ diagram 45. the calvary cross of ten squares. illustration on page 281 described "diagram 46. the symbol of salt on the tree of life" this is

ALEISTER CROWLEY EQUINOX EQ I 2

of the hexagrams must be reversed. 24 "invoking "banishing "the greater ritual of "the hexagram" 2\ saturn *2 *1 1/ to invoke or banish- planets or zodiacal# signs. 1 the hexagram of 2# earth alone is used- draw the hexagram# jupiter/ beginning from the\ point which is- attributed to the *1* 2 planet you are dealing with("see "777" col* 1 *2 lxxxiii- thus to invoke\ jupiter begin from the\ mars# right-hand point of- the lower triangle, 2# 1/ dextro-rotary and complete; then trace 4,9# 6,7. the upper triangle-*5,8. 10,3# from its left hand- point and complete. 2,11\*2,11. trace the/*1,12.sun 1,12# astrological sigil- of the planet in the 6,7-*4,9.centre of your 3,10. 5,8. hexagram. for the zodiac use-*2 *1 the hexagram of the- planet which/ venus\ rules the 25) sign# you require("777- col

ALEXANDRIAN BOOK OF SHADOWS OCCULT

th curses that "as the measure rots, so they will rot" notes published in janet and stewart farrar's the witches' way; from gbg's bos (text b or c; it's the same in each. l the meeting dance the maiden should lead. a man should place both hands on her waist, standing behind her, and alternate men and women do the same, the maiden leading and they dance following her. she at last leads them into a right-hand spiral. when the center is reached (and this had better be marked by a stone) she suddenly turns round and dances back, kissing each man as she comes to him. all men and women turn likewise and dance back, men kissing women and women kissing men. all in time to music, it is a merry game, but must be practiced to be done well. note, the musician should watch the dancers and make the musi

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

necessarily a department of workers whose major task it is to work solely in the world of illusion and with astral matter. this department came into being in atlantean days when the great controversy took place between those who embodied the consciousness or soul aspect of deity and those who were similarly representative of the matter aspect of deity. symbolically speaking, the left-hand and the right-hand paths came into being; white and black magic were brought into conflict with each other and the pairs of opposites (always existent in manifestation) became active factors in the consciousness of advanced humanity. the battle of discrimination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious response to a condition and no registered aware

ANTINOMIANISM

dividualized thought that seeks freedom from the confines of cultural, social and genetic/memetic programming. the path of spiritual dissent has most often been documented and categorized as that of the left hand path (lhp. the path of harmonious acceptance of man as he is and the giving over of self responsibility to a higher force has most often been represented by the right hand path (rhp. the right-hand path vs. left-hand path the distinction between the rhp and the lhp is one of the most misunderstood dichotomies i have personally encountered. the pagan community misunderstands it, most contemporary satanists misunderstand it, certainly mainstream religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a s

BLUE EQUINOX

lasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he makes+ with paten and kisses it. he uncovers the cup, genuflects, rises. music. he takes the host, and breaks it over the cup. he replaces the right-hand portion in the paten. he breaks off a particle of the left-hand portion. touto esti to sperma mou .o pathr estin .o huios dia to pneuma agion. aumgn. aumgn. aumgn. he replaces the left-hand part of the host. the priestess extends the lance-point with her left hand to receive the particle. the priest clasps the cup in his left hand. together they depress the lance-point in the cup. the p

COSIMANO CHARLES ELEMENTARY PSIONICS

thoughts have a way of being reflected in the results, so keep your mind on your work. now, if you have built the machine as i instructed, and not backwards, the witness will be on your left side and the stick pad on the right. when radionic practioners (folks to generally avoid as they tend to be very boring and stuffy and don't like me one little bit) get together, they call this setting up for right-hand operation, so if you get an old book on radionics and it says something like that, you know what they are talking about. all they are saying is that you are rubbing the stick pad with your right hand while tuning the dials with your left. sit facing the machine with it on a table at a comfortable height. put your left hand in position, holding the first knob as you would a dial on a rad

DAVID ICKE CHILDREN OF THE MATRIX

aturally with the dread prince of darkness. it is for this reason that individuals who resonate [vibrate] with satan have always been an alien elite, often outsiders in cultures whose masses pursue solace in an external deity. we satanists are our own gods, and we are the explorers of the left-hand path. we do not bow down before the myths and fictions of the desiccated spiritual followers of the right-hand path."18 no, they bow before the myths and fictions of other-dimensional entities. unbelievable. and it is not a choice between the right-hand path and the left-hand path. there is another that goes straight ahead. the temple of set also denies it is involved in anything horrific. its website assures us "regretfully there still exist some individuals whose idea of 'satanism' is largely

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ter) and surrounding northern area. in the map above, beginning from top left to top middle: 1. dupont circle, logan circle, and scott circle in the middle, form the top three points of the devil's goathead of mendes, one of the most important types of the five-pointed devil's pentagram. 2. washington circle forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of the goathead, dupont circle, scott circle, and logan circle. each of these streets has six major streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberat

DEMONIC BIBLE

the word of the new aeon had convinced him that the prophets of the world s great religions (hinduism, judaism, zoroastrianism, buddhism, etc) were influenced by the same dark god that dictated the book of the law and the book of coming forth by night. key to this belief in a commonality between satanism (and other religions of the lefthand- path) and the baha i faith (and other religions of the right-hand-path) are the words of anton lavey in the satanic bible who writes that in an age of ice god is above and in an age of fire god is below. magus susej points out that the revelation is the same it is the individual approach which differs. followers of the right-hand-path humble themselves before a perceived deity in the hope for some material or spiritual reward for their actions while f

DION FORTUNE MYSTICAL QABALA

life" 8. it is this concentration of life-force that the western occultist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion

ed, according to crowley, the great one of the night of time. 10. we have, then, kether differentiating into an active male potency, chokmah, and a passive female potency, binah, and these are placed at the head of the two side columns formed by the vertical alignment of the sephiroth in their spacing on the tree of life. of these two columns, the left-hand one under binah is called severity; the right-hand one under chokmah is called mercy; the middle one under kether is called mildness, and it is said to be the column of equilibrium. these two side columns are the two pillars that stand at the entrance to king solomon's temple and are represented in all lodges of the mysteries, the candidate himself, when he stands between them, is the middle pillar of equilibrium. 11. here we meet with

ecret of both generation and regeneration, the key to the manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below chokmah; the angle of the lightning flash, which is used to indicate the course of the emanations upon the tree, slopes downwards to the right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to t

uilibrium. 2. they are also of value because they enable the decimal system of the tree to be equated with the three, four, and sevenfold systems. 3. the primary conformation of the tree is into three pillars. it will be observed by reference to the diagrams that the sephiroth readily lend themselves to this threefold vertical division, for they are arranged in three columns. these are called the right-hand pillar of mercy, the left-hand pillar of severity, and the middle pillar of mildness or equilibrium (see diagram i. 4. before proceeding any further we must make clear the significance of the right and left sides of the tree. as we look at the tree in the diagram we see binah, geburah, and hod upon the left side, and chokmah, chesed) and netzach upon the right side; this is the way we v

DION FORTUNE PSYCHIC SELF DEFENSE

nd fear founded upon bitter experience; for it was not officialdom which incited the witch-burnings, but whole country-sides that rose up for a lynching. the universal horror of the witch must have some cause behind it. the labyrinthine windings of the left-hand path are as extensive as they are devious; but while exposing them in something, at any rate, of their horror, i still maintain that the right-hand path of initiation and occult knowledge is a way to the loftiest mystical experiences and a means of lifting the burden of human suffering. not every student of this knowledge necessarily abuses it; there are many, nay, the great majority, who hold it selflessly in trust for mankind, using it to heal and bless and redeem that which is lost. it may well be asked, if this knowledge can be

equally well known that most of these substances come under the regulations of the dangerous drugs act, and that to obtain them from irregular sources, or even to be found in possession of them save for a legitimate purpose, is to render oneself liable to prosecution, and in this case too the authorities are exceedingly alert 53 of 103 and the magistrates exceedingly drastic. all initiates of the right-hand path agree in declaring that to exalt consciousness by means of drugs is a dangerous and undesirable proceeding. there may be research workers who for legitimate reasons wish to undertake experiments, but i cannot conceive of any legitimate reason for introducing a neophyte to the drug habit. in any case, if such experiments are undertaken, they should be conducted under the supervision

of one group systematically seduced his pupils under the pretext that it was part of their initiation, and the group accepted the situation in a spirit of the purest self-sacrifice. several others sailed unpleasantly near the wind, with the result that "crushes" and the subsequent nervous breakdowns were very prevalent. it ought hardly to be necessary to say that such methods form no part of the right-hand path. it is amazing to what an extent women of the highest ideals and of good family and wide culture can be induced to accept such theories and practices. the danger of membership of such a group to young girls or unsophisticated women can readily be imagined. i have often been accused of being narrow-minded in my attitude towards groups in which such happenings are allowed to go on, b

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

r suggestion of personal identity. many excellent cases of book tests are recorded in lady glenconner s the earthen vessel (1921) and in some new evidence for human survival (1922, by the rev. drayton thomas. in the preface he wrote to thomas s book, sir william barrett reported to have received this communication from the deceased psychical researcher f. w. h. myers: there were some books on the right-hand side of a room upstairs in your house in devonshire place. on the second shelf, four feet from the ground, in the fourth book counting from the left, at the top of page 78, are some words which you should take as direct answer from him (myers) to so much of the work you have been doing since he passed over. asked if the name of the book could be given, the reply was no, but that whilst

ate. the experiment was repeated during three successive years. in several cases people claimed to recognize the faces. a remarkable communication was received by h. dennis bradley, apparently from the spirit of his brother-in-law, w. a, regarding the armistice photograph taken in 1923. as told in bradley s book towards the stars (1924, the communicator said in the direct voice that he was in the right-hand side of the photograph, near the top. on the following day bradley obtained a copy of the photograph. to his astonishment, among the 50 spirit heads visible in the picture, he found one in the position described, which, under a magnifying glass, looked surprisingly like w. a. the 1924 picture drew extraordinary revelations. the topical press agency declared that the spirit extras were r

t the seance room in the dark and appeared to serve as a condenser. at other times mediums dispensed with the trumpet, and the voice could be heard from the center of the floor or from any part of the room. h. dennis bradley records an experience in which the communicator began his sentence in the middle of the room; halfway up he dropped the trumpet while his voice traveled upward to the extreme right-hand corner of the ceiling and there ended on the pronouncement of the last syllable of his last word (towards the stars, 1924, p. 20. physically the phenomenon requires the supposition that some material more solid than air is withdrawn from the medium s or from the sitter s body to produce the necessary vibrations in the surrounding atmosphere. seance room communications speak of improvisa

tions are made, then incense lighted and the sticks passed through the fumes. the question to be answered should be straightfoward, usually related to the favorable or unfavorable auguries of a given project. one of the 50 sticks is taken out and put on one side. the remaining 49 are bunched together then quickly divided into two heaps by the right hand. the inquirer then takes one stick from the right-hand pile and places it between the last two fingers of the left hand. he then pushes away four sticks at a time from the left-hand pile until only one, two, three, or four remain. this remainder is placed between the next two fingers of the left hand. next, four sticks at a time are pushed away from the right-hand pile until only one, two, three, or four remain. the left hand should now con

lini travels up the spine to the several psychic centers called chakras and eventually to the top of the head. the rise of the kundalini to the highest chakra brings higher consciousness and spiritual enlightenment. tantrics usually can be divided into two distinct groups. the original self-existent gods were supposed to divide themselves into male and female energies, the male half occupying the right-hand and the female the left-hand side. from this conception we have the two groups of right-hand observers and left-hand observers. in distinction to the ascetic worlddenying approach to the religious life, tantra does not offer enlightenment as a result of denying the material world, but from using it. tantric practice takes things specifically denied to the ascetic and accepts them as the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ric yoga. tantra differs from more ascetic forms of hinduism in eschewing the way of denial. instead of refraining from such things as alcohol and sex in order to attain spiritual realization, tantra suggests using items commonly denied as a tool to enlightenment. sexuality is by far the most controversial of such tools. within tantric systems, the practice of maithuna may be either symbolic (the right-hand path) or actual (the left hand path. tantra seeks union with the goddess shakti and speaks of the male s union with the goddess. in left-hand rites, the woman is seen as the goddess present in flesh. tantra also developed the understanding of occult anatomy in hinduism focused in the seven chakras, or psychic centers, located horizontally in the body from the base of the spine to the to

hinduism focused in the seven chakras, or psychic centers, located horizontally in the body from the base of the spine to the top of the head, and kundalini, the mystical energy that is usually pictured as lying latent, like a coiled serpent, at the base of the spine. in tantric practice, kundalini is released to travel up the spine, opening the chakras, and eventually bringing enlightenment. in right-hand tantra, this awakening is done with meditation and concentration. in the left-hand path, the kundalini is awakened in part by sexual intercourse ending in coitus interruptus, with a cooperating female. there has also existed in the west since the late nineteenth century an occult system that includes sexual practices, its encyclopedia of occultism& parapsychology. 5th ed. maithuna 969 m

tion of this force depended upon sensitives.specially gifted individuals rather like psychics, although reichenbach s sensitives were ordinary people from all walks of life. these individuals experienced specific reactions to the proximity of other people.feelings of pleasant coolness and drowsiness or, on the other hand, disagreeable, numbing, or exciting feelings. they also manifested a special right-hand/ left-hand polarity, which affected their reactions to other people standing or sitting near to their right or left sides, and particularly to sleeping positions with partners. they were also sympathetic to the color blue, and antipathetic to yellow; they had particular food fetishes; were sensitive to certain metals; and unpleasantly affected by mirrors. in a long series of experiments

eclared in one of his letters that he had recourse to it in all cases of spiritual difficulty. another form of the biblical lots was to go to a place of worship and take as an omen the first passage of scripture read by the minister or the text from which he preached. muslims consulted the qur an in a similar manner, but one of their methods was to deduce their answer from the seventh line of the right-hand page. others counted how often the letters kha and shin occurred in the page; if kha (the first letter of kheyr, good) predominated, the answer was deemed favorable, but if shin (the first letter of shin, evil) appeared more frequently, the inference was that the projects of the inquirer were forbidden or dangerous. sorrel leaf encyclopedia of occultism& parapsychology. 5th ed. 1438 it

FREEMASONS SATANISM AND SYMBOLISM

could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoting from masonic sources, you are provided with this picture. in these symbols, the left-hand pentagram surrounded by the magic circle is lucifer- the good god- with the one point upward and two down; the right-hand pentagram, again surrounded by the magic circle, is satan- the evil god- with the two points up and the one down. these symbols depict exactly what albert pike is talking about in the paragraph above. he says that the evil god, whom he calls seth or typhon [typhon is listed in the satanic bible as infernal names for satan] is the adversary of the good god, osiris; therefore, pike is say

FULLER J F C SECRET WISDOM OF THE QABALAH

old constitution. like the body of man, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trun

tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the qabalah page 31 plate 4: the three pillars of the tree of life secret wisdom of the qabalah page 32 the active mood of the divine light enters the right-hand pillar through 'hokmah, and the passive mood enters through binah, the union of these two lights creating the central pillar, the word or logos. the formulation of this word, by balancing the moods of light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of herme

GILBERT THE SORCERER AND HIS APPRENTICE

therewill now be four heaps altogether.a=26cards,c=17cards,e=ll,andf=24.pmfaside altogether, as these cards are not to be used in the reading, and are supposed to have no bearing on the question.therewill now remain a,c,ande.takeaandarrange the 26 cards face upwards from right to left (being careful not to alter the order, so that they are in the formofa horseshoe,thetopcardbeing at the 267lowest right-hand corner, andthe26th at the lowest left-hand.comer. read their meanings from right to left as before explained. when this is done so as to make a connected answer, take the 1stand26thandread their combined meaning,thenthatofthe2ndand25th, and so on till you come to the last pair, which will be.the13th and 14th.putaaside, and take c and read it in exactly the same way, then e last.thisisav

e tarot cards may be used like the ordinary packs for games, as well as for divination; anditmay be as well to give the general rules and mode of play. the game of tarot may be played by either two or three persons. the full pack of 78 cards is shuffled and cut in the ordinary manner. the dealer dears them out in three hands by five cards at a time, and places the remaining three cards at his own right-hand side. there will thus be three hands of2scards each, and three cards besides. the players sort their hands, and the dealer discards the three most useless cards in his own hand and exchanges them for the before-mentioned three cards. the deal is taken in rotation by each player. the method of dealing is the same, whethertwoorthreeplayers participate, three hands being dealt out in each

GLOBAL FREEMASONRY

ed, high-ranking masons, is certainly significant. according to information from the lodge publication 10,000 famous freemasons, mazzini rose within the masonic lodge, and years later, in 1867, was chosen master mason of the italian grand orient. in 1949, at a ceremony in rome to mark the unveiling of a statue of mazzini, 3,000 masons gratefully remembered their grand master. garibaldi, mazzini's right-hand man, achieved the 33rd degree of the italian supreme council in 1863, and in 1864 was chosen italian master mason. in memory of this master mason, a lodge is named after garibaldi, which is attached to new york "valley" with the number of 542. masonic propaganda depicting garibaldi as a great hero. masonic revolutionary agenda in russia apart from italy, it is also possible to find trac

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

as also intricately carved and decorated across much of its surface almost as though it were tattooed. like el fraile, it was clad below the waist in a garment composed offish-scales and fish symbols. and, also like el fraile, it held two unidentifiable objects in its hands. this time the left-hand object looked more like a sheath than a case-bound book, and from it protruded a forked handle. the right-hand object was roughly cylindrical, narrow in the centre where it was held, wider at the shoulders and at the base, and then narrowing again towards the top. it appeared to have several different sections, or parts, fitted over and into one another, but it was impossible to guess what it might represent. 12 ibid. 13 jeremy black and anthony green, gods, demons and symbols of ancient mesopot

thers had sharply pointed noses, and each had in his hand an implement of the type the high god was himself carrying. the base of the frieze was filled with a design known as the meander a geometrical series of step-pyramid forms set in a continuous line, and arranged alternately upside down and right side up, which was also thought to have had a calendrical function. on the third column from the right-hand side (and, more faintly, on the third column from the left-hand side too) i could make out a clear carving of an elephant s head, ears, tusks and trunk. this was unexpected since there are no elephants anywhere in the new world. there had been, however, in prehistoric times, as i was able to confirm much later. particularly numerous in the southern andes, until their sudden extinction a

bags in the left hands.18 it didn t seem to matter that the objects did not in any way resemble atl-atls, spears, arrows, or incense bags. santha faiia s photographs will help the reader to form his or her own impression of these peculiar objects. as i studied the objects themselves i had the distinct sense that they were meant to represent devices which had originally been made out of metal. the right-hand device, which seemed to emerge from a sheath or hand-guard, was lozenge-shaped with a curved lower edge. the left-hand device could have been an instrument or weapon of some kind. i remembered legends which related that the gods of ancient mexico had armed themselves with xiuhcoatl, fire serpents .19 these apparently emitted burning rays capable of piercing and dismembering human bodies

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

omma after riietelin, and make' daz' refer to it, not to the whole sentence) has power given him over all men; the wishing-rod not only made treasures come, it intensified and continually increased their value. here the wishing-rod is called golden. it was commonly picked off a hazel-hush; according to vintler it is 'that year's shoot (sumer-late) of a wild hazel-tree' to have it, one must cut by right-hand moonlight (crescent moon) a bough with a zivisele, zwispel (furca, and twist it three times round itself^ others demand a white shoot of hazel or holy-thorn, one that has a twiele or fork, has shot up in one year, and has not a speck of old wood in it; it must stand so that the sun from east and west shines through the fork, else it is no good. he that would gather it walks in silence t

HP LOVECRAFT A DARK LORE

be the leader, he must have forced young ward to act as his amanuensis. in this new material one mystic formula, or rather pair of formulae, recurred so often that willett had it by heart before he had half finished his quest. it consisted of two parallel columns, the left-hand one surmounted by the archaic symbol called "dragon's head" and used in almanacs to indicate the ascending node, and the right-hand one headed by a corresponding sign of "dragon's tail" or descending node. the appearance of the whole was something like this, and almost unconsciously the doctor realised that the second half was no more than the first written syllabically backward with the exception of the final monosyllables and of the odd name yog-sothoth, which he had come to recognise under various spellings from

ward had set it down from memory, nor yet as the authority had shewn it to him in the forbidden pages of "eliphas levi; but its identity was unmistakable, and such words as sabaoth, metraton, almonsin, and zariatnatmik sent a shudder of fright through the search who had seen and felt so much of cosmic abomination just around the corner. this was on the left-hand wall as one entered the room. the right-hand wall was no less thickly inscribed, and willett felt a start of recognition when he came up the pair of formulae so frequently occurring in the recent notes in the library. they were, roughly speaking, the same; with the ancient symbols of "dragon's head" and "dragon's tail" heading them as in ward's scribblings. but the spelling differed quite widely from that of the modern versions, a

and my feeling of menace and repulsion amidst this rich, unaltered survival from the past. but i was not to reach my destination without one very strong impression of poignantly disagreeable quality. the bus had come to a sort of open concourse or radial point with churches on two sides and the bedraggled remains of a circular green in the centre, and i was looking at a large pillared hall on the right-hand junction ahead. the structure's once white paint was now gray and peeling and the black and gold sign on the pediment was so faded that i could only with difficulty make out the words "esoteric order of dagon. this, then was the former masonic hall now given over to a degraded cult. as i strained to decipher this inscription my notice was distracted by the raucous tones of a cracked bel

the bridge i looked out on both sides and observed some factory buildings on the edge of the grassy bluff or part way down. the water far below was very abundant, and i could see two vigorous sets of falls upstream on my right and at least one downstream on my left. from this point the noise was quite deafening. then we rolled into the large semicircular square across the river and drew up on the right-hand side in front of a tall, cupola crowned building with remnants of yellow paint and with a half-effaced sign proclaiming it to be the gilman house. i was glad to get out of that bus, and at once proceeded to check my valise in the shabby hotel lobby. there was only one person in sight- an elderly man without what i had come to call the "innsmouth look- and i decided not to ask him any of

estward in a zigzagging line through lafayette, bates, adam, and bank streets- the latter skirting the river gorge- to the abandoned and dilapidated station i had seen from my window. my reason for going ahead to babson was that i wished neither to recross the earlier open space nor to begin my westward course along a cross street as broad as south. starting once more, i crossed the street to the right-hand side in order to edge around into babeon as inconspicuously as possible. noises still continued in federal street, and as i glanced behind me i thought i saw a gleam of light near the building through which i had escaped. anxious to leave washington street, i broke into a quiet dogtrot, trusting to luck not to encounter any observing eye. next the corner of babson street i saw to my ala

HP LOVECRAFT THE CRAWLING CHAOS

i reached a gentle crest. behind me i saw the scene i had left; the entire point with the cottage and the black water, with the green sea on one side and the blue sea on the other, and a curse unnamed and unnamable lowering over all. i never saw it again, and often wonder. after this last look i strode ahead and surveyed the inland panorama before me. the path, as i have intimated, ran along the right-hand shore as one went inland. ahead and to the left i now viewed a magnificent valley comprising thousands of acres, and covered with a swaying growth of tropical grass higher than my head. almost at the limit of vision was a colossal palm tree which seemed to fascinate and beckon me. by this time wonder and escape from the imperilled peninsula had largely dissipated my fear, but as i pause

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

the bridge i looked out on both sides and observed some factory buildings on the edge of the grassy bluff or part way down. the water far below was very abundant, and i could see two vigorous sets of falls upstream on my right and at least one downstream on my left. from this point the noise was quite deafening. then we rolled into the large semicircular square across the river and drew up on the right-hand side in front of a tall, cupola crowned building with remnants of yellow paint and with a half-effaced sign proclaiming it to be the gilman house. i was glad to get out of that bus, and at once proceeded to check my valise in the shabby hotel lobby. there was only one person in sight- an elderly man without what i had come to call the "innsmouth look- and i decided not to ask him any of

estward in a zigzagging line through lafayette, bates, adam, and bank streets- the latter skirting the river gorge- to the abandoned and dilapidated station i had seen from my window. my reason for going ahead to babson was that i wished neither to recross the earlier open space nor to begin my westward course along a cross street as broad as south. starting once more, i crossed the street to the right-hand side in order to edge around into babeon as inconspicuously as possible. noises still continued in federal street, and as i glanced behind me i thought i saw a gleam of light near the building through which i had escaped. anxious to leave washington street, i broke into a quiet dogtrot, trusting to luck not to encounter any observing eye. next the corner of babson street i saw to my ala

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

of the annunciation at rome, at the church of st. lazaro and the church of st. stephen at genoa, at that of st. francisco at pisa, at the church of brixen in the tyrol, at a church in (and at the cathedral of) augsburgh, where the black figures are as large as life, at the borghese chapel in rome, at the church of santa maria maggiore in the pantheon, and in a small chapel at st. peter s, on the right-hand side, on entering, near the door. the reader can make references in his memory to these places, if he be a traveller. the writer, who goes by the name of dionysius areopagita, teaches that the highest spiritual truth is revealed only to those who have transcended every ascent of every holy height, and have left behind all divine lights and sounds and heavenly discoursings, and have pass

on wednesday; jupiter, for tin, on thursday; venus, for copper, on friday; and saturn, for lead, on saturday (lucas s travels, p. 79; count bernard of treviso. the emblematical sculptures, in which the whole enigma of the art of transmutation is supposed to be contained, are those over the fourth arch of the cemetery of the innocents, at paris, as you go through the great gate of st-denis, on the right-hand side. they were placed there by nicholas flamel. the old traditions, from time immemorial, aver that it is neither proper for sailors nor for servants of the sea to wear beards. that, they have never done so is true, except at those times when profound mythic meanings were not understood or were neglected. this smoothness of a sailor s face arises from the fact that the sea has always b

LAITMAN M THE KABBALAH EXPERIENCE

you have not yet reached. that process is called, from lo lishma to lishma; from for me to for the creator- from the sensation of this world to the sensation of the spiritual world. t h e g o o d w i l l a n d t h e e v i l w i l l q: how can you tell what causes each ascent, and does it have any meaning in the spiritual work? a: two angels take one by the hand to the purpose of creation: on the right-hand side v the good will, the desire of the creator to bestow; on the left-hand side v the evil will, one s own will to receive. they both come from the creator, who is the source of everything, but the difference is in the way his bestowal descends upon us: either directly and openly, or indirectly and secretly. is the reason that important? can one always understand it? perhaps it is bett

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

human life has opened into flower, and their consciousness has risen into the buddhic principle, which has been described as the truly human expression of man. thirdly come the arhats, those who have taken the fourth great initiation; they are not compelled to reincarnate; if they do so it is quite voluntary; they dip down into human life on this plane simply in order to help. 182. on tattu, the right-hand pillar, we take up the tale of evolution where we left it on the other. a single link here betokens one world-period, and therefore includes the whole set of seven festoons on tat. to use once more the technical terms of theosophical teaching, the loop of seven links on tattu stands for what we call a round, the com-pleted festoon of seven loops is meant to suggest one chain-period, and

im; and finally the r.w.m. did as the others had done. as the r.w.m. left the floor and prepared to go to his throne, he drew his sword and made a certain sign in the air, replaced it in its scabbard and then returned to his seat. his attendants saluted him as before, and resumed their previous places on the step. all the adepts left their chairs by the left-hand side, and returned to them by the right-hand side. we had now the angels representing the seven rays of our solar system arranged in two squares meeting in a point, and standing upon the two sides of the triangle which were adjacent to the right angle. 937. the building of the temple of the angels 938. after some further singing the r.w.m. rose from his throne and, extending his arms upwards, commenced a mighty invocation, in whic

LEFT HAND PATH AND RIGHT HAND PATH

he veil. bro. a. e. waite, who has deeply studied the alchemical tradition, holds that these quotations refer rather to progress in the secrets of alchemy; yet even if that be so, the remarks are of interest, only five years after the foundation, in a tract actually dedicated to the grand lodge. copyright (c) 2005 by anand gholap all rights reserved. terms of use of this web-sg left-hand path and right-hand path from wikipedia, the free encyclopedia the terms left-hand path and right-hand path refer to a postulated dichotomy between two distinct types of religion. the exact meaning of the terms has varied over time; the most modern usage regards religions which focus upon the worship of one or more deities and the observance of strict moral codes as belonging to the right-hand path, while

hich focus upon the worship of one or more deities and the observance of strict moral codes as belonging to the right-hand path, while considering religions which value the spiritual advancement of the self over other goals to belong to the left-hand path. this usage of the terms is invoked almost exclusively by self-proclaimed followers of the left-hand path; followers of religions described as "right-hand path" argue that this means of dividing religions is a mislabeled or false dichotomy. origins throughout history, many cultures have regarded the left hand and left-handedness as evil. this tendency can be seen in the dual meaning of the word right, in the etymology of words such as sinister, which in latin means both left and unlucky, and in taboos such as the islamic prohibition again

d "right" as applied to politics, meaning "liberal" and "conservative" respectively, have an independent origin; they are derived from the seating in the french legislative assembly in 1791. usage in tantra tantra, a set of esoteric indian traditions with roots in both hinduism and buddhism, is often divided by its practicioners into two different paths: dakshinachara and vamachara, translated as right-hand path and left-hand path respectively. dakshinachara consists of traditional hindu practices such as asceticism and meditation, while vamachara also includes ritual practices that go against the grain of mainstream hinduism, including sexual rituals, consumption of alcohol and other intoxicants, animal sacrifice, and flesheating. the two paths are viewed as equally valid approaches to en

oats. and he shall set the sheep on his right, but the goats on his left- matthew 25: 32-33 taking a cue from this, modern followers of the left-hand path in the west sometimes utilize the symbol of a goat or baphomet, and sometimes refer to followers of right- hand path religions as sheep, implying that they exhibit a "herd mentality. usage in modern occultism today, the terms left-hand path and right-hand path are almost exclusively used by self-proclaimed followers of the left-hand path, who hold varying opinions of the right- hand path; some see the two paths as equally valid approaches to truth, whose relationship is akin to the balance between yin and yang, while others criticize the right-hand path for being too restrictive. according to the latter view, the right-hand path's imposi

ht-hand path for being too restrictive. according to the latter view, the right-hand path's imposition of formal dogmas and codes of behaviour upon an individual takes away one's ability to be truly responsible for one's own life, thereby destroying a part of one's identity. according to some, this is the main difference between the two paths: the left-hand path preserves individuality, while the right-hand path destroys it. conversely, some accuse left-hand path religions of narcissism while praising the right-hand path for its altruism. right-hand path religions are usually said to share the following properties: belief in a higher power, such as a deity. obedience to the will of the higher power. belief in the existence of a supernatural mechanism, such as karma, divine retribution, or

ne's personal will by magickal means, and that power gained in such a manner is an aid to enlightenment. an agnostic view of the existence of deities, or a platonic view of deities as "firstforms" those who believe in the existence of this dichotomy usually classify most of the established religions of the western world, as well as such eastern traditions as hinayana buddhism and confucianism, as right-hand path religions, while regarding such religions as vajrayana buddhism and taoism as members of the left-hand path. mahayana buddhism is seen as a mixture of left-hand path, since its ultimate goal is the attainment of enlightenment for the individual, and right-hand path, since it regards good deeds as the means by which enlightenment may be attained. criticism the existence of the dicho

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

splinter group from the church of satan, does not consider itself satanic but does consider itself lhp. many chaos magicians would also be comfortable with this label. left-hand path practitioners distinguish themselves from socalled white light occultists, such as neopagan witches and magicians more squarely in the tradition of the order of the golden dawn. although the corresponding expression, right-hand path, is almost never used in western occult circles, by implication white light occultists are right-hand path practitioners. the western occult referent of left-hand path should be carefully distinguished from its original meaning in eastern religions. the expression lefthand path is taken ultimately from south asian tantrism, which distinguishes between dakshinachara or right way and

of satanism is that satanism always involves some kind of blood sacrifice often animal, but also human. most modern satanists, however, are completely opposed to such acts. in the influential satanic bible, for example, anton lavey describes this stereotype and rejects it as part of satanism: under no circumstances would a satanist sacrifice any animal or baby! for centuries, propagandists of the right-hand path have been prattling over the supposed sacrifices of small children and voluptuous maidens at the hands of diabolists. it would be thought that anyone reading or hearing of these heinous accounts would immediately question their authenticity, taking into consideration the biased sources of the stories. on the contrary, as with all holy lies which are accepted without reservation, th

nd executed like the common criminal that he was. also at fault were the buddha, whose false enlightenment caused scores of people to waste away the last moments of existence fasting to death appendix i: sample documents 293 and denying existence itself, and the hypocrite mohammed, the anti-semitic perjurer who stole the god of the very people he claimed to despise. in the darker eras of history, right-hand path religions were not a choice, but a mandatory lifestyle in which rebellion was punishable by death. the history of war, genocide, and pain that such religions have caused in our known history is testament to the disposition of the gods they worship. satan will protect us, but he will not protect us from ourselves. a new movement has come about in the twentieth century called neo-pag

LIBER CHANOKH

en in enochian for convenience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the left-hand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the thr

mid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper sides of the pyramids are all attributed to the element of spirit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper s

irit, the lower sides to the element of the tablet. each square is also referred to the small card of the tarot which corresponds to the decan (see 77712. liber lxxxiv 13 2. calvary crosses. each has 10 squares. the upper sides of the pyramids are uniformly given to spirit, the lower sides to the sephiroth, in the order shewn.13 the left-hand sides are attributed to the element of the tablet, the right-hand sides to the sub-element of the lesser angle.14 3. kerubic squares. the upper sides pertain to the element of the tablet, the lower sides to the sub-element. right- and left-hand sides in this case correspond, according to a somewhat complex rule which it is unnecessary to give here.15 the attributions to the court cards of the tarot naturally follow.16 4. lesser squares. the upper side

lower side is governed by the kerub also, but in order descending as the are from right to left above [see angle of air of water; the kerubs go earth, fire, water, air (from the square marked d, the fifth from the left in the top rank of the tablet, and downward the lower sides of the squares marked o, d, e, z go earth, fire, water, air] the left-hand side refers to the element of the tablet, the right-hand side to the sub-element of the lesser angle.17 5. the black cross or central tablet. the upper and lower sides are equally attributed to spirit. the left-hand sides to the element of the file, in this order from left to right: spirit, air, water, earth, fire. the right-hand sides to the element of the rank in this order: air, water, earth, fire. the symbolic representation of the univer

e alphabet which appeared in the equinox publication i have substituted a face based on the final corrected forms of the letters from sloane 3188 (quinti libri mysteriorum appendix .cleaned up. very slightly; note that the letter x (x) is drawn with a small dot just inside the angle to clearly distinguish it from a rotated or reflected e (e, and in the letter c (c, the stroke in the middle of the right-hand part of the letter joins the vertical line. most liber lxxxiv 45 .enochian. typefaces generally used do not reflect this; this is unfortunate, since dee.s angels insisted strongly on the correct orthography of the letters. 19: see in particular the book of enoch; though at the time of the dee-kelly workings this was known only by reputation in europe. the name .enochian. for the alphabe

LIBER LVII

ty, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity the ten sephiroth represent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephi

LIBER O

vii) the banishing ritual is identical, save that the direction of the hexagrams must be reversed.12 svb figvra vi. 11 the greater ritual of the hexagram to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, beginning from the point which is attributed to the planet you are dealing with (see .777. col. lxxxiii) thus to invoke jupiter begin from the right-hand point of the lower triangle, dextro-rotary, and complete; then trace the upper triangle from its lefthand point and complete. trace the astrological sigil of the planet in the centre of your hexagram. for the zodiac use the hexagram of the planet which rules the sign you require(.777. col. cxxxviii; but draw the astrological sigil of the sign instead of that of the planet. for caput and

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

rom hundreds of organisms. many mutant and variant traits have a known molecular basis. for example, the disease cystic fibrosis is due to the lack of a functional protein that regulates the uptake of one of the atoms present in figure 2.2 mutation in a dna double helix. affected base pair is identified by an asterisk. top and middle: as the two strands of dna separate and replicate, the t in the right-hand strand (top) mispairs with a g, instead of an a (middle, in the newly formed strand. when the dna molecule containing an abnormal t-g pair replicates, the strand containing the g will produce a g-c pair (bottom. thus, an a-t pair present in the top dna molecule has become a g-c, mutated pair in one of the daughter molecules. what is evolutionary biology? 43 salt, chlorine. as another ex

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

arthly wisdom. youth, personified by the candidate, walking the path of life, symbolized by the central stem of the u, reaches the point where the path divides. the neophyte must then choose whether he will take the left-hand path and, following the dictates of his lower nature, enter upon a span of folly and thoughtlessness which will inevitably result in his undoing, or whether he will take the right-hand road and through integrity, industry, and sincerity ultimately regain union with the immortals in the superior spheres. it is probable that pythagoras obtained his concept of the u from the egyptians, who included in certain of their initiatory rituals a scene in which the candidate was confronted by two female figures. one of them, veiled with the white robes of the temple, urged the n

wo pillars cast from brass set up on the porch of king solomon's temple. they were eighteen cubits in height and beautifully ornamented with wreaths of chainwork, nets, and pomegranates. on the top of each pillar was a large bowl--now erroneously called a ball or globe--one of the bowls probably containing fire and the other water. the celestial globe (originally the bowl of fire, surmounting the right-hand column (jachin, symbolized the divine man; the terrestrial globe (the bowl of water, surmounting the left-hand column (boaz, signified the earthly man. these two pillars respectively connote also the active and the passive expressions of divine energy, the sun and the moon, sulphur and salt, good and bad, light and darkness. between them is the door leading into the house of god, and st

's anatomy of melancholy. from burton's anatomy of melancholy. baconian experts declare burton's anatomy of melancholy to be in reality francis bacon's scrapbook in which he gathered strange and rare bits of knowledge during the many years of eventful life. this title page has long been supposed to contain a cryptic message. the key to this cipher is the pointing figure of the maniac in the lower right-hand corner of the design. according to mrs. elizabeth wells gallup, the celestial globe at which the maniac is pointing is a cryptic symbol of sir francis bacon. the planetary signs which appear in the clouds opposite the marginal figures 4, 5, 6, and 7 signify the planetary configurations, which produce the forms of mania depicted. the seated man, with his head resting upon his hand. is de

MASTERING WITCHCRAFT

m so they tumble away from you in parallel formation on the table. say as you do so: in thy name herne lord of the crossroads, i take up the runes; from a word to a word let me be led to a word from a deed to another deed. throw the rods three more times in the same manner, repeating the spell, and note down all the figures formed by the rods on your paper underneath the question beginning at the right-hand comer and going left. right to left, remember. now take the top dot or dots from the first (right) figure, note them down on the right-hand side underneath; then take the top dots or dot of the second figure to the left and note them down under your new set. the top dots or dot of the third figure to the left and those of the fourth complete the third and fourth line of your new figure

re and water as usual. having done this, you should next perform the square of mercury ritual to attune yourself. then replenish your thurible this time using "vassago" incense. now, take two of your clean sheets of paper, and on one draw the sigil of vassago full size, as shown in the illustration, with your pen and ink of art. on the other also draw the sigil but this time small and in the top, right-hand corner. next, on this last sheet, carefully write out the question you wish answered. on this piece you will record the nature of your visions. place this on one side for use later, and return to the first sheet now. taking the full-sized sigil in your right hand, as perge and fumigate three times with vassago incense, stating your magical intention each time "creature of paper, i name

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

key of solomon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine cherub of the ark, as sandalphon is the left and feminine. on either side is the name "el shaddai" around is written in latin "behold his face and form by whom all things were made, and whom all creatures obey" figure 33. the second pentacle of the sun. this pentacle, and the preceding and following, belong to the nature of the sun. they serve to repress the pride and arroganc

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

of power. 1901 j.p. morgan buys $23 million in stock of central railroad of new jersey. 1902 rockefeller general education board founded, with the objective of racial amalgamation and abo-lition of difference between sexes. the overt stated objective: the promotion of education in the unitedstates without distinctions of sex, race, or creed. incorporators include frederick t. gates (rock-efellers right-hand man, daniel coit gilman (vice president peabody fund and slater fund, presidentof university of california (1872) and johns hopkins (1875, incorporator and first president of thecarnegie institute and original incorporator of russell sage foundation. gilman helped set up the yaletrust in 1856 to finance the skull& bones organization. other original directors of the general educa-tion bo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

haracter. at his feet, the sculptor has placed the little god of love, who looks up all undaunted at the mighty war-god, as though mischievously conscious that this unusually quiet mood is attributable to his influence. religious festivals in honour of mars were generally held in the month of march; but he had also a festival on the ides of october, when chariot-races took place, after which, the right-hand horse of the team which had drawn the victorious chariot, was sacrificed to him. in ancient times, human sacrifices, more especially prisoners of war, were offered to him; but, at a later period, this cruel practice was discontinued. the attributes of this divinity are the helmet, shield, and spear. the animals consecrated to him were the wolf, horse, vulture, and woodpecker. intimately

ONYX TABLET OF SET

t. as he spoke the master silently continued pouring the tea, till the cup was full, then overflowing and running out over the table. the englishman was quite shocked, and when he queried, the master's response was "you are like this cup. you wish to be filled with enlightenment, but you are already so full of other things you have no room for anything else" while the story may contain a definite right-hand path flavor, it none the less illustrates some principles relevant to third degree initiation. first, you cannot receive anything unless you are prepared to receive it. secondly, essence is like material, or at least it is easier to speak of it when we consider it as such. state 3: working toward balance no one can fully impress upon you what the sensation of priesthood is like. as with

RUBY TABLET OF SET

ever, individual perception through means of the subjective universe has the power to make it either positive or negative. such a view is the essence of magical perception. both heidegger and sartre describe the perils of self-deceit and personal inauthenticity, heidegger referring to "falling" and sartre to "bad faith. this can be closely related to the views of satanism re: the following of the right-hand path, which is essentially a deceiving of oneself by renouncing ultimate individual responsibility, and attributing one's life and experiences to all sorts of imaginary causes and effects, such as "god "karma "spirits "entities, etc, instead of acknowledging oneself as the creator and sole initiator of one's existence. while setians can speak of "spirits "demons "elementals, and various

ical use, just as the object seen with the eye is subject to other tests of existence. compare the prerequisites demanded of students by pythagoras and plato, and those of mystics hostile to intellect. music theory, geometry and astronomy are hardly needed for the abandonment of reason! we never find such things required by shamans, gurus, meditation instructors, priests, or other teachers of the right-hand path. on this basis alone, we ought to reject the identification of platonic noesis with mysticism. moreover, these prerequisites share a common feature: each has evolved notation and formalism. an artificial language. that is not mere jargon, but is distinct from natural language in its structure and use. noetic insight results when the mind has been trained to think in non-natural cat

ll life seeks to fulfill a purpose; and once that purpose has been exhausted, death results.17 therefore, the only effective measure against spiritual death, which results from the feelings of emptiness that afflict such a large percentage of the world's population, and which is often the cause of physical death,18 is a goal or ideal which is never fully attainable. such a goal is becoming.19 the right-hand path vs. the left: the term "right-hand path" refers to those religions and philosophies which look upon the "ego" the self or the individual, with disparagement, and seek conformity of thought and action, and eventual dissolution of the individual essence into that of god.20 such philosophies would include christianity- with a view to a past golden age of blissful innocence in the abse

may be regained- and buddhism, with its promise of nirvana. many are the religions and philosophies of the righthand path, and many are the other means which humans have devised in their attempts to extinguish this self-consciousness which so afflicts them. drug abuse, alcoholism, and fanaticism of every kind have been employed in this capacity. however, whereas religions and philosophies of the right-hand path seek to destroy this selfconsciousness and exalt peace,21 those of the left-hand path exalt self-awareness as the highest value. accordingly, the devil, the source of "discord (translate: multiplicity, is understood by the setian to be a friend and not an enemy. 22 yet those whose highest value is not self but rather peace will obviously not esteem his infernal majesty so highly; a

nature, inasmuch as christianity posits a similar dichotomy (cf. the "fall of man" and his subsequent estrangement from god, and inasmuch as christianity has exerted an enormous influence upon much of the philosophical literature of the western tradition. however, what is unusual is the attitude which the setian philosophy takes toward this conflict. adherents to religions and philosophies of the right-hand path either (a) evolve a naturalistic system of morality and attempt to resolve this conflict by means of conforming their actions to what they conceive as god's will or "natural law" or (b) simply do not posit the existence of individual will, decrying the self as "mere illusion" however, ethical naturalism (the identification of the concepts "good" and "natural) is rejected by the set

in a "greater life force" now let us look a little more closely at crowley's description of a "black brother. those familiar with crowley's life will note that, in these few short phrases, a veritable blueprint for his own life has been presented. crowley's writings attest to the overwhelming presence of his individual will in all of his enterprises. the inevitable conclusion is that there is no right-hand path to the initiatory level of magister templi [at least not as prescribed by the original gd and aa. there is only the left-hand path, and it is fraught with danger- not a one-time crossing-the-abyss test, but a continuous peril that exists from the moment the individual completely realizes him-self as a magister. the magister templi is one who can comprehend the entire objective univ

SABBATIC KABALA OF THE CROOKED PATH

reflecting its adversary. the significance of the number 11 should be well enough debated by adepts of the ancient arte and this number which reflects the vortex of deaths rainbow-gnosis will be left alone in this treatise. as stated, the 11 cells are formed by twin letters of the sacred alphabet, forming a double-current. within the houses the powers reflected should be associated with sah, the right-hand palace of the great double house and the left hand palace which name will remain secret and hidden these cells or sources of power are called aats. a secret key is revealed in the following quotation" over each cell there is a unifying glyph, a sigil whereby that aat is opened and closed at a point of ingress..each aath hath especial souvereignity over a specific pair of letters, these

SALMANRUSHDIE THESATANICVERSES

silverhaired grouping is in charge of precious metals and swords. entertainment- dice, belly-dancers, palm-wine, the smoking of hashish and afeem- is the prerogative of the fourth quarter of the tribe, the owners of the dappled camels, who also run the slave trade. abu simbel looks into a dance tent. pilgrims sit clutching money-bags in their left hands; every so often a coin is moved from bag to right-hand palm. the dancers shake and sweat, and their eyes never leave the pilgrims' fingertips; when the coin transfer ceases, the dance also ends. the great man makes a face and lets the tent-flap fall. jahilia has been built in a series of rough circles, its houses spreading outwards from the house of the black stone, approximately in order of wealth and rank. abu simbel's palace is in the fi

to resist. enmeshed by her in the web of a love so complex as to be beyond comprehension, he had come to the very edge of the ultimate fall. how beneficent, then, the overentity had been to him- he saw now that the choice was simple: the infernal love of the daughters of men, or the celestial adoration of god. he had found it possible to choose the latter; in the nick of time. he drew out of the right-hand pocket of his overcoat the book that had been there ever since his departure from rosa's house a millennium ago: the book of the city he had come to save, proper london, capital of vilayet, laid out for his benefit in exhaustive detail, the whole bang shoot. he would redeem this city: geographers' london, all the way from a to z. o o o on a street corner in a part of town once known for

SAPPHIRE TABLE OF SET MAIN

short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part

SAPPHIRE TABLET OF SET

short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part

SATANIC BIBLE

et- and in general making a blithering fool of himself in the eyes of those who know! the true magus knows that occult bookshelves abound with the brittle relics of frightened minds and sterile bodies, metaphysical journals of self-deceit, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written down by wild-eyed journalists of the right-hand path. the old literature is the by-product of brains festering with fear and defeat, written unknowingly for the assistance of those who really rule the earth, and who, from their hellish thrones, laugh with noisome mirth. the flames of hell burn brighter for the kindling supplied by these volumes of hoary misinformation and false prophecy. herein you will find truth- and fantasy. each

ling supplied by these volumes of hoary misinformation and false prophecy. herein you will find truth- and fantasy. each is necessary for the other to exist; but each must be recognized for what it is. what you see may not always please you; but you will see! here is satanic thought from a truly satanic point of view. the church of satan san fransisco, walpurgisnacht 1968 prologue the gods of the right-hand path have bickered and quarreled for an entire age of earth. each of these deities and their respective priests and ministers have attempted to find wisdom in their own lies. the ice age of religious thought can last but a limited time in this great scheme of human existence. the gods of wisdom-defiled have had their saga, and their millennium hath become as reality. each, with his own

to the individual worshipping him, and yet the chrisitans criticize "heathens" for the worship of graven images) and the jews have always been given the devil's name. even though the god in all of these religions is basically the same, each regards the way chosen by the others as reprehensible, and to top it all, religionists actually pray for one another! they have scorn for the brothers of the right-hand path because their religions carry different labels, and somehow this animosity must be released. what better way than through "prayer! what a simperingly polite way of saying "i hate your guts" is the thinly disguised device known as praying for your enemy! praying for one's own enemy is nothing more than bargain-basement anger, and of a decidedly shoddy and inferior quality! if there

the very forces they conjure. supposedly, demons are malevolent spirits with attributes conductive to the deterioration of the people or events that they touch upon. the greek word demon meant a guardian spirit or source of inspiration, and to be sure, later theologians invented legion upon legion of these harbingers of inspiration- all wicked. an indication of the cowardice of "magicians" of the right-hand path is the practice of calling upon a particular demon (who would supposedly be a minion of the devil) to do his bidding. the assumption is that the demon, being only a flunky of the devil, is easier to control. occult lore states that only the most formidably "protected" or insanely foolhardy sorcerer would try to call forth the devil himself. the satanist does not furtively call upon

ring over the "nasty" pictures. if pornography fills his needs for the moment, he unashamedly buys some "choice items" and guiltlessly peruses them at his leisure "we have to accept the fact that man has become disgruntled at being constantly repressed, but we must do everything we can to at least temper the sinful desires of man, lest they run rampant in this new age" say the religionists of the right-hand path to the questioning satanist "why continue to think of these desires as shameful and something to be repressed, if you now admit they are natural" returns the satanist. could it be that the white-light religionists are a bit "sour-grapes" about the fact that they didn't think of a religion, before the satanists, which would be enjoyable to follow; and if the truth were known, would

ans not attributable to the magician. the only time a satanist would perform a human sacrifice would be if it were to serve a twofold purpose; that being to release the magician's wrath in the throwing of a curse, and more important, to dispose of a totally obnoxious and deserving individual. under no circumstances would a satanist sacrifice any animal or baby! for centuries, propagandists of the right-hand path have been prattling over the supposed sacrifices of small children and voluptuous maidens at the hands of diabolists. it would be thought that anyone reading or hearing of these heinous accounts would immediately question their authenticity, taking into consideration the biased sources of the stories. on the contrary, as with all "holy" lies which are accepted without reservation

SATANIC RITUALS

esting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind up on the left. fortunately, precious few of crowley's disciples progressed as far as the grade of adeptus exemptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of the stifling air classified it as a "black mass" according to the accounts that were employed

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

apoleon'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 handsign. 74 codex magica irish-american politician and author ignatius donnelly caused a sensation in 1882 with his book, atlantis: the antediluvian world. donnelly claimed scientific evidence for the existence of the fabled lost continent of atlantis, which sunk under the sea, predecessor of modern civilization. donnelly's book even contained a chart sho

f codex magica) is a rose sign of the illuminati's blood covenant and the rosicrucian order. you will also find here a photo of former yugoslav serb leader slobodan milosevic, likewise holding a rose in his hand, the right hand. in satanism the left-handed path is the most magical and powerful, but more evil. clinton (left-hand) is still today recognized by the world as a great leader. milosevic (right-hand) is in disgrace, in a prison cell, after being felled by clinton and his illuminati cohorts, proving that it's not nice to attempt to doublecross your illuminati overlords, mr. milosevic! in this chapter you will find not only bill clinton, slobodan milosevic, john kerry, and others giving enigmatic ritual messages, but, also, we will examine other signs in which the illuminati signal w

teach in a pose familiar to practitioners of cabala (photo and article: the international jerusalem post, december 28, 2001) 448 codex magica ben stiller, popular jewish comedian and movie celebrity, in a cabalistic pose with his hands. his left hand folded on top over the left indicated stiller follows the left-hand (dark) path. on the opposite page, david rockefeller gives notice he follows the right-hand path. san francisco mayor gavin newsom lets insiders know he's one of them with this cabalistic hand/arms gesture. newsom became the gay community's ultraliberal darling in 2003 by promoting gay marriages. time magazine's editors go wild in this article, mentioning that the mayor is "simply adored" touting his many achievements, and insisting that publishers give him a "fat cat" contrac

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ed kindly and perfectly naturally into mine. her skin was so lifelike that i could see the glow of moisture on its surface, and, on the whole, there was no change in her appearance. mr. f. g. was so impressed by the experience that he took the next train home to tell his parents about the remarkable visitation. but his mother nearly fainted when he told them of a bright red line or scratch on the right-hand side of his sister s face. with tears streaming down her face, his mother told him that he had most certainly seen his sister s spirit since only she was aware of a scratch that she had accidentally made while doing some little act of kindness after the girl s death. feeling terrible over what had occurred, his mother had carefully obliterated all traces of the slight scratch with the a

the soul returns to live another life in a new physical form and does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. right-hand path in occult tradition, a practitioner who practices white magic. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to rest. sunday is observed as the sabbath, or day of rest from work and for religious worship in christianity, and saturday is the sabbath as observed by judaism and some christians. santeria from spanish santeria meaning holiness. a religion which ori

e rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

e rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

e rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sab

THE KEY TO THE MYSTERIES

icularity, that the upper branch, the head of the cross, was double, and formed again the terrible typhonian v, the sign of antagonism and separation, the symbol of hate and eternal combat. the third character was that which freemasons call the philosophical cross, a cross with four equal arms, with a point in each of its angles. but, instead of four points, there were only two, placed in the two right-hand corners, once more a sign of struggle, separation and denial. the professor, whom one will allow us to distinguish from the narrator, and to name in the third person in order not to weary our readers in having the air of speaking of 135 ourself- the professor, then, master eliphas levi, gave the persons assembled in mme. de b-'s drawing-room the scientific explanation of the three signa

hilosophical cross has been in all initiations the symbol of nature, and its four elementary forms. the four points represent the four indicible an incommunicable letters of the occult tetragram, that eternal formula of the great arcanum, g. a "the two points on the right represent force, as those on the left symbolize love, and the four letters should be read from right to left, beginning by the right-hand upper corner, and going thence to the lefthand lower corner, and so for the others, making the cross of st. andrew "the suppression of the two left-hand points expresses the negation of the cross, the negation of mercy and of love "the affirmation of the absolute reign of force, and its eternal antagonism, from above to beneath, and from beneath to above "the glorification of tyranny an

noticed the features of his countenance. they expressed kindliness and gentleness; but one might observe the expression of a great fatigue, and even of a nervous suffering painfully dissimulated. the procession descended to the foot of the church, traversing the nave, went up again by the aisle at the left of the door, and came to the station of the tomb of st. genevieve; then it returned by the right-hand aisle, chanting the litanies as it went. a group of the faithful followed the procession, and walked immediately behind the archbishop. eliphas mingled in this group, in order more easily to get through the crowd which was about to reform, so that he might regain the door of the church. he was lost in reverie, softened by this pious solemnity. the head of the procession had already retu

ernal silhouette, held and brandished a knife. policemen, sword in hand, were running up. and while all this tumult was going on at the bottom of the church, the singing of the litanies continued in the choir, 170 as the harmony of the orbs of heaven goes on for ever, careless of our revolutions and of our anguish. eliphas levi had been swept out of the church by the crowd. he had come out by the right-hand door. almost at the same moment the lefthand door was flung violently open, and a furious group of men rushed out of the church. this group was whirling around a man whom fifty arms seemed to hold, whom a hundred shaken fists sought to strike. this man later complained of having been roughly handled by the police, but, as far as one could see in such an uproar, the police were rather pr

cal and synthetical, like all the signs of the qabalah, would it not be useful, in order to read the pages engraved upon the stones of the ancient temples, to replace these stones in their place, and to count the numbers of their letters, comparing them with the numbers of other stones? the obelisk of luxor, for example, was it not one of the two columns at the entrance of a temple? was it at the right-hand or the left-hand pillar? if at the right, these signs refer to the active principle; if at the left, it is by the passive principle 196 that one must interpret its characters. but there should be an exact correspondence of one obelisk with the other, and each sign should receive its complete sense from the analogy of contraries. m. champollion found coptic in the hieroglyphics, another

THE MIDDLE PILLAR

pillar as the side of mercy and the right pillar as the side of severity) only applies to the alignment of the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. these pillars are almost always described as they are seen in the diagram. that is, the lefthand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (aokmah, chesed, and netzach) is known as the pillar of mercy. the two pillars retain these these traditional titles whether one is looking at or backing into the tree. 24. from the neophyte ritual. regardie, the golden dawn, 125. 25. from the neophyte ritual. regardie, the complete golden dawn system of magic, volume six, 13. 26. in psychology, repression refers to the unconscio

sing, and we feel impelled to point out once more that his definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. the left-hand pillar (binah, geburah, and hod) is known as the pillar of severity and the right-hand pillar (chokmah, chesed, and netzach) is known as the pillar of mercy. 3. also known as the middle pillar, the pillar of mildness or the pillar of balance, alluding to its aspect of moderation between two extremes. 4 "the one" 5. it is our opinion that the freudian id, in its more restricted definition, conesponds to the qabalistic nephesh rather than the yechidah. see part two, chapter

ollected works of c. g. jung #13, alchemical studies. 8. the word it is the english translation of the latin word id, which freud used in his theories (the german translation is es) to avoid confusion we have italicized the word it throughout the text to indicate where regardie was referring to the freudian id. 9. on the qabalistic tree of life, yang energy can also be attributed to the masculine right-hand pillar called yachin, while yin energy corresponds to the feminine left-hand pillar of boaz. 10. this is similar to the golden dawn teachings concerning the sub-elementsthat each element contains a mixture of the other elements as well. 11. again, a mixture of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three highest sephir

will be point f. the next part will require a compass. starting at point b as the center, with line bf as the radius, draw circle fkd, bisecting line oh at point d (this is the spirit point of the pentagram) draw a line connecting a to d. draw a line to connect b to d. adjust the compass so that the radius is equal to the length of line ab. with b as the center, draw a semicircle toward the upper right-hand corner of the paper. with d as the center, draw a semicircle toward the lower righthand comer of the paper. this semicircle will intersect the previous one at point e (this is the water point of the pentagram) with a as the center, draw a semicircle toward the upper lefthand corner of the paper. with d as the center, draw a semicircle toward the lower lefthand comer of the paper. this s

e crossbar. to trace the eye of horus in the air before you, start at the left point of the eyebrow line and trace clockwise. next, trace the outline of the eye itself, starting from the left and proceeding clockwise, around the pupil, and back around the bottom of the eyelid, ending at the left side of the eye near the starting point. then trace the lowermost line of the figure starting from the right-hand point and tracing toward the left. projection sign sign of silence eye of horus the ankh the cross circled cross figure 14: ritual signs and symbols of protection. the pentagram 199 a greek banishing pentagram ritual the greek qabalistic cross (stauros kabalistikos) stand and face east. imagine a brilliant whte light touching the top of your head. reach up with the index finger or blade

THE MOTHMAN PROPHECIES

iving or existing only so long as they could feed off the energy and minds of mediums and contactees. i could ask him any kind of obscure-question and receive an instant and accurate answer, perhaps because my own mind was being tapped just like my telephone. where was my mother's father born? cameron mills, new york, of course. where had i misplaced my stopwatch? look in the shoebox in the upper right-hand corner of the bedroom closet (it was there. on the weekend of october 7-8, 1967, my phone stopped ringing. my contactees and their friends did not call. the sudden silence was unnerving. but on monday the ninth, they all began to check in, and they all told me identical stories. they recalled nothing except brief glimpses of some kind of hospital. shirley said she went to sleep thursday

TYSON DONALD NEW MILLENNIUM MAGIC

lame into the extended index fin- ger of the left hand, or into the ritual instrument held in the left hand, while turning in a counterclockwise direction. generally speaking, the right side of the body is for projecting, the left side for absorbing. clockwise motion focuses and precipitates; counterclockwise motion disperses-at least in the northern hemisphere. this is because the right side and right-hand motion follow the apparent path of the sun and other lights, whereas the left side and left-hand motion seek the darkness. in southern latitudes, where the sun rises on the right hand and sinks on the left, it would be symbolically accurate to inscribe the circle in a counterclockwise direction, and to absorb it clockwise. at the equator, where the sun is six months in the northern sky

focusing of unlawful desire and its projec- tion through the doorway of shadow. it may be described as a prayer offered to satan, who is the embodiment of the inertia of matter. outward-clockwise. the answering vortex from the unmanifest cast in the form of shadow and delusion. the fulfillment of chaotic and evil intent. gandhi sent an inward-clockwise spiral to the unmanifest (symbolized by the right-hand hindu swastika) when he preached nonviolence. the answer was the outward-counterclockwise spiral of peaceful revolution. hitler sent an inward-counterclockwise spiral to the unmanifest (symbolized by the left-hand nazi swastika) when he preached the enslavement and extermi- nation of the "lower" races. the answer was the destruction of the nazi empire, an outward-clockwise spiral. veil

ey word for each of the cards of the major arcana: i. the magus wills with bolts of fire. 11. the priestess shapes her hidden desire. 111. the empress births beneath the sun. iv. the emperor rules the four as one. v. the pope blesses the narrow way. vi. the lovers tempt by night and day. vii. the chariot conquers with iron mind. viii. the balance weighs and pays in kind. ix. the hermit lights the right-hand path. x. the wheel turns, the gods laugh. xi. the strength of faith shuts savage jaws. xii. the martyr bows to heaven's laws. xiii. the reaper frees the souls from earth. xiv. the alchemist blends and finds true worth. xv. the beast tests with earthly blow. xvi. the tower falls if built for show. xvii. the star gives hope of things to be. xviii. the moon warns of the dangerous sea. xix

TYSON DONALD SOUL FLIGHT

k goddess of justice, themis, whose bronze statue adorns the back of the courtroom. she stands perfectly straight with a great executioner's sword balanced upright before her, its point resting on the floor at her feet, one of her hands clasping each side of its guard. she stares straight ahead. when questioned about legal matters, or matters of judgment, she inclines the hilt of her sword to her right-hand side for yes and to her left-hand side for no. xii the hanged man hebrew letter: mem (water) correspondence: water path: twenty-third an enigmatic tableau greets the astral traveler into the world of this trump. a man hangs suspended by one ankle from a wooden scaffold with his arms bound behind his back, his head low over the mouth of a pit dug into the ground at the base of the scaffo

TYSON DONALD THE MAGICAL WORKBOOK

it is quite large, about three feet across on each side, and completely filled with solid evergreen color. the east wall in front of you bears an upright triangle filled with yellow that is of similar dimensions. the south wall on the right bears a similar upright triangle in red. as you walk around the white circle, you see that the door through which you entered is set in the west wall near its right-hand corner, and that the wall bears an inverted blue triangle in its center. all four triangles are the same elevation above the floor, their centers at the level of your heart. when you have completed your circuit of the room and once more face east with your back to the closed panel door, step across the white circle and approach the altar. stand on its western side facing east, and place

chair and focus your attention on the anchorperson. a news program that shows the face of the news anchor for extended periods is best. it is essential that the anchor look directly at the camera while reading the news so that you can establish eye contact with the anchor. for this reason, live interview shows are not suitable. fix your gaze upon the left eye of the anchor-the eye that is on your right-hand side as you look at the television screen. to better focus your attention, mentally extend an invisible ray vertically down through the left pupil of the anchor, and then mentally extend a horizontal ray across from your left to right through the pupil, so that these imaginary rays cross exactly on the left eye of the news anchor. projection of the will iik affecting a living being 75 i

TYSON DONALD THE POWER OF THE WORD

e gained insight 66 tetragrammaton into the fivefold name of jesus of the christian kabbalists and the twentyfour permutations of tetragrammaton, twelve under the sun and twelve under the moon. the final theorem of dee's book pointed the way to the extraction of the names of the twenty-four wings of the winds, three pairs for each element, each pair made up of a left-hand spirit of judgment and a right-hand spirit of compassion. dee's second enochian key, where the wings of the winds are mentioned, demonstrated that it is necessary to assume the god-form of yehovashah (ihvshh, the creative and compassionate aspect of the heavenly christ, when we seek to command and direct the twelve wings of mercy on the right side through the "invoking" sigils of the banners; and to assume the god-form of

WAITE ASPECTS OF MASONIC SYMBOLISM

little in holy scripture which would justify a choice of these objects as particular representatives of our art of building spiritualized. but in later kabalism, in the texts called "the garden of pomegranates" and in "the gates of light" there is a very full and complicated explanation of the strength which is attributed to b, the left-hand pillar, and of that which is established in and by the right-hand pillar, called j. the temple as regards the temple itself, i have explained at length elsewhere after what manner it is spiritualized in various kabalistic and semi- kabalistic texts, so that it appears ever as "the proportion of the height, the proportion of the depth, and the lateral proportions" of the created universe, and again as a part of the transcendental mystery of law which i

WICCA WITCHCRAFT TODAY

hbours complaining. the result of this is that the old dances are being forgotten. the dance in the circle can be kept up, as long as you dance quietly, but the calls- long shrill cries, which vibrate and produce terror- cannot be used. the spiral or meeting dance is sometimes performed if there is room. this is a sort of 'follow my leader' dance, the priestess usually leading, dancing round in a right-hand spiral to the centre, when she suddenly turns and unwinds the spiral. as she does this, she kisses each man she meets and all the other girls do the same. they say it is called the meeting dance because in the old days people came from distant parts and did not know each other, and this was designed to get them acquainted. but one man told me he had danced it at a church hall when he wa

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

y w. wyn n wes tcott 79. boz, boaz, the left-hand brazen pillar at the entrance to solomon s temple. 80. the number of yesod, foundation, 9th sephirah. the venerable rabbi hillel had 80 points. 81. according to the book of rites of chao kung, b.c. 1112, an emperor of china should have 3 concubines of the first rank, 9 of the second, 27 of the third and 81 of the fourth rank. 90. ikin, jachin, the right-hand pillar of solomon s temple. 91. 91 is the number of amn and of tetragrammaton adonai (ihvh, adni. 96. according to vitruvius, the natural height of a typical adult man is 96 digits, which equaled 24 palms, or six feet. 99. the mahometans have 99 names attributed to god. 100. this is the number of mdvn, which means strife, and it is the beginning of 100 lawsuits. numbers--th eir occu lt

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ple we will follow the method of obtaining the letters on the top edge of the holy table, starting from the left; when translated to english they are as follows: b osonsslgenoee0ofodggn b looking at the tablet, you will find that this line is formed from the vertical names, in descending order. first of all, remove the letter b at each end of the row of letters above. now, starting from the first right-hand column, the letters are osonssl. the next seven are derived by the same method, starting from the first letter of the second vertical column, which is a g. follow the letters down (genoeeo. the next column follows the same pattern start with the first letter of the third column, which is 0, then obtain the letters fodggn. 132 the central letters of the holy table the central letters on

DION FORTUNE MYSTICAL QABALA

is not the whole truth, but they are afraid to say so for fear of being accused of phallic worship and orgiastic practices. these things have their place, though it is not in the temple of the holy spirit, and to deny them their place is a folly for which the victorian age paid dearly in a rich harvest of psychopathology. 27. whenever we are working dynamically upon any plane we are operating the righthand pillar of the tree and derive our primary energy from the yod-force of chokmah. in this connection we must refer to the fact that the microcosmic correspondence of chokmah is given as the left side of the face. the macrocosmic and microcosmic correspondences play an important part in the practical workings. the macrocosm, or great man, is, of course, the universe itself; and the microcos

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

tion we have the two groups of right-hand observers and left-hand observers. in distinction to the ascetic worlddenying approach to the religious life, tantra does not offer enlightenment as a result of denying the material world, but from using it. tantric practice takes things specifically denied to the ascetic and accepts them as the means of overcoming the world and gaining enlightenment. the righthand path does this symbolically, the left hand path actually eats denied food and participates in denied activities. most controversial of all is sexual activity, for which tantrics have been most frequently criticized. the left-hand path of tantra involves participation in sexual intercourse as a means of union with the goddess. the right hand tantrism was expounded by sri aurobindo and pan

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nati, down to the freemasons of modern times. modern occultists translate the meaning of the pentagram as symbolic of the human soul and its relation to god. the pentagram is placed with one point in the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived fro

man and woman marry. to the sacred games were taken the statues of the gods in gorgeous procession, chariots of silver, companies of priests, and youths singing and dancing. the gods viewed the games reclining on couches. the chariot races also partook of the nature of rites. after the races, in the field of mars, came one of the most important roman rites, the sacrifice of the october horse. the righthand horse of the victorious team was sacrificed to mars, and the tail of the animal, running with blood, carried to the altar of the regia. the blood was stored in the temple of vesta until the following spring and used in the sacrifice of the festival of parilia. the sacrifice was essentially magical, all citizens present being purified by the blood-sprinkling and bonfire. the roman outlook

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ting.4 1 ibid, pp. 33-41. 2 the documents on the calabrian revolt are published in the third volume of amabile's congiura. 3 see, for example, campanella's lettere, ed. v. spampanato, bari, 1927, pp. 23, 219. 4 amabile, congiura, iii, p. 490. 364 giordano bruno and tommaso campanella in this strange revolution, heretical dominicans, or ex-dominicans, were very prominent. not only was campanella's righthand man, dionisio ponzio, a dominican friar but so were many others of his adherents.1 it is possible that one should connect the calabrian outbreak of 1599 with the wild behaviour of dominicans in naples four years earlier, in 1595, when armed resistance was made by the friars of the convent of s. domenico to a party of reformers sent from rome to enforce a more regular way of life upon the

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

and my feeling of menace and repulsion amidst this rich, unaltered survival from the past. but i was not to reach my destination without one very strong impression of poignantly disagreeable quality. the bus had come to a sort of open concourse or radial point with churches on two sides and the bedraggled remains of a circular green in the centre, and i was looking at a large pillared hall on the righthand junction ahead. the structure's once white paint was now gray and peeling and the black and gold sign on the pediment was so faded that i could only with difficulty make out the words "esoteric order of dagon. this, then was the former masonic hall now given over to a degraded cult. as i strained to decipher this inscription my notice was distracted by the raucous tones of a cracked bell

RUBY TABLET OF SET

and effects, such as "god "karma "spirits "entities, etc, instead of acknowledging oneself as the creator and sole initiator of one's existence. while setians can speak of "spirits "demons "elementals, and various other sorts of beings and entities, they understand that these entities are derived from and exist within the subjective, not objective, universe. this is the fundamental mistake of the righthand path, which ultimately leads to the dissolution of the self by virtue of a distorted point of reference. in the philosophy of heidegger we see a strong concern with the role of time in relation to individual existence. he basically sees the individual as being trapped in time, a slave to its seemingly absolute power. any setian magician who has experienced a successful eci(4) working kno

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

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

0 0

with fire" dadouchos (circumambulates to the dais, faces east, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold the scepter in the right hand, and the banner of east in left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, a

in in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in the northwest (the obligation is now recited. see the vows unto the order) hierophant "repeat

candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divi

sceptre) hierophant "child/children of earth, unbalanced power is evil, unbalanced mercy is weakness and lack of will, unbalanced severity is cruelty and the barreness of mind. thou hast known me now, so pass thou on to the cubical altar of the universe (hegemon replaces the hoodwink and leads the candidate to the altar) hierophant (comes forward between the pillars with sceptre held high in the right hand with the banner of the east in the left "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 (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left

ing the left index finger on your lips. notice it is with the tip of the finger. it alludes to the strict silence that you have sworn to maintain concerning everything that is connected with this order. the first sign is always followed by the other. the traditional grip or token is given in the following manner. advance your left foot about six inches, touching mine toe to heel. now, extend your right hand as if to grip mine, but miss it intentionally. again, extend it and seize mine by the fingers only, allowing the tips of the thumbs to touch. it alludes to seeking for guidance in the darkness. although this grip is lesser used, the hand shake of this order is as follows (shows it) it alludes to the symbol of infinity in the eternal light of our order and the four lettered name of god

" the sign of silence seals the force projected from the sign of the enterer. after performing the sign of the enterer, bring the left foot back so that both heels are together. stomp the ground once with the left foot as you place it beside the right one. bring your left hand to your mouth and touch the center of your lip with your 42 forefinger. close your other fingers and thumb, and drop your right hand to your side. imagine that a watery vapor now surrounds you and encloses you. more will be given on these two signs in higher grade levels, as they are used extensively in both magical and astral operations. make sure you are doing these signs at least twice a day with your daily rituals, as it is necessary to affix the symbolism deep in the subconscious mind for it to be effective. the

0 0 INITIATION CEREMONY

let me however assure you that this obligation contains nothing incompatible with your civil, moral or religious duties. cand: i am. hiero: advances between pillars to eastern side of altar. hiereus: stands on candidate's left. heg: stands on candidate's right. kerux: advances to the altar picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly a

. hiero (slowly lowering sceptre) child of earth, remember that unbalanced force is evil, unbalanced mercy is but weakness, unbalanced severity is but oppression. thou hast known me, so pegs thou on unto the cubical altar of the universe. heg: hoodwink slipped down and candidate taken to west of altar hiero: hierophant leaves throne and stands between the pillars, facing candidate with sceptre in right hand and banner in left. hiero: i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the ri

nowledge and groping your way blindly in the search for truth. the sign of silence is given by placing the left first finger on the mouth. it alludes to the strict silence inculcated on you by your obligation regarding all proceedings of the order. the grip or token is given in the following manner advance your left foot about six inches touching mine, side to side and toe to heel now extend your right hand as if to grip mine, but miss it intentionally; again extend it and seize mine by the fingers only. it alludes to the seeking for guidance in darkness. the grand word is har-par-krat whispered by alternate syllables mouth to ear thus. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is (blank) which w

1 10 INITIATION CEREMONY

i have duly received a dispensation from the greatly honoured chiefs of the second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, and leaves the room by south and west. sentinel: prepares neophyte who wears sash of neophyte grade and is blindfolded. he carries the fylfot cross in right hand. heg: instructs neophyte in knocks of the grade. kerux: opens the door to be just ajar) heg: let me enter the portal of wisdom. kerux: i will. kerux: opens door and admits them. sentinel: turns down lights. hiero: except adonai build the house, their labour is but lost that build it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou

ater (sorer .will you pledge yourself to maintain the same secrecy regarding the mysteries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front

reat angel metatron answered, and said: i am the angel of the presence divine. the wise gaze upon the created world and behold there the dazzling image of the creator. not yet can thine eyes bear that dazzling image. return, for thou canst not pass by. kerux: turns and leads neophyte back between the pillars. hiero: let the neophyte enter the straight and narrow pathway which turns neither to the right hand nor to the left hand. kerux: leads neophyte directly up center of hall until he is near the altar, halts, steps aside from before neophyte, leaving him to face altar unobstructed. hiereus: heg: cross sceptre and sword before altar. hiereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances

hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of l

ents of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, 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

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

e language in which the os. poet describes the ascension of christ: sohta imo thena helagon stol, sitit imo thar an thea suidron (right) half godes, endi thanan all gisihit (seeth) waldandeo crist, so huat so (whatso) thius werold behabet, hel. 176, 4 7, conf. ceedm. 265, 16. this idea of a seat in the sky, from which god looks on the earth, is not yet extinct among our people. the sitting on the right hand is in the bible, but not the looking down. the formulas 'qui haut siet et de loing mire, qui haut siet et loins voit (supra, p. 23) are not cases in point, for men everywhere have thought of the deity as throned on high and seeing far around. zeus also sits on ida, and looks on at mortal men; he rules from ida's top "isijdev fiesiav, even as helios, the eye of the sun, surveys and disce

uted (fiexirea-dal "aprj'i, ii. 7, 241, from which i derive the persistent and widely prevalent custom of the solemn sword-dance, exactly the thing for the god of the sword. the edda nowhere lays particular stress on the sword of war, it knows nothing of sahsnot, indeed its sversas is another god, heinisallr^ but it sets tyr before us as onc-handcd, because the wolf, within whose jaws he laid his right hand as a pledge, bit it off at the joint, whence the wrist was called iiltlisr, wolf-lith, sa^m. 65^ sn. 35-6. this incident must have been well-known and characteristic of him, for the olsr. exposition of runes likewise says, under letter t: tyr er einhendr asa; conf. sn. 105. the rest of teutonic legend has no trace of it^ unless we are to look for it in avalther's onehandcdness, and find

accounts of the 15th century in bothe's sachsenchronik) to the idol saturn, which saturn, it is added, the common people called krodo; to this we may add the name touched upon in p. 206 (hrese, hresemonas, for which an older hruodo, chrodo was conjectured^ we are told of an image of this saturn or krodo, which represented the idol as a man standing on a great fish, holding a pot of flowers in his right hand, and a wheel erect in his left; the eoman saturn was furnished with the sickle, not a wheel (see suppl* here some slav conceptions appear to overlap. widukind (pertz 5, 463) mentions a brazen simidacrum saturni among the slavs of the tenth century, without at all describing it; but old bohemian glosses in hanka 14^ and 17 .carry us farther. in the first, mercurius is called' eadihost vn

3 8 INITIATION CEREMONY

have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees the theoricus is thus prepared. wearing sash of theoricus, hoodwink and with the solid triangular pyramid formed of4 elements in right hand, hegemon takes theoricus by left hand and gives an alarm of 8 knocks. heg: his throne was like a fiery flame, and the wheels as burning fire. hiereus: opens door and admits them, returns to his place. heg: conducts theoricus to the north west facing the seat of hiereus. hegemon takes pyramid. hiereus: give me the sign, grip or token, grand word, mystic number and password of the grade o

aces cup. hiereus: conduct the theoricus to the east and place him before the mystic pillars. hiero (knocks) before you are the portals of the 31st, 32nd and 29th paths. of these as you already know, the central one leads from the zelator 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

epresents the influence of the spirit descending from binah, while the banner with the cross refers to the four rivers of paradise and the letters of the holy name. he also is axieros, the first of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is therefore represented in a duplicate form and rising from the water. around both these figures dart flashes of lightning. these 3 principal figures form the fire triangle, and further represent fire operating in the other three elements of air, ea

hath placed his tabernacle in the sun. heg: leads theoricus to north east and places him before and facing the pillars. hiero (knocks) frater xyz (sorer) before you in the east are the portals of the 30th, 25th, and 26th paths, leading from the grade of theoricus to those grades which are beyond. of these the only one now open to you is the 30th which leads to the grade of practicus. take in your right hand the solar greek cross, and follow your guide through the path of the sun. unto the intellectual whirlings of intellectual fire all things are subservient, through the will of the father of all. heg: leads theoricus between pillars turns to right and halts at foot of hierophant's throne. hiero: rises and takes red lamp in his hand. hiero: axieros the first kabir spake to kasmillos the ca

4 7 INITIATION CEREMONY

have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearing sash of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to south in front of the tablet of fire, faces him to east and takes from him the calvary cross. hiero: give to the hegemon the sign, grip or token, grand word, mystic nu

of fire witness my pledge. pract: let the powers of fire witness my pledge (done) heg: replaces incense. hiero: conduct the practicus to the east and place him before the mystic pillars (done) the ritual of the 29th path hiero: before you are the portals of the 31st, 32nd and 29th paths as in the grade of zelator. the two former you have already 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 befor

dmission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with solid pyramid of elements and admits him. heg: and ever forth from their central source the rivers of eden flow. heg: leads practicus to south east before pillars. hiero: frater (xyz) the path now open before you is the 28th leading from the grade of theoricus to the grade of philosophus. take in your right hand the solid pyramid of the elements and follow the guide of the path. heg: circumambulates hall once with practicus. hiero: as they approach rises, the red lamp in his hand. they halt before him. hiero: the priestess with the mask of isis spake and said i am the rain of heaven, descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of

practicus with calvary cross of 10 squares and admits him. heg: the river kishon swept them away, that ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein has instituted

flash issuing from the circle forms exactly the astrological symbol of mars. it is the power of the triad rushing down and destroying the columns of darkness. three holes are rent in the walls, symbolizing the establishment of the triad therein, and the crown at the summit of the tower is falling, as the crowns of the kings of edom fell, who are also symbolized by the men falling headlong. on the right hand side of the tower is light, and the representation of the tree of life by the ten circles thus disposed. on the left hand side is darkness and eleven circles, symbolizing the qlippoth. hiero: heg: pract: move to the tablet in the east. heg: this represents the alchemical symbol of sulphur on the tree of life. it does not touch the 4 lower sephiroth. the cross terminates in tiphareth, wh

ABRAMELIN2

ving put the perfume in the censer you shall fall upon your knees, and pray unto almighty god to grant you the grace to finish your operation unto the praise and glory of his holy name, and for your own use and that of your neighbour. also you shall supplicate your guardian angel to aid you, and to govern your heart with his counsel, and all your senses. after this you shall take the wand in your right hand, and pray unto god to give unto this wand as much virtue, force, and power as he gave unto those of moses, of aaron, of elijah, and of the other prophets whose number is infinite. now place yourself beside the altar looking towards the door and the open terrace; or if you be in the country place yourself at the western67 side, and commence by summoning the chief spirits and princes. but

ent to obey, and that the four sovereign princes will name unto you the eight sub-princes, whom they will send in their place to take the oath as i have already said, to appear at once on the following morning when commanded by you; and that they will duly send the eight sub-princes. for greater certainty, quit the altar now, and go towards the door which openeth on to the terrace, advancing your right hand beyond.81 make each one of them touch the wand, and take the oath upon that wand. the demand of the second day. the eight sub-princes being invoked, you shall make unto them the same demand and the same admonition which you have (already) made unto the four sovereign princes. and further you shall request from these four, that is to say, from oriens, paimon, ariton, and amaimon; that ea

s. he wicked devil knoweth full well that you are in no way obliged unto him, and that you have commenced this operation under the grace and mercy of god, and under the protection and defence of the holy angels; nevertheless, he will not fail to try his fortune, and he will seek to turn you aside from the veritable path; but be you constant and courageous, and swerve not in any way, either to the right hand or to the left. if he showeth himself proud with you, render unto him the like, and in your turn show him your pride. if he be humble, be in no wise too rude and severe toward him, but be moderate in all things. if he asketh you some matter, you shall make answer unto him according to the instruction which the guardian angel shall have given you; and understand that the four princes,96

loud) as you usually speak, and standing where you happen to be. chapter xxviii (to have as much gold and silver as one may wish, both to provide for one's necessities, and to live in opulence) and whereas i have allowed the twenty-eighth chapter to pass without notice, i now refer hereto. place the symbol of the money you require in your purse, let it remain there for a short time, then put your right hand in your purse, and you will there find seven pieces of the class of money which you have intended to obtain. but take heed to perform this operation only thrice in the day. and the pieces of money whereof you have no longer need will disappear at once. this is why when you have need of small change you should take heed at the same time not to ask for large pieces. i could have here set

ABRAMELIN3

nto the garments he wears. abraham moreover adds that by this means, one can however only prolong the life for h years, and no more (e) no. b is a square of g e squares. ezechiel is from hebrew ichzqal, the well-known name of the prophet, derived from chzq, to bind. no. c is a square of e j squares, it will be noticed that a small o is placed at the end of each word in the last square towards the right hand. amigdel is from mgdl, a strong tower. no. d is a square of c f squares. iosua, the well-known hebrew name, signifies "he shall save. no. e is also a square of c f squares. peger is from pgr= a dead inactive carcase whether of man or of beast. the sacred magick 159 the fourteenth chapter. he twelve symbols for the twelve hours of the day and of the night, to render oneself invisible unt

ns( e) to have small change in copper (or bronze. notes to chapter xxviii (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens alone performs this operation (c) the familiar spirits can to an extent perform the operations of this chapter (d) place the symbol of the money you require in your purse, let it remain there for a short time, then put your right hand into your purse, and you will there find seven pieces of the class of money you have wished for. this operation should not be performed more than three times in the day. the pieces of money you do not use will disappear, which is why you should not ask for sev (1) s e q o r e q a m o q s q o r q q (2) k e s e r e s e r k (3) p e s e p e q s o r o s e m o q p e s (4) m a t b a a t b a th

ADDTLS

as the symbol for skrying in the spirit-vision. s.r.m.d. suggests a useful mode of meditation which elaborates in a most illuminating way the ordinary attributions. he says: thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. the lower triangle (no. 4) as a force striving upwards. the left hand triangle (no. 1) as acting horizontally from left to right, and the right hand triangle (no. 3) as a force acting from right to left. while the center will be the common force. thus: diagram t: m is strong in any position. remember that d acteth most strongly upwards, a downwards, c from right to left horizontally, and b from left to right. and in those tablet squares according to their positions in the great tablet. and thus canst thou apply thy reason unto the e

ADEPTUS MINOR INITIATION

re the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left

nd thine arms in the form of a cross (aspirant rises, feet together, and arms extended) 20 second "associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand and heart. gives dagger back to third adept who replaces it on altar, and then hands aspirant the rose crucifix) second "take that symbol, raise it with both hands above thy head and say 'thus, will i uphold the sign of suffering and of strength. and i heard the voice of the king of b cry aloud and say 'he that aideth me in my suffering, the same shall partake with me in my r

sed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise (aspirant gives chief adept wand and crux ansata to the chief adept who then gives in exchange the crook and scourge) 21 crook and scourge chief "quit then this tomb, o aspirant, with thine arms crossed upon thy breast, bearing in thy right hand the crook of mercy and thy left the scourge of severity, the emblems of those eternal forces betwixt which the equilibrium of the universe dependeth; those forces whose reconciliation is the key of life, whose separation is evil and death. therefore thou art inexcusable, whosoever thou art, that judgeth another, for in that thou condemnest another, thou condemnest but thyself. be thou t

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 the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in his strength. 23 diagram 9 24 (pastos lid- top (pastos lid- bottom) chief "i am the first and the last. i am he that liveth and was dead, and behold! i am alive for evermore, and hold the keys of death and of hell. second "he that hath an ear, let him hear what the spirit saith unto the asse

your true will, the brethren of the r.r. et a.c, the chiefs of the second order and the guardians both angelic and physical that guard the order, may all of your magical powers cease and may your blood be shed. do you understand, and do you agree to this most solemn pledge (chief places the cut upon the aspirant. chief "i now greet you with the grip of this grade (does this. 35 the fingers of the right hand are to form the letters l.v.x. the first and middle fingers are stretched to suggest the v, the little finger is crossed over the third to make an x. this may be done with both hands and is always exchanged with the fingers thus arranged over the wrist of the frater or soror being greeted. this grip must never be exchanged except for across the pastos "the second greeting may be exchang

may be done with both hands and is always exchanged with the fingers thus arranged over the wrist of the frater or soror being greeted. this grip must never be exchanged except for across the pastos "the second greeting may be exchanged between two adepts amongst the inner order members only. it is never exchanged before the members of the outer order or non-initiates. it is performed thusly "the right hand is stretched outward and grasps the wrist of the second's right hand while making with the left hand the sign of silence "the sign and password has already been received. finally, you must understand that you are never permitted to say to anyone even as a member of the outer order that you are a rosicrucian. let the pastos be replaced within the vault (the adepti replaces pastos as befo

ALEISTER CROWLEY ACROSS THE GULF

ur smooth pillars. next, i would practise the seventy-two athletic postures. also in many other ways i would strive to make my strength exceeding great; and all this i kept most secret from my guardians. at last on one night i resolved to try my strength; so, pushing aside the curtain, i passed into the corridor. springing upon the soldier that guarded me, i brought him to the ground; and with my right hand under his chin, my left on his right shoulder, and my knee at the nape of his neck, i tore his head from his body before he could utter a cry. i was now in my fifteenth year; but the deed was marvelous. none suspected me; it was thought a miracle. the old eunuch, distressed, went to consult the magus of the well; whose answer was "let the vows of the priestess be taken" now i thought th

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. this is his seal, which you must engrave in gold, when

third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name softly upon it. sixth, thou must recite the incantation of the walking, loudly, and in a clear voice, as thou walkest about the gate in a circular fashion, beginning at the north and walking to the east, then to the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the ga

khallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come to summon the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sa

y instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu the priest, in time of peril, shall put on the spotless white crown of anu with the eight-rayed seal and stand in the prescribed manner with the tablets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire, does he no build it in a pit, that he might not be harmed thereby? thus is it true of the uduggu we call, for they are like fire and every caution must be used lest they consume the magician and his entire generation. thus, the exorcism of anu i have put the starry crown of heaven, the potent disk of anu on my head that a kindly spirit an

ling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right hand that i shall be strong, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee fort

ALEISTER CROWLEY LIBER 777

rdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 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 a

. 18 47$ lawa uvall dromedary. 19 50 ]wp furcas cruel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac child with angel s wings rides a two-headed dragon 26 65 [lardna andrealphas noisy peacock. 28 68! laylb belial two beautiful angels sitting in chariot of fire. 29 71$ lafnd dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [

rpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind his head, form an upright b, and this radiates light. his mouth is resolutely closed. line 25. a winged and crowned goddess, with flashing golden belt, stands, and pours from her right hand the flame of a torch upon an eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest the letter u by their attitude. line 28. a woman, naked, and kneeling onh

eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest the letter u by their attitude. line 28. a woman, naked, and kneeling onher left knee, pours from a vase in her right hand silver waters into a river, by which grow roses, the haunts of coloured butterfiles. with her left hand she pours golden waters over her head, which are lost in her long hair. her attitude suggests the swastika. above flashes a great star of seven rays. notes 40 line 29. below, a path leads between two towers, guarded by jackals, from the sea, wherein a scarab us marcheth landwards. lin

his right a dark man giving the sign of fire an upright b on the forehead. line 32. an ellipse, composed of 400 lesser circles. at the corners of the card a man, an eagle, a bull, and a lion. within the circles a naked shining figure in the sign of earth right foot advanced, fight hand advanced and raised, left hand lowered and thrown back. the hands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red scarf conceals the fact of male genital organs, and suggests by its shape the letter k. such is the conventional hieroglyph. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ested existence. for this reason the weapons, altar, circle, and magus are all carefully proportioned one with another. it will not do to have a cup like a thimble and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<symbol of nuit, the totality of the possible ways in which he may represent himself and fulfill himself> on his left, or let him take the ankh, or the bell, or the cup. and however little he move to the right, let him balance it by an

he oath of the enchantment, which is called the elevenfold seal "the animadversion towards the aeon" 1. let the magician, robed and armed as he may deem to be fit, turn his face towards boleskine< that is the house of the beast 666. 2. let him strike the battery 1-3-3-3-1. 3. let him put the thumb of his right hand between its index and medius, and make the gestures hereafter following "the vertical component of the enchantment" 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit "the horizontal components of the ench

pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the 332 muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry, hadit! 11. let him giv

et him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry, hadit! 11. let him give the sign puer, standing with feet together, and head erect. let his right hand (the thumb extended at right angles to the fingers) be raised, the forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards and the fingers clenched, rest at the junction of the thighs (attitude of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let h

centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word gr:theta-epsilon-lambda-eta-mu-alpha! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a "before me the powers of la (to west) b "behind me the powers of al (to east) c "on my right hand the p

them up and down upon the shaft eleven times, very gently" be the lord present among us "all give the hailing sign" the people: so mote it be. iv. of the ceremony of the opening of the veil. the priest. thee therefore whom we adore we also invoke. by the power of the lifted lance "he raises the lance. all repeat hailing sign. a phrase of triumphant music. the "priest "takes the "priestess "by her right hand with his left, keeping the lance raised" i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth "he thrones the "priestess "upon the altar. the "deacon "and the children follow, they in rank, behind him. the "priestess "takes the book of the law, resumes her seat, and holds it open on her breast with her

ALEISTER CROWLEY MEDITATION

of prana, which will be dealt with in its proper place. the positions illustrated in liber e (equinox i and vii) form the best guide<god) 2. kneel; buttocks resting on the heels, toes turned back, back and head straight, hands on thighs("the dragon) 3. stand; hold left ankle with right hand (and alternately practise right ankle in left hand, etc, free forefinger on lips("the ibis) 4. sit; left heel pressing up anus, right foot poised on its toes, the heel covering the phallus; arms stretched out over the knees: head and back straight("the thunderbolt> the extreme of asana is practised by those yogis who remain in one position without moving, except in the case of absolute

ALEISTER CROWLEY SEPHER SEPHIROTH

, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of 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;

ne eyes (pl; gnot h written; see 150& i.r.q. 652) kyny( silver psk fell down lpn a rock, stone (ls a tree c( thy face (ez. 3:8) kynp image mlc cain nyq to be lovely, pleasant m(n existing, stable myyq 161 the heavenly man (lit. the gprimordial h or gexalted h man) h)ly( md) the congregation of the eternal hwhy lhq 162 the sum of the letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (see 79) mydm( ye shall cleave myqbdx outer; civil (as opposed to sacred) nwcyx 165 strength (ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (

hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the days; the right hand *nymy wings *mypnk bone; substance, essence; body *mc( divination; witchcraft *msq 761 ruin, destruction, sudden death *ns) 762 a structure; mode of building *nynb apertures *mybqn 764 gracious, obliging, indulgent *nwnx brains *nyxwm 765 and god blessed them myhl) mt) krbyw 766 they of the world *mlw( ymy 767 the elders (deut. 21:19 *mynqz demons; injurers *myqyzm 768 coppery, brassy y

nd beneath, respectively (md) the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447*)rb md) mercy; womb; vulture *mxr to steam; darkness *k#x 809 shut up; body *pwg children *p+ 810 cain *nyq the living god of the worlds, or of the ages *mymlw(h yxl) midday (the south *mwrd 812 son of the right hand *nymynb 813 signs, marks, tokens twtw) ararita: a name of god which is a notariqon of the sentence dx) wzhrwmt wdwxy#)r wtwdx#)r dx, gone is his beginning: one is his individuality: his permutation one h (referred to the points of the hexagram, with the alephs forming the upright triangle, yod in the centre and tau lowermost )tyr)r) and the myhl) said: let there be light, and there was

ALEISTER CROWLEY TAO TEH KING

is riches; and continuous action((equable and carefree) is will. 2. he that adapteth himself perfectly to his environment, continueth for long; he who dieth without dying, liveth for ever((the last paragraph refers once more to a certain secret practice taught by the o.t.o. see, in particular, the book of lies) 38 chapter xxxiv the method of attainment. 1. the tao is immanent; it extendeth to the right hand as to the left. 2. all things derive from it their being; it createth them, and all comply with it. its work is done, and it proclaimeth it not. it is the ornament of all things, yet it claimeth not fief of them; there is nothing so small that it inhabiteth not, and informeth it. all things return without knowledge of the cause thereof; there is nothing so great that it inhabiteth not

ALEISTER CROWLEY THE HEART OF THE MASTER

with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get any book for free on: www.abika.com 6 joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring up and twine about his limbs. aro

not the waters wheron thou journeyest wet thee! and, being come to shore, plant thou the vine and rejoice without shame. xiii. the universe is change: every change is the effect of an act of love; all acts of love contain pure joy. die daily! death is the apex of one curve of the snake life: behold all opposites as necessary complements, and rejoice! xiv pour thine all freely from the vase in thy right hand, and lose no drop! hath not thy left hand a vase? transmute all wholly into the image of thy will, bringing each to its true token of perfection! dissolve the pearl in the wine-cup: drink, and make manifest the virtue of that pearl! xv with thy right eye create all for thyself, and with the left accept all that be created otherwise! the heart of the master get any book for free on: www

should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and drew the image of a lion at the end of the writing. above this parchment, which was partly furled, was a square tablet of w

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

savarin (was it not) served to the king's table a pair of old kid gloves, and pleased the princely palate, he certainly proved himself a master-cook. the feat is not one to be repeated constantly, but one should achieve it at least once- that it may bear witness to oneself that the skill is there. one might even find it advisable to practice it occasionally, to retain one's confidence that one's "right hand hath not lost its cunning. on this point hear further more our holy books "go thou unto the outermost places and subdue all things. subdue thy fear and thy disgust. then- yield (liber lxv, i. 45.46 "morover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, a

ALEISTER CROWLEY THE OTO GNOSTIC MASS

runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two ha

has, if necessary, as in savage countries, resumed her robe. the priest 'i(c 'i(c 'i(c 'ia(c)q s(c)abao k(c)urie'(c)abrasax k(c)urie meivras k(c)urie f(c)alle 'i(c) p(c)an 'i(c) p(c)an p(c)an 'i(c 'isx(c)urox 'i(c 'av(c)anaton 'i(c'(c)abroton 'i(c 'ia(c)q. x(c)aire f(c)alle k(c)aire p(c)anfage k(c)aire pang(c)enetor'(c)agios'(c)agios'(c)agios 'ia(c)q. the priestess is seated with the paten in her right hand and the cup in her left. the priest presents the lance, which she kisses eleven times. she then holds it to her breast, while the priest, falling at her knees, kisses them, his arms stretched along her thighs. he remains in this adoration while the deacon intones the collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is

bstance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and medius of the right hand. the priestess clasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he makes with paten and kisses it. he uncovers the cup, genuflects, rises. music. he takes the host, and breaks it over

. o lion and o serpent that destroy the destroyer, be mighty among us. the priest joins hands upon the breast of the priestess, and takes back his lance. he turns to the people, lowers and raises the lance, and makes upon them. do what thou wilt shall be the whole of the law. the people: love is the law, love under will. he lowers the lance, and turns to east. the priestess takes the lance in her right hand. with her left hand she offers the paten. the priest kneels. the priest: in my mouth be the essence of the life of the sun! he takes the host with the right hand, makes with it on the paten, and consumes it. silence. the priestess takes, uncovers, and offers the cup, as before. the priest: in my mouth be the essence of the joy of the earth! he takes the cup, makes on the priestess, drai

ALEISTER CROWLEY THE SWORD OF SONG

in his wild, infidel fashion: all night and victory, among others, are obviously inspired by her beauty; and her devotion to him, the abasement of soul, the prostitution of body, she underwent for and with him, is one of the noblest stories life has known. she seems to have dived with him, yet ever trying to raise his soul from the quagmire; if god is just at all, she shall stand more near to his right hand that all the vaunted virgins who would soil no hem of vesture to save their brother from the worm that dieth not! the works of george archibald bishop will speak for themselves; it would be both impertinent and superfluous in me to point out in detail their many and varied excellences, or their obvious faults. the raison d tre, though, of their publication, is worthy of especial notice

ALEISTER CROWLEY EQ I 1

and now revised and rewritten in the universal cipher 5 a. a. official publication in class c. issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 6 illustration opposite to this page: a collotype in gray-black on an embossed inset rectangle. this is a figure in neophyte robe, face forward. the figure is vertical, frontal with hood down and triangle atop forehead. left arm hangs down vertically. right hand with index finger to lips in gesture of silence, other fingers closed under thumb and palm facing left. feet are bare and placed heel nearly to heel at right angles with right foot directly pointed forward and left pointed left. the figure is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents. left and right are two tapering pillars

. you must wear no garment that interferes with the posture in any of these experiments. 3. the first position (the god. sit in a chair; head up, back straight, knees together, hands on knees, eyes closed. 4. the second position (the dragon. kneel; buttocks resting on the heels, toes turned back, back and head straight, hands on thighs. 5. the third position (the ibis. stand; hold left ankle with right hand (and alternately practise right ankle in left hand &c) free forefinger on lips. 6. the fourth position (the thunderbolt. sit: left heel pressing up anus, right foot poised on its toes, the heel covering the phallus; arms stretched out over the knees: head and back straight. 7. various things will happen to you while you are practising these positions; they must be carefully analysed and

stures shown are "the ibis "the god "the thunderbolt" and "the dragon. titled below to critique the examples "in the ibis the head is tilted very slightly too far back; in the thunderbolt the right foot might be a little higher and the right knee lower with advantage. iv "pranayama- regularisation of the breathing" 1. at rest in one of your positions, close the right nostril with the thumb of the right hand and breathe out slowly and completely through the left nostril, while your watch marks 20 seconds. breathe in through the same nostril for 10 seconds. changing hands, repeat with the other nostril. let this be continuous for one hour. 2. when this is quite easy to you, increase the periods to 30 and 15 seconds. 3. when this is quite easy to you, but not before, breathe out for 15 second

equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and more still than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; thy body's electric flesh stilled by sheer might to a movement closed upon itself in the controlled fury of her love- nay

gain god, nameless to the elect- o thou vast inscrutable pleroma built in the nothingness of our imagination- and to the little ones, the children who play with the units of existence, but a myriad-named doll a cubit high, a little thing to play with- or else: an ancient, bearded father, with hair as white as wool, and eyes like flames of fire; whose voice is as the sound of many waters, in whose right hand tremble the seven stars of heaven, and out of whose mouth flashes forth a flaming sword of fire. there dost thou sit counting the orbs of space, and the souls of men: and we tremble before thee, 170 worshipping, glorifying, supplicating, beseeching; lest perchance thou cast us back into the furnace of destruction, and place us not among the gold and silver of thy treasury. true, thou ha

tulips. and around her, as a cloud of irradiant mystery gleaming with darkness, and partly obscuring the softness of her form, sweeps a robe, woven of a network of misty waters, and flashing with a myriad stars of silver; and in its midst, as a great pearl of fire drawn from the depths of the seas, a full moon of silver trembles glowing with beams of opalescent light- mystic and wonderful. in her right hand she holds a sistrum, and chimes forth the music of the earth, and in her left an asp twisted to the prow of a boat of gold, wherein lie the mysteries of heaven. then clear and sweet as the breath of the hillside, i heard a voice, as of the winds across a silver harp, saying: i am the queen of the heavenly ones, of the gods, and of the goddesses, united in one form. i am she who was, who

ALEISTER CROWLEY EQ I 5

, who have done you wrongs, and these too, by an effort of will you suffuse with your love "till there is not one being in all that eastern quarter of the earth whom you have passed over, whom you have not suffused with thoughts of love with heart of love grown great, and mighty, and beyond all measure" and then you imagine a similar 46 ray of love issuing from your heart in the direction of your right hand; and you mentally repeat the same formula, substituting the word "southern" for "eastern" and you go through the same series of reflections in that direction. and so to the west, and so to the north, till all around you, in the four directions, you have penetrated all beings with these thoughts of love. and then you imagine your thought as striking downwards, and embracing and including

ALEISTER CROWLEY EQ I 5

ding 1/5th the way down in a tiny circle. the right bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also much writing on the stone, very minute characters carved. i cannot read them. he points with his flail to the sapphire, which is now outside him and bigger than himself; and he cries: hail! warden of the gates of eternity who knowest not thy right hand from thy left; for in the aeon of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father there is neither life nor death

essing and worship to the prophet of the lovely star! and now he is fallen quite to the ground, in a heap, and dust is upon his head; and the throne upon which he sat is shattered into many pieces. and dimly dawning in this unutterable gloom, far, far above, is the face that is the face of a man and of a woman, and upon the brow is a circle, and upon the breast is a circle, and in the palm of the right hand is a circle. gigantic is his stature, and he hath the uraeus crown, and the leopard's skin, and the flaming orange apron of a god. and invisibly about him is nuit, and in his heart is hadit, and between his feet is the great god ra hoor khuit. and in his right hand is a flaming wand, and in his left a book. yet is he silent; and that which is understood between him and me shall not be r

now, if one of these were to cast off his cloak he should behold the brilliance of the lady of the aethyr; but they will not. and yet again there is another cause wherefore he hath permitted them to enter thus far within the frontiers of eden, so that his thought should never swerve from compassion. but do thou behold the brilliance of love, that casteth forth seven stars upon thine head from her right hand, and crowneth thee with a crown of seven roses. behold! she is seated upon the throne of turquoise and lapis lazuli, and she is like a flawless emerald, and upon the pillars that support the canopy 121 of her throne are sculptured the ram, and the sparrow, and the cat, and a strange fish. behold! how she shineth! behold! how her glances have kindled all these fires that have blown about

ernate white and black; they face inwards, and their buttocks are almost worn away by the kisses of those who have come to worship that supreme god, who is the single end of all these diverse religions. but the shrine itself is higher than a man may reach. but the angel that was with me lifted me, and i saw that the edge of the altar, as i must call it, was surrounded by holy men. each has in his right hand a weapon- one a sword, one a spear, one a thunderbolt, and so on, but each with his left hand gives the sign of silence. i wish to see what is within their ring. one of them bends forward so that i may whisper the pass- word. the angel prompts me to whisper "there is no god" so they let me pass, and though there was indeed nothing visible therein, yet there was a very strange atmosphere

mission is accomplished. and i withdraw myself, covering my face with my wings, before the presence of the angel of the aethyr. so the angel departed with bowed head, folding his wings across. and there is a little child in a mist of blue light; he hath golden hair, a mass of curls, and deep blue eyes. yea, he is all 132 golden, with a living, vivid gold. and in each hand he hath a snake; in the right hand a red, in the left a blue. and he hath red sandals, but no other garment. and he sayeth: is not life a long initiation unto sorrow? and is not isis the lady of sorrow? and she is my mother. nature is her name, and she hath a twin sister nephthys, whose name is perfection. and isis must be known of all, but of how few is nephthys known! because she is dark, therefore is she feared. but t

ildren of eve until blood was shed. and that is external religion; but cain spake not with god, nor had the mark of initiation upon his brow, so that he was shunned by all men, until he had shed blood. and this blood was the blood of his brother. this is a mystery of the sixth key of the taro, which ought not to be called the lovers, but the brothers. in the middle of the card stands cain; in his right hand is the hammer of thor with which he hath slain his brother, and it is all wet with his blood. and his left hand he holdeth open as a sign of innocence. and on his right hand is his mother eve, around whom the serpent is entwined with his hood spread behind her head; and on his left hand is a figure somewhat like the hindoo kali, but much more seductive. yet i know it to be lilith. and a

ALEISTER CROWLEY EQUINOX EQ I 1 2

sirable to keep two or more of the approved animals on hand at all times, so there may not be delay in testing samples as they come in. in applying the test, the standard dose (in form of solid extract for convenience) is administered internally in a small capsule. the dog's tongue is drawn forward between the teeth with the left hand and the capsule placed on the back part of the tongue with the right hand. the tongue is then quickly released and the capsule is swallowed with ease. in order that the drug may be rapidly absorbed, food should be 246 withheld for twenty-four hours before the test and an efficient cathartic given if needed. within a comparatively short time the dog begins to show the characteristic action of the drug. there are three typical effects to be noticed from active

he right about thirty degrees off the vertical. the feet are bare and visible, with left foot flat and toes pointed directly right, as is the orientation of the figure. the right foot is also bare, but pointed at right angles to the body and directly forward, as a support at the extreme left of the figure. only the ball of the right foot meets the floor. the left hand and arm are not visible. the right hand and arm to mid forearm are extended directly horizontal at shoulder height and pointing forward to the right. the right forefinger is extended, and a simple cylindrical stick of a thickness of the finger is gripped in such fashion that one end of the stick (wand) emerges directly at and beneath the extended forefinger. there may be a design on the finger end of this wand, but that canno

t shoulder height and pointing forward to the right. the right forefinger is extended, and a simple cylindrical stick of a thickness of the finger is gripped in such fashion that one end of the stick (wand) emerges directly at and beneath the extended forefinger. there may be a design on the finger end of this wand, but that cannot be clearly distinguished. the wand angles down slightly under the right hand and terminates about a foot from its beginning in direct contact with the under-forearm. the wand is gripped by all but the forefinger of the right hand. no ring is worn. the head is completely covered by a crumpled and tailed hood, apparently of a material like silk or satin. draped over the back and about the neck of the figure is an untrimmed leopard skin. the tail and limbs hang to

ccabbage" i believe in charles darwin almighty, maker of evolution; and in ernst haeckel, his only son our lord who for us men and for our salvation came down from germany: who was conceived of weissmann, born of b chner, suffered under du bois-raymond, was printed, bound, and shelved: who was raised again into english (of sorts) ascended into the pantheon of the literary guide and sitteth on the right hand of edward clodd: whence he shall come to judge the thick in the head. i believe in charles watts; the rationalist press association; the annual dinner at the trocadero restaurant; the regularity of subscriptions, the resurrection in a sixpenny edition, and the book-stall everlasting. amen. 3.0. arrived at brenner's studio, and went on with the "moulage" of my asana. 4.20. left the studi

ALEISTER CROWLEY EQUINOX EQ I 2 2

harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating about him the symbol of the triad, before he be permitted to place his right hand in the centre of the white triangle of the three supernals on the altar. and he first kneeleth in adoration of that symbol, as if the natural man abnegated his will before that of the divine consciousness. the "hierophant" now orders the candidate to kneel (in the midst of the triad arouerist, horus and themis, to place his left hand in that of the initiator, and his right hand upon the

angel metatron (angel of good) answered and said: i am the angel of the presence divine. the wise man gazeth upon the material universe and he beholdeth therein the luminous image of the creator. not as yet canst thou bear the dazzling radiance of that light! return, for thou canst not pass by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the right hand nor to the left "hiereus and hegemon" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek for the hidden light of occult science "hierophant" but the great angel sandalphon answered and said "i am the reconciler for the earth and the soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon

irty-second path is celebrated "hierophant" to zelator "facing you are the portals of the thirty- second, thirty-first, and twenty-ninth paths leading from the grade of zelator to the three other grades which are beyond. the only path now open to you, however, is the thirty-second, which leads to the 2= 9 grade of theoricus, and which you must traverse before arriving at that degree. take in your right hand the cubical cross, and in your left hand the banner of light, and follow your guide anubis4 the guardian: who leads you from the material to the spiritual "kerux "anubis the guardian spake unto to aspirant, saying 'let us enter into the presence of the lords of truth' arise and follow me" 266 4 it will be noticed that from here this ritual becomes unnecessarily complicated with egyptian

etween the mystic pillars. the "hierophant" then says to him "before you are the portals of the thirty-first, thirty-second and twenty-ninth paths. of these, as you already know, the central one leads from the 1= 10 of zelator to the 2= 9 of theoricus. that on the left hand, which is now open to you, is the thirty-first, which leads from the 1= 10 of zelator to the 3= 8 of practicus. take in your right hand the pyramid of flame, and follow your guide axiokersa11 the kabir, who leads you through the path of fire. in this ritual the three cabiri are made to represent the triangle of fire, thus: axieros, the first kabir, says "i am the apex of the triangle of flame: i am the solar 270 fire pouring forth its beams upon the lower world: life-giving, life-producing" then axiokersos, the second k

large ring-circle. it contains a depiction of the sun with the name hb:aleph hb:bet hb:yod hb:aleph inside. there is a winged and crowned woman mostly depicted above the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, her hands appear to either side of the sun, and her lower gown and feet rest on a crescent moon (horns upward. to the left of her right hand is hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. to the right of her left hand is hb:heh hb:vau hb:heh hb:yod. written on the crescent below her is "the supernal eden" flames are seen about the crescent, and these extend downward over the upper arm of the central unit of the figure. at the bottom of the figure is a seven-headed serpent, the heads crowned and the body curled in a circle

- res on_ bers tree_ grams_ grams& gore_ hb:taw_ diagram 42. arrangement of the temple for the 28th path in the 4= 7 ritual "the second part" the second part, the passage of the path of hb:tzaddi begins by the "hierophant" saying to the practicus "frater monokeros de astris, the path now open to you is the twenty- eighth, leading from the 2= 9 of theoricus to the 4= 7 of philosophus. take in your right hand the solid pyramid of the elements and follow your guide through the path" then, as before, the "hierophant" raises his red lamp, and cries "the priestess with the mask of isis spake and said 'i am the rain of heaven descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life "the priestess with the m

ALEISTER CROWLEY EQUINOX EQ I 2

(that of earth) with the proper weapon (usually the wand. say("i.e" vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of ac

porting a weight("see" illustration. 21 (the grade of 2 degree= 9 square is particularly attributed to the element air; it refers to the moon; the path of taw is attributed to this degree. for other attributions "see "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particularly attributed to the element of earth "see "777" lines 10 and 32 bis "the lesser ritual of the hexagram" this ritual is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand

wl, half full of what looked like a crust of bread mashed into pulp with water "half turned away from me stood the owner of the harsh voice and soul abominable. it was a woman of perhaps sixty years of age, the head of an angel- so regular were the features, so silver-white the hair- set upon the deformed body of a dwarf. hairy hands and twisted arms, a hunched back and bandy legs; in the gnarled right hand a terrible whip, the carved jade handle blossoming into a rose of fine cords, shining with silver- sharp, three-cornered chips of silver! the whole dripped black with blood. upon the angel face stood a sneer, a snarl, a malediction. the effect upon one's sense of something beyond the ordinary was, too, heightened by her costume; for though the summer was at its height she was clad from

ed, and lively. the dilemma was absurd. 119"'i have it' said i 'i will climb down and bring up the ermine "she shuddered at the idea. her dead mother's furs"'it must be' i said firmly"'go, brave knight- a delicate smile lit up her face 'i trust myself to you "i bent on my right knee to her 'i take you' i said 'to be my lady, to fight in your cause, to honour and love you for ever "she put out her right hand- oh, the delicate beauty of it! i kissed it 'my knight' she said 'jean is below; he may hear you; you go perhaps to your death- kiss me "with a sob i caught her once full in my arms, and our mouths met. i closed my eyes in trance; my muscles failed; i sank, my forehead to the ground before her "when i opened my eyes again she too was praying. softly, without a word, i stepped to the win

ALEISTER CROWLEY EQUINOX EQ I 3 2

rath, 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 of art shall 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 "op

light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe [sigil re-veiled, and conducted to altar, placed on west of triangle; s.s.d.d. passes to altar holding sigil and sword as before. on her right hand is ae.a. with the magic candle: on her left is d.p.a.l. with the ritual. behind her to the east of the magica l cauldron is i.a. casting into the milk at each appropriate moment the right ingredient. afterwards, as s.s.d.d. names each magical name, i.a. draws in the perfected hellbroth the sigils &c, appropriate thereunto: at which time s.s.d.d. recites the""stronger and more potent""co

rified and censed by the magus of art. then removing from the middle of the sigil the cord of bondage, and holding that sigil in her left hand, she will smite with the flat blade of her magic sword, saying] by and in the names of iahdonhi, elohim tzebaoth, michael, raphael and tiriel: i invoke upon thee the power of perfect manifestation unto visible appearance [i.a. now takes up the sigil in his right hand and circumambulates thrice. he places sigil on the ground at the place of the spirit. s.s.d.d, from the place of the hierophant, now recites (i.a. with sword guarding the place of the spirit, d.p.a.l. holding the book; and ae.a. holding the magical candle for her to read by""an extremely powerful conjuration" behold! thou great powerful prince and spirit, taphthartharath, we have conjur

ent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up thy voice and the hills were shaken! yea, thou didst cry aloud and the everlasting hills did bow! they fled away; they were not! and thine awful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my father, thou hast spoken unto me and said "sit thou on my right hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the chariot of life is my seat, and my horses course upon the firmament of nu! come unto me, o my father, for i know thy name! amoun [vibrate by formulae of the middle pillar an

ation, saying in thy heart "first purification and consecration of the candidate by fire and water "water" purify me with hyssop, and i shall be clean: wash me, and i shall be whiter than snow "fire" o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! i stand before the beautiful gate: before the mighty portal of the universe: at my right hand a pillar of fire; and at my left a pillar of cloud. at their bases are the dark-rolling clouds of the material universe: and they pierce the vault of the heavens above. and ever upon their summits flame the lamps of their spiritual essence! thou that livest in the glory beyond that gate: heart of my soul; thee i invoke! come thou forth unto me, who art my very selfhood; mine essence, my

are all the hues of the rainbow. may i walk as thou walkest, o holiness, who hast no master, thou the great space-wanderer to whom millions and hundreds of thousands of years are but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest in the gloaming when thy mother nuit enfoldeth thee[ now kneel at the altar with thy right hand on the white triangle, and thy left in the left hand of thine astral double, he standing in the place of the hierophant, and holding the astral presentment of a lotus wand by the white band in his right hand, then say, as if with the projected astral consciousness] adoration unto ye, ye lords of truth in the hall of thmaist, cycle of the great gods which are behind osiris: o ye that are

ALEISTER CROWLEY EQUINOX EQ I 3

mson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and 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

is evoked: what is desired in the operation: why the evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit unto visible appearance. the magician stands in the place of the hierophant during the obligation, and faces west irrespective of the particular quarter of the spirit. but if the nature of the spirit be evil, then the sigil must be placed "with

ained, solemnly asserting that it "will" be attained: and the reason thereof. i. announcement aloud that all is prepared and in readiness either for the charging of the telesma, or for the commencement of the operation to induce the natural phenomenon. place a good telesma or material basis within the triangle. but a bad telesma should be placed to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the centre of the telesma for evil. j. now follow the performance of an invocation to attract the desired current to the telesma or material basis, describing in the air above the telesma the lineal figures and sigils &c, with the appropriate magical implement. then taking up the telesma in the left hand, smite it thrice with the flat blade of the s

should be seen playing and flickering on the telesma, and in the natural phenomena a slight commencement of the phenomenon should be waited for. s. this being accomplished, let him take the telesma or material basis, remove the cord therefrom, and smiting it with the sword proclaim "by and in the name of. i invoke upon thee the power of. he then circumambulates thrice, holding the telesma in his right hand. t. similar to this t section for evocation, save that, instead of a spirit appearing, the telesma should flash visibly, or the natural phenomena should definitely commence. u. similar to the u section for evocations. v. the operator now carefully formulates his demands, stating what the telesma is intended to do; or what natural phenomenon he seeks to produce. w. similar to what is lai

omprehend not the thing that they behold! so mote it be" k. now move to the north, face east, and say "i have set my feet in the north, and have said 'i will shroud myself in mystery and in concealment" then repeat the oration "the voice of my higher soul &c, and command the mystic circumambulation. l. move round as usual to the south, and halt, formulating thyself as shrouded in darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and conc

addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain divine guidance; kneels at the west of the altar in the position of the candidate in the "enterer" and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left; and raises his astral right hand holding the presentment of his lotus wand by the white portion thereof, and raised in the air erect. j. let the aspirant now slowly recite an oration unto the gods and unto the higher self (as that of the second adept in the entering of the vault, but as if with his astral consciousness; which is projected to the east of the altar (note_ if at this point the aspirant should feel a sensa

ALEISTER CROWLEY EQUINOX EQ I 4 2

ht until the shoulders and torso- 3/4 profile. all five toes of her right foot are bare and to be seen jutting out of the robe directly toward the front. she cradles the violin between chin and left shoulder, left fingers holding a chord on the frets and back of left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sir

s face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty and all his host of seraphim "i will employ them on it" said the grea

d five did they labour with all their might. but the crack was not diminished by an hair's breadth; nay, it seemed bigger than before- a very gape in the womb of the universe. crestfallen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they grovelled before the throne of that all-powerful one. he dismissed them with a short laugh, and a wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the breath of very life; his being was the mahalingam of the first, beyond life and death the gen

any virtues are needed" this daring thinker "happiness and misery have much to do with welfare" these burning words may rekindle the fires of smithfield "here we find the need of courage. for, if we are to think on these matters at all, we must accept the belief for which we have evidence, and we must reject the belief for which we have no evidence. and, sometimes, this is not easy" this unworthy right hand! we should not think of calling this martyr to his convictions, this revolutionary thinker, an ass in a lion's skin. for asses can kick. shall we say a sheep in wolf's clothing? for the heretics are too clearly sheep- probably descended from mary's little lamb. if the dean were to frown, they would all take to their heels, and break the record for attending chapel. in fact, this is what

ALEISTER CROWLEY EQUINOX EQ I 4

wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter1 is not of tiphereth without, but tiphereth within. 11 i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. alpha. avoid using some common word, such as "and" or "the" or "but; use a paraphrase. beta. avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase. xi. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others. 2. on each o

y maiden kiss? god's grace, the all-surpassing gift! el arabi! el arabi! yea, death is man's elixir when life's pale wine foams and splashes over his imagination's rim! el arabi! el arabi! el arabi! witch-amber and obsidian thine eyes are, to ensorcell me, and leonine thy male caress. will not god grant us paradise to end the music earth began? we play with loaded dice! he cannot choose but raise right hand to bless. el arabi! el arabi! great is the love of god and man while i am trembling in thine arms, wild wanderer of the wilderness! el arabi! hilda norfolk. 38 lambda iota nu omicron sigma iota sigma iota delta omicron sigma lo! i lament. fallen is the sixfold star: slain is asar. o twinned with me in the womb of night! o son of my bowels to the lord of light! o man of mine that hast co

god. in the "hatha-yoga pradipika" we read that "there can be no raja yoga without hatha yoga, and "vice versa" that to those who wander in the darkness 54 "shiva sanhita" iii, 37. 55 "ibid, iii, 33. 56 vivek nanda "karma-yoga" p. 62. 57 as in the case of jesus, the aspirant, for the joy that is set before him, must "dare" to endure the cross, despising the shame; if he would be "set down at the right hand of the throne of god" hebrews, xii, 2. 58 "if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to god (1 corinthians, xiv, 28) has more than one meaning. 59 "and when he had opened the seventh seal, there was silence in heaven about the space of half and hour (rev. viii, 1. of the conflicting sects unable to obtain raja yoga, the most mercif

in the early stages the pr na should be restrained for 12 matras (secondes) increasing as progress is made to 24 and to 36. in the first stage, the body perspires; in the second, a tremor is felt throughout the body; and in the highest stage, the pr na goes to the brahmarandhra.129 this exercise may also be practised with an additional meditation on the pranava om. 3. close with the thumb of your right hand the right ear, and with that of the left hand the left ear. close with the two index fingers the two eyes, 125 also see "the yogasara-sangraha" p. 54. 126 the voice of the nada. 127 "hatha yoga pradipika" p. 43. 128 "hatha yoga pradipika" p. 28; the "svetasvatara upanishad" and the "shiva sanhita" chap. iii, 25. 129 "hatha yoga pradipika" p. 28. place the two middle fingers upon the two

is now master of virtue and vice and no longer their slave, servant, enemy or friend. the lvx has descended upon him, and just as the dew of the moon within the sahas ra chakkra falling upon the two-petaled ajna-lotus causes the leaves to open out, so now does this celestial light lift him out and beyond the world, as wings lift a bird from the fields of earth, encompassing him, extending to his right hand and to his left like the wings of the solar globe which shut out from the ruby ball the twin serpents which twine beneath it.231 231 the two serpents and central rod of the caduceus are in yoga represented by the ida, pingala and sushumn. the wings closed, to the ajna-lotus; open and displaying the solar disk, to the sahas ra chakkra. having purified himself, he understands the perfect

ALEISTER CROWLEY EQUINOX EQ I 6

fast, for i can hear his hoofs ring the gallop above all the trampling. laylah. it is sliman! his horse has silver shoes. wait there, child! i have joy for you to come["a horse is heard galloping into the courtyard, and a battle-cry, la allah illa allah, rings out in a boy's clear voice, a voice weary yet supremely happy["almost beside herself] sliman! to me! to your mother["sliman enters, in his right hand his sword still dripping blood" sliman. splendid fun, mother! we should have had the whole city, but those cursed knights of malta threatened our flank. and father told me i was a better leader for withdrawing than if i had gone on and taken the city. there! aha! little one! you are caged safely, canary. thanks, mother! don't kiss me. i'm all blood["she smothers him with kisses" laylah

ALEX SANDERS THE KING OF THE WITCHES

ad indeed happened; they could not. possibly have.beenknown by even his own witches, let alone outside ones. there was no doubt that the letter was in deadly earnest and that its originators were experienced witches. their only omission feom: the traditional words of the curse, usually inscribed about. the pentacle.was the phrase 'set thou a wicked one to be ruler over him. let satan stand at his right hand' that night alex had addressed the coven meeting and, 97 to the surpriseof those present, had passed round the eighteeninch- long curse. afterwards he was invited to speak on a television programme and the interviewer asked him what he thought of the curse. snapping his.[rogers, alex replied 'let them do their worst; this is what i think of the curse' brave words, but when he later retu

are you willing to suffer to learn' the initiate replies that he is 'next and lastly i present the cords. they are of use to bind the symbols of the art, also they are necessaryin the oath. i now salute thee in the name of karnayna and aradia, newly made priest and witch' she hands him an athame that will be his to keep, and leads him to the four watchtowers, her left arm around his waist and her right hand on his right hand which is raised, holding the athame pointing upwards, while she says 'hear ye, mighty ones of the watchtowers, x [giving his name] has been consecrated a priest of the goddess' they all sit in a circle, the initiate beside the high priest in the place of honour. the high priest, on his knees, is given a cup of wine by the high priestess who then plunges her athame into

ALEXANDRIAN BOOK OF SHADOWS OCCULT

omon, but had dropped the hebrew and other magical names by text b (they were in text a. l see key of solomon book 2, chapt. viii. 1st conjuration follows the text closely, but 2nd and instructions differ. l the farrars say that gbg's text a version can be found in the key of solomon and high magic's aid l consecrating other working tools (except a sword or athame) place tool on pentacle, and lay right hand(s) on it, saying: aradia and cernunnos, deign to bless and to consecrate this white-hilted knife (or whatever) that it may obtain the necessary virtue through you for all acts of love and beauty. magus sprinkles, witch censes. then say: aradia and cernunnos, bless this instrument prepared in your honour.(if scourge or cords, add. that it may serve for a good cause and end and for your g

rcle such as i am now in; and that i will never deny the secrets to such a person, if he or she has been properly vouched for by a brother or sister of the art. all this i swear by my hopes of salvation, my past lives and my hopes of future ones to come; and i devote myself and my measure to utter destruction if i break this my solemn oath. kneeling, h. places left hand under candidate's knee and right hand upon his (her) head to form the magical link and concentrates long enough to fully charge c, saying: h: i will all my power into thee. candidate's knees and ankles are now unbound, and he/she is assisted to rise. hierophant takes up oil and anoints c. at pubes, right breast, left hip, right hip, left breast, and above pubic hair again, saying: h: i consecrate thee with oil. and again wi

y covens prefer a modified version) l kissing the hps appears to be a sheba-ism; however, it's probably only common among north american garneroids. l candlemas the hps, carrying the wand, leads the coveners with a dance step to the chosen site. the volta dance follows: in other words, lively dancing in couples. hps casts the circle in the usual way. hp then enters the circle, with a sword in his right hand and a wand in his left. he lays these on the altar. hp now salutes the hps with the fivefold kiss. she says blessed be and gives him the fivefold kiss in return. hp assumes the god position before the altar as the hps invokes: hps: dread lord of death and resurrection, of life, and the giver of life; lord within ourselves, whose name is mystery of mysteries; encourage our hearts, let th

st into the thurible. hps strikes the bell and hp says: hp: hear ye my witches, welcome to our great sabbat. welcome we the spirits of our departed kin. hps strikes bell. witches walk slowly around the circle. hps fills chalice with wine and hands it to hp who drinks and then says: hp: in humility, as the horned one asks, i bid my witches drink. hp takes chalice to first witch, giving it with his right hand whilst taking the taper with his left (kiss, then extinguishing the taper before accepting back the chalice. repeat with each witch present. hp then says: hp: listen, my witches, to the words of the horned one, drink, dance and be merry in the presence of the old gods and the spirits of our departed kin. coveners partake of cakes and wine. dances and games follow closing of circle. grea

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ely associated with animal man. to the power and control which these pitris assumed must be ascribed much of the disastrous early happenings referred to in the secret doctrine, such as the above mentioned "sin" and also the early "failures" in building suitable vehicles for spirits seeking incarnation. here also may be found the beginnings of that mysterious divergence which we call the "left and right hand paths" which conditions (existing within the body logoic and consequently being part of the divine consciousness) originated in the remote "space of time" when the sons of god were seeking form. it has to do with a special condition in the astral body of our planetary logos, and with his history as it lies hidden in the astral light. it concerns that which he has to surmount and many of

lesser building lives with the vibration of love, and the attractive coherency of the son, and through wisdom the forms are built. he learns to work from the heart, and therefore to manipulate that energy which streams from the "heart of the sun" until (when he becomes a buddha) he can dispense somewhat the force emanating from the "spiritual sun" therefore, the heart centre in the brother of the right hand path is the transmitting agency for the- 583- a treatise on cosmic fire copyright 1998 lucis trust building force, and the triangle he uses in this work is a. the centre in the head which corresponds to the heart. b. the heart centre itself. c. the throat centre. the brothers of the left hand path work with the forces of the third aspect entirely, and this it is which gives them so much

three ariseth in his might. in his mouth he holdeth the balances, and in the balances he weigheth the sons of men who upon the field of battle are impaled upon his spear. in the great balance upon which his eyes are fixed, one scale is veiled in fire of vivid green; the other hides itself behind a screen of red. those sons of men whose note responds not to the note of red enter the scale upon the right hand side. from thence they pass upon a path which dimly can be seen behind the dragon's form. this path is entered by a fourfold door. the sacred phrases of the sons of light define it thus "the portal of the luminous light, which leadeth from the green into the heart of indigo, by that rare fire and richly coloured blaze for which no name on earth hath yet been found" its tone is hidden. t

d their place as stones in the one way he constructeth for the treading of the many as they wend their way through mind to mind and thence to understanding (manas to mahat and thence to buddhi) stanza cxlvii (from archive 49) path v. the ray path. the adjuster holds the balances, and the scales are duly set. the energies converge, and shake them out of equilibrium. they descend sometimes upon the right hand side and sometimes upon the left. the energies are five in number and their major hue is gold. three great words are spoken by the adjuster, and each word is heard by those whose ears have been deaf for seven cycles and whose lips have been sealed for nigh upon fourteen rounded terms. the first word contains the value numerical of the synthetic indigo. it reverberates forth. the scales

lent one within the wall seeth the ray approach, when he changeth the key of the earlier spoken word, the disruption of the wall is seen and a door openeth before him. the second word holds hid the number of the sacred blue. as it reverberates, the scales ascend, and the man who seeketh to mount within them seeth the moment pass and knoweth not what to do. he struggleth for speech and raiseth his right hand in supplication to the great adjuster. from the sacred halls of the city of the white island there issueth a messenger who speaketh to him the following mystic words "as the power enters by that which is uppermost, and as it issues from the lotus within the head of him who hath held his peace, utter this word..and look within" he who hath held his speech breaks then the silence. he utte

t will be seen that from each of them an outpouring of life or force is projected into the planes below. the first of these in order is the straight line which descends from the third aspect; the second is that part of the large oval which lies on our left hand the stream which descends from the second aspect until it has touched the lowest point in matter, and then rises again up the side on our right hand until it reaches the lower mental level. it will be noted that in both of these outpourings the divine life becomes darker and more veiled as it descends into matter, until at the lowest point we might almost fail to recognise it as divine life at all; but as it rises again when it has passed its nadir it shows itself somewhat more clearly. the third outpouring which descends from the h

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ut not the way of the son of god. i express this truth in these words as it serves peculiarly to make the distinction clear and yet preserves the integrity of substance-matter and their unity within the one life- 154- a treatise on white magic copyright 1998 lucis trust 4. all forms created at every stage are either confined to the left hand path or embrace it and yet go beyond it, and follow the right hand way. this sentence provides food for thought and its meaning is difficult to gather. it should be borne in mind that all forms, whether they follow the right or left hand way are alike up to a certain point; they travel the same progressive stages and at one time in their career they appear uniform and alike. only when their purpose appears does the distinction become apparent, and henc

ils and hides. all work and all created thought-forms (whether they materialize as an organization, a religion, a school of thought, a book or a life work of any kind) which express spiritual ideals and lay the emphasis upon the life-aspect come under the category of white magic. they then form part of- 155- a treatise on white magic copyright 1998 lucis trust the stream of life which we call the right hand path, because it leads humanity out of form into life, and away from matter into consciousness. in an ashram of one of the great ones not long ago, a disciple asked his master to express this truth to him in such a way that though the words might be few yet the import would be worthy of continuous consideration. his master made this reply "only the sons of men know the distinction betwe

from fear, and know that the personality is only temporary, and what matter if it suffer? some good gained for the universal- 201- a treatise on white magic copyright 1998 lucis trust brotherhood, some law explained and demonstrated in the life of every day, may make the master say eventually (yes, eventually, after all is over) well done! let your eyes therefore look straight on. turn not to the right hand nor to the left. the path leads upward and on to greater rapidity of vibration and to greater sensitiveness. seek the point of balance in your work and keep that balance, for the years hold much work, much pressure and much suffering. are you strong enough to see the world's woe, to see disaster and yet keep joyful? can you be a partner in the work of furthering the evolution of the rac

n this work is done consciously a most potent factor is added to the equipment of any chela- 331- a treatise on white magic copyright 1998 lucis trust in this connection it must be borne in mind that the matter is a very abstruse one and that certain ray forces pass along the line of least resistance from left to right and others from right to left. certain centres transmit their energies via the right hand and others via the left. much knowledge is therefore required in order to work scientifically. i have no time to take up in detail the meaning of the hands as they wield the sword, save to point out that the sword as a symbol stands for many things: 1. the sharp, two-edged sword is the discriminative faculty which reaches to the roots of the chela's being and separates the real and true

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

a synthesis of material energy, qualified by intelligent consciousness, plus the spiritual energy which is, in its turn, qualified by one of the seven ray types. thus the human being emerges, a son of god incarnate in form, with one hand (as the old commentary says) holding firmly to the rock of matter and with the other hand plunged into a sea of love. an ancient scripture puts it thus "when the right hand of the man of matter grasps the flower of life and plucks it for himself, the left hand remains in emptiness "when the right hand of the man of matter grasps the golden lotus of the soul, the left descends seeking the flower of life, though he seeks it not for selfish ends "when the right hand holds the golden lotus firm and the left hand grasps the flower of life, man finds himself to

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

er in proportion as the individual conforms to certain conditions which (in the view of the biblical writers) must be fulfilled to qualify him for the reception of an authentic message from the divine whether at the level of the epoch-creating prophet or of the simple person rightly guided on the path of everyday duty "these are mainly four"(1 `i would fain be to the eternal goodness what his own right hand is to a man' absolute devotion or surrender of the self to the divine `here am i, send me' says isaiah; and when christ addressed to his earliest followers the words `follow me' we are told they left all and followed him"(2) self-knowledge, and the consequent admission of failure. the promise `i will guide thee with mine eye' in the psalm quoted above, is given to the man who has confes

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

l of the presence stands within the centre of the whirling forces. for ages long, thus has he stood, the centre of all energies from above and from below. with intelligence, the angel works to make the one who is above and the one who is below to blend and be as one. with twelve clear notes, the hour sounds forth, and then the two are one. the angel stands entranced. ear to ear, breast to breast, right hand to left, the two (who are the three) produce the merging of their lives. glory shines forth. truth is revealed. the work is done. then man, who is the soul, cries forth with power 'i understand the way the inner way, the silent way, the manifested way, for these three ways are one. the plan proceeds upon the outer way; it shews itself. the whole will stand revealed. that plan i know. i

ALICE A BAILEY13 PROBLEMS OF HUMANITY

on this theme we are treading on dangerous ground. there is no justifiable quarrel with the religious spirit; it exists and is essential to a full and true life on earth. we can recognize the timelessness of faith and the witness of the spirit, down countless ages, to the fact of god. christ lives and guides the people of the world and he does this not from any vague or distant centre called the "right hand of god (a symbolic phrase, but from close at hand and near to humanity whom he eternally loves. when he said "lo, i am with you all the days, even unto the end of the world, he meant exactly what he said. the approach of the human spirit to its source, to that spiritual centre where divinity rules and to those who guide and direct that approach, will inevitably go on; the way stands ete

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the crystalline purity of the early teaching and the unique simplicity of the christ have disappeared in a travesty of errors and in a mummery of ritual, money and human ambitions. christ is pictured today as having been born in an unnatural manner, as having taught and preached for three years and then as having been crucified and eventually resurrected, leaving humanity in order to "sit on the right hand of god" in austere and distant pomp. likewise, all the other approaches to god by any other people, at any time and in any country, are regarded by the orthodox christian as wrong approaches, as being practised by so-called "heathen" and as requiring christian interference. every possible effort has been made to force orthodox christianity on those who accept the inspiration and the tea

usand years ago is a part of that continuity and is not an extraordinary story, having no relation to the past, emphasising a period of only 33 years and presenting no clear hope for the future. what is the hope held out today by the orthodox and unimaginative theologians? that at some distant date, known only to the inscrutable will of god the father, christ will issue forth from his seat at the right hand of god, and (followed by his angels and by the church invisible) descending upon the clouds of heaven, to the sound of a trumpet, he will make an appearance in jerusalem. the battle raging at that time will then end, and he will enter the city of jerusalem to rule for one thousand years. during this millennium, satan or the principle of evil will be bound or imprisoned, and there will b

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

ergies of desire or the true love of the heart. h. this centre, having only two real petals, is not a true lotus in the same sense as are the other centres. its petals are composed of 96 lesser petals or units of force (48+ 48= 96) but these do not assume the flower shape of the other lotuses. they spread out like the wings of an airplane to the right and left of the head, and are symbolic of the right hand path and the left hand path, of the way of matter and the way of spirit. they constitute symbolically, therefore, the two arms of the cross upon which the man is crucified two streams of energy or light placed athwart the stream of life descending from the monad to the base of the spine and passing through the head. the idea of relativity is one that must ever be held in mind as the stu

which it permeates the surrounding part of the body, penetrating both to the centre of the trouble and to the limits of the distressed area. there are two ways in which he uses his hands, and two methods which he employs: 1. the laying on of hands. this method is employed when the diseased area is strictly localised. the hands are laid on the centre in spine or head which may govern that area the right hand- 384- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust being laid upon the spinal centre and the left hand on the part of the body immediately in front of the special area and over the part of the abdomen, chest or head in which the patient complains of distress. they are held in this position as long as the healer can hold the triangle of soul, heart

heart and brain clearly in consciousness. 2. the use of the hands in action. here the healer, having ascertained the difficulty and then located the needed centre up the spine or in the head, creates a circulation of energy (through the action of his hands) through the centre in the patient's body controlling the distressed area, and thence outwards through that area towards himself. he uses the right hand first, holding it momentarily over the diseased organ or area and slowly withdraws it towards himself; he follows this rapidly with the left hand which works in the same manner. both hands, you will note, are now being used positively. no part or aspect of the healer's body or bodies is ever permitted to be negative, and the fiction that the right hand is positive and the left hand is n

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

hrough the medium of the coming world religion. there then follows, as a result of this, what is called the true transfiguration. this enables the- 185- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust initiate to function upon the logoic or highest plane of the cosmic physical plane. this in christian phraseology is called the "sitting down upon the right hand of god in heaven" there the man who has attained this seventh initiation is transfigured. the first contact comes along the line which he has projected as a result of transformation; it is made with that which has ever overshadowed sanat kumara. the chohan has now taken the seventh initiation. 6. let the o.m. be heard right at the centre of the group, proclaiming god is all. it is not m

other point of focussed intention is now brought about, resulting in a new and still more dynamic tension. in the completed silence which results, the act of projecting the antahkarana is performed, and it is then carried forward on the impetus of a word of power. the symbolism connected with this lies behind the masonic usage of the words, translated into english "so mote it be" uttered with the right hand stretched forth and signifying the embodied will of the lodge, itself a symbol of the will and purpose of the most high. the meaning of the word of power to be used at this point of accomplished projection might be summed up in the words "i assert the fact" this is the nearest form i can give you for the word-form earlier mentioned. a little deep reflection on these words will show that

se behind know not the door has opened or the door has closed. they see it not. rest on that thought, my brother, and passing through the door close it with care, and enter upon another stage upon the upward way alone, yet not alone. the crucifixion in the mystic heart, with its two lobes, lies the key to the reservoir. in the out-going and the return the cross is made. midway it stands, with the right hand and the left hand path on either side. there the man is crucified, with the two on either hand one on the right and one on the left. in the apprehension of the key, in the opening and shutting of doors, lies life eternal. know you and understand. the cross in the cross is hidden light. the vertical and horizontal in mutual friction create; a vibrant- 502- a treatise on the seven rays- v

ALICE BAILEY THE LABOURS OF HERCULES

veal to him (and again and again the sons of men, who are also sons of god, must recapture these spiritual realities, upon the endless way [95] labor v the slaying of the nemean lion (leo, july 22nd- august 21st) the myth the great presiding one sat within the council chamber of the lord and there discussed the plan of god for all the sons of men, who are the sons of god. the teacher stood at his right hand and listened to his words. and hercules rested from his labors- 56- the labours of hercules and the great presiding one, within the council chamber of the lord, watched the tired warrior rest and watched his thoughts. he said then to the teacher who stood close to his hand within the council chamber of the lord "the time for a dread labor now draws near. this man, who is a son of man an

ANALYSIS OF THE 5 6 INITIATION

arly gnostics. this is amoun, the concealed one, the one which only the initiated can perceive. ankh (crux ansata) the ankhs (crux ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the

APOCRYPHON OF JOHN

e; yeronumos, the right ear; bissoum, the left ear; akioreim, the nose; banen-ephroum, the lips; amen, the teeth; ibikan, the molars; basiliademe, the tonsils; achcha, the uvula; adaban, the neck; chaaman, the vertebrae; dearcho, the throat; tebar, the right shoulder, the left shoulder; mniarcon, the right elbow, the left elbow; abitrion, the right underarm; evanthen, the left underarm; krys, the right hand; beluai, the left hand; treneu, the fingers of the right hand; balbel, the fingers of the left hand; kriman, the nails of the hands; astrops, the right breast; barroph, the left breast; baoum, the right shoulder joint; ararim, the left shoulder joint; areche, the belly; phthave, the navel; senaphim, the abdomen; arachethopi, the right ribs; zabedo, the left ribs; barias, the right hip;

t knee; phiouthrom, the right foot; boabel, its toes; trachoun, the left foot; phikna, its toes; miamai, the nails of the feet; labernioum "and those who were appointed over all of these are: zathoth, armas, kalila, jabel (sabaoth, cain, abel. and those who are particularly active in the limbs (are) the head diolimodraza, the neck yammeax, the right shoulder yakouib, the left shoulder verton, the right hand oudidi, the left one arbao, the fingers of the right hand lampno, the fingers of the left hand leekaphar, the right breast barbar, the left breast imae, the chest pisandriaptes, the right shoulder joint koade, the left shoulder joint odeor, the right ribs asphixix, the left ribs synogchouta, the belly arouph, the womb sabalo, the right thigh charcharb, the left thigh chthaon, all the ge

BALANONES TEMPLE OF SET FAQ

ates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage magic "left hand path" indicates that the path followed by setians is one of concentration and refinement of the self, leading toward more and more individuality and more and more individualism, as opposed to the right hand path goals of growing toward some outwardly determined standard. a slightly more detailed introduction can be found in the ref> 2.0 philosophy 2.1 xeper- perhaps the best discussion of xeper available online is magus don webb's, found at: http//www.xeper.org/pub/tos/xeper2.html- balanone: setian philosophy centers around the egyptian concept of xeper (often spelled khepher, personified

BEHOLDERS OF NIGHT

gift of freedom. freedom is the chance to progress and develop ones own life in accordance to desire. a responsible and free individual stands at the gateway of possibility, from which limits are only placed by ones mind. to align ones own self with the natural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. thi

r evil, or the moral right of the day. the individual must seek to transcend both, and that the image of evil or darkness, is the opposition essence of our selves, our secret essence or holy guardian angel/evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains of the wells of darkness. the black flame is the light which brings the watchers close to us, that we may drink of their cups of ecstasies, the skulls and the secrets they contain therein. the black flame itsel

possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoire the book of pleasure. that we may translate the system of the hand and the eye, within our personal universe form this luciferian doctrine to our own desire of becoming, shall be the greatest distinction from the order of the right hand path. the adversary exists within the 8 pointed sabbat 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 ho

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

explicit description is provided in the perfect feast invocation: atop the swirling waves of the ocean in the intermediate space, amid the body parts and corpses of enemies, the violence demon tsi marwa (tsi dmar ba) whistles violently. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip. he is endowed with the marks of a hero. he brandishes a red silken spear in his right hand. with his left hand he holds the lasso of the might demons, which shines like the rays of the sun. he throws it as fast as lightning and gathers the life-energy of the enemy. with the fourth finger of his right hand he spins the red lasso. on his right he carries a tiger-skin quiver and on his left a leopard-skin bow case. he rides a black horse with white heels. on his head he wears a

case on his left. he rides a dark-skinned horse and carries golden arrows and a golden bow. when he pulls the bow string, he strikes the heart of the enemy. he plagues his enemies with magical delusions [2] the rock might demon is overlord of the red copper rock. he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] the serpentine might demon has a terrifying dark red body color and wears clear boots and garments. he wears a belt of malicious snakes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a yellow tiger and brandishes a red i

ies in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] the serpentine might demon has a terrifying dark red body color and wears clear boots and garments. he wears a belt of malicious snakes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a yellow tiger and brandishes a red iron spear with his right hand. he carries a lasso of poisonous snakes in his left hand. he plagues his enemies with magical delusions [4] the knife might demon has a terrifying red body color and wears fur-lined red robes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he brandishes a red leather spear in his right hand and a lasso of might demon intestines in his left. he rides a r

asso of might demon intestines in his left. he rides a red donkey with a white upper belly. he plagues his enemies with magical delusions [5] the obstructive might demon has a terrifying blue-green body color. he wears a big robe of black silk on his body and the black silk turban of obstruction demons on his head. he rides a tan horse with a black middle and brandishes a black silk banner in his right hand. he throws a lasso of rosaries from his left hand. he plagues his enemies with magical delusions [6] the knife might demon has the red body color of blood and wears red copper armor. he wears a majestic turban of red silk. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he has a red leather shield endowed with fire light and a gleaming bronze 50 dagger

violence demon, the srog bdag yang le ber [life lord yangleber; he is red in colour, radiating the light of a thousand suns, and his appearance is wrathful. he lifts the flesh, blood, and the "life-spirit" of enemies to his mouth. sometimes, his upper teeth are pressed against his lower lip, and his forehead and eyebrows are angrily contorted. he wears a cuirass and a helmet of leather. with his right hand he thrusts a red lance at the enemies, and with his left hand he brandishes the snare of the btsan. he rides a horse possessing the speed of wind, which has a saddle and bridle of jewels and is adorned with a head-ornament of silk.256 aside from the general conventions used here to describe a might demon, this iconographic depiction is remarkably parallel to tsiu marpo s descriptions di

490 tib. khyugs se khyug. 491 tib. khro lo lo. 173 turquoise horse bridle shimmer.492 the red silk reins flutter and wave.493 the crupper494 of black serpents495 dazzles and flashes.496 the tiger-skin quiver on the right is vivid.497 the leopard-skin bow case on the left flashes.498 they cast the painful sickness of the might demons toward the enemy [324] they brandish red leather shields.499 the right hand throws the lasso of the might demon toward the enemy. it seizes like a sheep the vow-violator who is apprehended. on the red leather spear of the left hand a banner of red silk flutters and waves.500 the lasso of the might demon is thrown at the enemy. they lead behind a storm of copper. in great whistling songs they assume a name in sanskrit. the great violence demon is tsiu mar. he is

BLAVATSKY H P ANTHROPOGENESIS

of the invisible kosmos of forces. in that of the manifested kosmos and our earth, it points to the rotation in the cycles of time of the world's axes and their equatorial belts; the two lines forming the svastica[[diagram] meaning spirit and matter, the four hooks suggesting the motion in the revolving cycles. applied to the microcosm, man, it shows him to be a link between heaven and earth: the right hand being raised at the end of a horizontal arm, the left pointing to the earth. in the smaragdine tablet of hermes, the uplifted right hand is inscribed with the word "solve" the left with the word "coagula" it is at one and the same time an alchemical, cosmogonical, anthropological, and magical sign, with seven keys to its inner meaning. it is not too much to say that the compound symboli

ole area of space from the foot of the himalayas, which separated it from the inland sea rolling its waves over what is now tibet, mongolia, and the great desert of schamo (gobi; from chittagong, westward to hardwar, and eastward to assam. from thence, it stretched south across what is known to us as southern india, ceylon, and sumatra; then embracing on its way, as we go south, madagascar on its right hand and australia and tasmania on its left, it ran down to within a few degrees of the antarctic circle; when, from australia, an inland region on the mother continent in those ages, it extended far into the pacific ocean, not only beyond rapa-nui (teapy, or easter island) which now lies in latitude 26 s, and longitude 110 w (see addenda to this book ii, section "proofs of the submerged con

BLAVATSKY H P COSMOGENESIS

revelation (l'apocalypse, mary, clothed with the sun and having the moon under her feet, has nothing more in common with the humble servant of nazareth (sic, it is because she has now become the greatest of theological and cosmological powers in our universe (archaeol. de la vierge, pp. 116 and 119, and by the marquis de mirville. verily so, since pindar's hymns to minerva (p. 19 "who sits at the right hand of her father jupiter, and who is more powerful than all the other (angels or) gods" are likewise applied to the virgin. it is st. bernard, who, quoted by cornelius a lapide, is made to address the virgin mary in this wise "the sun-christ lives in thee and thou livest in him (sermon on the holy virgin. again the virgin is admitted to be the moon by the same unsophisticated holy man. bei

, has the name of the seven or seventh. so has sefekh abu who builds the house on high, as wisdom (sophia) built hers with seven pillars. the primary kronotypes were seven, and thus the beginning of time in heaven is based on the number and the name of seven, on account of the starry demonstrators. the seven stars as they turned round annually kept pointing, as it were, with the forefinger of the right hand, and describing a circle in the upper and lower heaven* the number seven naturally suggested a measure by seven, that led to what may be termed sevening, and to the marking and mapping out of the circle in seven corresponding divisions which were assigned to the seven great constellations; and thus was formed the celestial heptanomis of egypt in the heavens. when the stellar heptanomis

independent substantial entity, which is not a property of matter nor is it essentially related to matter* is hardly likely to help the profane to any clearer understanding. it is, on the contrary, still more calculated to throw the question into greater confusion than ever. for force is, then, neither this nor the other. by viewing it as "an independent substantial entity" the theory extends the right hand of fellowship to occultism, while the strange contradictory idea that it is not related to matter "otherwise than by its power to act upon it* leads physical science to the most absurd contradictory hypotheses. whether "force" or "motion (occultism, seeing no difference between the two, never attempts to separate them) it cannot act for the adherents of the atomo-mechanical theory one w

BLUE EQUINOX

ed thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall journey far into a land of pestilence and evil; ye shall encamp in the river of a foolish city forgotten; there shall ye meet with me. liber lxv 89 63. there will i make mine habitation; as for bridal will i come bedecked and anointed; there shall the consummation be

runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. liber xv 255 he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast wi

the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest: io io io iao sabao. kurie abrasax kurie meithras kurie phalle. io pan, io pan pan io isxuros, io athanatos io abroton io iao. xaire phalle kaire panphage kaire pangenetor. hagios, hagios, hagios iao. liber xv 259 the priestess is seated with the paten in her right hand and the cup in her left. the priest presents the lance, which she kisses eleven times. she then holds it to her breast, while the priest, falling at her knees, kisses them, his arms stretched along her thighs. he remains in this adoration while the deacon intones the collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is

e anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this liber xv 267 shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and medius of the right hand. the priestess clasps the cup in her right hand. the priest: lord most secret, bless this spiritual food unto our bodies, bestowing upon us health and wealth and strength and joy and peace, and that fulfilment of will and of love under will that is perpetual happiness. he makes+ with paten and kisses it. he uncovers the cup, genuflects, rises. music. he takes the host, and breaks it ove

o lion and o serpent that destroy the destroyer, be mighty among us. the priest joins hands upon the breast of the priestess, and takes back his lance. he turns to the people, lowers and raises the lance, and makes+ upon them. do what thou wilt shall be the whole of the law. the people: love is the law, love under will. he lowers the lance, and turns to east. the priestess takes the lance in her right hand. with her left hand she offers the paten. the priest kneels. the priest: in my mouth be the essence of the life of the sun! he takes the host with the right hand, makes with it on the paten, and consumes it. silence. the priestess takes, uncovers, and offers the cup, as before. the priest: in my mouth be the essence of the joy of the earth! he takes the cup, makes on the priestess, drai

ingeth the sweet fruit of final liberation. this is again obscure, as the word .self. means so many things, and though many kinds of type have been employed to spell it, clear definitions of what each type indicates are lacking. it is here, however, the doctrine of the two paths which is taught. on reaching the highest grade of the second order, that of exempt adept, there are two paths open, the right hand and the left. these are described at length in liber 418, and we must refer the student to that book. but the main point is that on the right hand path, stripping self, the adept becomes nemo, the master of the temple, and returns across the abyss, or rather is flung forth, and appears in the heaven of jupiter.or sphere of another planet.as a morning star or an evening star to bring lig

BOOK T

rabook t- the tarot comprising manuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of t

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 forms the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her fi

determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. xxi. the lord of strife five of wands two white radiant angelic hands issuant per nubes dexter and sinister. they are clasped together in the grip of the first order "i.e" the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign saturn, and below is that of leo: thus representing the decante. v

and wands. wands are friendly with swords and pentacles. if a card fall between two other which are mutually contrary, it is not much affected by either. a method of divination by the tarot 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question atte

BOOK OF BLACK SERPENT

o helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling earth 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, p

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

blood, fingertips, noses and eyes, kill yeast and other micro-organisms, according to professor otto rahn, working at cornell university. yeast, such as used in making bread, was killed in five minutes merely by the radiation from the fingertips of one person. when a quartz plate, vz inch thick, was interposed it took fifteen minutes for the yeast to die. in tests of fingers it was found that the right hand was stronger than the left, even in left-handed persons" professor rahn continued his experiments and published results in invisible radiations of organisms (berlin, 1936. speaking at a meeting of the american association for the advancement of science, he explained how the "rays" seemed to come out most strongly lesson one: the history and philosophy of witchcraft/ 11 from the fingerti

streams and the hills. i am of thee and thee of me" lower your arms "grant me that which i desire. permit me to worship the gods and all that the gods represent, make me a lover of life in all things. well do i know the creed: that if i do not have that spark of love within me, then will i never find it without me. love is the law and love is the bond. all this i honor above aught else" kiss your right hand and hold it high "my lord and lady, here do i stand before you, naked and unadorned, to dedicate myself to thine honor. ever will i protect you and that which is yours. let none speak ill of you, for ever will i defend you. you are my life and i am yours, from this day forth. i accept and will ever abide by the wiccan rede 'an' it harm none, do what thou wilt. so be it" take up the gobl

on five: covens and rituals/ 57 then say "i charge this knife, through me, with the wisdom and might of the god and goddess. may it serve us well, keeping me from harm and acting in their service, in all things. so mote it be" if you are consecrating other things at this time, repeat the above with each of them in turn. then close the circle as follows. raise your newly consecrated athame in your right hand (left, if left-handed) and say "my thanks to the gods for their attendance. may they ever watch over me, guarding and guiding me* in all that i do. love is the law and love is the bond. so be it" keep the consecrated item on your person, wherever you go, for twenty-four hours following the consecration. then sleep with it under your pillow for three consecutive nights. from now on you w

eside or on the altar is the priest's horned helmet. the erecting the temple is performed. the bell is rung three times. covener "cease all sorrows" covener "cease all strife" covener "this day is for living" covener "for living this life" priest places horned helmet on his head and stands in front of altar. he takes extra candle, lights it from regular altar candle and then raises it high in his right hand. coveners raise both hands high and cry: all "hail, lord! hail the sun god! hail the light" while priest remains in the center, priestess goes to stand beside the cauldron. coveners join hands and dance around the circle, deosil. as they move around, priestess sprinkles them with water from the cauldron as they pass. all (including priest and priestess) sing: all "comes the lord of the

n in the illustration (figure 8.1) may also be used. to use the pendulum, place the answer-card on a flat surface such as a table or desk. seat yourself comfortably in front of it. clear your mind of all extraneous thought. if you desire, say a small prayer such as the seax-wica psalm given in lesson two. ask the gods for protection and guidance in receiving true answers. hold the chain with your right hand (left, if left-handed) about seven inches from the weight. suspend it over the center of the answer-card, about half an inch off the surface. holding the pendulum steady, ask your question. make sure it is one that can be answered "yes" or "no. do not try to make the pendulum swing. you will find that although you try to hold your hand still, the weight will swing backwards and forwards

on just the right card, or you may pick it out immediately. take that card and give the rest of the deck to the querant. she should handle them and shuffle them, concentrating on any specific question or problem she may have. after a few moments of this, have her cut the cards, with her left hand, to the left, into three separate piles: you pick up the piles: the middle one first, then place the right hand pile on top of it, then the remaining left hand pile on top of them: now spread the cards across the table, face down. have the querant pick ten (10) cards, one at a time, at random from these and place them in a pile, still face down. these are the ten you will be using for your reading. the first spread, or layout, we will consider is one of the most popular, yet is very accurate. it

BUDGE E

ite crown, and seated on chairs of state; their names are asar-neb-amentet, asar-khent-amentet, asar-asti, and asar-thet-heh, that is "osiris, lord of click to view third hour. lower register. gods nos. 7-13 [paragraph continues] amentet "osiris at the head of amentet "osiris of the two seats" and "osiris, conqueror of millions of years" 7-11. five goose-headed beings, each holding a knife 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, a

uide of the holy way (see p. 71. 7. a three-headed serpent, with a pair of hawk's wings, and two pairs of human legs, and of him it is said "he who is in this picture in the tuat is the warder of this holy way of re-stau; he liveth upon the abundance [which cometh] from his wings, his body [and] his heads, p. 74 [paragraph continues (see pp. 71, 75. 8. the god ap-tuat, who holds a sceptre, in his right hand, and stands before the serpent neheb-kau, which has two heads on one end of its body, and one head, instead of a tail, at the other. of the god ap-tuat it is said "he who is in this picture is in the form which horus made, and he openeth [the way] for the two gods on this way" of the serpent neheb-kau it is said "he who is in this picture is at his place net-mu, by the holy way of passa

e form which horus made, and he openeth [the way] for the two gods on this way" of the serpent neheb-kau it is said "he who is in this picture is at his place net-mu, by the holy way of passage of re-stau, and he journeyeth about to every place each day, and he liveth upon the abundance of that which issueth from his mouth (see pp. 75, 79. 9. a god, who grasps the third head of neheb-kau with his right hand, and a staff with a curled end in the left; facing him is a headless god called ab-tuat (see pp. 79, 83. p. 75 click to view the kingdom of seker. p. 77 10. a goddess of the south (nekhebet) and a goddess of the north. of the last group of figures it is said "those who are in this picture are in the form wherein horus hath made them; they are the warders of the serpent nehepu, who guide

ds represent, as m. maspero has well shown, the gods of the first fourteen days of the month, who are being carried by the three-headed serpent to p. 82 the utchat, which thoth and horus are carrying to it; they appear again in the next division of the tuat, where they are seen drawing along the boat of the sun. 10. the winged disk of the god khepera, beneath stands the "envoy of heaven" with his right hand raised, and his left stretched out, and behind him is the goddess maat (see p. 83. p. 83 click to view the kingdom of seker. footnotes 77:1 the text is in the plural. next: chapter v: the fifth division of the tuat, which is called ament sacred texts egypt ehh index index previous next p. 85 chapter v. the fifth division of the tuat, which is called ament. in the scene that illustrates

circle in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat they shall act for him that maketh them as magical protectors in heaven and in earth. whosoever knoweth them shall be as the spirits with ra" p. 147 11. the god neb-uast, standing, and holding a sceptre in his right hand. 12. the goddess seth-ab. in the upper register are- 1. the god shepes, in mummied form, seated, click to view (left) shepes (center) ath (right) ankhuithit. and holding in his right hand some curved object, which resembles a boomerang. 2. the goddess ath, with the head of a lioness, holding the symbol of "life" in her right hand, and a sceptre in her left. 3. the uraeus ankhuithit, wit

(center) ath (right) ankhuithit. and holding in his right hand some curved object, which resembles a boomerang. 2. the goddess ath, with the head of a lioness, holding the symbol of "life" in her right hand, and a sceptre in her left. 3. the uraeus ankhuithit, with the head of a woman. p. 148 4. a god in human form, seated on a throne, wearing plumes and an uraeus on his head, with "life" in his right hand, and the sceptre in his left; this god is called afu-asar, and he is seated under a canopy which is formed by the body of a monster serpent called ankh-aru-tchefau-ankh-aru. the text which refers to the first three gods reads "the majesty of this great and holy god saith, grant thou me to come forth on the path by thy spittle) and by [thy] throat and let me utter the word which is maat

CASE PAUL F THE BOOK OF TOKENS

ed life to them now weareth the aspect of death. 2 men think they seek me, but it is i who seek them. no other seeker is there than myself, and when i find mine own, the pain of questing is at an end [161] t h e book o f t o k e n s the fish graspeth the hook, thinking to find food, but the fisherman is the enjoyer of the meal. 3 understand this saying if thou canst: the hook and the gate and the right hand am i. i draw men forth from the death of error into the life of truth. i am the gate through which they pass. i am the hand extended to guide them through the portal. and i am the window looking out upon the world, and inward upon my self. the passage from the death and darkness of the outer into the life and light of the inner is but the turning of the eye of the soul from the contempl

by noise and tumult is my work perfected. herein is the secret of the pillar of establishment which solomon set before the porch of the temple; and this is the royal secret of my reign [163] comment on tzaddi* t z a d d i, pronounced tzahdi. transcribed as "tz. the number 90. meaning: fish-hook. the natural intelligence. 3 "the hook "is the letter tzaddi "the gate" is the letter daleth, and "the right hand" is the letter yod. this paragraph of the meditation is merely a development, letter by letter, of some of the implicits of the letter-name tzaddi, tz d i. the number of the letter-name tzaddi is 104, and the addition of the digits of this number is 5, the number of the letter heh, which means "a window. the vision of reality which corrects the illusions of outer appearance results from

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

me on the back; whereupon i was so hugely terrified, that i dared hardly look about me; yet i showed myself as cheerful as (in such occurrences) human frailty would permit. now the same thing still twitching me several times by the coat, i looked back, and behold it was a fair and glorious lady, whose garments were all sky-coloured, and curiously (like heaven) bespangled with golden stars; in her right hand she bore a trumpet of beaten gold, on which a name was engraved which i could well read but am as yet forbidden to reveal it. in her left hand she had a great bundle of letters of all languages, which she (as i afterwards understood) was to carry to all countries. she also had large and beautiful wings, full of eyes throughout, with which she could mount aloft, and fly swifter than any

and cupid held up her train. after this, intimation was given to us to follow, and after us the virgins, till at last old atlas brought up the rear. in such procession, through many stately walks, we at length came to the house of the sun, there next to the king and queen, upon a richly furpage 51 nished scaffold, to behold the previously ordained comedy. we indeed, though separated, stood on the right hand of the kings, but the virgins stood on the left, except those to whom the royal ensigns were committed. to them was allotted their own place at the top of all. but the rest of the attendants had to stand below between the columns, and to be content with that. now because there are many remarkable passages in this comedy, i will not omit to go over it briefly. first of all a very ancient

COSIMANO CHARLES ELEMENTARY PSIONICS

he creation of lumps of psychic matter. you have also learned a technique which can be used to program your own etheric body to make it attract to you those things you desire. if, even after all this, you still have doubts about the existence of your etheric body, here is a simple experiment that you can do to prove to yourself that it does, in fact, exist. all that you have to do is to take your right hand and move it very slowly about an inch over the back of your left hand. did you notice a slight feeling as if there were an air current in between your two hands? that feeling was your etheric body. now walk over to a plant, any plant will do. hold your hand out over a leaf but do not touch it. now, very slowly, move your hand across the leaf. the leaf will move, following your hand. tha

ion. balance this on the pin, so that the straw can spin freely. be certain that you place the little device where there is no breeze blowing, and that means away from heat registers as well. you want as few air currents around as possible. now just sit and wait for the straw to stop moving. it will do so naturally so be a little patient. when it is perfectly still, slowly and carefully move your right hand to within a few inches of one end. now be very careful. you don't want to touch the straw because if you do you will knock it off balance and, as you have by now already discovered, it is a real pain in the rear to get it set right in the first place. you also have to be very careful to avoid setting up an air current around when you move your hand. you want that straw as stationary as

attack, it is a good idea for you to take care of your ticker. therefore, the first thing that you will want to do is learn what type of genetic ailments, if any, have appeared in your family. once you have done this, make a list of them and place this list on the table in front of you. place the pendulum chart before you and put your picture on the center of the chart. with the pendulum in your right hand, hold it over the chart and point with your left hand to each condition on the list in turn. if the condition is present in your etheric body, the pendulum will swing positive. at each positive response, mark the condition so you will remember it later. when you are done, you will know what conditions need fixing. we ll get to the fixing part in a minute. first, how to do a general bala

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

by lansky and angleton's cia. israel and mossad rarely do their dirty work themselves, nor the cia come to that, and a former french intelligence agent and diplomat told michael collins piper, the author of final judgement, that mossad used a french team to assassinate kennedy "even the cia contract the services of the intelligence community (they like the french style) to wash dirty linens. the right hand does not know what the left did. the cover-up team doesn't know who execute. and the executioners are not interested in the aftermath of their mission. they don't care less."37 the intelligence officer said that yitzhak shamir, the then head of the mossad assassination unit and later israeli prime minister, arranged for the french team to kill kennedy in collaboration with colonel georg

ed to the consequences of the shot. the suicide verdict was made before there had been either an autopsy or a ballistics test. larry nichols has a police memo proving that foster was found in his car, not the park. in march 1994, when the speculation would not go away, the white house issued a photograph of foster's body at the scene which was said to prove that it was suicide. the gun was in his right hand. foster was left-handed. the photo shows the body surrounded by brown leaves. but he had died in the summer and reporters at the scene soon after he died said there were no leaves on the ground. the white house also announced (five months after foster's death) that four members of bill clinton's staff had ransacked foster's office the night he died! they included patsy thomasson, hillar

erground science knows far more about these things than the public are told or even mainstream science knows. in the light of all these 404..and the truth shall set you free provable developments, it focuses the mind to reflect on the predictions in the biblical revelation "and he [the beast or antichrist] causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, and that no-one may buy or sell except one who has the mark or the name of the beast or the number of his name. here is wisdom. let him who has understanding calculate the number of the beast for it is the number of a man: his number is 666" revelation 13:16-18 the hopi native american people also have an ancient prophecy that no-one will be able to buy or sell wi

DAVID ICKE THE BIGGEST SECRET

h. when the statue was unloaded at the washington navy yard in1840, people were horrified at what they saw. washington was depicted sitting in achair, naked to the waist, with a sheet laid across his nether regions. general henrywise, the virginia statesman, remarked that: the man does not live, and never did live,who saw washington without his shirt10 so why portray him like that? and why washis right hand pointing up and his left hand pointing down? if you look again at figure21 (page 152) you will understand. they made the statue in the image of baphomet ofmendes or asmodeus, thesatanists symbol of thedevil. asmodeus is said tohave been the guardian ofsolomons treasure and aportrayal of him was foundamong the possessions of abbesauniere, the mysterious priestat rennes-le-chateau whoplac

wn is set with 12jewels along with two depictions of the maltese cross which was one of the mostprominent symbols of the nazis. in the levite-authored exodus we hear of thebreastplate of aaron which is set with 12 stones.5 the same stones, in the same order,appear in the british crown.6 the archbishop placed his hands between the queensto pay homage to the new head of his church and he kissed her right hand. then hesaid:the lord almighty. establish your throne in righteousness, that it may stand forevermore, like as the sun before him, and as a faithful witness in heaven.7this is almost a repeat of the words used in gods covenant with david in the oldtestament.8 the lord almighty was formerly el shaddai or ishkur, the son of marduk,who is claimed to have been the son of the anunnaki scient

subconscious programming now overwhelming his conscious mind, he sped away tothe place de la concorde and down the dual carriageway to the pont de ualma. rees-jones put his seat belt on, but apparently did not alert diana and dodi to the danger.thus they stay unbelted. as paul entered the pont d lalma tunnel at an estimated 80miles an hour (some reports say slower, he braked fiercely, scraped the right hand wallof the tunnel, and then aimed the car at the 13th pillar. it is the 13th pillar that gives itaway. the brotherhood throughout history has had such an obsession with the number13 that to believe this was a coincidence is taking chance to the level of fantasy. theremust be 30 pillars in that tunnel and the car hit the 13th because it was meant to. dianahad an aversion to the number 13

r in my rear-view mirrors flashing its headlamps. i moved across to let it by andit raced past even though i was doing about 70 miles per hour. an instant later i heard adeafening noise and saw the accident. the car was spinning in the road. i stopped. therewere no other cars or bikes around at all and i could see all the way through the tunnel.the roof of the mercedes was totally smashed in. the right hand rear door was partly openand i looked in and saw a woman. she seemed to have been thrown forward from theback seat and had her head between the front seats.51petel said blood was flowing from her right ear and as he brushed her hair from herface and placed her head on the arm rest, he realised it was princess diana. hereyelashes were fluttering, but she had not opened her eyes at this s

paris- and now very much insidethe modern city- the merovingians established an underground chamber for the worshipof the goddess diana and for the blood rituals and human sacrifices to her. this site datesback at least to 500-750 ad and it was here that kings in dispute over property wouldsettle the issue in combat. according to legend, anyone killed there goes straight toheaven and sits at the right hand of god. now get this: the location today of thisunderground sacrificial site for the goddess diana is. the pont de lalma tunnel!the word pont relates to pontifex, a roman high priest, and it means passage orbridge. alma comes from al-mah, a middle eastern name for, wait for it. the moongoddess. so the pont de ualma translates as bridge of the moon goddess and theadjoining place de lalma

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

are) this square also contains one more piece of occultic meaning. in this goathead pentagram, mt. vernon square is the eastern point. in occultic doctrine, east is the direction from which a person receives spiritual knowledge and guidance. this belief originated in the pagan worship of the sun, and it is very much alive in freemasonry today. now, let us look at the symbol contained in the lower right hand portion of your washington, d.c, city street map. this combination of symbols runs south and east from the white house to the united states capitol. these are the symbols which clearly stamp freemasonry upon this city, and which unmistakably reveal that the brand of luciferic worship which we see in the goathead pentagram is the brand practiced by freemasonry. let us look at these freem

hich is a very important symbol in freemasonry. if you look at the square you will see 13 holes in it. there are also 39 green dots which surround the square, key and scale. remember 39? thirty nine divided by two is 19.5. the number 19.5 can be seen within the design of cydonia, mars, avebury, england and washington d.c. there is a small owl just to the left of the "1" which appears on the upper right hand corner of the dollar bill. from time to time politicians like bill clinton and george w. bush jr. have been caught with a camera flashing the horned owl symbol with their hands. george bush flahing the horned owl bill clinton the number of the beast- 666 on a previous page you learned that the letters on the base of the illuminati pyramid stand for certain numbers. and all those numbers

DAVIDSON DAN SHAPE POWER

fter the motion of scooping the energy into the body. after doing this movement, clairvoyants see the bodies filled with energy to such extent that it radiates for about 3 or 4 feet around the bodies in brilliant very intense white light so bright that the physical body is hardly visible. snips movement begin in the standard pose. this movement is performed by bringing together the fingers of the right hand in a snipping action. again the person should be standing while doing this movement, with the left hand placed over the heart area. the right hand is extended in whatever direction the snipping is to occur and the fingers are extended and the fingers and thumb are brought together at the tips. the fingers are opened and closed in a snipping action. this movement shuts off negative energ

p by the snips movement, even though it seems such an innocent motion. sweeps movement begin in the standard pose. this movement is a wonderful movement to clear the aetheric and atmospheric location wherever it is directed. to start this movement, face north and extend the arms out in front, at chest height, with palms vertical and facing out away from the body. the left hand should be above the right hand on starting. now visualize and feel energy going out from the palms of the hands and finger tips. next, bring both hands down in a sweeping motion on the left side of the body and gently twist to the left at the waist during the sweep to the left. now bring the arms back to the extended palms out position in front of the body; but this time the right hand is above the left hand. then re

DEMONIC BIBLE

embodiment of wisdom and enlightenment, is also changing, is also becoming. it is within me, it flows through me, it is what the "i am" of my being is. i am lucifer. i am satan. there is one thing common to all gods man has created. every man-made god is static and unchanging. yahweh resides in heaven, unchanging, unbending, the creator of the universe and all that it contains. christ sits at the right hand of god ready to judge the living and the dead. zeus resides in mount olympus holding aloft the lightning bolt, his symbol of divine power. the values of society and the structure of its institutions are defined as "good" that which threatens society is defined as "evil" the definitions of good or evil change from nation to nation and from century to century. god is defined by that which

arding 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. his seal is this, etc (29) astaroth- the twenty-ninth spirit is astaroth. he is a mighty, strong duke, and appeareth in the form of an hurtful angel riding on an infernal beast like a dragon, and carrying in his right hand a viper. thou must in no wise let him approach too near unto thee, lest he do thee damage by his noisome breath. wherefore the magician must hold the magical ring near his face, and that will defend him. he giveth true answers of things past, present, and to come, and can discover all secrets. he will declare wittingly how the spirits fell, if desired, and the reason of his own fall. he

ul knowing in astrology and all the liberal sciences. he giveth good familiars, and can bewray treasure that is kept by spirits. he governeth 36 legions of spirits, and his seal is this, etc (59) oriax, or orias- the fifty-ninth spirit is oriax, or orias. he is a great marquis, and appeareth in the form of a lion, riding upon a horse mighty and strong, with a serpent s tail; and he holdeth in his right hand two great serpents hissing. his office is to teach the virtues of the stars, and to know the mansions of the planets, and how to understand their virtues. he also transformeth men, and he giveth dignities, prelacies, and confirmation thereof; also favour with friends and with foes. he doth govern 30 legions of spirits; and his seal is this, etc (60) vapula, or naphula- the sixtieth spir

ure hid, and of many other things. he is of an indifferent good nature, and is willing to do anything which the exorcist desireth. he governeth 26 legions of spirits. and this his seal is to be worn, etc (71) dantalion- the seventy-first spirit is dantalion. he is a duke great and mighty, appearing in the form of a man with many countenances, all men s and women s faces; and he hath a book in his right hand. his office is to teach all arts and sciences unto any; and to declare the secret counsel of any one; for he knoweth the thoughts of all men and women, and can change them at his will. he can cause love, and show the similitude of any person, and show the same by a vision, let them be in what part of the world they will. he governeth 36 legions of spirits; and this is his seal, which we

DIABOLUS

that they forsake the religion of ohrmazd, and practice that of ahriman. the bundahishn, from on the evil-doing of ahriman and the demons, sacred books of the east, oxford university press, 1897 here lies the very foundation and cipher of the averse magical practice of satanic and luciferian magick it is other and exists outside any other religion, despite having inverse practices of traditional right hand path religions. sorcery is a religion, and its doctrines are written in the will and works of the magician his or herself. the evil eye itself holds a precedence and importance within the practice of yatuk-dinoih, there are specific demons of the evil eye. this may be considered in the context of powerful consciousness, the will in consistent motion; thus therein a part of the adversary

s can be seen in the later yezidis, who operated according to their own antinomian initiatory structure. the religion of evil according to old faith is often hidden, operating within social structures while seeking their own methods of self-knowledge and wisdom. rather than 16 denkard the acts of religion, book 3 103-110. 15 allowing their conscious to be aligned with the selfless thinking of the right hand path, or monotheistic duty, the yatus through their own process of antinomian self-liberation chose alternative archetypes to cultivate and control the dark forces of the subconscious. ahriman, who is also called by the avestan word ganamino, is the religion of sorcery, of separating the self from the natural order of spenamino, which is spenta mainyu. the evil minded ganamino is the so

od. such a man exercises a miserable control over his desires owing to his evil intellect and the force of the evil invisible power in him he develops and perfects himself in sin- denkard this presents a foundation of the self which is indeed different from the path of the good mind, or the mind of stasis. ganamino is essentially motion; movement through will, the will of god was misunderstood by right hand path religions as merely being good, loving, light and kind. rather the god they so worshipped in nature outside of themselves- is that which indeed causes destruction and rebirth, thus a balanced aspect of both dark and light. the religion of priests, who guided by their evil intellect devoid of wisdom, act among men as the servents of god, is only in appearance the wise religion of go

est our desires. it is difficult and often troublesome, however the beauty and strength which arises in the mind and flesh is reward within itself. please observe the original strife of ahriman or satan he suffered and fell into the darkness, by this pain he transformed and made the world around him bend to his will. rather than the religion of destroying the mind and feeding it to the god of the right hand path, the path of satan or lucifer/ahriman gives back to the self; and all responsibility falls in the initiates lap; they are in control of their own destiny be it success or failure, rather than bending knee and trusting in an exterior force. if you cannot trust and be strong within yourself first, how could one ever hope to have the stability to be a decent individual with honor? ahr

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

port a structure. pillar, middle: the central column on the tree of life (q.v. also a ritual designed to help move the body's energy throughout the "middle pillar" of the spine. similar to laya yoga (q.v. pillar, of mildness: the central column on the tree of life (q.v. it is composed of the first, sixth, ninth, and tenth sephiroth (q.v. also known as the middle pillar (q.v. pillar, of mercy: the right hand column on the tree of life (q.v. it is composed of the second, fourth, and seventh sephiroth (q.v, and is said to be masculine in nature. pillar, of severity: the left hand column on the tree of life (q.v. it is composed of the third, fifth and eighth sephiroth (q.v, and is said to be feminine in nature. pisces "the fish" in astrology (q.v, the twelfth sign of the zodiac (q.v) having th

DION FORTUNE MYSTICAL QABALA

. gluttony exposes us to the temptation of taking more than our fair share of the common store, and is but another name for selfishness. and tyranny is that wrong use of authority which arises where there are taints of cruelty and vanity in the nature. 24. the correspondence in the microcosm is given as the left arm, which indicates a less dynamic mode of the functioning of power than that of the right hand which grasps the sword in the magical image of geburah. the left hand holds the orb, which signifies the earth itself, and shows that all is held secure in the firm grasp of the ruler. chesed, in fact, denotes firmness rather than dynamic strength and energy. 25. the mystical number of chesed is said to be four, and this is often represented as a four-sided figure, or tetrahedron. a tal

DION FORTUNE PSYCHIC SELF DEFENSE

od the father almighty, who decreed a firmament in the midst of the waters, and of jesus christ his son our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(casting the salt into the water) we pray thee, o god, lord of heaven and earth, and of all that in them is, both visible and invisible, that thou mayest stretch forth the right hand of thy power upon these creatures of the elements and hallow them in thy holy name. grant that this salt may make for health of body and this water for health of soul, and that there may be banished from the place where they are used every power of adversity and every illusion and artifice of evil, for the sake of jesus christ our saviour. amen" the water thus consecrated may be used as

oss, of which the shaft is double the length of the cross-bar, and which is the symbol of sacrifice. the equi-limbed cross refers to the four quarters of the globe and the four elements, and the formula associated with it proclaims the dominion of god over these, and thereby occultly formulates his kingdom within the sphere of the operator. the operator next imagines himself to be clasping in his right hand a large, cross-handled sword, such as is depicted in pictures of crusaders. he holds it point upright and says "in the name of god i take in hand the sword of power for defence against evil and aggression" and imagines himself to be towering up to twice his natural height, a tremendous armed and mailed figure, vibrating with the force of the power of god with which he has been charged b

church incense, such as can be bought at most church furnishers, is safe and satisfactory because it is compounded according to traditional recipes; cheaper qualities may not fulfill these conditions. in dealing with elementals or non-human entities the pentagram, or pentalapha, is the best weapon. this is a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into the palm and touching their tips with the thumb, proceed to draw the pentagram in the air, keeping the elbow stiff and swinging the arm at full length. start with the right arm across the body, the hand about the level of the left hip, the extended fingers pointing downwards and outwards. swing it upwards, as if drawing a straight line in the air, until the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

[1] chapter xxxvii. the chapter of repulsing the two merti. vignette: two ur i, which represent the two eyes of ra. chapter xxxviiia. the chapter of living upon the air which is in the underworld. vignette: the deceased holding a sail, emblematic of air. chapter xxxviiib. the chapter of living upon air and of repulsing the two merti. vignette: the deceased attacking three serpents, a knife in his right hand and a sail in his left. chapter xxxix. the chapter of repulsing the serpent in the underworld. vignette: the deceased spearing a serpent. chapter xl. the chapter of repulsing the eater of the ass. vignette: the deceased spearing a serpent which is biting the neck of all ass. chapter xli. the chapter of doing away with the wounding of the eyes in the underworld. vignette: the deceased ho

in his left. chapter xxxix. the chapter of repulsing the serpent in the underworld. vignette: the deceased spearing a serpent. chapter xl. the chapter of repulsing the eater of the ass. vignette: the deceased spearing a serpent which is biting the neck of all ass. chapter xli. the chapter of doing away with the wounding of the eyes in the underworld. vignette: the deceased holding a knife in the right hand and a roll in the left. chapter xlii [the chapter] of doing away with slaughter in suten-henen. vignette: a man holding a serpent.[2] chapter xliii. the chapter of not allowing the head of a man to be cut off from him in the underworld. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (22 of 36 [8/10/2001 11:22:56 am] this chapter has no vignette. cha

nd by her father of osiris, isis, set, and nephthys. originally he was the god of the earth, and is called both the father of the gods, and the "erpa (i.e, the tribal, hereditary head) of the gods" he is the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (4 of 19 [8/10/2001 11:23:58 am] depicted in human form, sometimes with a crown upon his head and sceptre i in his right hand; and sometimes he has upon his head a goose,[4] which bird was sacred to him. in many places he is called the "great cackler" and he was supposed to have laid the egg from which the world sprang. already in the pyramid texts he has become a god of the dead by virtue of representing the earth wherein the deceased was laid [1. see lanzone, op. cit, tav. 385. 2. see lanzone, op. cit, tav

reeks identified [1. see lanzone, op. cit, tav. 147. 2 recueil de travaux, iv, t. p. 45 (l. 394. 3. ibid, op. cit, tav. 353. 4 also read min and khem] p. cxxii him with the god pan, and called the chief city where his worship was celebrated khenimis,[l] after one of his names. he is depicted usually in the form of a man standing upon; and he has upon his head the plumes and holds the flail in his right hand, which is raised above his shoulder.[2] neb-er-tcher, a name which originally implied the "god of the universe" but which was subsequently given to osiris, and indicated the god after the completed reconstruction of his body, which had been hacked to pieces by set. un-nefer a name of osiris in his capacity of god and judge of the dead in the underworld. some make these words to mean the

table of offerings consisting of haunches of beef, loaves of bread and cake, vases of wine and oil, fruits, lotus, and other flowers. he wears a fringed white and saffron-coloured linen garment; and has a wig, necklace, and bracelets. behind him stands his wife "osiris, the lady of the house, the lady of the choir of amen, thuthu"[1] similarly robed and holding a sistrum and a vine)-branch in her right hand, and a menat[2] in her left [1. see plate xix. 2. the menat, which is often called "the counterpoise of a collar" consists of a disk, with a handle attached, and a cord. it was an object which was usually offered to the gods, with the sistrum; it was presented to guests at a feast by their host; and it was held by priestesses at religious festivals. it was either worn on the neck or car

37 am] sacred texts egypt index previous next plate ii. vignette i: the disk of the sun, supported by a pair of arms proceeding from the ankh, the sign of life, which in turn is supported by a tet the emblem of the east and of the god osiris. the tet stands upon the horizon. on each side of the disk are three dog-headed apes, spirits of the dawn, their arms raised in adoration of the disk. on the right hand side of the tet is the goddess nephthys and on the left is isis each goddess raising her hands in adoration of the tet, and kneeling upon the emblem aat, or hemisphere. above is the sky. this vignette belongs properly to the hymn to the rising sun.[2 [1. maa, unvarying and unalterable law. compare the vignette from british museum papyrus no. 9901 (fig. 1) in some papyri the apes are fou

ELLIS LOW TWELVE 1907

lightest sound or warning, the figure of an indian warrior rose to view beside the boulder. one glance at it was enough. i was too familiar with the fellow to be mistaken. it was geronimo himself. iv the first look was enough. geronimo, the ferocious leader of the warm spring band, was standing within thirty feet of where i lay on my face behind the boulder, with my revolver tightly grasped in my right hand. 11 it was geronimo himself' low twelve 53 my muscles were iron, my nerve cool and the shot a fair one. i had the drop on him and swore he should not escape me. my second impulse was not to wait, but to bring him down before he turned his head to scan his surroundings. but there was something in such an act at which i revolted. unspeakable wretch though he was, and deserving of death te

EMPERORS NEW RELIGION CHURCH OF SATAN

credibility to barton as the original author, albeit strongly inspired by lavey. figure 1. a sample church of satan membership card with the follower s name and signature removed. apparently the number 100261 is printed on all membership cards issued today. the emperor s new religion copyright 2002 ole wolf page 2 of 30 orful and haunting picture of a person qualified as no less than the devil s right hand man. the strong publicity that the church of satan and its founder have received is itself no indication that the church of satan represents satanism beyond its own claim to the title as the devil s henchmen, however. it can be argued that because in certain aspects of its literature the church of satan references christianity in its departure from the creeds usually associated with com

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ctly 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 fringes, and the scarlet tassels. her chest rose and fell beneath the baldric of leopard skin, fastened across with huge braz

ocated in the chapel. she would see the virgin two more times. the last of the three messages complained of problems of discord and compromise within the church reaching to the highest levels. these apparitions would probably have gone unnoticed had it not been for the accompanying phenomena. during the period when the apparitions were being received, the statue oozed a reddish substance from its right hand. analyzed, it proved to be type ab blood. then the statue was noticed to perspire. again the substance was analyzed and proved to be similar to human sweat. then, several years later, the statue in the chapel began to emit tears from the eyes. all of the sisters saw the tears as did visitors to the convent. at one point, a japanese film crew from the local television station filmed the

ortant works. his literary output was considerable, and during his lifetime he translated or wrote over 30 books relating to spiritualism and psychic research. in 1874, he started a german monthly journal psychische studien (psychic studies. one of his last translations was colonel de rochas s exteriorisation of motricity. under dreadful physical handicaps aksakof kept on working to the last. his right hand became useless, his eye almost sightless. he died january 17, 1903, after an attack of influenza. aksakof bequeathed a large sum of money to the british society for psychical research. his own work as an experimenter and psychical researcher was well ahead of its time and not properly recognized. sources: aksakof, a. n. animism and spiritism. leipzig: oswald mutze, 1980. britten, emma h

rk: collier, 1961. ankh the egyptian symbol of life, perhaps the life which remains after death. it takes the form of a cross with a loop instead of an upper vertical arm. it is conjectured that it symbolizes the union of the male and female principles, the origins of life, and that like the american cross, it typifies the four winds, the rainbringers and fertilizers. it is usually carried in the right hand by egyptian divinities. this symbol of a cross with a handle is also known as crux ansata. annales des sciences psychiques monthly magazine founded in 1891 by charles richet and dr. x. dariex, and edited from 1905 by count cesar baudi de vesme, having absorbed his revue des etudes psychique. it ran until 1919, when it was replaced by the revue metapsychique, the official organ of the in

ate, of course, the writer is fully conscious of the strange thing going on but must remain passive. he or she may watch the flow of sentences, but if the writer is too interested or anxious, the writing becomes disconnected, words are left out, or the meaning becomes unintelligible. it is best for the writer to be occupied with something else, like moses, who kept on writing consciously with his right hand while his left was in control of his communicators. all this, however, varies considerably with different mediums. nearly every automatic writer has conditions of his own. accordingly, the script, which at first is hardly more than erratic markings on the paper, discloses many curious features. the medium may have an impression of the sense of the communication or may not. the text may

many have been seen by large groups and have occurred in such a way that the more obvious means of faking the phenomena have been ruled out. nevertheless, few of the cases have been given what might be thought of as a thorough investigation. possibly the most spectacular modern case of a bleeding statue occurred in akita, japan, where a statue of the virgin mary wept, perspired, and bled from the right hand in what appeared to be a cross-shaped wound. this case passed a rigorous investigation by local scientists, the local diocesan authorities, and the vatican. the phenomena were associated with the stigmata and three apparitions of the virgin mary received by a deaf japanese roman catholic nun, sister agnes sasagawa. skeptics such as joe nickell have suggested that many of the bleeding st

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

subsequently compelled to jump on a chair and then on the table, in order to retain my hold of him. that his body did ascend into the air on that occasion with an apparently utter disregard to the law of gravity, there can be no doubt. what most excited my wonder was the fact, for i may speak of it as a fact without qualification, that mr. eglinton rose from my side, and, by the hold he had on my right hand, pulled me up after him, my own body appeared for the time being to have been rendered nonsusceptible to gravity. in contrast, the case of s. j. davey is especially noteworthy. he was a magician who attended slate-writing seances with eglinton and was impressed. he studied the problem thoroughly. in agreement with dr. richard hodgson, he presented himself as a medium and produced all th

choked the medium. mahedi, the egyptian phantom of medium f. w. monck, discovered a dish of baked apples in the room. i got him to eat some, wrote archdeacon thomas colley. our medium was at this time six or seven feet away from the materialised form and had not chosen to take any of the fruit, averring that he could taste the apple the egyptian was eating. wondering how this could be, i, with my right hand, gave our abnormal friend another baked apple to eat, holding this very bit of paper in my left hand outstretched towards the medium, when from his lips fell the chewed skin and core of the apple eaten by the mahedi .and here it is before me now after all these years in this screwed up bit of paper for any scientist to analyse. ectoplasm was seen as a sensitive substance. it was to be h

sement claims, no possibility of fraud or deception, because the ring was freely submitted to the examination of the audience, both before and while on the neck of the young man. the medium was a 19-year-old boy. danskin further wrote: once, when only three persons were present.the medium, a friend and myself.we sat together in the dark room. i held the left hand of the medium, my friend held his right hand, our other hands being joined; and while thus sitting, the ring, which i had thrown some distance from us on the floor, suddenly came round my arm. i had never loosened my hold upon the medium, yet that solid iron ring, by an invisible power, was made to clasp my arm. the medium charles williams often demonstrated the ring test. in some reminiscences: an account of startling spiritual m

disrobed, medically examined, and put into black garments that were furnished by the committee and had neither lining nor pockets. numerous phantom shapes evolved and disappeared. cesar de vesme, however, remained unconvinced. in the annals of psychic science (vol. 7, 1908, he complained that in the series of seances he attended in almost complete darkness, miller never allowed the control of his right hand. sitting on the left side of the cabinet, he could have used his right hand to introduce a white drapery, which he could have manipulated as a small phantom in the course of materialization. he had only been searched in a single seance when 40 people were present. there was no telling whether the drapery might not have been encyclopedia of occultism& parapsychology. 5th ed. miller, char

nius, thou teachest the magic of zoroaster, son of oromasdes; and this is the worship of the gods. for the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew, or in any other tongue with which the spirit in question is known to have been familiar: powers of the kingdom, be ye under my left foot and in my right hand! glory and eternity, take me by the two shoulders, and direct me in the paths of victory! mercy and justice, be ye the equilibrium and splendour of my life! intelligence and wisdom, crown me! spirits of malchuth, lead me betwixt the two pillars upon which rests the whole edifice of the temple! angels of netsah and hod, strengthen me upon the cubic stone of jesod! o gedulael! o geburael!

wer had nothing to do with religion, and rejected the term faith healer. he stated: people should understand my healing has nothing to do with faith; i believe my power is a gift. i ve proved that faith is not needed by curing animals and babies. indeed, he became well known for treating injured race horses, and one horse he treated won nine races afterward. his healing power appears to be in his right hand, and he therefore places it on each part of a patient s body that is afflicted. he lays his hand on the patient for several seconds and does not himself feel anything unusual happening, although patients often state that they feel a sensation of heat. his healing technique was monitored at a belfast hospital, and it was found that during healing sessions there were changes in his respir

EVERBURNING LAMPS

r than usual, came upon a door, which he subsequently was able to open, and found beneath it a descending passage with steps; these he descended, and ultimately, with much trepidation and many delays, he arrived at the entrance of a vault. this underground chamber was lighted up by a lamp, which was placed in front of a statue of a man in armour sitting at a table, leaning on his left arm; in his right hand was a sceptre or weapon. when the intruder advanced, a portion of the floor moved with his weight, and the figure became raised up, at the next step the arm was elevated, and as the man took the third step the arm descended, shattering the lamp and extinguishing it. the man was terrified, and made a hasty retreat as soon as he recovered possession of his senses sufficiently to find his

EVIL AND UNCLEAN SPIRITS

eth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths: 1. aretz- dry, crumbling l 2. adamah- reddish mould 3. gia- undulating ground, like the side of a valley 4. neshiah- oblivion 5. tziah- sandy, or desert land 6. areqa- l 7. thebel or cheled- mixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda

FAUST

ir, now clearly drawn, it dallies, shedding sweet coolness round us even when fleeing! the rainbow mirrors human aims and action. think, and more clearly wilt thou grasp it, seeing life is but light in many-hued reflection. the emperor s palace the throne-room the state council awaiting the emperor. trumpets. courtiers of all kinds enter, splendidly dressed. the emperor ascends the throne, at his right hand the astrologer. emperor. i greet you, faithful friends and dear, assembled here from far and wide. i see the wise man at my side, but wherefore is the fool not here? a squire. a pace behind your mantle s sweep there on the stairs he fell in a heap; they bore away that load of fat, but dead or drunk? no one knows that. a second squire. now at a swift, amazing pace another s pushing to hi

that iron fail not his proud hand who ever wholesale murder planned. he whom these three commandments fail to bother will pay no heed to any other. for all that we are not to blame; as we are patient, so be ye the same! giants the wild men of the woods- their name, in the hartz mountains known to fame. in nature s nakedness and might they come, each one of giant height, a fir tree s trunk in each right hand, around their loins a bulging band, apron of twigs and leaves uncouth; such guards the pope has not, in truth. nymphs in chorus [surrounding great pan. he s really here- of this world-sphere the all we fete in pan the great. ye gayest ones, surround him here, dance madly, hov ring round him here, for since he s solemn and yet kind, man s happiness he has in mind. even beneath the azure

main. so plan on plan flashed swiftly through my brain: win for thyself great joy, a costly store: push back the lordly ocean from the shore; limit the bounds of that vast, watery deep and force it, far away, within itself to keep" thus step by step i knew i could explain it. this is my wish, now dare to help me gain it! drums and martial music at the rear of the spectators, at a distance, on the right hand. mephistopheles how easy! do you hear the drums afar? faust what, war again? the wise man likes not war. mephistopheles be it war or peace! from every circumstance the wise man tries to draw himself some profit. one watches, notes each favouring chance. now is the moment, faustus, make use of it! faust spare me such riddle-mongering, my friend! be brief, explain, what is it you intend?

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ords here are upright but comfortable, so that you can engage in extended meditation without being distracted by your body (if you are unable to sit with legs crossed on a flat surface, you may elect to sit in a chair) place your hands comfortably on your knees, palms down or up. you can alternately place them in your lap, with either the fingers of the two hands entwined or with the back of your right hand resting in the palm of your left. if you choose to use prayer beads, then play them with your right hand and place your left hand on your left knee or in your lap. many people keep a special shawl or wrap at their meditation seat to wear during their meditation. jews may elect to wrap themselves in their tallit gadol (large prayer shawl,'8' preparing your internal environment for medita

ritual awakening. if you have been sleeping with a partner, silently acknowledge their inherent divinity as the lord hvhy or queen shekhinah, respectively. attend to any calls of nature, and then make ablution, washing your hands and face, and if you wish, your feet. after making ablution, proceed to your dedicated room or spot where you have your shrine. at the doorway, touch the fingers of your right hand to your lips, then to the mezuzah on the doorpost, and then to your heart. bow to the shrine and then enter. go to the altar and kneel down before your shrine, briefly casting your gaze successively upon all the objects there, and finally upon the image of the name hvhy in the tzimtzum against the blue light of the endless. the next step is to make prostration. before people walk, they

completed your prayer, unwrap the prayer shawl, stand up and walk up to your shrine. kneel down and make a final prostration. rise from the prostration and gaze upon the image of the name hvhy in the tzimtzum for a while. rise up, bow, and walk backwards several steps from the shrine. turn and proceed to the door. at the doorway, take one final look at the image and bow. touch the fingers of your right hand to your lips' 8: h" 2: 2 2:e 8% then to the mezuzah on the doorpost, and then to your heart. turn and walk away and begin your day. again, try if possible not to engage in trivial conversation or frenetic activity for a while after you leave the shrine room. this more elaborate set of practices has been framed within the context of a morning ritual. you could ostensibly repeat the same

in chapter six, or as the presence of shadai stationed between the kerubim atop the ark of the covenant, or as the divine mother in exile wandering in the lower worlds to look after her children, or as the bride of the lord hvhy on the wedding day of shabat. you could imagine yourself prostrating before the burning bush of the flaming name hvhy, perhaps offering your head (i.e. your mind) in your right hand, and your heart (i.e. your unconditional love) in your left hand. any of the images from the primary texts can be used as an adjunct to one s meditation routine. as mentioned previously, you can add the name of any of the patriarchs, matriarchs, prophets, sages, or messiah to the root mantra ani yod heh vav heh. you can visualize one or more of the images before meditation, or in conjun

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ically everything, for the introduction of spiritus into talismans is a most tricky business and no one can succeed in it unless he is a resolute philosopher. lists of the images suitable for use on talismans are given, of which the following are a few examples from the lists of planet images.2 two images of saturn "the form of a man with a crow's face and foot, sitting on a throne, having in his right hand a spear and in his left a lance or an arrow "the form of a man standing on a dragon, clothed in black and holding in his right hand a sickle and in his left a spear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a lion's face and bird's feet, below them a dragon with seven heads, holding an arrow

and a spear and in his left a lance or an arrow "the form of a man standing on a dragon, clothed in black and holding in his right hand a sickle and in his left a spear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a lion's face and bird's feet, below them a dragon with seven heads, holding an arrow in his right hand" an image of mars "the form of a man, crowned, holding a raised sword in his right hand" an image of sol "the form of a king sitting on a throne, with a crown on his head and beneath his feet the figure (magic character) of the sun" 1 picatrix, lib. ii, cap. 12 (sloane 1305, ff. 52 recto ff. 2 the planet images are listed in lib. ii, cap. 10 (sloane 1305, ff. 43 recto ff. 52 hermes tris

sol "the form of a king sitting on a throne, with a crown on his head and beneath his feet the figure (magic character) of the sun" 1 picatrix, lib. ii, cap. 12 (sloane 1305, ff. 52 recto ff. 2 the planet images are listed in lib. ii, cap. 10 (sloane 1305, ff. 43 recto ff. 52 hermes trismegistus and magic an image of venus "the form of a woman with her hair unbound riding on a stag, having in her right hand an apple, and in her left, flowers, and dressed in white garments" an image of mercury "the form of a man having a cock on his head, on a throne, having feet like those of an eagle, with fire in the palm of his left hand and having below his feet this sign (a magic character' an image of luna "the form of a woman with a beautiful face on a dragon, with horns on her head, with two snakes

the signs, nor does agrippa fear actually to print the images of the thirty-six decan demons. first of all he explains the general principles of the making of talismans imprinted with celestial images. we need not go into this again and a few examples from his image-lists will suffice. one image of saturn is "a man with a stag's head, camel's feet, on a throne or on a dragon, with a sickle in the right hand, an arrow in the left."4 an image of sol is "a crowned king on a throne, a crow at his bosom, a globe under his feet, robed in yellow".5 an image of venus is "a girl with loose hair wearing long white robes, holding in the right hand a branch of laurel or an apple or a bunch of flowers, in the left hand a comb."6 the saturn image correctly made on a talisman gives long life; the sol ima

f the egyptian decan demons. as e. garin has pointed out,2 bruno has taken the list, ascribed to teucer the babylonian, of the thirty-six decan images almost entirely from cornelius agrippa's de occulta philosophic then come forty-nine images of the planets, seven for each planet. for example: first image of saturn. a man with a stag's head, on a dragon, with an owl which is eating a snake in his right hand.4 bruno's planet images are close to those given by agrippa,5 though with some variations. next come twenty-eight images for the mansions of the moon, and one image of the draco lunae6; all these correspond very closely indeed to those given by agrippa.7 finally, bruno gives thirty-six images which he associates with the twelve houses into which a horoscope is divided.8 these images are

arent in this selection from the venus images: a girl rising from the foam of the sea, who on reaching dry land wipes off the humour of the sea with her palms. the hours place garments on that naked girl and crown her head with flowers. a less familiar image, a crowned man of august presence most gentle of aspect, riding on a camel, dressed in a garment the colour of all flowers, leading with his right hand a naked girl, moving in a grave and venerable manner. from the west with a benignant zephyr comes an assembly? curia) of omniform beauty.1 the first two images here might be something like botticelli's "birth of venus; the third, with its crowned man on a camel, is talismanic in type, but softened by notions and forms the garment the colour of all flowers, the benignant zephyr coming in

FRATER ELIJAH ANGELS OF CHAOS

e result. since we are always incident (although ever so lovingly) we are antipodal to the other (as ends of a line segment; malkuth in kether, kether in malkuth. the entire process is the becoming, as the unfolding of a lotus. to be cut off from this would be impossible to imagine (not that it is impossible, but who would want it, unless, one were another one. this is the distinction between the right hand and left hand paths. the white brother seeks unity in recognition of it s being the one. i is it, or, it is i. this is similar to the black brother, except in this case the declaration is usually premature and full of pride. this takes us now to the scarlet path. what is the scarlet path? as stated simply: a recognition of both the white and black paths, but with the urgence for a new c

FREEMASON BLUEBOOK

asonic text book file//c /grand lodge/bluebook/bluebook1.htm (43 of 76 [11/22/1999 11:51:55 am] behold what sciences came forth man's waking mind to feast. o master, in thy symbolled east. seek wisdom from above; and spread the light which heaven shall send within the lodge in love. the marshal is directed to conduct the wardens, treasurer and secretary elect to the east, where, standing with the right hand on the left breast, they take the official obligation and are severally presented to the installing officer. senior warden. my brother:you have been elected senior warden of this lodge, and i now invest you with this jewel and the imi)lement of your office. the level demonstrates that we are descended from the same stock, partake of the same nature, and share the same hope; and though d

the hills; from whence cometh my help? my help cometh from the lord, which made heaven and earth. he will not suffer thy foot to be moved; he that keepeth thee will not slumber. behold, he that keepeth israel shall neither slumber nor sleep. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (61 of 76 [11/22/1999 11:51:56 am] the lord is thy keeper; the lord is thy shade upon thy right hand. the sun shall not smite thee by day, nor the moon by night. the lord shall preserve thee from all evil; he will keep thy soul. the lord shall preserve thy going out and thy coming in, from this time forth and even forevermore. master:death and the dead are with us again, my brethren, teaching us the brevity and uncertainty of human life, the instability of human fortune, and demanding

iveneth the dead, we hope to pass an everlasting day of blissful brotherhood in a lodge in that house not made with hands, eternal in the heavens. this evergreen is an emblem of our faith in the immortality of the soul. by it we are reminded there dwells within our tabemacle of clay an imperishable,immortal spirit over which the grave has no dominion and death no power (the master then brings his right hand to his left breast; then extends it, palm downward, over the grave (or casket ifat house, depositing the evergreen, then carries it above his head, pointing to heaven, and then drops it to his side) master continues: from time immemorial it has been the custom of ancient free and maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (63 of 76 [11/22/1999 11:51:56 am] accep

rd. make thy face to shine upon them and begracious unto them. lift up thy countenance upon them and give them thy peace. amen (the master concluding his statement explaining the apron, holding it by the two upper comers with the flap toward himself, will place the apron over the edge of the casket, allowing the strings to fall within the casket. in depositing the evergreen, the master brings his right hand to his left breast; then extends it, palm downward, over the casket depositing the evergreen, then carries it above his head pointing to heaven, and then drops arm and hand to his side) at the conclusion of the service the other officers and brethren will approach the casket and deposit their evergreen in like manner) committal at grave (a brief committal suggested for use only on the d

st position, or most distinguished abilities. may you do honor to your exalted station: and late, very late in life, may you be transmitted from the fading honors of an earthly lodge, to the mansions prepared for the faithful in a better world! please call up the grand lodge. brethren, behold your grand master! brethren, salute your grand master! the brethren salute by bowing three times with the right hand on the breast, or by giving the grand honors, as the installing officer may direct: after which a procession is formed and the brethren pass around the hall three times, signifying their respect and obedience by the usual disunclive marks in the different degrees. the grand master announces his appointments: and the grand marshal is directed toconduct the deputy grand master, grand ward

ying their respect and obedience by the usual disunclive marks in the different degrees. the grand master announces his appointments: and the grand marshal is directed toconduct the deputy grand master, grand wardens,grand treasurer and grand maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (73 of 76 [11/22/1999 11:51:56 am] secretary elect to the east, where, standing with the right hand on the left breast, they take the official obligation and are severally presented to the installing officer. deputy grand master. r.w. bro_ it is with much pleasure that i invest you with this jewel as the badge of the office of r.w. deputy grand master. under our constitution, you have power to grant dispensations for processions: and it is your duty to attend all communications of the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

the order of melchisedec* by so much was jesus made the surety of a better testament* because he continueth ever and has an age lasting priesthood* for the law maketh men high priests who have infirmities, but the word of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself

FREEMASONS SATANISM AND SYMBOLISM

notice that the erect phallus has two serpents coiled around it. the baphomet has the head of a "horned goat" another title for satan. masonic and occult symbols illustrated is a book in which dr. burns says "in a book on witchcraft, the complete book of witchcraft and demonology. the caption states that he is 'the horned god of the witches, symbol of sex incarnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be worshipped at the witches' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symbol of the church of satan [the occult emporium, winter, 1993-1994, p

FULLER J F C SECRET WISDOM OF THE QABALAH

nd from these intelligent movements and spiritual and divine scintillations, from the parts of its being to its being, which are called delight, its sources have spread themselves towards the outside, as seeds for the world. 31 here is described to us the sublime orgasm of the ain soph, the creation through bliss. so also it is with man and woman: g0 that his left hand were under my head, and his right hand should embrace me h (s.s. ii, 6. then male and female are united, and there is mutual desire and worlds are blessed and upper and lower rejoice. 32 then we are told that gthe most perfect form of praising god is to unify the holy name in the fitting manner h. 33 what is this? it is in such a manner that the complementary forces symbolized in it may manifest their creative powers. thus i

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

lestial mother. the representation of the god amun or amun-ra, which superseded the triune deity, kneph, sate, and anouk at thebes, and from which in assyria doubtless proceeded the trinity, amun, bel-nimrod, and hea, is supposed to be identical with the greek zeus, which means the sun. this god is represented by a female figure seated on a throne. it is crowned with two long feathers, and in the right hand is observed the cross, the emblem of life. manetho, the celebrated egyptian historian, declares that the name of this god signifies "concealed" there can be little doubt that the titles of the ancient deity--the destroyer or regenerator, or, in other words, those of the god of life which embraced the idea of the moving force throughout nature, were, in course of time, appropriated by th

s to mount aloft, leaving edem below; for inasmuch as she was earth, she was not disposed to follow upward her spouse. elohim, then, coming to the highest part of heaven above and beholding a light superior to that which he himself had created, exclaimed 'open me the gates, that entering in i may acknowledge the lord" as he enters the good one addresses him in the following manner "sit thou on my right hand" then the soaring male principle says to the good one "permit me lord to overturn the world which i have made, for my spirit is bound to men" to which the good one replies "no evil canst thou do while thou art with me, for both thou and edem made the world as a result of conjugal joy. permit edem then, to hold possession of the world as long as she wishes; but you remain with me" while

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

d ritualsofthe order, both crowley's and regardie's, give technically accurate versions of the ritual, but a more general description ofit was made public (without acknowledging its source)bydion fortune:in dealing with elementals or non-human entities the pentagram, or pentalpha, is the best weapon.thisis a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into the palm and touching their tips with the thumb, proceed to draw the pentagram in the air, keeping the elbow stiffandswinging the arm at full length. start with the right arm across the body, the hand about the level of the left hip, the extended fingers pointing downwards and outwards. swing it upwards as if drawing a straight line in the air, until the fin

ledgeasyou 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, 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

s pledge?'candidate:'i am ready.'thehierophant proceeds to the e. of the altar,thehiereus to the n.w, and the hegemon to the s.w, thethreeofficers thus forming a triangle.thecandidate is close to the altar on the w. members of all grades rise and remain standing while the obligation is taken.hierophant(to candidate 'you will kneel on both knees (the candidate is assisted accordingly 'give me your right hand which i place on this holy symbol; put your left hand in mine; bowyour head; repeat your full name and say after me:hierophant(followed by candidate 'i, a.b, in the presence of the lord of heaven and earth and in the presence of this hall of the neophytesofthe order of them. r.267.,regularly assembled under warrant from the second order, do, of my own free will, most solemnly promise to

g sign is given thus [lean forward and stretch both arms out. it alludes to your former condition when groping your way from darkness to light.thesignofsilence is given by placing [the left forefinger on your lip. it refers to the strict silence imposed by your obligation upon you concerning all proceedings of this order.thetoken is [advance your left foot touching mine, toe and heel, extend your right hand to graspappendixc117mine, fail,tryagain and then succeed in touching the fingers only (the hiereus continues to maintain the grip during the rest of his speech)'theword is [har-par-krat] and it is whispered in this position by separate syllables. it is the egyptian nameof[the godofsilence]thepresent password is..it is changed at each festival of the equinox. i now place you between the

tseemed to represent the aspiring part of the nature of mars, and on a lower plane mightsymbolizethe ambition whichis a leading characteristic ofthose born under this planet. strangely enough the figure we encountered at the end of our flight was not martial, but ecclesiastical. to some of us he appeared like the pope in full pontifical robes, white, with triple crown on head, and triple cross in right hand, but to one soror at least he was robed likethe pope on less solemn occasions, with a134thegoldendawnshort red cape over a white robe, and a red skull-cap on head. in his left hand was a half-closed book.underhis feet was a dark cave, which seemed to hide some mystery.thismaypossibly have represented the vault on a higher plane, as the hierophant naturally represents the perfected adept

GILBERT THE MAGICAL MASON

n usual, came upon a door, which he subsequently was about to open, and found beneath it a descending passage with steps; these he descended, and ulti255 mately, with much trepidation and many delays, he arrived at the entrance of a vault. this underground chamber was lighted up by a lamp, which was placed in front of a statue of a man in armour sitting at a table, leaning on his left arm; in his right hand was a sceptre or weapon. when the intruder advanced, a portion of the floor moved with his weight, and the figure became raised up, at the next step the arm was elevated, and as the man took the third step the arm descended, shattering the lamp and extinguishing it.therr m was terrified, and made a hasty retreat as soon as he recovered possession of his senses sufficiently to find his w

bishop exchanged places. this game is described by the persian post firdausi in1imanuscript dated 1486.thepersians introduced the change of rank in a pawnuponreaching its8thsquare. in the third, or european, epoch the modern game of chess was developed, two only joining in the game.itwas laid down that the queen should stand on her own colour and that each player should have a white square at his right hand. this brings the two queens opposite to each other, whereas one king has his queen on his right and the other king has his queen on the left. castling has been introduced and each pawn has been permitted to move either one or two squares at the first move. the queening of a pawn at the 8th square has been finally settled, and the castles, or rooks, are definitely placed at the extreme r

each man's actions, one registering his good and the other his bad actions, and that they were so regardful of man's fate that they deferred a decision on his conduct after a wicked action until they had allowed him to sleep, and if on awaking he repented him of the evil the bad record was not made. among the ancient persians there was an idea that each man had five angel guards; the first at his right hand to write his good actions, a second at his left hand to record his sins, a third before him to show the correct path, a fourth behind him to ward off the attacks of evil powers, and the fifth before his face to sustain his aspirations.thesiamese recognize seven orders of angels, they are related to the planets and have guardian powers over cities and men.theusual hebrew word for angels

sought for warning of success or danger from the flight of birds when starting upon an expedition. in ancient greece the observation of auguries from birds was universal; for birds from being seen to fly freely everywhere about were supposed to know the proceedings of men all around them. the augurs studied the flight of birds with much ceremon255 ial; as they sat facing the north, birds on their right hand, the east, were presages of good; of evil on the left. birds bringing good luck were owls, storks, doves and the swan; the phrase 'an owl is out''itis a lucky moment. of unlucky omen were swallows, hawks, and vultures; also magpies and bats, if they entered a house. sukomanteia in this method by fig leaves the enquirer's name and his question were written letter by letter on leaves plac

reason; these were deemed sent by the great god pan, or by evil demons, as were cramps and palpitation of the heart. a twitching of the right eye was a good omen; sneezing was very much noticed and commented on; the greek hearer exclaimed:'zethi-'may you live',or'zeusoson-'god save you.'itwas considered fortunate to sneeze between noon and night. to sneeze on the left hand was unlucky, but on the right hand was fortunate.theflushing of one ear is said to indicate that someone is discussing one's virtues or vices, while unexplained itching spots are deemed ominous of something or other according to the fancy of the observer. under the subject may be mentioned the notion, which still survives, that certain phrases and words are unlucky, that is they precede evil; for example a misfortune fol

utopati, are words of unknown meaning; instances are referred to in which these figures hold emblems of the equinoctial signs 255 cancer and capricornus, or taurus and scorpio.theslaying of the world bull leads to the production of animal life. at heddernheim, near frankfort-on-main, germany, there is a scene on the reverse of the great slab; mithras stands beside the slain bull, receiving in his right hand a bunch of grapes from the sun, in his left hand a horn for drinking or a cornucopia; initiates stand around, a radiated cup hangs upon a pole, and several animals are also drawn in the upper part of the scene.resemblances of freemasonry to mithra 251thetauroctonic sculpture at osterburken is considered the best example extant. in some sculptures these scenes are supplemented by zodiaca

GILBERT THE SORCERER AND HIS APPRENTICE

ion was renewed to moses, who received a traditionary and mystical as well as athekabbalah17written and preceptive law from god. accordingly the jews believe, that god gave to moses on mount sinai, not only the law,butalso the explication of that law; and that moses, after his coming down, retiring to his tent, rehearsed to aaron both the one and the other. when he had done, aaron standing on the right hand, his sons, eleazar and ithamar, were introduced to a second rehearsal; this being over, the seventy elders that composed the sanhedrim were admitted; and lastly, the people, as many as pleased: to all of whom moses again repeated both the law and the explanation as he received them from god. so that aaron heard it four times, his sons thrice, the elders twice, and the people once. now

helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right hand in the lesser circles are names of the seven earths:[hebrewlettersommitted.]rg(i)aretz- dry, crumbling earth (2) adamah- reddish mould (3) gia--undulating ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the dept

ng a globe surmounted by a cross, while she rests the other upon a shield with an eagle blazoned therein on whose breast is the cross. she is the symbol ofaction,the result of the union of science and will.58 the sorcererand his apprentice4. the emperor.he is crowned (and leaning against a throne, his legs form a cross, and besidehim,beneath his left hand,ifa shield blazoned with an eagle. in his right hand hebearsasceptre similar to that of the empress. hisbodyand arms form a triangle, of which his head is the apex, so that the whole figure represents a triangle above a cross. he represents:realisation.5.the hierophant or pope.he is crowned with the papal tiara, and seated between the two pillars of hermes andofsolomon, with his right hand he makes the sign of esoterism, and with his left

and bearing a sceptre, riding in a cubical chariot, surmounted by four columns and a canopy, and drawn by two horses, one of which looks straight forward, while the other turns his head towards him (two wheels are shown in the complete single-headed figure) it representstriumph,andvictoryof justice and judgment.8. justice.a woman crowned and seated on a throne (between two columns, holding in her right hand an upright sword, and in her left the scales. she symbolisesequilibriumandjustice.9.the hermit.an old and bearded man wrapped in a mantle, and with his head covered with a cowl, bearing in his right hand the lantern of occult science, while in. his left he holds his magic wand half hidden beneath his cloak. he isprudence.thetarot5910. the wheeloffortune.a wheel ofsevenspokes (the two ha

GNOSTIC HANDBOOK

amount importance. while this is difficult to apply today it is abundantly clear that we are to keep to our own path, avoid social contact with those not of the gnosis, and keep ourselves focused on our own traditions. the gnostic handbook page 101 the term fellowship means association, community, communion, joint participation, intercourse, the share which one has in anything, participation, the right hand as a sign and pledge of fellowship (strong's exhaustive concordance. it is not simply a social gathering or friendships, but a communion of those of similar heritage and of similar belief. fellowship certainly assists many on the spiritual path who find the quest difficult and isolated, however, it is only of value insomuch that the fellowship itself conforms to the dictates of the gnos

m, via small sects and cults, to today's gnostics. the gnostic handbook page 109 wisdom from india to give an example from hinduism of the amoral path. we find in traditional hindu (tantric- vedic) tantra there are two distinct traditions, the right and left hand path. these have nothing to do with white and black magic as the ignorant suggest but are two distinct methodologies of redemption. the right hand path is symbolic and the images regarding sexuality are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions. for more information we can turn to julius evola's excellent text the yoga of powe

al and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions. for more information we can turn to julius evola's excellent text the yoga of power for details of the different traditions within the buddhist tantra's. there is a significant difference between the two tantric paths, that of the right hand and that of the left hand. in the former the adept always experiences someone above him even at the highest level of realisation. in the latter he becomes the ultimate sovereign. in the buddhist tantras, buddha paradoxically upholds the relativity of every moral precept, the uselessness of worship, the insignificance of the five precepts of early buddhism, and even of the triple homage

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

eparation from the world is of paramount importance. while it is difficult to apply this today, it is abundantly clear that we are keep to our own paths, avoid social contact with those not of the gnosis, and sustain our focus on our own tradition. the term fellowship means association, community, communion, joint participation, intercourse, the share which one has in anything, participation, the right hand as a sign and pledge of fellowship (strong's exhaustive concordance. it is not simply social gathering or friendship, but a communion of those of similar heritage and of similar belief. fellowship certainly assists many on the spiritual path. who find the gnostic theurgy page 143 quest difficult and isolated. however, it is only of value insomuch that the fellowship itself conforms to t

GOETIA LUCIFERIAN

ley s 1904 edition, was developed from the london papyrus 46, being a greek exorcism rite which was translated by charles wycliffe goodwin and published in 1852. it was indeed aleister crowley who asserted correctly so that the supreme ritual was the one to invoke the holy guardian angel, as this led to the path of individual perfection. this is a common ground of which the left hand path and the right hand path practitioner may agree. the paths become clearly defined when the rhp seeks to reach spiritual perfection, then letting the consciousness be joined in union with the divine light, or the hebrew ain soph, which is limitless light. the lhp practitioner views consciousness and being as beautiful, sacred and worth developing and strengthening. the consciousness from the unveiling of on

initiatory interests. amy grants good familiars and grants insight on the treasures of knowledge, how one may move forward with their own initiation into the magical secrets of the self. he governs 36 legions of spirits. 7 oriax oriax/orias is the fifty-ninth spirit who is a great marquis. he appears in the form of a lion-beast, who rides upon a large horse with a serpent s tail. he holds in his right hand two large serpents who hiss. he teaches the virtues of stars and how one may contact the shades of the dead through the fascination of the stars. oriax instructs on the mansions of the planets, and how one may hold common knowledgeable associations with them, such as identifying their meanings and associations. he transforms the dreaming body of the sorcerer and grants the favor of frie

e higher spheres of light and the sun, from which one rides the aethyr unto a higher articulation of being through the familiar. seere governs 26 legions of spirits, and is of a good nature( dantalion dantalion is a might duke who appears as a being which has numerous faces of both men and women, each one has either black or solid white eyes, who speak in different tongues. he holds a book in his right hand, which is the grimoire of high art. dantalion reveals the secret council or thoughts of others, which in an initiatory context means that dantalion may provide the magician to begin the understand of common psychology and human thinking based on cause, body language and such. dantalion is an angel of selfstudy and self-control, and is a powerful spirit. he can also cause the union of in

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

nt. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; n

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 lord of the universe give the theoricus sign facing

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

omed in the mornings for as long as one is in the zelator grade. relax and perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large black lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "agla (ah-gah-lah. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; n

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 lord of the universe go to the north and give the z

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

ng pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "adni (ah-doh-nye. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never l

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 lord of the universe go to the south facing south g

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never

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 lord of the universe go to the west facing west giv

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

flame which is formulated in the pentagram ritual. the lesser bannishing ritual of the pentagram (lbrp) perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the black end of the outer wand of double power to trace a large (flaming blue or brilliant white) banishing pentagram of earth. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep

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. note: the sanctuary of maat order of the golden

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

the energy and call the spiritual forces into ones temple or ritual space. perform the fourfould breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, or the white end of the outer wand of double power to trace a large lesser invoking pentagram. charge it with light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; n

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. note: a few of the benefits that may be obtained

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of earth and vibrate the name "emor dial hectega" trace the sigil of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llew

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

race the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some of the rituals suggested in this curriculum (the sirp, the sbrp, the br

GOLDEN DAWN RITUALS B

toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pronunciation oro ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee oip teaa pdoce oh-ee-peh tay-ah-ah peh-doh-kay mph arsl gaiol em-pay-hay arsel gay-ee-ol 13 mor dial hctga ee-more dee-ahl heck-tay-gah supreme banishing ritual of the pentagram step 1 perform the qabalistic cross. step 2 a) move to the east, and holding your magical sword in your right hand, make the closing active spirit pentagram. visualize it bright white while vibrating the word "exarp (pronounced ex-ahr-pey, stabbing the pentagram with the sign of the enterer on the last syllable of the name. b) feel the energies, and then draw the white spirit wheel in the center of the closing active spirit pentagram while vibrating "hyha" stab it at the center on the last syllable

GOLDEN DAWN RITUALS K

e wand which i bear (chief adept knocks four times. all face east. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos, the coffin of 9 christian rosenkreutz, and then faces west. second adept enters and passes to the south. third adept goes to the north. other members remain standing as before. the three officers each with a special wand in his right hand and crux ansata in the left, then stretch out their wands to form a pyramid above the altar, and also each join the crux ansata below) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, o

GOLDEN DAWN RITUALS SADD

kerub. the adept will soon realize that there are numerous methods of working with the pyramids. thou will surely discover that each pyramid is an entire world. this thou mayest discover through scrying in the spirit vision. thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. on the contrary, the lower triangle (no. 4) is a force striving upwards. the left and right hand triangles are moving toward the center, while the center square will be the common force. spirit is strong in any position d is strongest acting upwards a is strongest moving downwards c is strongest moving from right to left. b is strongest moving from left to right. thou canst apply thy reason unto the elucidation or effect of the four forces, thus rushing together (the following are

GOLDEN DAWN RITUALS U7

he adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe book of the path of the chameleon, h that path, namely w

GOLDEN DAWN RITUALS VENUSZAM16

s. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command

ith the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou

GOLDEN DAWN RITUALS Z1

ed with gold at the edges. his face and body are translucent scarlet. he has green eyes and wears a purple beard of authority. he wears a yellow tunic with a waist cloth of yellow striped with purple from which hangs a lion s tail. in common with all egyptian gods, he has a white linen kilt showing like an apron under the colored waist cloth. his armlets and anklets are of gold. he carries in his right hand, a blue phoenix wand and in his left, a blue ankh. he stands on a pavement of purple and gold. 21 hiereus: horus in the abode of blindness unto ignorance of the higher. avenger of the gods. he wears the double crown of the south and north, red and white, over a nemyss of scarlet banded with emerald green. his face is that of a lively hawk- tawny and black with bright piercing eyes. his

ouble crown of the south and north, red and white, over a nemyss of scarlet banded with emerald green. his face is that of a lively hawk- tawny and black with bright piercing eyes. his throat is white. his body, like that of aroueris, is entirely scarlet. he wears a collar, armlets, and anklets of emerald; a waist cloth of emerald striped red, from which hangs a lion s tail, and he carries in his right hand an emerald phoenix wand, and in his left, a blue ankh. he stands on a pavement of emerald and scarlet. hegemon: thmaa-est, before the face of the gods in the place of the threshold. thmaa-est wears a black nemyss bound at the brow with a purple band from which rises, in front, a tall ostrich feather of green striped with red in equal bands. she wears a banded collar of red, yellow, blue

GOLDEN DAWN RITUALS Z2

what is desired in the operation; why the evocation is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician

sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou theref

n and with o, the sigil of the evoked spirit. s. now the master of evocations removes from the sigil the restricting cord, and holding the free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on the ground within the circle at the quarter where the spirit appears. this invocation should be of some length and should rehearse and reiterate t

t to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the talisman in the left hand, let him smite it thrice with the flat of the blade of

follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the talisman in the left hand, let him smite it thrice with the flat of the blade of the sword of art. then, raise it in the left hand (holding erect and aloft the sword in the right hand and stamping thrice upon the earth with the right foot. k. the talisman or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness c

he darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the path of darkness with the symbolic light of occult science to lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talismans, twice purified and twice consecrated thou mayest approach the gate of the west. m. he now passes to the west with talisman in left ha

GOLDEN DAWN RITUALS Z3

pon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary submission of the human will to the divine, and for this latter reason, he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect. only at this moment, does the invisible

the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together and beat the ground once with the left foot as it is placed beside the right. bring the left hand to the mouth and touch the center of the lower lip with the left forefinger. close the other fingers and thumb, and drop the right hand to the side. imagine that a watery vapor encircles and encloses you. this is the reflux of the current. this sign is also used as a protection against attack. the sign represents a concentration of astral light about the person. having given the sign as above, it is a protection against all attack and danger of obsession. to make it yet stronger, the form of the god should be taken. if

so does this sign represent defence thereto, as a shield is a defence against the sword. from this sign is a formula of invisibility derived. the secret names of this sign are: the sign of the gods of silence, or the sign of defence or protection. it may be performed with any finger of either hand, but 11 it is most protective when the left forefinger is used, the n of dsj, for the fingers of the right hand represent more violent action,and those of the left more watery action (if you do not have a convenient implement, a sigil or a pentagram may be traced with any finger of any hand according to the correspondence required) it may here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris

GOLDEN DAWN RITUALS ZAM10

l of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, 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

individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment of this ceremony of the magic of light" step 15 go to the east of the altar, facing west, with the left hand on the triangle, and the right hand holding the black band of the lotus wand upright. say "come unto me, o shroud of darkness and of night, by the power of the name hwchy, hcwhy, formulate about me, thou divine egg of the darkness of light. i conjure ye, o particles of astral darkness, to enfold me as an unseen guard and shroud of utter silence and of mystery. in and by the names hyha, alga, and \yhla hwhy, i conjure thee

GOLDEN DAWN RITUALS ZAM16

s. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the ar

is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou

GOLDEN DAWN RITUALS ZAM20

t me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 16 rise and project your astral form to the east of the altar. hold the lotus wand in the right hand, turn, face your body, take the left hand in the left hand of the astral and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle pillar. thou who dwellest in the boundless light, in whom only is being, who alone can say i am, beginner of movement, bestower of the gift of life in all things, thou who fillest the limitless universe with

of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest sel

me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that

GOLDEN DAWN RITUALS ZAM22

xorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave the cord bound, but remove the black cover. move to the east, place left hand on the talisman with right hand holding sword. retrace all sigils (point upward, pommel downward. say: thou intelligence, laykn, i invoke thee in the divine names tudw hwla hwhy, in the letters i.n.r.i, in the grand word hwchy, and the concealed word lvx. thou who art the holy one, blessed be he, the reflected light of rtk, the beauty of the divine, the heart of etzchayim, lift me up, i beseech thee, and manifest thro

the east and purify and consecrate the talisman with o and n. step 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the following invocation: in the name and the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of be

GOLDEN DAWN RITUALS ZAM24

hegemon (stands east of the altar, facing west, and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

side 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 inserted into it as though into a sheath. from the waist down the figure appeared to be clad in a garment of fish scales, and, as though to confirm this perception, the

ccording to expert opinion it showed an olmec, wearing a head-dress and holding an incense bag, enveloped by a feathered serpent .13 the relief was carved into a slab of solid granite measuring about four feet wide by five feet high and showed a man sitting with his legs stretched out in front of him as though he were reaching for pedals with his feet. he held a small, bucket-shaped object in his right hand. with his left he appeared to be raising or lowering a lever. the head-dress he wore was an odd and complicated garment. to my eye it seemed more functional than ceremonial, although i could not imagine what its function might have been. on it, or perhaps on a console above it, were two x-shaped crosses. i turned my attention to the other principal element of the sculpture, 13 the citie

identify among the surviving monuments from la venta. one was carved in low relief on a heavy and roughly circular slab of stone about three feet in diameter. dressed in what looked like tight-fitting leggings, his features were those of an anglo-saxon. he had a full pointed beard and wore a curious floppy cap on his head. in his left hand he extended a flag, or perhaps a weapon of some kind. his right hand, which he held across the middle of his chest, appeared to be empty. around his slim waist was tied a flamboyant sash. the other caucasian figure, this time carved on the side of a narrow pillar, was similarly bearded and attired. who were these conspicuous strangers? what were they doing in central america? when did they come? and what relationship did they have with those other strang

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent o

d say nanta (nah-en-tah: earth. step 10. extend your arras outward in the form of a cross while still facing the north and say, before me kzhikal (ee-heh-zod-hee-kal) behind me edlprnaa (eh-del-par-nah-ah) on my right bataivah (bah-tah-ee-vah-heh) on my left raagiosl (rah-ah-geeoh- sel) behold, the four flaming pentagrams and 1 alone in the rnidst. 100 notes: during the first five steps, use your right hand to trace a pentagram beginning at your forehead. enochian gematria reveals that the five words spoken in these steps add up to a total of 449, the number for the word parakleda (par-rah-kel-eh-dah) which mearas "marriage" or "wedding" this demonstrates the binding force behind these words. the four elements are addressed in steps 66 through 9. these mames are from the tablet of union. s

ity spoken in step 6 107 are explained in enochian magic and shown in figure 9, appendix a. these four names of power together with the ultimate duality of object (the universe) and subject (your own self) constitute a living hexagram. 108 wand invocation the following is a ritual that you can conduct to consecrate your magical wand: step 1. consecrate a circle. step 2. hold your wand in yy o u r right hand, face the watchtower of fire and say, edlprnaa (eh-del-par-nah-ah, i invoke you from the watchtower of fire to come forward and instill the power of change within my wand (see the power to produce changes entering into your wand. step 3. address the seniors and say, aaetpio (ah-ah-eteh-pee-oh, i invoke you from the watchtower of fire to come forward and bestow the energy of mars upon my

, kab bitom-zizop (kah-beh bee-toh-meh-zodee-zodoh-peh) the wand is a container of fue. step 5. know your wand to be fully charged with the forces of the seniors of fire. step 6. end chis invocation with an appropriate banishing ritual. 110 sword invocation the following is a ritual that you can conduct to consecrate your magical sword: step 1. consecrate a circle. step 2. hold your sword in your right hand, face the watchtower of air and say, bataivah (bah-tah-ee-vah-heh, 1 invoke you from the watchtower of air to come forward and instill the power of discernment within my sword (see the power to discem and discriminate entering into your sword. step 3. address the seniors and say, habioro (hah-bee-oh-roh, 1 invoke you from the watchtower of air to come forward and bestow the courage of m

tol-toh vaoan (nah-zod-peh-zod toh-el-toh-heh vah-oh-ah-neh) the sword is all-victorious truth. step 5. know your sword to be fully charged with the forces of the seniors of air. step 6. end this invocation with an appropriate banishing ritual. 112 cup invocation the following is a ritual that you can conduct to consecrate your magical cup: step 1. consecrate a arde. step 2. hold your cup in your right hand, pace the watchtower of water and say, raagiosl (rah-ah-gee-oh-sel, 1 invoke you from the watchtower of water to come forward and instiil the power of reflection within my cup (see the power of passive reflectivity entering into your cup. step 3. address the seniors and say, lsrahpm (less-rah-pem, i invoke you from the watchtower of water to come forward and bestow the passion of mars u

eh-ho ah-feh-fah-ah-deh-peh-hah-en-teh) the cup is an indescribable emptiness. step 5. know your cup to be fu ly charged with the forces of the seniors of water. step 6. end this invocation with an appropriate banishing ritual. 114 pantacle invocation the following is a ritual that you can conduct to consecrate your magical pantacle: step 1. consecrate a circle. step 2. hold your pantacle in your right hand, face the watchtower of earth and say, ikzhikal (ee-keh-zod-hee-kal, 1 invoke you from the watchtower of earth to come forward and instill the power of fruitfulness within my pantacle (see the forces of fruitfulness entering into your pantacle. step 3. address the seniors and say, laidrom (el-ahee-dar-ohem, 1 invoke you from the watchtower of earth to come forward and bestow the desire

GREY W G CONDENSATION OF KABBALAH

g nature clothed as a bride, because nature was regarded as the proper mate of mankind symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side to side logic to this. the left hand pillar is black, and called the pillar of severity, the right hand one beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and called the pillar of mildness. this illustrates the golden rule of life- 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 co

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

have been very common in france and germany in the 16-1 7th 1 sieve-running is described differently in the meckl. jalirb. 5, 108: a sieve inherited from kinsfolk is set up on its edge, an inherited pair of scissors is opened and its points stuck into the sieve's edge deep enough to lift it by. then two persons of different families take it to a perfectly dark place, put the middle finger of the right hand under the scissors' ring, and so raise the sieve. at the slightest movement of course the ring will slip off the finger, and the sieve fall, as in the dark it does not hang quite perpendicular. then one begins to ask the other' i ask thee in the name of g, etc, tell me truth and lie not, who stole so and so? did hans, fritz, peter' at the name of the guilty party the ring su2)s off, the

ntiq. kom. 3, 9; conf. suidas sub v. olcovlatikij. the indians thought twitching of the right eye a bad omen (hirzel's sakuntala p. 65. itching in the right eye has a good meaning, in the left a bad, says tobler 30. bleeding of the nose: unlucky if on the left side. sup. i, 825. if in going out you catch against the door, or stumble on the threshold, you are warned to turn back (248. 895. if your right hand itches, you will part with money, if your left, you will take money. itching of the right eye betokens crying, of the left, laughing. if your soles itch, you are going to dance, if your nose, to hear news "whoever gets a yelloiv finger has lost a relation (see suppl. the many ways of finding out one's lover or suitor that is to be are, so far as i see, unconnected with eoman or greek su

own premises, and does not meet for the first time in the woods, are hardly available as omens: they are too common, too tame and dependent on man, to become significant to him. yet they say, if on setting out early you meet swine, you will not be welcome where your steps are taking you; if sheep, you will. according to some, the wayfarer is a welcome guest if the sheep present themselves on his right hand, and unwelcome if on his left. the etruscans, when a new magistrate rode into his province, observed what horses and oxen he fell in with (0. miiller 2, 118. compare the prophesying by horses (p. 662-4, where it is true there is no chance meeting of the beast, yet stress is laid on his planting of the right foot or the left. an instance in procop. de b. pers. 2, 5 p. 172 ought to be add

auren ehangen' slennerhinke p. 8. path-crossing. 1129 that, holding a conversation, wh. miiller's saml. 1, 6q. 102. 2, 164. 178. 200. vuk 3, 326. two hlach ravens (dva vrana gavrana) caw from the white tower, vuk. 2, 151. the prophetic call of the cuckoo has been dealt with, p. 675 seq; he too belongs to angang, his voice in the wood falls unexpected on the traveller's ear, a good sign if on the right hand, a bad if on the left. pliny 30, 10 (25' aliud est cucido miraculum, quo quis loco primo audiat ahtem illam, si dexter pes circumscribatur ac vestigium id effodiatur, non gigni pulices, ubicunque spargatur' conf. p. 1093 on cutting out footmarks. the indie, superst. xiii. touches on auguria avium. eligius, sup. a' nee in itinere positi aliquas aviculas cantantes attendatis' birds whose

-eagles? dagr has a sjmrrow of understanding, ingl. saga cap. 21. several passages in the 0. span. cid prove the observation of birds: 867 al exir de salon mxxcho ovo huenas aves; 2376 con dies e con la vuestra ance; 2379 con la buen auce (see suppl. and as it was a principal point with the ancients whether the flight was from right or left, hartlib also (sup. h, cap. 67) pronounces flying on the right hand lucky, on the left unlucky. he says the eagle must jli/ pouch-side of the traveller, i.e. on the side where his travelling-pouch hangs. nowhere else do i find the' frid. gnil. schwarz de antiquiss. apollinis uatura, berol. 1813, p. 16" ovtos dvrjp (epij. yiak\os ^vf ovdpvwv roii xoyifiiordtois ev x^pl-v? itrtrevonevoi 6pvlv tlva iwl 8^v8pov re kaor)fj.ivriu el5e kal ttoxxo. kpih^ovcrav

a foretold famine, and illvi&ris-hraka ill weather. cento nov. ant. 32' segnor, je vit una cornacchia in uno cieppo di salice' or mi di, donna, verso qual parte teneva volta la coda' segnor, ella avea volta verso il cul^ conf. the charadrius or galadrot p. 853n. the ivoodpecher too was a sacred bird, p. 6 73-5; in lindenblatt's chi'on. p. 31 'ir speht hatte nicht recht geflogen' i.e. not from the right hand. to the romans the screeching parra (greenpecker? peewit) boded mischief' impios parrae recinentis omen ducat' ilor. od. iii. 27, 1 'picus et cornix est ab laeva, corvns, par7'a ab dextera/ plaut. as. ii. 1, 12. in sweden the flight of the lom (a sort of heron, says ihre) is presignificant. sup. k, 94. to see the magpie from the front is a good sign, from behind a bad, i, 158. when you

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

imet. 2 but apart from particular fountains, by a mere gauging of water a season of dearth or plenty, an increase or decrease of wealth may be divined, according as the water poured into a vessel rises or falls (superst. f, 43; and no. 953 in praetor s saturnalien p. 407. this looks to me like a custom of high antiquity. saxo gram. p. 320 says, the image of the god svantovit in eiigen held in its right hand a horn: quod sacerdos sacrorum ejus peritus annuatim mero perfundere consueverat, ex ipso liquoris liabitu sequentis anni copias prospecturus. postero die, populo prae foribus excubante, detractum siniulacro poculum curiosius speculatus, si quid ex inditi liquoris mensura substractum fuisset, ad sequentis anni inopiam pertinere putabat. si nihil ex consuetae foecunditatis habitu diminut

irst instance on a deity, on donar, or mary and elias, who were supplicated accord ingly (pp. 173-6. 2 but in addition to that, a special charm was resorted to, which infallibly procured rainwater/ and in a measure compelled the gods to grant it. a little girl, completely undressed and led outside the town, had to dig up henbane (bilsenkraut, ohg. pilisa, hyoscyamus) with the little finger of her right hand, and tie it to the little toe of her right foot; she was then solemnly conducted by the other maidens to the nearest river, and splashed with water. this ceremony, reported by burchard of worms (sup. c, 20p) and therefore perhaps still in use on the ehine or in hesse in the llth cent, comes to us with the more weight, as, with characteristic differences which put all direct borrowing ou

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

to the sign of the cross. an explanation of this term and sign is necessary. briefly written, in ancient manuscript and in official papers, the term is expressed or indicated by "s.c" again, the term and sign are expressed by a cross, and often words "sign of the" are used. the sign itself is made as follows: starting with the left hand at the side of the body, hanging in a natural position, the right hand is brought up to a place on a level with the chest, about 25 cm (ten inches) in front of the body. the fingers of the right hand are closed except the thumb and first and second fingers, which are extended and brought together at the fingertips, the fingers pointing outward from the body. then the right hand, with fingers held as described, starts to make the sign, by moving the hand up

ut level with the eyes. then the hand is brought downward in a curved line, to a place about opposite the left shoulder; then straight across in a horizontal line at right angles to the perpendicular line, to a place opposite the right shoulder; then on a curved line like an arc, to a level with the eyes, where the sign began, and downward on another perpendicular line to the navel. then drop the right hand to the side. these perpendicular and horizontal lines cross each other opposite the heart, at which place on the cross the rose is placed. at no time should the hand and fingers come nearer the body than 25 cm (ten inches. the sign is not made toward one's body, but from it, and away from the person making the sign. it should be made slowly and with dignity and sincere reverence. it rep

door. if demanded, the member must submit to an examination (see entering the lodge, p. 30. unless the password, if requested, can be given, admission to the lodge will be denied by the guardian. after entering the lodge, the member must make a salutation to the east. this is done by the member walking directly to a point just west of the shekinah, facing east and taking three steps forward. the right hand is placed over the heart and the forefinger of the left hand to the center of the forehead above the bridge of the nose. after three or four seconds, the hands are dropped, three steps are taken backward, the member turns to the right or left, and is seated. the purpose of such salutation, when first entering a lodge, is to indicate that the member renews or signifies remembrance of the

HAMIL THE ROSICRUCIAN SEER

aid their fees, and were admitted to hissanctum.they found themselves in the presence of a very handsome young moor, with a very long black beard, a crimson caftan, a snow-white turban, blue trousers, and yellow slippers, sitting cross-legged on a turkey carpet three feet square, with a cherry stalk in his mouth, a cup of coffee at his left elbow, a diamond-hafted dagger in his girdle, and in his right hand a large volume clasped with brazen clasps. on hearing their"drdee relates in his diary, published by the camden society in 1842 '16th march, 1575. her majestie (elizabeth) willed me to fetch my glass so famous, and to show unto her some of the properties of it, which i did; her majestie, being taken down from her horse by the earle of leicester, did see some of the properties of that gl

HANDBOOK OF EGYPTIAN MYTHOLOGY

etseger meretseger was a theban snake goddess. see also snakes meskhenet meskhenet was a goddess associated with birth and fate. see also heqet; shai min min was an ancient god of human and agricultural fertility. the most masculine of gods, min was shown as a cloaked figure with a large erect penis. he wears two tall plumes on his head, and his right arm is raised in a smiting gesture. above his right hand is a flail, which may be a herdsman s whip. these features suggest that min could be an apotropaic deity, driving away evil with his aggressive body language. statues of min were carried out to protect and bless the fields, and the first fruits of the harvest were presented to him. from the middle kingdom onward, min was often identified with horus, the son of isis. at thebes, min unite

ghtful planning and hu as authority or authoritative utterance. sia and hu, along with a third deity, heka (magic, were the forces the creator used to make the world and the divine order. as deities, sia and hu were said to have sprung from blood that dripped from the penis of ra. the two gods were regarded as the constant companions of the creator sun god. in the pyramid texts, sia who is at the right hand of ra is in charge of wisdom and carrying the god s book. he is also described as being in the eye of ra, so that the sun god can see and understand everything that happens in the world. in the coffin texts, hu is called the one who speaks in the darkness, presumably the primeval dark before light was created. a middle kingdom text asks how the creator, who has sia, hu, and maat (the di

HEAVEN HELL

eded by a number of forms of the sun-god, so the "form of osiris" kheper-en-asar, is preceded by a number of osirian deities, three snakes and three goddesses, among them being neith of the north, neith of the south, and the rare goddess artet (vol. i, p. 7. the direction in which afu-ra is moving is northwards, and we may glance at the beings who are on the banks of the river of the tuat. on the right hand are nine apes "which sing to ra as he entereth the tuat" nine gods and twelve goddesses, who sing praises unto ra, and twelve serpents, which belch forth the fire that gives light to lighten the god on his way (vol. i, pp. 12-15. on the left hand are nine apes "which open the gates to the great soul (i.e. afu-ra, twelve goddesses, who open the gates in the earth, twelve goddesses, who g

egularly to the gods of the tuat, and it was understood that such acts of piety would tell on their behalf when their words and deeds came to be weighed in ament. the reader will note that it is afu-ra who is the judge here, and not osiris. examining now the beings who are on both banks of the river we see that they fall naturally into two classes, viz, the good and the bad; the former are on the right hand of the god, and the latter on his left, just as saints and sinners are arraigned before god's throne in mediaeval pictures of the judgment. the good are divided into two classes "the heteptiu who praise ra" and the "maatiu who dwell in the tuat (vol. ii, p. 93. the heteptiu are thus called because they made "offerings( hetepet) to ra upon earth, and burned incense to him; they also sang

lk, the rich, and the superlatively good (vol. i, p. 117-120; as afu-ra passes these by he p. 149 salutes them, and wishes them an abundant supply of offerings, and entreats them to hack apep in pieces for him. immediately beyond these we see represented the transformation of afu-ra into the living sun-god. here is the five-headed serpent asht-hrau, and on his back lies the dead sun-god; with his right hand, which is raised above his head, he is drawing to himself the beetle of khepera, which is the type of regeneration, click to view the serpent asht-hrau. or new birth, or resurrection. this is the equivalent of the scene in the book aim-tuat where the beetle descends from the vault of night, and joining itself to the boat of afu-ra revivifies the dead sun-god (see vol. i, p. 103. that th

HELENA BLAVATSKY NIGHTMARE TALES

for the gaudy frippery ofprostitution, 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 t

HP LOVECRAFT A DARK LORE

g mazes of brooding brown alleys leading eternally off to the south. he crossed two or three broad avenues, and once thought he glimpsed a familiar tower. again he asked a merchant about the massive church of stone, and this time he could have sworn that the plea of ignorance was feigned. the dark man's face had a look of fear which he tried to hide, and blake saw him make a curious sign with his right hand. then suddenly a black spire stood out against the cloudy sky on his left, above the tiers of brown roofs lining the tangled southerly alleys. blake knew at once what it was, and plunged toward it through the squalid, unpaved lanes that climbed from the avenue. twice he lost his way, but he somehow dared not ask any of the patriarchs or housewives who sat on their doorsteps, or any of t

he profound shock as experienced by a person of such abnormal imagination and unbalanced emotions. he deduced these latter qualities from the books, paintings, and manuscripts found in the apartment, and from the blindly scrawled entries in the diary on the desk. blake had prolonged his frenzied jottings to the last, and the broken-pointed pencil was found clutched in his spasmodically contracted right hand. the entries after the failure of the lights were highly disjointed, and legible only in part. from them certain investigators have drawn conclusions differing greatly from the materialistic official verdict, but such speculations have little chance for belief among the conservative. the case of these imaginative theorists has not been helped by the action of superstitious doctor dexter

acing, my conscious mind held no hint. there was, however, some force of evil potency pulling at my dazed will and buried recollection, so that i vaguely felt i was not running at random. i came to a downward incline and followed it to profounder depths. floors flashed by me as i raced, but i did not pause to explore them. in my whirling brain there had begun to beat a certain rhythm which set my right hand twitching in unison. i wanted to unlock something, and felt that i knew all the intricate twists and pressures needed to do it. it would be like a modern safe with a combination lock. dream or not, i had once known and still knew. how any dream- or scrap of unconsciously absorbed legend- could have taught me a detail so minute, so intricate, and so complex, i did not attempt to explain

have clattered down not long before, while at the other end was the ominous trap-door with the cool, damp wind, yawning unguarded down to abysses past imagination. viii that my strange sense of compulsion was deep and overwhelming is shewn by its conquest of my fear. no rational motive could have drawn me on after that hideous suspicion of prints and the creeping dream-memories it excited. yet my right hand, even as it shook with fright, still twitched rhythmically in its eagerness to turn a lock it hoped to find. before i knew it i was past the heap of lately fallen cases and running on tiptoe through aisles of utterly unbroken dust toward a point which i seemed to know morbidly, horribly well. my mind was asking itself questions whose origin and relevancy i was only beginning to guess. w

after less than five minutes of trying there came a click whose familiarity was all the more startling because i had not consciously anticipated it. in another instant the metal door was slowly swinging open with only the faintest grating sound. dazedly i looked over the row of greyish case ends thus exposed, and felt a tremendous surge of some wholly inexplicable emotion. just within reach of my right hand was a case whose curving hieroglyphs made me shake with a pang infinitely more complex than one of mere fright. still shaking, i managed to dislodge it amidst a shower of gritty flakes, and ease it over toward myself without any violent noise. like the other case i had handled, it was slightly more than twenty by fifteen inches in size, with curved mathematical designs in low relief. in

white house of two stories and attic, about a century and a quarter old, and with a well-kept lawn and stone-bordered path leading up to a tastefully carved georgian doorway. there were several huge police dogs on the lawn, squatting near a pleasant-faced man with a close-cropped grey beard whom i took to be akeley himself- his own photographer, one might infer from the tube-connected bulb in his right hand. from the pictures i turned to the bulky, closely-written letter itself; and for the next three hours was immersed in a gulf of unutterable horror. where akeley had given only outlines before, he now entered into minute details; presenting long transcripts of words overheard in the woods at night, long accounts of monstrous pinkish forms spied in thickets at twilight on the hills, and a

HP LOVECRAFT POETRY AND THE GODS

and every age someone hath sung unknowingly the message and the promise from the lotosgardens beyond the sunset. then in his arms hermes bore the dreaming maiden through the skies. gentle breezes from the tower of aiolas wafted them high above warm, scented seas, till suddenly they came upon zeus, holding court upon double-headed parnassus, his golden throne flanked by apollo and the muses on the right hand, and by ivy-wreathed dionysus and pleasure-flushed bacchae on the left hand. so much of splendour marcia had never seen before, either awake or in dreams, but its radiance did her no injury, as would have the radiance of lofty olympus; for in this lesser court the father of gods had tempered his glories for the sight of mortals. before the laurel-draped mouth of the corycian cave sat in

HP LOVECRAFT THE BEAST IN THE CAVE

doubted if my right arm would allow me to hurl its missile at the oncoming thing when the crucial moment should arrive. now the steady pat, pat, of the steps was close at hand; now very close. i could hear the laboured breathing of the animal, and terror-struck as i was, i realised that it must have come from a considerable distance, and was correspondingly fatigued. suddenly the spell broke. my right hand, guided by my ever trustworthy sense of hearing, threw with full force the sharp-angled bit of limestone which it contained, toward that point in the darkness from which emanated the breathing and pattering, and, wonderful to relate, it nearly reached its goal, for i heard the thing jump landing at a distance away, where it seemed to pause. having readjusted my aim, i discharged my seco

HP LOVECRAFT THE MUSIC OF ERICH ZANN

se persuasion, regarding rather lightly the whims of senility; and even tried to awaken my host s weirder mood by whistling a few of the strains to which i had listened the night before. but i did not pursue this course for more than a moment; for when the dumb musician recognized the whistled air his face grew suddenly distorted with an expression wholly beyond analysis, and his long, cold, bony right hand reached out to stop my mouth and silence the crude imitation. as he did this he further demonstrated his eccentricity by casting a startled glance toward the lone curtained window, as if fearful of some intruder a glance doubly absurd, since the garret stood high and inaccessible above all the adjacent roofs, this window being the only point on the steep street, as the concierge had tol

INITIATION INTO HERMETICS

left side and inside electrical. the chest the chest: forepart electromagnetic, back part electrical, right side and inside neutral, left side electrical. the abdomen: forepart electrical, back part and right side magnetical left side electrical, the inside magnetical. the hands: forepart neutral, back part also, right side magnetical, left side electrical, the inside neutral. the fingers of the right hand: fore- and back part neutral, right side electrical, left side also, the inside neutral. the fingers of the left hand: fore- and back part neutral, right side electrical, left side as well, the inside neutral. the feet: fore- and back part neutral, right side magnetical, left side electrical, the inside neutral. the male genitals: forepart electrical, back part neutral, right and left s

when no one is watching him. there are magicians who are performing rituals unnoticed in the middle of a big crowd by movements of their fingers in the pockets of their coats. in conformity with the elements, they are using the analogy of the five fingers by imputing the forefinger to fire, the thumb to water, the middle finger to akasa, the ring finger to earth, and the little finger to air. the right hand represents the positive eleme nts and the left one the negative elements. this small example may be sufficient. learn to give quite individual signs to different ideas. but keep silent about them, because if anyone else should use the same sign for the same idea, he would weaken it by the derivation of its strength. bind and fix your personal desire that you wish most eagerly to be real

urther the passive communication with invisible beings, there are recommended mainly the levitation exercises with the purpose to magically prepare any part of the body in such a manner that such beings can manifest themselves with the help of levitation. let us begin the practice at once: sit comfortably in front of a table and put your hands on it. perform an accumulation of vital power in your right hand and concentrate on the fact that you are able to manage your hand and your fingers solely with your willpower, i.e, not with the help of the muscles. afterwards, let the accumulated vital power diffuse into the universe by way of the imagination. now begin with the proper levitation exercise. accumulate the air element in the forefinger of the right hand, and concentrate on the forefing

at it is not your muscles lifting the finger, but that your willpower is doing so. as soon as you have managed to get the finger up, let it drop by your willpower. should you stop to concentrate while the finger is still aloft, it would drop instantly. one could try this only to establish how far the willpower or the muscles are intervening in it. if you are able to levitate the forefinger of the right hand with your willpower, you can proceed in the same manner with the other fingers. the levitation exercise is fulfilled as soon as you can lift and drop all the fingers of the right hand at your own will. now proceed in the same way with your left hand and its fingers. having managed this as well, try to lift the whole hand this way, first the right hand and afterwards the left one. provid

t of paper in front of you and take a pencil between thumb and forefinger like you do for writing. now push a rubber ring not too tight over your thumb, forefinger and middle finger. you can make this ring by cutting it off a bicycle tire. the purpose of the ring is not to have to concentrate entirely on holding the pencil. now induce a trance in yourself, call your spiritual leader, prepare your right hand magically for him to write with. in the beginning you will notice only some uneven lines, later on illegible words, and after some exercising, words and sentences will come about. when one sheet of paper has been filled with writing, change it for a new one. you can get a reply to every question. by constant exercising you will acquire such a skill that the medial writing does not cause

ed by the mago-sympathetic bond, but i will not quote them so as not to seduce the scholar to do any bad things. the forementioned doll can, of course, be loaded with only one element, and an elementary can be created in the way described in the previous method, but i am going to particularize practice of the second method as well. take your wax figure in the left hand and rub it gently with your right hand, as if you wanted to animate it with your vital power. blow your breath on it as if you wanted to resuscitate the lifeless figure. give your developing elementary the name you have destined to it and speak this name several times into the figure. religiously inclined magicians even baptize the figure in a way similar to the christening of a newborn child, and give the name to the figure

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

rship, both of which are beyond the scope of this book. these types of rulership may be engaged in simultaneously, but in general they are gained in the order listed above. they require hard work, mental reflection, and magical prowess to obtain, and are sought both in this life and the after life. let us examine each of these types of rulership, and then compare the concept of sovereignty to the right hand path concept of submission. commanding rulership of the inner world the basis of the left hand path is that humans are but machines, but may in potential become gods. the first aspect that a human has to change is their inner world. they have been taught- or rather acquired- a series of randomly assorted thoughts, notions, and behaviors, most of which either actively hinder them, or at

can be uncovered. as we exude confidence we attract the type of seeker that wants to put forth what we have, so we have a living laboratory to see if our ideas work. as we discover the nature of attitude, we begin to understand what has gone on in our lives, and who we are- we forgive ourselves for wasted time, and learn how to make the remaining decades of our lives powerful and joyous. unlike a right hand path prophet who must imagine that he hears a voice in a burning bush, we hear our own voice explaining our lives to us. throughout mankind's history, certain men and women have obtained this level of initiation, and have been, are, and will be the true black order, who by their strivings bring new impulses to the earth while living and beyond, and thus effect the work of the prince of

IRISH WITCHCRAFT AND DEMONOLOGY

"the lass being innocent takes it ill, and tells them, if she should raise the devil she should know who took these things" thereupon, in order to summon that personage she went into a cellar "takes the bible with her, and draws a circle about her, and turns a riddle on end from south to north, or from the right to the left hand [i.e. contrary to the path of the sun in the heavens, having in her right hand nine feathers which she pulled out of the tail of a black cock, and having read the 51st [psalm] forwards, she reads backwards chapter ix, verse 19, of the book of revelation" upon this the devil appeared to her, and told her who was the guilty person. she then cast three of the feathers at him, and bade him return to the place from whence he came. this process she repeated three times

ISIS UNVEILED

ed mankind. the hierophant had the option of offering eitb^ his pure and sinless life as a sacrifice for his race to the gods whom he hoped to rejoin, or an animal victim. the former [mode of expiation] depended entirely on his own will. at the last moment of the solemn 'new birth' the initiator passed 'the word' to the initiated, and im- mediately after that the latter had a weapon placed in his right hand, and was ordered to strike" this is the true origin of the christian dogma of atonement. 73. see zohar; kabbalu denvdala; siphra dbtniuoua. the oldcat book of the kkbaluu; and milmsn: hitlory of diritfianilg, pp. 212-215, origiiul edition, 1840. 74. milnun; op. cil, p. 280. the kvriot uid kara art mentbned repeatedly by justin martyr; ne/ apol, ch. 64, etc. 75. see okhaubeu: biiliau com

th that worn by the great 'saint' himself. tbe pallium, or the ancient stole of the bishop, is the feminine sign when worn by a priest in worship. on st. augustine's picture it is bedecked with buddhistic crosses, and in its whole appearance it is a representation of the egyptian t (tau, assuming slightly the figure of the letter y "its lower end b the mark of the masculine triad" says inman "the right hand (of the figure) has the forefinger extended, like the assyrian priests while doing homage to the grove. when a male dons the pallium in worship, he becomes the representative of the trinity in the unity, the arba, or mystic four "immaculate is our lady isis" b the legend around an engraving 190. he prieita^ isii were todstued. 191. ancient pofon and modem ckrielian jsirmbotum, pp. 51. b

ciples did not recognise him after the resurrection. in this spiritual state of a nmvlaenim, jesus remuned on earth for eighteen months after he had risen. during this last sojourn, he received from sophia that perfect knowledge, that true gnosis, which ae communicated to the very few among the apohlet who were capable of receiving the same "thence, ascending into the middle space, he rats on the right hand of bda-baoth, but unperceived by him, and there collects all the souls which shall have been purified by the knowledge of christ. when he has collected all the spiritual light that exists in matter, out of bda-baoth's empire, the redemption will be accomplished and the world will be destroyed. such is the meaning of the re-absorption of all ijght into the pleroma or fullness, whence it

dly show simon hagus and cerinthus nuucing of binah the feminine divide spirit wlucb inspired simon. biuah is serbia, and the sophia of' gnostics is surely not a male patency, but simidi' the femintite wisdom, or ulelliaei (see any ancient arbor kablxdimiea, or tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three male sephiroth 'hokhmah 'hrsed, netaa'h are known as the pillar of mercy; and the three feminine on the left, namely. binah, geburah, hod, are named the imllar of judgment; while the four s^hiroth of the center kether. tiphereth, yeaod, and malkhuth are cafled the middle pillar. and as mackenzie in the boj/al miuonie cudopatdia shows "there is an an

ich conceals in its cranium the spirit" and which is environed by subtle fire. the "appearance of a man" is that of adam kadmon, through which passes the thread of li^t represented by the fire. fetahil is the vir noneaimus (the newest man, the son of abatur' the latter being the 'man' or the ihird life* now the third personage of the trinity. john sees "one hke unto the son of man" holding in his right hand seven stars, and standing between "seven golden candle- sticks" rev, i, 13, 16. fetahil takes his "stand on high" according to the will of his father "the highest aeon who has seven scepters" and aeo. codtx naxatoeut, 11, pp. 107-9; ms sod, ihescni^tkt man. p. 60, tnc tmuution. ml. rmdahon, iv, 5. 562. bxkid, i, 26, 27. 563. cod. nax, ii, p. 127. 504. the fint andrdgync duad, being coiu

JASMUHEEN THE FOOD OF GODS

ll as a preparation for meditation, or as described before bedtime. divine nutrition program. technique no. 24: alternate breathing: sit in a comfortable position with a straight back, either in a meditation pose on the floor, or on a chair. close the eyes and concentrate on the spontaneous flow of air through the nostrils. when the breath has calmed down, place the index and middle finger of the right hand on the third eye, 2-3 cm above the eyebrows in the middle of the forehead. use the thumb to open and close the right nostril, and the ring finger to open and close the left nostril. keep both nostrils open, and take a deep calm in breath. then close the right nostril and exhale through the left. now begins the alternate breathing. breathe slowly, deeply and without sound in through the

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

not the origin of the ancient chess-table, or chess- board) the game of chess, with the board upon which it is played, is probably masonic in its invention. fig. 95. bayetix cathedral, normandy, circa 1220. fig. 96. st. paul s cathedral. in old representations of the cathedral church of notre dame at paris, the symbols of the masculine divinity such as the sun and some others are placed over the right hand 220 the rosicrucians. or masculine western tower, flanking the galilee, or great western porch; thus unmistakably hinting its meaning. fig. 97. over the corresponding left hand, or female tower, are placed the crescent horns of the moon, and some other indi- fig. 98. waltham, essex (one of the eleanor crosses. fig. 99. ancient cross, langherne, cornwall. fig. 102. memorial stones. catio

i with the green of the hadgi; allotting to the former the place of honour, or the dexter side of the emblazonment. fig. 111. the phallus and discus, as seen in fig. 111a, united. fig. 114a. query, aquarius? fig. 115a. scale enrichment. the christian altar is divided, as a hieroglyphic, into two halves or sides, before which the representative priest extends his hands, standing before it with his right hand (meaning the law) to the right, and his left hand (mean- fig. 116. 1. rosicrucian macrocosmos. 2. rosicrucian microcosmos. a. jachin( yky. b. boaz (zub) isis. fig. 117. ing the prophets) to the left; the first of which signifies the masculine (jewish, and the second the feminine (christian because the saviour was born of a woman, mystic celestial power. some monograms or hieroglyphic ex

acrifice and the rods for the scourging of the victim first, if human, and afterwards for his burning, the rods being the firewood. lictors have their name probably from llec. from this peculiar cutwater arose the dragonbeak, the prow, or frow, the figure-head and fiddlehead. they have all a feminine origin. fig. 174 represents s. johan (st. john, from an early woodcut of the twelve apostles. his right hand is raised in the act of the holy sign, whilst his left clasps the chalice of the s.s, or sacrament of wine; in the cup is a salamander, signifying the h.g. this is st. john the 242 the rosicrucians. apostle, the author of the apocalypse; or the sanctus spiritus, who baptises in the mystic eucharist with the holy ghost and with fire. fig. 174. the following are the names of the angels of

an rite. w, omega (north celestial pole. south meridian (south celestial pole. mysterium. mysterium. dominion of themoon in man s body, as she passes through the twelve zodiacal signs. regulating the seasons, and the hours of the day and night) man s side (sun) dexter. wine. bread. twin westerntowers, or spires. galilee, west porch for the people. west. sun sets. night. northtransept (chief nail) right hand. male: sacred pillar jachin. female: sacred pillar boaz. southtransept (second nail) left hand. nave, from navel, body ship, or ark. place of fons. twonails, in the fountain, or font. latin rite, in the feet; one nail in the greekrite. woman s side (moon) sinister. axis inclined (ecliptic (chapter-house) cor or choir (equatorial (as deliberative judgement seat) the blessed lady st. john

K AMBER THE BASICS OF MAGICK

acupuncture points along the 'governing vessel meridian (acupuncture term. the seven major chakras are connected together by three major nadies which are parallel and near each other. the middle nadi is called *sushumna* and it has neutral characteristics. the nadi on the left (ie. nearest your left hand) is the *ida* nadi which has yin characteristics. on the other side of sushumna (nearest your right hand) is the *pingala* nadi, having yang qualities. chakras are visible to clairvoyant sight as varously colored rotating circles or funnels. in the east they are described as petaled flowers or lotuses. sources disagree on the colors. the first chakra, located at the base of the spine at the perineum is the *root chakra, muladhara. it primarily relates to the element of earth and to psychic

KETAB E SIYAH

t him, bought with the silver of his hair and beard and the solemn, steel-gray eyes, full of wrong, half sneering as he looked upon me, his lip twisted with contempt for one a thousand times more worthy than he, for all his savant countenance; gabriel was the second amongst them, arrayed in plate of the finest gold, engraved with many fantastical depictions of the butchery of his foes, and in his right hand was held the instrument of that atrocity, the quadruple scythe that reaps the lives of men, and again did i see disdain, in his sapphire eyes; then raphael, arrayed in robes of purple, princely and haughty, youthful and handsome, like a youth, shaven for the first time, his eyes aglow with the light of the spring, the foolishness of the young man, who thinks too highly of himself and to

t him, bought with the silver of his hair and beard and the solemn, steel-gray eyes, full of wrong, half sneering as he looked upon me, his lip twisted with contempt for one a thousand times more worthy than he, for all his savant countenance; gabriel was the second amongst them, arrayed in plate of the finest gold, engraved with many fantastical depictions of the butchery of his foes, and in his right hand was held the instrument of that atrocity, the quadruple scythe that reaps the lives of men, and again did i see disdain, in his sapphire eyes; then raphael, arrayed in robes of purple, princely and haughty, youthful and handsome, like a youth, shaven for the first time, his eyes aglow with the light of the spring, 82 the foolishness of the young man, who thinks too highly of himself and

y gather and upon the highest of those peaks i stood. now every ear was mine, every arm at my command, every soul to dispose of as i willed. even when i had ruled as vice-regent in the halls and towers of doomed heaven i had not known such faith as now i knew. how could unworthy satan repay such love as of the shedim whom both loved me and were themselves most dear to my heart? as adonai yahweh's right hand i would never think so, it had not been the custom of the elohim to treasure love but rather to demand it of their subjects. this thought itself gave me pause and then with new resolve i addressed my beloved shedim, trusting that such love must never be betrayed. these words did i speak to my disciples "my shedim, noble race, bright ones. the path that lies before us is most perilous an

. once within its walls we shall fulfil our charms and bring to being our champion race the new heroes of our cause, inheritors of our legacy, kings of the empire that is to be. await us, then, upon this mountain. we shall return in triumph" as the sun's last embers faded upon the farthest horizon of the west, melting like oil across the ocean, i went from the mountains of atlas with ishtar at my right hand and baalzebub upon my left hand. now the night's shadows devoured the sight of mountains where our comrades waited, their keen eyes watching for our return else turned to heaven to descry the foe and whether they moved against our grand ambition or remained ignorant of our endeavour. yet no action of the elohim was apparent to them nor the return of satan in triumph. onwards, went ishta

upon my left hand. now the night's shadows devoured the sight of mountains where our comrades waited, their keen eyes watching for our return else turned to heaven to descry the foe and whether they moved against our grand ambition or remained ignorant of our endeavour. yet no action of the elohim was apparent to them nor the return of satan in triumph. onwards, went ishtar and baalzebub upon my right hand and my left. onwards and yet onwards, went we three across the african plains beneath the veil of night. brave and silent, we went with haste lest the sun make too soon the journey beneath the earth and, in rising, reveal us in our quest to the wrathful eyes of heaven. 141 we stole amongst the sleeping beasts of earth, the roosting eagles upon the trees, cold lizards made languid by the

. now baalzebub intoned the sorcerous syllables 143 of his potent magic and drew across the sky a black storm-cloud, hiding from the earth the moon and stars of the sky, from heaven hiding the earth. now i made myself seated amongst the trees of some perfumed glade by the river. then stripping from my alabaster flesh mail, robes and tunics to bare the skin that must bleed to enact the rite. at my right hand was ishtar and at my left hand was baalzebub. now as the thunderbolt ignited the sky'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 da

KNOWLEDGE LECTURE ONE

.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the less

the place of mystery. i have communed with set. sleep came upon me, i was rapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory. the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolizing justice and firey power. the door leaf which completes the right hand of a stall is called "posessor of truth controlling the feet" while that on the left is "possessor of strength, binding the male and female animals" the 42

L 003

y upon the earths and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter note 1 is not of tiphereth without, but tiphereth within. i. 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. 2 (a) avoid using some common word, such as "and" or "the" or "but; use a paraphrase (b) avoid using some letter of the alphabet, such as "t, or "s. or "m; use a paraphrase (c) avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium devise others- 1 (i.e. the matte

LAITMAN M THE PATH OF KABBALAH

acquire. if the correction of the soul is completed, and it adopts the properties of the creator (meaning if the soul places itself under the surrounding light of the creator through a series of spiritual actions) it is influenced by it in a special way called embrace. there is a left embrace and a right embrace. the song of songs writes about it (2:6: let his left hand be under my head, and his right hand embrace me. this state correlates to the preparation of the vessel to be filled with light before sukkot( let his left hand be under my head, followed by the spiritual unification with the creator and the filling with light on simchat torah( and his right hand embrace me. our bodies are a reflection of spiritual forces and connections. just as one force influences another in the spiritu

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

g buildings, and should be lofty, to give dignity to the appearance of the hall, as well as for purposes of health. the approaches to the lodge room from without should be angular, for, as oliver says, ga straight entrance is unmasonic, and cannot be tolerated. h there should be two entrances to the room, which should be situated in the west, and on each side of the w.s.w. fs station. that on his right hand is for the introduction of visitors and members and, leading from the t. fs room, is called the t. fs or the outer door; the other, on his left, leading from the preparation room, is known as the ginner door h and sometimes is called the north-west door. plate iii shows the form of the lodge and the positions of the principal objects in it, as usually arranged by co-masons of the britis

he charcoal in the censer some incense which he has previously consecrated. the thurifer steps back and bows to the r.w.m, who returns the bow. he then censes the r.w.m, with three triple swings* the chains being held short and the censer extended at the level of the eyes, but slightly lowered after the first and second sets of triple swings. the censer is then grasped firmly by the chains in the right hand, and swung with full chain (if space permits) in the form of a v, three long dignified strokes to the right of the pedestal, then three to the left. then, with the arm extended in front, the censer is swung in seven graduated circles, each circle above the other, so that by the time the seventh and smallest circle is made, the arm is raised to its full height. the thurifer bows again to

ssent or pious wish. and again, just as gamen h is not a wish but an assertion- the most sacred oath of ancient egypt, which none would ever dare to break. gby amen it shall be so h- so is this masonic exclamation to be taken as the strongest affirmation. gso shall it be h. not: gwe pray or we hope that it may be so h, but gwe shall make it so h. this is shown by the emphatic outstretching of the right hand at the level of the shoulder, this being a well-known sign of power and command. 420. immediately after this the r.w.m, acting in the name of t.g.a.o.t.u, declares the lodge duly open, and all the lights are turned fully on. it is not only the physical light which leaps forth at this moment, for as the r.w.m. says the opening words his deva-representative also lifts his staff, and all t

him a bodyguard of these beings, on account of the brotherhood with them that has now been established. 505. plate x is an attempt to show the appearance of this portal. the w.j.w. is seen seated at his pedestal, which is as it were within the thickness of the wall of the second portal. over his head floats the sphere of his deva-representative, who is surrounded by his band of assistants. at the right hand side of the portal the earth elementals are grouped, and on the left side those of the water- tricksy sprites, ready to play with great gusto their part of resisting intrusion upon their domain until the candidate is properly presented to them, and demonstrates his friendly intentions by a formal offering. for the purpose of clearness we omit from this illustration all that is not neces

direct intuitional vision of the unity of life. 601. beyond this is the last and fifth stage, which the candidate treads with his hands free, ready to take up any instrument that is required at any moment. in this he learns of service- that the highest ideal of life is to serve. well do the brethren sing: 602. thou shalt show me the path of life; in thy presence is the fullness of joy; and at thy right hand there is pleasure for evermore. 603. i will behold thy presence in righteousness: and when i awake up after thy likeness, i shall be satisfied with it. 604. for this is the path of the spirit, the one behind the many, the first cause. of that first cause the christ said, gmy father worketh hitherto, and i work, h and shri krishna, speaking as the deity, explained in the bhagavad gita th

the teaching of the h.r.a. is beautifully epitomised in the words of the psalmist: 762. whither shall i go then from thy spirit, or whither shall i go then from thy presence? 763. if i climb up into heaven thou art there; if i go down to hell, thou art there also. 764. if i take the wings of the morning, and remain in the uttermost parts of the sea, even there also shall thy hand lead me, and thy right hand shall hold me. 765. if i say: peradventure the darkness shall cover me; then shall my night be turned to day. 766. yea, the darkness is no darkness with thee, but the night is as clear as the day; the darkness and the light to thee are both alike. 767 (psalm cxxxix, 7-12) 768. certain emblems which are brought prominently before us in the ceremony of the h.r.a. are for us full of solemn

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

nd remembrance of the goddess; my vestment was of fine linen, covered and embroidered with flowers; i had a precious cope upon my shoulders, hanging down behind me to the ground, whereon were beasts wrought of divers colours, as indian dragons, and hyperborean griffins, whom in form of birds the other part of the world doth engender: the priests commonly call such a habit an olympian stole. in my right hand i carried a lighted torch, and a garland of flowers was upon my head, with white palm-leaves sprouting out on every side like rays; thus i was adorned like unto the sun, and made in fashion of an image, when the curtains were drawn aside and all the people compassed about to behold me. then they began to solemnize the feast, the nativity of my holy order, with sumptuous banquets and ple

as low as the etheric level that they may give their blessing to the candidate. 181. the hierophant makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic brotherhood, and through himself with that mighty king whose representative he is, while the great white angels of the order remain as the guardians of the bro. throughout life. he on the right hand has an aura of brilliant white light shot with gold, and represents osiris, the sun and life, the positive aspect of the deity; she on the left has an aura of similar light, veined with silver, and represents isis, the moon and truth, the negative or feminine aspect of the divine glory. their power is stern and splendid; and they give strength to act with decision, accuracy, courage and

zed and distorted in somewhat the same way as the legend of osiris became distorted in egypt itself. the rubric of this part of the initiation was as follows: 196. then shall the candidate be bound upon the wooden cross, he shall die, he shall be buried, and shall descend into the underworld; after the third day he shall be brought back from the dead, and shall be carried up into heaven to be the right hand of him from whom he came, having learnt to guide (or rule) the living and the dead(*the christian creed, by the rt. rev. c. w. leadbeater, p. 98) 197. during the ceremony the candidate laid himself down upon a wooden cross, made hollow to receive and support his body. his arms were lightly bound with cords, the ends of which were left loose to typify the voluntary nature of the sacrific

so that the first rays of the rising sun might awaken him from his long sleep. 200. it was at this initiation that the candidate was carried up into heaven, to receive an expansion of consciousness on the spiritual plane, often called the atmic or nirvanic. that is the plane of absolute union, and that consciousness knows all from within, is one with all and in all. the initiate thus was made the right hand of him from whom he came, being now pledged for ever to the service of god and man, and it was to be his work henceforward to guide the living and the dead towards the hidden light in which alone is peace. the great truth that all power which is gained is but held in trust, to be used as a means of helping others, has rarely been more clearly or more grandly set forth. 201. in the hidde

LEFT HAND PATH AND RIGHT HAND PATH

lucky, and in taboos such as the islamic prohibition against touching holy texts with one's left hand. consequently, the left hand has often been used as a symbol for the rejection of traditional religion. the word right as used with hand in the old testament is generally the hebrew word yamin meaning stronger, more dextrous. the word for left is smowl meaning dark. god gives and creates with his right hand, it is his wonderful ability to do all things. with his left hand he punishes. this hints at the obic nature of the lhp. it should be noted that the terms "left" and "right" as applied to politics, meaning "liberal" and "conservative" respectively, have an independent origin; they are derived from the seating in the french legislative assembly in 1791. usage in tantra tantra, a set of e

was popularized by aleister crowley, who maintained that his religion, thelema, was, despite appearances, not of the left-hand path. it is not known whether she borrowed these terms from tantra or from a different source; some have suggested that she, or perhaps crowley, borrowed the terms from the kabbalah, which speaks of the left hand pillar of serverity, the middle pillar of balance, and the right hand pillar of mercy. while this usage of the terms is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, while the right- hand path is considered to encompass traditional religions, such as christianity, though most christians would disagree with such a classification. new religious movements which describe themselve

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

r of seraphim. in the grimorium verum, it is maintained that he has set up residence in america. waite, in the lemegeton, refers to astaroth as a great duke in the infernal regions, whereas according to francis barrett in the magus i, he is called diabolus in the greek language. it is said that when he is invoked astaroth manifests as a beautiful angel astride a dragon and carrying a viper in his right hand. according to voltaire, astaroth was an ancient god of syria, whereas j. a. s. collin de plancy argues that he was one of the 7 princes of hell who visited faust. see also demons; faust;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. asuras asuras are south asian demons, prominent in both hin

computer is selfprogramming, meaning that it has a life (implicitly a demonic life) of its own. this devilish computer is part of a diabolical plan to imprint id numbers on the hands or foreheads of every man, woman, and child. this will be so the so-called mark of the beast mentioned in revelation: it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark, that is, the name of the beast or the number of its name (rev. 13:18 17. the story was particularly promoted by an article printed in christian life in 1976.months later, the magazine was contacted by joe musser, a christian writer. musser explained that the beast computer was a fiction he created as part of his nov

e, we have the freedom to and, therefore, the responsibility for resisting or giving in to these suggestions. if the satan of 1 chronicles seems to be somewhat more negative and aggressive than the satan of job, it is not until the book of zechariah that satan starts to become truly sinister. then he showed me joshua the high priest standing before the angel of the lord, and satan standing at his right hand to accuse him. and the lord said to satan, the lord rebuke you, o satan! the lord who has chosen jerusalem rebuke you! is not this a brand plucked from the fire (zech. 3:1 2) here satan is still performing his older role as accuser, but now god is moved to anger by satan s activity. zechariah lived during the time when the persians had defeated the babylonians and returned the jews to p

h led to the notion that newborn babies were demon possessed. newborns were therefore routinely exorcised at baptism with the following words: i exorcize you unclean spirit in the name of the father, and of the son, and of the holy spirit. come out and leave this servant of god [infant s name. accursed and damned spirit, hear the command of god himself, he who walked upon the sea and extended his right hand to peter as he was sinking. therefore, accursed devil, acknowledge your condemnation. and depart from this servant of god [infant s name. never dare, accursed devil, to violate the sign of the holy cross which we place upon his/her forehead. through christ our lord. the church still performs lesser exorcisms at baptisms, and when holy water, homes, and other locations are blessed. full

of being witches. it was a form of torture to feed the accused heavy doses of salt. women have been suspected of being witches on the mere fact that they complained of their food being overly salted. when one spills, borrows, or runs out of salt, it is considered unlucky and is said to make one susceptible to the powers of the devil. it is possible to negate this situation by pinching salt in the right hand and tossing it over the left shoulder. see also amulet; demons for further reading: chevalier, jean, and alain gheerbrant. the penguin dictionary of symbols. london: penguin, 1996. cooper, j. c. an illustrated encyclopedia of traditional symbols. 1978. london: thames and hudson, 1992. salvation in christianity, salvation was traditionally conceptualized as salvation from hell god s sent

LIBER O

tagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibrate) hvhy. vii. turning to the south, the same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of

d bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2= 9) is particularly attributed to the element air; it refers to the moon, the path of t is attributed to this degree. for other attributions see 777 lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of earth, see 777 lines 10 and 32 bis. the lesser ritual of the hexagram. this ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upr

itual of the hexagram. invoking banishing- 2 *2 *1 1# 1 2 *1* 2* 1 *2- 2# 1/ 4:9# 6:7-*5:8 3:10- 2:4* 2:11/*1:12^ 1:12- 6:7* 4:9 3:10 5:8-*2 *1- 1# 2/ to invoke or banish planets or zodiacal signs. the hexagram of earth alone is used. draw the hexagram, 385- beginning from the point which is attributed to the planet you are dealing with (see 777 col. lxxxiii. thus to invoke jupiter begin from the right hand point of the lower triangle, dextro-rotary and complete; then trace the upper triangle from its left hand point and complete. 1\ 2# trace the astrological sigil- of the planet in the centre of/ your hexagram\ for the zodiac use the- hexagram of the planet which *2-*1 rules the sign you require (777, col. xxxviii) but draw\ the astrological sigil of the- sign, instead of that of the 1 *1

LIBER 777

rdle of leaves a beautiful woman wreathed with myrtle. she holds a lyre and sings of love and gladness. 19 a man in sordid raiment, with him a nobleman on horseback, accompanied by bears and dogs a man crowned with a white myrtle wreath, holding a bow 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 a

. 18 47$ lawa uvall dromedary. 19 50 ]wp furcas cruel ancient, with long white hair and beard, rides a pale horse, with sharp weapons. 20 53# yak camio (1) thrush (2) man with sharp sword seemeth to answer in burning ashes or coals of fire. 22 56$ rwmg gamori beautiful woman, with duchess crown tied to her waist, riding great camel. 24 59= ayrw oriax lion on horse, with serpent s tail, carries in right hand two hissing serpents. 25 62# law volac child with angel s wings rides a two-headed dragon 26 65 [lardna andrealphas noisy peacock. 28 68! laylb belial two beautiful angels sitting in chariot of fire. 29 71$ lafnd dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [

rpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind his head, form an upright b, and this radiates light. his mouth is resolutely closed. line 25. a winged and crowned goddess, with flashing golden belt, stands, and pours from her right hand the flame of a torch upon an eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest the letter u by their attitude. line 28. a woman, naked, and kneeling onh

eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on this mystery, but should not be found in the text. line 27. human figures thrown thence suggest the letter u by their attitude. line 28. a woman, naked, and kneeling onher left knee, pours from a vase in her right hand silver waters into a river, by which grow roses, the haunts of coloured butterfiles. with her left hand she pours golden waters over her head, which are lost in her long hair. her attitude suggests the swastika. above flashes a great star of seven rays. notes 40 line 29. below, a path leads between two towers, guarded by jackals, from the sea, wherein a scarab us marcheth landwards. lin

his right a dark man giving the sign of fire an upright b on the forehead. line 32. an ellipse, composed of 400 lesser circles. at the corners of the card a man, an eagle, a bull, and a lion. within the circles a naked shining figure in the sign of earth right foot advanced, fight hand advanced and raised, left hand lowered and thrown back. the hands grip each a ray of dazzling light, spiril, the right hand being dextro- and the left hand l vo-rotary. a red scarf conceals the fact of male genital organs, and suggests by its shape the letter k. such is the conventional hieroglyph. 41 appendix i the trigrams of the yi king attribution to quarters. planetary attribution. hindu attribution. yetziratic attribution. figure. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e

LIBER ALEPH

mysterious is always the terrible, for vulgar minds. how then when a new word is spoken? either it is not heard, or it is misunderstood; and it evoketh fear and hate as a reaction against fear. then men take him and set him at naught, and spit upon him and scourge him, and lead him away to crucify him; and the third day he riseth from among the dead, and ascendeth into heaven, and sitteth at the right hand of god, and cometh to judge the quick and the dead. this, o my son, is the history of everyman unto whom is given a word. k the book of wisdom or folly 117 dm de suo pr.lio (of his struggle) ow therefore thou seest how men take the son of science, and burn him for a sorcerer or a heretic; the poet and cast him out as reprobate; the painter, as deforming nature, the musician, as denying

LIBER CCCXXXV ADONIS

of criminals) have been painted with phosphorus, and give light. sculptures of winged bulls and bricks inscribed with arrow-head characters are ranged about the walls. a chair of elephant's bones covered with its hide contains the doctor, who is dressed as before in a long black robe covered with mysterious characters. on his head is a high conical cap of black silk dotted with gold stars. in his right hand is a wand of human teeth strung together, in his left a gbook h of square palm-leaves bound in silver. at the back of the room is a black curtain completely veiling its second portion. this curtain is covered with cabalistic characters and terrifying images in white [enter the servant of hermes, a negro uglier than an ape. he is immensely long and lean; his body hangs forward, so that h

LIBER CORDIS CINCTI SERPENTE

t. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. liber cordis cincti serpente svb figvra ynda 21 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall journey far into a land of pestilence and evil; ye shall encamp in the river of a foolish city forgotten; there shall ye meet with me. 63. there will i make mine habitation; as for bridal will i come bedecked and anointed; there shall the consummation be accomplished

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

equally weary; while sole and sublime that crown of thine (brother) shall glitter in the frosty void of the abyss, its twelve stars filling that silence and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; the body fs electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement clos

LIBER DCCCLX JOHN ST

mccabbage i believe in charles darwin almighty, maker of evolution; and in ernst haeckel, his only son our lord who for us men and for our salvation came down from germany: who was conceived of weissmann, born of buchner, suffered under du bois-raymond, was printed, bound, and shelved: who was raised again into english (of sorts, ascended into the pantheon of the literary guide and sitteth on the right hand of edward clodd: whence he shall come to judge the thick in the head. i believe in charles watts; the rationalist press association; the annual dinner at the trocadero restaurant; the regularity of subscriptions, the resurrection in a sixpenny edition, and the book-stall everlasting. amen. 3.00. arrived at brenner.s studio, and went on with the .moulage. of my .sana. 4.20. left the stud

LIBER E

. you must wear no garment that interferes with the posture in any of these experiments. 3. the first position (the god. sit in a chair; head up, back straight, knees together, hands on knees, eyes closed. 4. the second position (the dragon. kneel; buttocks resting on the heels, toes turned back, back and head straight, hands on thighs. 5. the third position (the ibis. stand; hold left ankle with right hand (and alternately practise right ankle in left hand &c) free forefinger on lips. 6. the fourth position (the thunderbolt. sit: left heel pressing up anus, right foot poised on its toes, the heel covering the phallus; arms stretched out over the knees: head and back straight. liber e vel exercitiorvm 4 the four positions the ibis the god the thunderbolt the dragon in the ibis the head is

rop during a whole hour, and when you can no longer perceive the slightest tremor in any muscle; when, in short, you are perfectly steady and easy, you will be admitted for examination; and, should you pass, you will be instructed in more complex and difficult practices. iv pranayama.regularisation of the breathing 1. at rest in one of your positions, close the right nostril with the thumb of the right hand and breath out slowly and completely through the left nostril, while your watch marks 20 seconds. breathe in through the same nostril for 10 seconds. changing hands, repeat with the other nostril. let this be continuous for one hour. 2. when this is quite easy to you, increase the periods to 30 and 15 seconds. 3. when this is quite easy to you, but not before, breathe out for 15 seconds

LIBER III VEL JUGORUM

run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadowed. for this matter* is not of tiphereth without, but tipereth within. i 0. the unicorn is speech. man, rule thy speech! how else shalt thou master the son, and answer the magician at the right hand gateway of the crown? 1. here are practices. each may last for a week or more. avoid using some common word, such as .and. or .the. or .but; use a paraphrase. avoid using some letter of the alphabet, such as .t. or .s. or .m; use a paraphrase (i.e. the matter of cerberus. liber iii 2. avoid using the pronouns and adjectives of the first person; use a paraphrase. of thine own ingenium de

LIBER LIBERI VEL LAPIDIS LAZULI

! 52. io pan! io pan! i love thee. i love thee. 53. o my god, spare me! 54. now! it is done! death. 55. i cried aloud the word.and it was a mighty spell to bind the invisible, an enchantment to unbind; yea, to unbind the bound. 6 ii 1. o my god! use thou me again, alway. for ever! for ever! 2. that which came fire from thee cometh water from me; let therefore thy spirit lay hold on me, so that my right hand loose the lightning. 3. travelling through space, i saw the onrush of two galaxies, butting each other and goring like bulls upon earth. i was afraid. 4. thus they ceased fight, and turned upon me, and i was sorely crushed and torn. 5. i had rather have been trampled by the world-elephant. 6. o my god! thou art my little pet tortoise! 7. yet thou sustainest the world-elephant! 8. i cree

olth and the generous warmth of the sun and the slaves! 47. let the invisible inform all the devouring light of its disruptive vigour! 48. yea! all the world is split apart, as an old grey tree by the lightning! 49. come, o ye gods, and let us feast. 26 liber liberi vel lapidis lazuli 50. thou, o my darling, o my ceaseless sparrow-god, my delight, my desire, my deceiver, come thou and chirp at my right hand! 51. this was the tale of the memory of al a fin the priest; yea, of al a fin the priest. 27 vii 1. by the burning of the incense was the word revealed, and by the distant drug. 2. o meal and honey and oil! o beautiful flag of the moon, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rag

LIBER LXVII THE SWORD OF SONG

his wild, infidel fashion .all night. and .victory. among others, are obviously inspired by her beauty; and her devotion to him, the abasement of soul, the prostitution of body, she underwent for and with him, is one of the noblest stories life has known. she seems to have dived with him, yet ever trying to raise his soul from the quagmire; if god is just at all, she shall stand more near to his right hand that the vaunted virgins who would soil no hem of vesture to save their brother from the worm that dieth not! the works of george archibald bishop will speak for themselves; it would be both impertinent and superfluous in me to point out in detail their many and varied excellences, or their obvious faults. the raison d tre, though, of their publication, is worthy of especial notice. i r

LIBER LXXVIII

ating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. 28 liber lxxviii xxi the lord of strife five of wands two white radiant angelic hands issuant per nubes dex-ter and sinister. they are clasped together in the grip of the first order, i.e. the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the middle; the others cross each other. flames leap from the point of junction. above the middle wand is the sign f, and below is that of e: thus repre-senting the decante. violent

students of the grade adept adeptus minor* in the r.r. et a.c. but it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true knowledge of hidden things, to the glory of thine ineffable name. amen. 3. hand the cards to querent, and bid him think of the question atte

LIBER O

of earth) with the proper weapon (usually the wand. say (i.e, vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invok

the hands bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2 =9 is particularly attributed to the element air; it refers to the moon; the path of t is attributed to this degree. for other attributions see .777. lines 9 and 11) the pentagrams of earth invoking aab a n i s h i n g name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the element of earth. see .777. lines 10 and 32 bis. svb figvra vi. 9 the lesser ritual of the hexagram this ritual is to be performed after the .lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right arm across

LIBER V

of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house of the beast 666. note 1: boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n. longitude 4.28 w. 2. let him strike the battery 1-3-3-3-1. 3. let him put the thumb of his right hand between its index an medius, and make the gestures hereafter following. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward and touch the muladhara cakkra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit! the horizontal components of the encha

him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakkra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry, hadit! 11. let him giv

et him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry, hadit! 11. let him give the sign puer, standing with feet together, and head erect. let his right hand (the thumb extended at right angles to the fingers) be raised, the forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards and the fingers clenched, rest at the junction of the thighs (attitude of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let h

centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter the word ehma! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a "before me the powers of la (al, to west) b "behind me the powers of al (la, to east) c "on my right hand the powers of la (al, to nort

LIBER V VEL REGULI

he aon of horus, adapted for the daily use of the magician of whatever grade the first gesture the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aon. 1. let the magician, robed and armed as he may deem to be fit, turn to face towards boleskine, that is the house of the beast 666* 2. let him strike the battery 1.3.3.3.1. 3. let him put the thumb of his right hand between its index and medius, and make the gestures hereafter following. the vertical component of the enchantment. 1. let him describe a circle about his head, crying nuit! 2. let him draw the thumb vertically downward, and touch the muladhara cakra, crying hadit* boleskine house is on loch ness, 17 miles from inverness, latitude 57.14 n, longitude 4.28 w. 4 liber v vel reguli 3. let h

him pace his path until he comes to the north; there let him halt, and turn his face to the north. 5. let him trace with his wand the averse pentagram proper to invoke air (aquarius. 6. let him bring the wand to the centre of the pentagram and call upon nuit! e 7. let him make the sign called puella, standing with his feet together, head bowed, his left hand shielding the muladhara cakra, and his right hand shielding his breast (attitude of the venus de medici. 8. let him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south, and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry hadit! i 11. let him g

t him turn again to the left, and pursue his path as before, projecting the force from boleskine as he passeth; let him halt when he next cometh to the south, and face outward. 9. let him trace the averse pentagram that invoketh fire (leo. 10. let him point his wand to the centre of the pentagram, and cry hadit! i 11. let him give the sign puer, standing with feet together and head erect. let his right hand (the thumb extended at right angles to the fingers) be raised,2 the 6 liber v vel reguli forearm vertical at a right angle with the upper arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards, and the fingers clenched, rest at the junction of the thighs (attitudes of the gods mentu, khem, etc. 12. let him proceed as before;

facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace the invoking hexagram of the beast.6 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child) let him utter the word! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a .before me the powers of la (to west) b .behind me the powers of al (to east) c .on my right hand the powers of la (to north) d .on my left

r al vel legis and is analysed as a formula in the .old comment. thereon, as well as in mtp ch. vii iii (grk .love. in particular .brotherly love, charity) is treated of briefly as a formula in mtp, loc. cit. the latter two enumerate to 93 in greek. aumgn (hebrew gmwa= 100) is an extension of the formula of aum discussed in chapter vii v of mtp. 2 it is not clear from this description whether the right hand should be open or closed, not that it matters that much. if one is going on depictions of egyptian deities an argument could be made for either: compare for example the statue of anhur and the carving of min as shown in the new larousse encylopedia of mythology. 3 the reference is to a photograph of crowley titled .the student. which appears at the start of .aha. and not as the frontisp

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

her as the killer of odin at ragnarok. in between, he lies bound. hyndluljod, stanza 40, a part of the gshort voluspa, h states that loki sired the (or a) wolf on angrboda, and snorri agrees that fenrir is the offspring of loki and this giantess and that their brood also included jormungand (the midgard serpent) and hel. the wolf fs great act in the mythological present is to deprive ty lr of his right hand, an event alluded to directly in lokasenna, stanza 38. loki is upbraiding ty lr: shut up, ty lr. you never knew how to mediate something good between two people deities, themes, and concepts 111 your right hand, that one will i mention which fenrir tore from you. gto mediate something good between two people h is the standard translation, but an attractive alternative, given what happen

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 forth his right hand and put it into the mouth of the wolf. and when the wolf moved, then the 112 norse mythology fetter hardened, and the more he struggled, the sharper it became. then all the gods laughed except ty lr; he lost his hand. lokasenna, stanzas 37.40, comprise an exchange between ty lr and loki. loki boasts that fenrir tore off ty lr fs arm; ty lr responds that although he may be missing his ha

altgermanischen mythologie, h arkiv for nordisk filologi 23 (1907: 245.256, and gymi-tuisto, h arkiv for nordisk filologi 25 (1909: 333. 296 norse mythology ty lr one of the asir, lost his hand in the binding of the wolf fenrir. this event is alluded to directly in lokasenna, stanza 38. loki is upbraiding ty lr: shut up, ty lr. you never knew how to mediate something good between two people your right hand, that one will i mention which fenrir tore from you. gto mediate something good between two people h is the standard translation, but an attractive alternative, given what happens next, would be gto carry something well with two [hands. h snorri tells the myth twice in gylfaginning. on the first occasion, he is describing ty lr and as a token of ty lr fs bravery: when the asir enticed t

LOGOMACHY OF ZOS

. r..15. f e. e. e.g, ego as the subjective and only reality that is not a pretentious supposition. thus, any personalization, image, induction, deduction, or transfer from objectivity (or subjectivity, will become valid as appearance. therefore it is epistemological and ontological, made within ego; its law (must be) unnecessitarianism, until i so determine, for this world i so make c cwithin my right hand is allness, within my left. nothingness. crumbling both within my fingers there shall spring forth all the yous in thatness, or not, as i so will. belief is the lever and fulcrum to lift the world. to shift the axis of being. we have within us knowledge of all we have experienced yet we cannot cognize it unless re-lived. what we have within us we cannot realize unless stimulated by some

LUCIFERIAN SORCERY

over illustration- the mask of the adversary, by elda isela ford. the mask itself is a sigil of self-transformation into the essence of iblis, known as shaitan the adversary. this is the union of light and shadow, from which side are objectively opposite. the left-hand side is the pure and beautiful face of lucifer as flesh, sun and empowerment through the perception of self; the black flame. the right hand side is the shadow of the opposer, noctifer or ahriman in flesh. between the opposer/adversary set awakens. succubus publishing phosphorus inner publications 3 sorcery has gone through an awakening in the past 30 years which allows for new experimentations and developments. the significance in the last 30 years is the beginnings and critical stage of what became wicca and witchcraft. th

that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and development of the psyche. the right hand path seeks to align the individual with the flowing stream of nature, to align the self with the avenue of god or the creative force itself. this form may be defined or named as lucifer, as the eldest angel of the creative source who has journeyed through both paths. the left side of the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

that is the holy aspects of ones personal development. he/she will seek to expand consciousness and gain the attainment of his/her holy guardian angel, the true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and development of the psyche. the right hand path seeks to align the individual with the flowing stream of nature, to align the self with the avenue of god or the creative force itself. this form may be defined or named as lucifer, as the eldest angel of the creative source who has journeyed through both paths. the left side of the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

the precursors of later proteins. last but not least, there is the question of the geometry of the molecules (amino acids and sugars) produced in gas-sparking experiments. many complex organic molecules come in mirror images of themselves. just imagine your left hand reflected in a mirror: both your actual hand and its image are exactly superimposable, which is not the case if you simply put your right hand over your left hand without rotating either. molecules present in all living organisms come in only one geometric version, not both. it is as if the living world were only one-handed. now, gas-sparking experiments make both types of molecules in the exact same amounts. how life came to have just one geometric form of these molecules, we simply do not know. was surface chemistry involved

MACNULTY W KIRK KABBALAH AND FREEMASONRY

to be a representation of the psyche which is the world of consciousness contiguous with the physical world. the psyche is also the bridge between the physical world and the world of the spirit. because of that, this tree on which we shall place the symbols of masonry is a yeziratic tree. the corinthian column, a style derived from the ideas of energy and growth, relates to the active, expansive, right hand column. the simple, austere doric column relates to the passive, constraining, left hand column. the intermediary, balanced, ionic column, relates to the central column of consciousness. the uppermost three of the four worlds are represented here by three masonic symbols called the three great lights or the "furniture of the lodge."46 these are shown on the central axis of the diagram

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s a crown of rays. the goddess wears a sort of surplice, exactly like the surplice of a priest or bishop; and upon the surplice a tunic, which falls down to the legs; and over all an episcopal cope, with the twelve signs of the zodiac wrought on the borders. the figure hath a lion on each side, and holds in its left hand a tympanum, a sistrum, a distaff, a caduceus, and another instrument. in her right hand she holds with her middle finger a thunderbolt, and upon the same am animals, insects, and, as far as we may guess, flowers, fruit, a bow, a quiver, a torch, and a scythe" the whereabouts of the statue is unknown, the copy reproduced by montfaucon being from drawings by pirro ligorio. p. 22 ring of lust and degeneracy, lay asleep within his soul. in other words, man was offered a way by

ied by the other egyptian and greek gods, and became the supreme deity of both religions. his power continued until the fourth century of click to enlarge the alexandrian serapis. from mosaize historie der hebreeuwse kerke. serapis is often shown standing on the back of the sacred crocodile, carrying in his left hand a rule with which to measure the inundations of the nile, and balancing with his right hand a curious emblem consisting of an animal with the heads. the first head--that of a lion--signified the present; the second head--that of a wolf--the past; and the third head--that of a dog--the future. the body with its three heads was enveloped by the twisted coils of a serpent. figures of serapis are occasionally accompanied by cerberus, the three-headed dog of pluto, and--like jupite

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 refulgent light, which indicated that she was the moon. vipers rising up after the manner of furrows, environed the crown on the right hand and on the left, and cerealian ears of corn were also extended from above. her garment was of many colours, and woven from the finest flax, and was at one time lucid with a white splendour, at another yellow from the flower of crocus, and at another flaming with a rosy redness. but that which most excessively dazzled my sight, was a very black robe, fulgid with a dark splendour, and whi

, and through the whole of its surface: and the full moon, shining in the middle of the stars, breathed forth flaming fires. nevertheless, a crown, wholly consisting of flowers and fruits of every kind, adhered with indivisible connexion to the border of that conspicuous robe, in all its undulating motions. what she carried in her hands also consisted of things of a very different nature. for her right hand, indeed, bore a brazen rattle [sistrum] through the narrow lamina of which bent like a belt, certain rods passing, produced a sharp triple sound, through the vibrating motion of her arm. an oblong vessel, in the shape of a boat, depended from her left hand, on the handle of which, in that part in which it was conspicuous, an asp raised its erect head and largely swelling neck. and shoes

e back of her neck were the characters of the planets and the signs of the zodiac which assisted the planets in their functions. this signified that the heavenly influences directed the destinies of the principles and sperms of all things, because they were the governors of all sublunary bodies, which they transformed into little worlds made in the image of the greater universe. isis holds in her right hand a small sailing ship with the spindle of a spinning wheel for its mast. from the top of the mast projects a water jug, its handle shaped like a serpent swelled with venom. this indicates that isis steers the bark of life, full of troubles and miseries, on the stormy ocean of time. the spindle symbolizes the fact that she spins and cuts the thread of life. these emblems further signify t

eserved as man's most precious medium of expression. pythagoras also warned his disciples against suicide. viii. receive not a swallow into your house. this warns the seeker after truth not to allow drifting thoughts to come into his mind nor shiftless persons to enter into his life. he must ever surround himself with rationally inspired thinkers and with conscientious workers. ix. offer not your right hand easily to anyone. this warns the disciple to keep his own counsel and not offer wisdom and knowledge (his right hand) to such as are incapable of appreciating them. the hand here represents truth, which raises those who have fallen because of ignorance; but as many of the unregenerate do not desire wisdom they will cut off the hand that is extended in kindness to them. time alone can ef

MASTERING WITCHCRAFT

s any chance of being overlooked through a window, make sure the drapes are drawn. then purify the chamber with fire and water as you were taught in an earlier chapter, using your mercurial incense. begin with the square of mercury ritual to tune your deep mind to the correct level. at this point, write out your question on the paper provided with the pen of art. then take the rune sticks in your right hand and cast them so they tumble away from you in parallel formation on the table. say as you do so: in thy name herne lord of the crossroads, i take up the runes; from a word to a word let me be led to a word from a deed to another deed. throw the rods three more times in the same manner, repeating the spell, and note down all the figures formed by the rods on your paper underneath the que

one end of the twine to it with a drop of strong plastic household adhesive which binds metal. when this is dry, sprinkle the pendulum with salt water, and cense it with an incense composed of wormwood herb (also called mugwort, artemesia, or southernwood) and a few grains of mastic. now in order to employ your pendulum, you must either hold the thread firmly between the finger and thumb of your right hand (your left if you are left-handed) and let it hang free, keeping your elbow out, away from your body or, alternatively, tie the free end of the twine onto the middle of a short stick or pencil, and holding one end of the stick lightly in each hand, rest your elbows on a table so that the pendulum dangles free between them. you may now either ask the pendulum questions with a "yes" or "n

d of this chapter "herbs and incenses. all or any of these things may be held by your assistants throughout the operation. on the table itself should stand your show stone, or speculum, within the triangle, and to either side and about twelve inches behind it should stand two of your candlesticks containing exorcised white candles. the person who is to perform the ritual must hold the wand in his right hand; upon his breast (and indeed those of his assistants) should hang the pentacle of protection. when all is safely in position, kindle your mercury incense and candles, and trace around your floor a triangle with your athame. then proceed to cast your circle and exorcise it with fire and water as usual. having done this, you should next perform the square of mercury ritual to attune yours

ymbolism, alongside that of the witch tradition. it is the sign of osiris. its proper import is that of death (sometimes accompanied by resurrection, and most necromantic processes make use of it. it is also used in laying curses on people, as you will find out in chapter 6, which deals with magical warfare and such matters. having traced the symbol above the photograph, carrying the wand in your right hand, the photograph in your left, proceed clockwise, walking backwards, to the rim of the circle in the eastern quarter and, holding the wand upright over the photograph, pronounce the following conjuration to the east: spirit of [name] deceased, thou mayest now approach the gates of the east to answer truly my liege demands. berald, beroald, balbin! gab, gabor, agaba! arise, arise, i charg

le mythological research will help you here. you should strive to contact the goddess before your spells of romantic love, by visualizing her clad in silvery garments, mantled in darkness wherein the stars dimly gleam, and with long streaming hair. she is crowned with a wreath of flowers and corn, while above her brow shines the lunar disk on either side of which rise two rearing serpents. on her right hand perches her symbolic bird, the white dove. all flowers and blossoms, particularly those with a perfume, are sacred to the lady, and before beginning the more complex operations of love it is as well to strew your altar with them. apart from the associative symbolism of flowers, they also give off a subtle magnetism which is peculiarly in accord with works of this nature. no magical circ

tal image of the victim onto the figurine as you do so. in the name of cernunnos, the horned one, creature of earth [or wax, i name thee [n, son [daughter] of[x] and [y. thou art [n, son of [x] and [y. then seal it with the triple cross and the words "so mote it be" having done this, lay the completed puppet in the altar triangle face up with its head pointing to the east. take the athame in your right hand (left if you are left-handed) and raise it high above the image, pointing at the place where its heart would be; now, visualizing cernunnos himself standing behind you guiding your hand, strongly project the mental image of your intended victim onto the puppet, trying to see it as him. when your mind is set unwaveringly on this idea, chant the spell thus, whipping your emotions into a f

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

elong to another quarter of the universe, and pronounce with a loud voice the conjuration contained in this chapter. and if the spirits be disobedient and do not then make their appearance, he must arise and take the exorcised knife of art wherewith he hath constructed the circle, and raise it towards the sky as if he wished to beat or strike the air, and conjure the spirits. let him then lay his right hand and the knife upon the pentacles or medals, constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let him repeat the following conjuration upon his knees: conjuration. o lord, hear my prayer, and let my cry come unto thee. o lord god almighty, who has reigned before the beginning of the ages, and who by thine infinite wisdom, hast created th

potent name of elohim tzabaoth, which expresseth piety, mercy, splendour, and knowledge of god, which moses invoked, and he was found worthy to deliver the people israel from egypt, and from the servitude of pharaoh. i conjure ye by the most potent name of shaddai, which signifieth doing good unto all; which moses invoked, and having struck the sea, it divided into two parts in the midst, on the right hand and on the left. i conjure ye by the most holy name of el chai, which is that of the living god, through the virtue of which alliance with us, and redemption for us have been made; which moses invoked and all the waters returned to their prior state and enveloped the egyptians, so that not one of them escaped to carry the news into the land of mizraim. lastly, i conjure ye all, ye rebel

y one. come ye promptly, and delay not to appear, and answer us with humility. if they appear at this time, show them the pentacles, and receive them with kindness, gentleness, and courtesy; reason and speak with them, question them, and ask from them all things which thou hast proposed to demand. but if, on the contrary, they do not yet make their appearance, holding the consecrated knife in the right hand, and the pentacles being uncovered by the removal of their consecrated covering, strike and beat the air with the knife as if wishing to commence a combat, comfort and exhort thy companions, and then in a loud and stern voice repeat the following conjuration: conjuration here again i conjure ye and most urgently command ye; i force, constrain, and exhort ye to the utmost, by the most mi

d round the circumference of the rim. within the rim write with blood in the four divisions thereof the characters given in figure 4. after this take a basin of brass perfectly clean which thou shalt fill with water from a fountain, and having pronounced these words: dies mies yes-chet bene done fet donnima metemauz, make the sieve spin round with thy left hand, and at the same time turn with thy right hand the water in the basin in a contrary direction, by stirring it with a twig of green laurel. when the water becometh still and the sieve no longer whirls, gaze fixedly into the water, and thou shalt see the form of him who hath committed the theft; and in order that thou mayest the more easily recognize him, thou shalt mark him in some part of his face with the magical sword of art; for

h, and taking the censer, with new fire therein, thou shalt place it in or upon the proper place, and cast thereon some incense. then shalt thou prostrate thyself upon the ground, with thy face towards the earth, before the incense beginneth to fume, keeping the fire of the same beneath the carpet, holding thy wand upright, against which to rest thy chin; thou shalt hold with book one page 51 thy right hand the aforesaid strip of parchment against thy forehead. and thou shalt say the following words: vegale, hamicata, umsa, terata, yeh, dah, ma, baxasoxa, un, horah, himsere; o god the vast one send unto me the inspiration of thy light, make me to discover the secret thing which i ask of thee, whatsoever such or such a thing may be, make me to search it out by the aid of thy holy ministers

and perfect, so that the light may issue from thy most holy seat, o adonai, which may obtain for us favor and love. amen. this being said, thou shalt place it in clean silk, and bury it for a day and a night at the junction of four cross-roads; and whensoever thou wishest to obtain any grace or favor from any, take it, having first properly consecrated it according to the rule and place it in thy right hand, and seek thou what thou wilt it shall not be denied thee. but if thou doest not the experiment carefully and rightly, assuredly thou shalt not succeed in any manner. for obtaining grace and love write down the following words: sator, arepo, tenet, opera, rotas, iah, iah, iah, enam, iah, iah, kether, chokmah, binah, gedulah, geburah, tiphereth, netzach, hod, yesod, malkuth, abraham, isa

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

these thirty-six talismans will be a book which will contain all the secrets of nature. and by their diverse combinations thou shalt make the genii and angels speak. here endeth the fragment of the key of solomon. book two page 127 the qabalistical invocation of solomon. given by eliphaz levi in "rituel de la haute magie" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel!

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronounce it shall be obsessed by demons. editor s note. it is formed from mystical characters of saturn. around it is written in hebrew "set thou a wicked one to be ruler over him, and let satan stand at his right hand" figure 17. the seventh and last pentacle of saturn. this pentacle is fit for exciting earthquakes, seeing that the power of each order of angels herein invoked is sufficient to make the whole universe tremble. figures 15 and 16. figure 17. the holy pentacles page 63 editor s note. within the pentacle are the names of the nine orders of angels, those of six of them in ordinary hebrew ch

ii 13 "who is so great a god as our elohim" figure 28. the fourth pentacle of mars. it is of great virtue and power in war, wherefore without doubt it will give thee victory. figures 25 and 26. the key of solomon page 68 editor s note. in the center is the great name agla; right and left, the letters of the name ihvh; above and below, el. round it is the versicle from psalm cx. 5 "the lord at thy right hand shall wound even kings in the day of his wrath" figure 29. the fifth pentacle of mars. write thou this pentacle upon virgin parchment, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence. editor s note. around the figure of the scorpion is the word hvl. the versicle is from psalm xci. 13 "thou shalt go upon the lio

ures 46 and 47. figure 48. the holy pentacles page 77 the moon. figure 49. the first pentacle of the moon. this and the following serve to call forth and invoke the spirits of the moon; and it further serveth to open doors, in whatever way they may be fastened. editor s note. the pentacle is a species of hieroglyphic representation of a door or gate. in the center is written the name ihvh. on the right hand are the names ihv, ihvh, al, and ihh. on the left hand are the names of the angels: schioel, vaol, yashiel, and vehiel. the versicle above the names on either side, is from psalm cvii. 16 "he hath broken the gates of brass, and smitten the bars of iron in sunder" figure 50. the second pentacle of the moon. this serveth against all perils and dangers by water, and if it should chance tha

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ding 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. his seal is this, etc (29) astaroth- the twenty-ninth spirit is astaroth. he is a mighty, strong duke, and appeareth in the form of an hurtful angel riding on an infernal beast like a dragon, and carrying in his right hand a viper. thou must in no wise let him approach too near unto thee, lest he do thee damage by his noisome breath. wherefore the magician must hold the magical ring near his face, and that will defend him. he giveth true answers of things past, present, and to come, and can discover all secrets. he will declare wittingly how the spirits fell, if desired, and the reason of his own fall. he

nowing25 in astrology and all the liberal sciences. he giveth good familiars, and can bewray treasure that is kept by spirits. he governeth 36 legions of spirits, and his seal is this, etc (59) oriax, or orias- the fifty-ninth spirit is oriax, or orias. he is a great marquis, and appeareth in the form of a lion,26 riding upon a horse mighty and strong, with a serpent s tail; and he holdeth in his right hand two great serpents hissing. his office is to teach the virtues of the stars, and to know the mansions of the planets, and how to understand their virtues. he also transformeth men, and he giveth dignities, prelacies, and confirmation thereof; also favour with friends and with foes. he doth govern 30 legions of spirits; and his seal is this, etc (60) vapula, or naphula- the sixtieth spir

ure hid, and of many other things. he is of an indifferent good nature, and is willing to do anything which the exorcist desireth. he governeth 26 legions of spirits. and this his seal is to be worn, etc (71) dantalion- the seventy-first spirit is dantalion. he is a duke great and mighty, appearing in the form of a man with many countenances, all men s and women s faces; and he hath a book in his right hand. his office is to teach all arts and sciences unto any; and to declare the secret counsel of any one; for he knoweth the thoughts of all men and women, and can change them at his will. he can cause love, and show the similitude of any person, and show the same by a vision, let them be in what part of the world they will. he governeth 36 legions of spirits; and this is his seal, which we

MEANING OF MASONRY

ultimate truths and realities of our own nature. we are here, masonry teaches, as it were in captivity, by the waters of babylon and in a strange land; and our doctrine truly tells us that the richest harmonies of this life are as nothing in comparison with the songs of zion; and that, even when we are installed into the highest eminences this world or the craft may offer, it were better that our right hand should forget its cunning and that we should fling the illusory treasures of this transitory world behind our backs, than in all ou r doings fail to remember the jerusalem that lies beyond. our teaching is purposely veiled in allegory and symbol and its deeper import does not appear upon the surface of the ritual itself. this is partly in correspondence with human life itself and the wo

s are essential to achieving spiritual perfection. in the terms of ancient philosophy all created things are composed of fire and water; fire being their spiritual and water their material element, and so the pillars represented also these universal properties. in one of the apocryphal scriptures (2 esdras, 7; 7-8, the path to true wisdom and life is spoken of as an entrance between a fire on the right hand and a deep water on the left, and so narrow and painful that only one man may go through it at once. this is in allusion to the narrow and painful p th of real initiation of which our entrance into the lodge between the pillars is a symbol. now all great symbols are shadowed forth in the person of man himself. the human organism is the true lodge that must be opened and wherein the grea

MICHAEL FORD WITCHMOON

ve-geburah (and the power) 58 58 touching the left shoulder, say ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalonlilith! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit-your blood, sigil, grave soil and snake skin. this nganga will contain active fetish s

MICHAEL W FORD THE VAMPIRE GATE

ate this light within each adept, to compliment an independent and opposer type of individual. by all accounts the botd is indeed a black school lessons are given in darkness, there is no visible master yet under this scope of study does the shadow cast down upon the ground in which the adept treads. knowledge of the enemy is essential. the luciferian must study the ways of the enemy monotheistic right hand path religions christianity, et al. such belief indoctrinates the weak and ignorant, thus should be kept out of the mind entirely, save it poison you to spiritual death. if anything, the luciferian should seek to devour the very essence of the tribal christian god, 47 to drink deep of its knowledge of war, chaos, natural disaster, disease. if you compare the realities of our world with

MICHAEL WYNN THE SOUL TRAVELERS

hoose white. in magic, the color white is associated with purity, god, spirit, the guardian angel, and goodness; the color red is associated with life-force, blood, and violence, and the color black is related to evil, chaos, the guardian demon, and the unknown. satanists follow what is called the left hand path, whereas white magicians, christians, muslims, jews, hindus, and buddhists follow the right hand path. the left hand path is a belief structure that does not regard any moral issues; it is the negation of morality. in the eyes of the left hand pather, what they do is not evil, because there is no evil. this does not mean, however, that those of the lhp do not believe in the existence of god; by percentage you will find more believers of god among satanists than you will find in the

from latin, where the word meant left-handed or unlucky. in the middle ages, people who wrote with their left hand were thought to be evil, and possessed by the devil. in islam, the tutelary demon assigned at birth always--michael wynn's "the soul travelers" 67 resides invisibly on the individual s left side. what s more, muslims prefer to do clean jobs such as eating and greeting others with the right hand, while relegating the left hand to dirty jobs like cleaning one s house and body. teachings of the right hand path always include a firm belief in right and wrong, and the existence thereof. as stated before, the mark of the beast are those who have sold their soul to satan in exchange for vampiric transformation; this is also called making the black pact or oath. those endowed with the

MICHAEL W FORD NOX UMBRA

pyrism within the current of modern witchcraft is a development from the sabbat- the infernal awakening of the sorcerer as a shadow-manifestation of ahriman, the persian- zoroastrian sorcerous being who was evil, or adversarial chaos embodied. black magic has long been viewed as a self-centered and selfish area of study, which often causes obsession and destruction. this, if looked through a rhp (right hand path) or path of disillusion (i.e. christianity) this is accurate according to the belief structure. keep in mind that religious pathways such as christianity hold no adversarial view piont rather than the extremes of the exact opposite side- which is not a natural point of study in itself. can the buddhist understand christian thinking inherently and objectively? yes, this path allows

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to discover in the darkness the black flame within, the very gift of iblis[3. it is the idea of this word, spoken in silence by the sorcerer or witch, to encircle the self in the holy fire of samael and lilith, those who rebelled from the natural order (right hand path= death of being) to bring man and woman intelligence, being known as the black flame. the magician speaks the word of making to become as a god himself; cain is born from the union of the dragon and harlot. the illustrations of azothoz provide a powerful interplay between the invocations and the placement of the actual drawings in the tome. there are 13 illustrations of the grimoir

MORALS AND DOGMA

at vision or apocalypse of the sublime exile of patmos, a protest in the name of the ideal, overwhelming the real world, a tremendous satire uttered in the name of religion and liberty, and with its fiery reverberations smiting the throne of the c sars, a sharp two-edged sword comes out of the mouth of the semblance of the son of man, encircled by the seven golden candlesticks, and holding in his right hand seven stars "the lord" says isaiah "hath made my mouth like a sharp sword "i have slain them" says hosea "by the words of my mouth "the word of god" says the writer of the apostolic letter to the hebrews "is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit "the sword of the spirit, which is the word of god" says paul, wri

se or blame, is completed in the number _three. the refrain"_who has ears to hear" etc, has _ten_ words, divided by _three_ and _seven, and the _seven_ by _three_ and _four; and the _seven_ epistles are also so divided. in the seals, trumpets, and vials, also, of this symbolic vision, the _seven_ are divided by _four_ and _three. he who sends his message to ephesus "holds the _seven_ stars in his right hand, and walks amid the _seven_ golden lamps" in _six_ days, or periods, god created the universe, and paused on the _seventh_ day. of clean beasts, noah was directed to take by _sevens_ into the ark; and of fowls by _sevens; because in _seven_ days the rain was to commence. on the _seven_teenth day of the month, the rain began; on the _seven_teenth day of the _seventh_ month, that ark rest

n god himself, in his works, but only his mode of manifesting himself, is a profound truth. we know of the invisible only what the visible reveals _wisdom_ was called nous and logos [and, intellect or the word _intelligence, source of the oil of anointing, responds to the holy ghost of the christian faith _beauty_ is represented by green and yellow _victory_ is yahovah-tsabaoth, the column on the right hand, the column _jachin: glory_ is the column _boaz, on the left hand. and thus our symbols appear again in the kabalah. and again the light, the object of our labors, appears as the creative power of deity. the circle, also, was the special symbol of the first sephirah, kether, or the crown. we do not further follow the kabalah in its four worlds of spirits _aziluth, briah, yezirah, and _a

one exceedingly" afterward came the priests, in robes of white linen. the first bore a lamp in the form of a boat, emitting flame from an orifice in the middle: the second, a small altar: the third, a golden palm-tree: and the fourth displayed the figure of a left hand, the palm open and expanded "representing thereby a symbol of equity and fair-dealing, of which the left hand, as slower than the right hand, and more void of skill and craft, is therefore an appropriate emblem" after lucius had, by the grace of isis, recovered his human form, the priest said to him "calamity hath no hold on those whom our goddess hath chosen for her service, and whom her majesty hath vindicated" and the people declared that he was fortunate to be "thus after a manner born again, and at once betrothed to the

octrines were taught in the mysteries, in regard to the deity "o holy and perpetual preserver of the human race! ever ready to cherish mortals by thy munificence, and to afford thy sweet maternal affection to the wretched under misfortune; whose bounty is never at rest, neither by day nor by night, nor throughout the very minutest particle of duration; thou who stretchest forth thy health-bearing right hand over the land and over the sea for the protection of mankind, to disperse the storms of life, to unravel the inextricable entanglement of the web of fate, to mitigate the tempests of fortune, and restrain the malignant influences of the stars-_the gods in heaven adore thee, the gods in the shades below do thee homage, the stars obey thee, the divinities rejoice in thee, the elements and

egg of the world, which produced heaven and earth, by dividing itself into two hemispheres: and that the god phanes, which issued from that egg, was in the shape of a serpent. the egyptian goddess _ken, represented standing naked on a lion, held two serpents in her hand. she is the same as the _astarte_ or _ashtaroth_ of the assyrians _hera, worshipped in the great temple at babylon, held in her right hand a serpent by the head; and near _khea, also worshipped there, were two large silver serpents. in a sculpture from kouyunjik, two serpents attached to poles are near a fire-altar, at which two eunuchs are standing. upon it is the sacred fire, and a bearded figure leads a wild goat to the sacrifice. the serpent of the temple of epidaurus was sacred to_ sculapius, the god of medicine, and

MOTTA MARCELO THE COMMENTARIES OF AL

-savarin (was it not) served to the king's table a pair of old kid gloves, and pleased the princely palate, he certainly proved himself a master-cook. the feat is not one to be repeated constantly, but one should achieve it at least once that it may bear witness to oneself that the skill is there. one might even find it advisable to practice it occasionally, to retain one's confidence that one's 'right hand hath not lost its cunning. see lxv, i, 45-46; ii, 7- 15. we therefore train our adepts to make the gold philosophical from the dung of witches, and the elixir of life from hippomanes; but we do not advocate ostentatious addiction to these operations. it is good to know that one is man enough to spend a month or so at a height of twenty thousand feet or more above the sea-level; but it w

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

a wreath of oak-leaves. page 28 page 29 the most celebrated statue of the olympian zeus was that by the famous athenian sculptor phidias, which was forty feet high, and stood in the temple of zeus at olympia. it was formed of ivory and gold, and was [29]such a masterpiece of art, that it was reckoned among the seven wonders of the world. it represented the god, seated on a throne, holding in his right hand a life-sized image of nike (the goddess of victory, and in his left a royal sceptre, surmounted by an eagle. it is said that the great sculptor had concentrated all the marvellous powers of his genius on this sublime conception, and earnestly entreated zeus to give him a decided proof that his labours were approved. an answer to his prayer came through the open roof of the temple in the

ortal, or under various disguises, whereas jupiter always remains essentially the supreme god of heaven, and never appears upon earth. the most celebrated temple of jupiter was that on the capitoline hill in the city of rome, where he was worshipped under the names of jupiter-optimus-maximus, capitolinus, and tarpeius. page 38 the romans represented him seated on a throne of ivory, holding in his right hand a sheaf of thunderbolts, and in his left a sceptre, whilst an eagle stands beside his throne. hera (juno. hera, the eldest daughter of cronus and rhea, was born at samos, or, according to some accounts, at argos, and was reared by the sea-divinities oceanus and tethys, who were models of conjugal fidelity.[16] she was the [39]principal wife of zeus, and, as queen of heaven, participated

she was also mistress of ritual and ceremony. on account of her great wisdom zeus himself frequently sought her counsel and acted upon her advice. themis was a prophetic divinity, and had an oracle near the river cephissus in boeotia. she is usually represented as being in the full maturity of womanhood, of fair aspect, and wearing a flowing garment, which drapes her noble, majestic form; in her right hand she holds the sword of justice, and in her left the scales, which indicate the impartiality with which every cause is carefully weighed by her, her eyes being bandaged so that the personality of the individual should carry no weight with respect to the verdict. this divinity is sometimes identified with tyche, sometimes with ananke. themis, like so many other greek divinities, takes the

o have given rise to the name areopagus (or hill of ares, which afterwards became so famous as a court of justice. in the gigantomachia, ares was defeated by the aloida, the two giant-sons of poseidon, who put him in chains, and kept him in prison for thirteen months. ares is represented as a man of youthful appearance; his tall muscular form combines great strength with wonderful agility. in his right hand he bears a sword or a mighty lance, while on the left arm he carries his round shield (see next page. his demoniacal surroundings are terror and fear;[44] enyo, the goddess of the war-cry; keidomos, the demon of the noise of battles; and eris (contention, his twin-sister and companion, who always [114]precedes his chariot when he rushes to the fight, the latter being evidently a simile

his hand. the wonderful excavations in olympia, to which allusion has already been made, have brought to light an exquisite marble group of hermes and the infant bacchus, by praxiteles. in this great work of art, hermes is represented as a young and handsome man, who is looking down kindly and affectionately at the child resting on his arm, but unfortunately nothing remains of the infant save the right hand, which is laid lovingly on the shoulder of his protector. the sacrifices to hermes consisted of incense, honey, cakes, pigs, and especially lambs and young goats. as god of eloquence, the tongues of animals were sacrificed to him. mercury. mercury was the roman god of commerce and gain. we find mention of a temple having been erected to him [124]near the circus maximus as early as b.c

one, but is usually accompanied by bacchantes, satyrs, and mountain-nymphs. the finest modern representation of ariadne is that by danneker, at frankfort-on-the-maine. in this statue she [130]appears riding on a panther; the beautiful upturned face inclines slightly over the left shoulder; the features are regular and finely cut, and a wreath of ivy-leaves encircles the well-shaped head. with her right hand she gracefully clasps the folds of drapery which fall away negligently from her rounded form, whilst the other rests lightly and caressingly on the head of the animal. page 145 dionysus was regarded as the patron of the drama, and at the state festival of the dionysia, which was celebrated with great pomp in the city of athens, dramatic entertainments took place in his honour, for which

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ith your back straight, but not stiff. tuck your buttocks into the back of the chair so that your spine is upright, with your chin held level without straining to hold the position. place your feet flat on the floor, almost touching. lay your hands in one of two ways, whichever feels easier, either palms upward on your thighs or palms downward on your lap. you are now ready to begin. hold up your right hand so that the light shining gently over your shoulder illuminates it, and bring your fingers together so that your thumb and forefinger are touching, in the shape of an o. now separate your fingers a little moving the tips a fraction of an inch apart. look past your fingers at a spot in front of you. between your fingers, a hazy light should be visible. this is your magic power circulatin

to arcane magical texts and documents. all the confusing parts of the old texts have been discarded. the remaining wisdom has been sorted out, de-fantasized and re-integrated into a proven system that works. this spell can yield regular financial gains if performed correctly< enter your witching circle, and face east. awaken your magic power. light a gold candle and hold a one-dollar bill in your right hand. offer a short prayer to the spirit astaroth. astaroth is one of 72 spirits listed in the lemegeton a four-part handbook of magic also called the lesser key of solomon, written before 1500. the four parts are goetia, derived from a greek word meaning witchcraft, theurgia goetia, the pauline art, and the amadel. i shall be referring to the lemegeton again in chapter 6 where you will lear

hat this doesn t happen to you, here is a powerful cabalistic ritual that will send any unfriendly spirits back where they came from in short order, never to return. the cabalistic cross stand at the center of your witching circle, with your feet together. face east. close your eyes. pretend that a ball of white light is hovering just above your scalp. with your left hand at your side, raise your right hand above your head, to touch this sphere with your first and second fingers. keep those two fingers together, and curl your thumb and your third and fourth fingers into the palm of your hand. bring your right hand down to touch your forehead, at the same time visualizing a shaft of light being drawn down into your body. speak the first magic word of power: ateh. the word of power is pronou

shaft of light extending through your body to your feet. speak the second magic word of power: malkuth. the word of power is pronounced mall-coot. lift your right arm, bending it at the elbow, and point your two fingers at your right shoulder, at which you visualize another sphere of power. speak the third magic word of power: ve geburah. the word of power is pronounced vay-gay-voo-ray. move your right hand across your body to touch your left shoulder, visualizing a second shaft of light passing through your body. speak the fourth magic word of power: ve gedulah. the word of power is pronounced vay-gay-doo-lah. clasp both hands in front of your chest. speak the fifth magic word of power le olahim. amen. the words of power are pronounced lay-oh-lahm-amen. this completes the ritual and you c

hands in front of your chest. speak the fifth magic word of power le olahim. amen. the words of power are pronounced lay-oh-lahm-amen. this completes the ritual and you can rest easy that nothing evil can come anywhere near you, and that all is good and positive around you. the flaming pentagram< perform the whole of the cabalistic cross ritual. with your left hand at your side, stretch out your right hand with the first and second fingers extended, to draw the sign of the elder gods (a pentagram) in the air before you. keep those two fingers together, and curl your thumb and your third and fourth fingers into the palm of your hand. draw the pentagram large, starting with your hand in the region of your left hip and sweeping smoothly upwards to the natural top limit. visualize the lines o

raphael in front of you. see him in yellow robes and imagine air currents flowing from him towards you. say before me, raphael. visualize the archangel gabriel behind you in the west. his robes are blue and he stands against a background of the sea. say behind me, gabriel. visualize the archangel michael in the south. his robes are red and he stands against a fiery, volcanic landscape. say on my right hand, michael. visualize the archangel uriel in the north. he wears dark robes olive, russet, citrine and black and stands against a background of fertile earth. say on my left hand, uriel. holding all the visualizations strongly. say, about me flame the pentagrams. behind me shines the sixrayed star. repeat the cabalistic cross. this completes the ritual, which is still secretly practiced t

NECRONOMICON ALAZIF

nes 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 keep in some secret place (known only to thyself) until thou shalt have need of it. to fash

nagl fhtan. a supplication to great cthulhu for those who would have power over his minions. in the day and hour of the moon with sun in scorpio prepare thou a waxen tablet and enscribe thereon the seals of cthulhu and dagon; suffumigate with the incense of zkauba and set aside. on hallowmas eve thou must travel to some lonely place where high ground overlooks the ocean. take up the tablet in thy right hand and make of the sign of kish with thy left. recite the incantation thrice and when the final word of the third utterance dieth in the air cast thou the tablet into the waves saying 'in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth' al azif page 14 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and

PHILIP NEIL MYTHS LEGENDS EXPLAINED

rel, ratatosk, runs up and down the tree, carrying insults from the dragon at the roots to the eagle at the top. special fruit the cooked fruit of yggdrasil ensured safe childbirth. the tree drips dew so sweet that bees make honey from it. strange new fetters fenrir was suspicious of the strange new fetter, and agreed to be bound only if one of the gods put their hand in his mouth. tyr thrust his right hand into the beast s mouth and when fenrir realized he had been tricked, he bit off tyr s hand. trembling leaves when ragnarok approaches, the world tree will begin to shake and tremble. four deer four horned deer dain, dvalin, duneyr, and durathror lived on yggdrasil s trunk, nibbling the fresh green shoots. sheltering tree yggdrasil shelters the nine worlds. at the end of the world, durin

ated from the blood spilled when izanagi killed the fire god (see p. 121. they control rain and snow. sacred tree sengen-sama holds a branch of the sacred sakaki tree in one hand, and a magical jewel in the other. the sakaki tree (cleyera japonica) is one of the wonderful objects used to lure the sun goddess amaterasu out of her cave (see pp. 122 23. jewel sengen-sama holds a magical jewel in her right hand. mount fuji and her neighbor, the male mount haku, once argued over which of them was the highest. to settle the matter, the buddha of infinite light ran a pipe from the top of mount haku to the top of mount fuji. when the water spilled over fuji s peak, the goddess was so cross that she beat haku over the head and cracked his skull in eight places (now the eight peaks of mount haku. as

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

chesed and gevurah, which are in the right and left lines, there is no reduction in the middle line of tiferet whatsoever. it remains true, all the way from keter to yesod. as mentioned before, chesed branches out from chochmah and netzach branches out from chesed. for example, in a human being, there is a great reduction from the intellectual power of chochmah in the brain, until it reaches the right hand which represents the emotion of chesed. there is an even greater reduction from the right hand (chesed) to the right thigh (netzach. likewise, in the left line, there is a great reduction from binah to gevurah to hod. now, as is known, binah (understanding) only goes down to hod (acknowledgement. an example of this is that it is possible for one to analyze the smoking of tobacco and com

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

g us out of bondage. thus, the cold half of the year (which we have to gwarm up h on our own) is characterized more by human effort ascending heavenward, while the warm half of the year is characterized more by g-d gtaking over h and our simply being open and receptive to his leadership. this dynamic in our relationship with g-d is alluded to in the verse, ghis left hand is under my head, and his right hand will embrace me. h the left hand signifies gevurah, the divine attribute of judgement and justice, while the right hand signifies chesed, the divine attribute of loving-kindness. tishrei and the half of the year it ushers in is thus clearly an expression of g-d fs left hand (cf. g-d as judge on rosh hashanah, etc, while nisan and its halfyear are an expression of g-d fs right hand. this

efore of malchut. significantly, only the first two letters of chusham.chet-shin.are related to the word for gsecret. h the final, closed mem, as mentioned previously, denotes the blockage of the flow from z feir anpin to nukva. thus, chusham signifies how the flow of chesed, transmitted in secret, is blocked [chesed is issued] for the sake of the bride, to embrace her, as it is written, gand his right hand embraces me. h4 therefore, the word gland h is mentioned in his [account. chesed is associated with the right hand, as we know. as mentioned previously, gland h (eretz) is an appelate for malchut, the feminine. the fact that chusham fs goal is to divert the divine flow away from malchut is why the word gland h is mentioned only in his regard. it thus follows that this king, in the realm

de and from his father his the other half of his holiness; he was thus entirely holy. thus, menasheh was genetically half holy and half evil, while ephraim was genetically wholly holy. therefore, when joseph brought menasheh and ephraim to jacob to be blessed, ghe took cephraim on his right, to israel fs [i.e, jacob fs] left, and menasheh on his left, to israel fs right c. but israel extended his right hand and put 10 ibid. 32:26. 11 1:148b. 12 genesis 41:51. 13 ibid. 34:2. 14 pirkei d frabbi eliezer 38; midrash agadah, bereishit 41, 45. 15 genesis 41:45. the arizal on parashat matot (2) 663 it on ephraim fs head, although he was the younger, and his left hand on menasheh fs head. h16 since menasheh was the firstborn, joseph presented him to jacob so that he would be at jacob fs right, and

vav vav vav dalet dalet lamed lamed yud dalet tav yud dalet tav hei hei hei yud hei alef yud alef vav lamed hei yud dalet hei alef pei intend to remove and banish the gother side h from the table by means of these two sets of 41, so that it not take any more than its rightful portion. meditate on this idea in the context of the form of your own hand, as follows: consider the four fingers of your right hand together and the thumb by itself. there are ten letters associated with each finger, and one associated with the thumb. this gives a total of 41, for the forty-one letters of the name ekyeh spelled out with the the arizal on parashat ekev 701 letter yud. follow the same pattern with the five fingers of your left hand for the forty-one letters of the name ekyeh spelled out with the lette

e spelling out of the spelling out using the letter yud. associate as well the four letters of the name ekyeh and the ten letters of the [first] spelling out.a total of fourteen letters.with the fourteen joints of the five fingers of your hand. each of the four fingers has three joints and the thumb has two (4 x 3+ 2= 14. according to the prayerbook with the commentary of rabbi shabsi of rashkov: right hand left hand thumb alef-hei-yud-hei alef-hei-yud-hei first finger alef-lamed-pei and the second iteration of each letter alef-lamed-pei and the second iteration of each letter second finger hei-yud and the second iteration of each letter hei-alef and the second iteration of each letter third finger yud-vav-dalet and the second iteration of each letter yud-vav-dalet and the second iteration

ludes to the five names elokim of the right side, together with g-d fs proper name havayah] as we have said. g cto war against your enemies h [in this way, then it is a sure thing that gg-d your g-d, h i.e [g-d as manifest in] these two names havayah and elokim gwill deliver him into your hand. h gyour hand h alludes to the five names elokim of the right side, reflected in the five fingers of the right hand. then, gyou will capture its captives. h thus, success in the war against evil is predicated on holy conduct, as opposed to fighting evil with evil conduct* we must now inquire as to the statements of our sages that [the soldier] is permitted to engage in sexual intercourse with the beautiful woman once during the war, and that the torah in this passage acquiesces to the evil inclinatio

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

oly" symbols-pow- 2,-1.1ated with dogma or esomr r= a r i z intgh ese letters is to ri- 2. 2 all become acquainted are then "built" within the "sphere with clay. the astral light as termed constant) is malleable by focused symbols thus created within the aura and guidance and prevent emotional of us have felt depleted by being around by a negative environment. using the description of this ritual right hand at full extension straight opposite the left hip tracing a large inverted and outwards from the left shoulder, reconnectingat the starting point. circle connecting each pentagram. the gold, not unlike a gas flame. the four which bring a refreshing air from the fire from the south, and earth as a ritual is performed without expecting in for a full year while carefully life. ideally, the

se words "and being turned i saw seven golden <64> 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 fire; his feet like unto fine brass as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars and out of his mouth went the sword of flame, and his countenance was as the sun in his strength" it is to effect this redemption of the personality, to regenerate the power of the dragon, and attempt to bring the individual to some realisation of his potential godhead, that is the object of the adeptus minor ceremony. it is for this reason that i hold that the golden dawn m

g 4. 4. exhale, counting 4 till the lungs are empty. this should be practised, counting slowly or quickly till you obtain a rhythm that suits you-one that is comforting and stilling. having attained this, count the breath thus for two or three minutes, till you feel quiet, and then proceed with the meditation <106> the qabalistic cross and lesser ritual of the pentagram take a steel dagger in the right hand. face east. invoking touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invoking pentagram as

similarly the deity name-adonai. go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. 54 the golden dawn: volume i book one <107> return to the east and complete your circle by bringing the dagger point to the centre of the first pentagram. stand with arms outstretched in the form of a cross and say- beformee raphael behindm e gabriel at my right hand michael at my l e f h and auriel before me flames the pentagrambehind me shines the six-rayed star again make the qabalistic cross as directed above, saying ateh, etc. for banishing use the same ritual, but reversing the direction of the lines of the pentagram <108> the uses of the pentagram ritual 1. as a form of prayer the invoking ritual should be used in the morning, the banishing i

he place of mystery. i have communed with set. sleep came upon me, i was wrapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory" the illustrations in this chapter represent the hall of truth as seen through the open leaves of its door. the hall is presided over by a god who holds his right hand over the cage of a hawk, and his left over the food of eternity. on each side of the god is a cornice crowned by a row of alternate feathers and uraei symbolising justice and fiery power. the door leaf which completes the right hand of a stall is called 'tossessor of truth controlling the feet" while that on the left is 'tossessor of strength, binding the male and female animals" the 42

once vedb y the spirit. p fifth knowledge lecture 81. let him meditate upon the triplicity of fire-its attributes and correspondences <161> the diagrams as confusion is found to exist with regard to the right and left pillars of the sephiroth on the tree of life in relation to the right and left sides of a man, and as to the phases of the moon-you must note: that in every diagram and picture, the right hand side of the observer is next to the pillar of mercy-chokrnah, chesed, and netzach; while the pillar of severity is on the observer's left hand. yet when you apply the tree of life to yourself, your right side, arm, and leg represent the side of strength and severity, binah, geburah and hod, and your left side refers to the, pillar of mercy. so that when you look at a diagram, you are lo

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

o the front of the 1stancient, who places a little clean earth on his lips.1st ancient: and the voice of the first ancient was heard, saying "hearken ye aspirant. death is the gate oflife, fear not to enter therein, for in the dust are sown the seeds of immortality."i disclose the pass-word, immortalityrituals of the societas rosicrucianis in angliazelator6 the aspirant is instructed to place his right hand upon his heart, and is then conducted to the south,then back by the north in front of the 2nd ancient; who plies a fan twice or thrice, that the aspirantmay feel the motion of the air.2nd ancient:and the voice of the 2nd ancient was heard, saying "behold, the very air we breathe is full ofmystery; but the love of god surpasseth all things, visible or invisible, while hope is the inherit

nspired my brother. i approve and commend your zeal, but your progress to thegoal of truth must be slow and gradual as the mysteries of nature are not to be unfolded to all whoseek her shrine, but only to the strong in faith, and the humble, though zealous in spirit.i will now invest you with the modes of recognition in this degree of zelator.sign: the ancient sign of a rosicrucian is given thus: right hand on heart, left hand above itcrossing at the wrists. this sign of a cross is equivalent to the word lvx (lux) as it exhibits at thesame time the 3 letters of which lvx is composed.token and password: right arm across breast, the opponent crosses it with his left arm. lvx (meaning"light) is not uttered, but expressed by the fingers.sacred word: i\ n\ r\ i\ represents the everlasting sun;

same time placing the triangular mystic paper with the name of the aspirant and the sacredinitials in the flames of the central candle in the east, and then conducts the aspirant out.rituals of the societas rosicrucianis in angliasecond section15 theoricusreception -first sectionthe zelator in the preparation room is robed in scarlet: over his head and face is thrown a lightblue veil, and in his right hand is placed an ebony crux, signifying lux. the conductor of novicesis robed and cowled in black. they proceed to the porch and give a battery of 4 at the entrance tothe sacred hall.g. of the c.:frater suffragan, there is an alarm at the entrance of our sacred hall.suffragan: guardian of the caverns, ascertain who seeks admission to the sacred precincts of a rosicrucian.guardian opens the

mmit you, with theinjunction to bear this rose and cross, the latter as a symbol of your faith, the former as the emblemof your desire for the dawn of immortal knowledge. but i must first invest you with mystic modes ofrecognition, and this lead on 'sub-rosa, which is my pass.sign: palm of hand open, palm against the other as he makes sign. make a waving motion as youraise it (flame).token: place right hand upon palm against the other as he makes sign.password: chymia (chemistry or alchemy).secret word: ignis (fire).battery (cross and rosa).the initials of the passwords of the ancients with my own form 'i.g.n.i.s.'you will now repair under the guidance of your conductor to where you may be properly qualifiedto enter upon the discharge of your new duties, for now you are to prepare for the

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

rishable dogma, strong as supreme reason; simple, like all that is great; intelligible, like all that is universally and absolutely true; and this dogma is the parent of all others. there is also a science which confers on man powers apparently superhuman. they are enumerated thus in a hebrew manuscript of the sixteenth century: hereinafter follow the powers and privileges of him who holds in his right hand the clavicles of solomon, and in his left the branch of the blossoming almond' aleph. he beholds god face to face, without dying. and converses familiarly with the seven genii who command the entire celestial army. h beth. he is above all griefs and all fears. g ghimel. he reigns with all heaven and is served by all hell. o daleth. he rules his own health and life and can influence equa

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

ical mysteries, the double sympathy of the human extremities with, each other and with the circulation of the astral light in the human body. thus, when a man is represented in the star of the pentagram, as may be seen in the occult philosophy of agrippa, it should be observed that the head corresponds in masculine sympathy with the right foot and in feminine sympathy with the left foot; that the right hand corresponds in the same way with the left hand and left foot, and reciprocally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members by their proper chains of analogy and natural sympathy. similar knowledge is required for the use of the pentagram in the conjuration of spirits, and in the evocation of form

eaven, the operator placed himself at the top, and set the altar of fumigations at the bottom; but if the spirit came from the abyss this method was reversed. moreover, the sacred symbol of two interlaced triangles, forming the six-pointed star, known in magic as the pantacle or seal of solomon, must be worn upon the forehead and the breast, and graven 24 the ritual of transcendental magic in the right hand. independently of these signs, the ancients, in their evocations, made use of those mystical combinations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle of pagan theosophists was the celebrated abracadabra, to which they attributed extraordinary virtues and represented as follows: abracadabra abracadabr abracadab abracada abraca

led absinthe or wormwood, and all the waters of the sea become bitter. a striking image of the materialization of dogma, which produces fanaticism and the acridities of controversy. then unto christianity itself may be applied those words of isaiah: ghow has thou fallen from heaven, bright star, which wast so splendid in thy prime! h but the pentagram, profaned by men, burns ever unclouded in the right hand of the word of truth, and the inspired voice guarantees to him that overcometh the possession of the morning star. a solemn promise of restitution held out to the star of lucifer. as will be seen, all mysteries of magic, all symbols of the gnosis, all figures of occultism, all kabalistic keys of prophecy are summed up in the sign of the pentagram, which paracelsus proclaims to be the gr

us proclaims to be the greatest and most potent of all signs. need anyone be surprised therefore that every magus believes in the real influence exercised by this sign over spirits of all hierarchies? those who set at naught the sign of the cross tremble before the star of the microcosm. on the contrary, when conscious of failing will, the magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the cup, the wand and the sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which th

theological symbolism, the sun represents the word of truth; the moon, religion 44 the ritual of transcendental magic itself; mercury, the interpretation and science of mysteries; mars, justice; venus, mercy and love; jupiter, the risen and glorious saviour; saturn, god the father, or the jehovah of moses. in the human body, the sun is analogous to the heart, the moon to the brain, jupiter to the right hand, saturn to the left, mars to the left foot, venus to the right, mercury to the generative organs, whence an androgyne figure is sometimes attributed to this planet. in the human face, the sun governs the forehead, jupiter the right and saturn the left eye; the moon rules between both at the root of the nose, the two alae of which are governed by mars and venus; finally, the influence of

hee, hence, chavaioth! in the name of gabriel, may adonai command thee, and drive thee hence, belial! in the name of raphael, begone before elchim, sachabiel! by samael zebaoth, and in the name of eloim gibor, get thee, hence, adrameleck! by zachariel and sachiel-meleck, be obedient unto elvah, samgabiel! by the divine and human name of shaddai, and by the sign of the pentagram which i hold in my right hand; in the name of the angel anael, by the power of adam and of heva, who are jotchavah, begone, lilith! let us rest in peace, nahemah! by the holy eloim and by the names of the genii cassiel, sehaltiel, aphiel and zarahiel, at the command of orifiel, depart from us, moloch! we deny thee our children to devour. the most important magical instruments are the wand, the sword, the lamp, the c

RUBY TABLET OF SET

footnotes 1. winkler, franz, in dr. michael aquino's black magic in the crystal tablet of set 2. according to desmond morris. 3. a.j. wihuri's summary of ken wilber's book no boundary: eastern and western approaches to personal growth 4. aquino, op. cit. 5. ibid. 6. lavey, anton, the satanic bible of the handedness metaphor as a student of the black arts, i knew of the terms "left hand path" and "right hand path" long before encountering the temple of set. these terms provoked my curiosity. after looking into them as they are used by traditional occultists, i turned to psychology for deeper understanding. the use of handedness terminology to designate entire segments of political and occult thought is profoundly related to the lateral specialization of brain function. i've heard explanatio

al occultists, i turned to psychology for deeper understanding. the use of handedness terminology to designate entire segments of political and occult thought is profoundly related to the lateral specialization of brain function. i've heard explanations for the bad rap taken by lefthanders that involve deceit (being able to use a weapon skillfully in the left hand when most people display an open right hand as a sign of nonagression) and hygiene (in the days before toilet paper. but this doesn't go far enough. because speech is the major mode of communication employed among people, the verbal mind is the predominantly public, or social, part of the personality. thinking is often portrayed as speaking to oneself! and the presence, or absence, of appropriate words exerts limits on what can b

xposition. on the other hand, the right promptly sets out to waste the mugger, because this is the right thing, and besides, they must be vigilant, for there will assuredly be more muggers. now, it is interesting to place this dichotomy in an evolutionary perspective. presumably mother nature did not raise a fool, and so there must be a reason for it. jaynes suggests that putting the reins in the right hand allows faster response time. because of incessant warfare and exposure to novel situations, and because of the role of language, there was considerable selective pressure in favor of the tactical "right. yet at an earlier time, it's possible that the human who simply looked at the terrain, grunted, and led the group to a position with a safer vantage point might do just as well. or even

rsonally or collectively, in private or on the public airwaves. the rest of this article will first discuss how four categories of analysis can be used to quickly size up not only pagan but judeo-christian religions as well. this article will then look at setianism in the light of these four categories, with a summary of key words that a setian can use with ease when encountering the barbs of the right hand path. in analyzing the commonly known ancient religions, i found the following basic characteristics to appear consistently in each. these four categories have proven useful in quickly analyzing any system for purposes of discussion, or to simply form a picture for future reference: 1) deities, 2) mysteries, 3) initiatory states, and 4) mythology. while examining these four areas, keep

ace of years of tradition. to the eyes of the socially sensitive kingsley portrayed an active force in the move for equality. that he did, but to the initiate observing the process the film was pure black magic performed by a master of the temple. while it is true that gandhi was not satanic in the traditionally accepted sense of the word, his actions wave a banner that cannot be mistaken for the right hand path. born in october of 1869 ce, gandhi was a contemporary of aleister crowley and therefore moved from the aeon of osiris to that of harwer with that magus. there is no evidence to my knowledge that the two ever met, but they were both prominent black magicians operating in the same timeframe. gandhi outlived crowley by a month, the latter dying in december of 1947 and the mahatma in

i looking out of gandhi's eyes and that his was a black magical approach to his personal and national search for truth. never did he advocate the pursuit of the knowledge of satan or set, teaching instead that there is a single god and that regardless of the name called by, the deity remained god. the mahatma gandhi was either a black magician and a master of the temple or he was not: there is no right hand path avenue leading to the city of the pyramids wherein the magistri dwell. its gates and approaches are of the darkest black only. and yet no one springs forth fully born in that city where only adults abide children must grow and find their own ways to its gates in the case of gandhi, the basic ongoing determined actions seem to indicate the presence of something more then a follower

SALMANRUSHDIE THESATANICVERSES

e peccadilloes of the past. o my son. you must stop carrying me around like a parrot on your shoulder. what am i? finished. i'm not your old man of the sea. face it, mister: i don't explain you any more" through a window saladin chamcha caught sight of a fortyyear-old walnut-tree "cut it down" he said to his father "cut it, sell it, send me the cash" chamchawala rose to his feet, and extended his right hand. zeeny, also rising, took it like a dancer accepting a bouquet; at once, vallabh and kasturba diminished into servants, as if a clock had silently chimed pumpkin-time "your book" he said to zeeny "i have something you'd like to see" the two of them left the room; impotent saladin, after a moment's floundering, stamped petulantly in their wake "sourpuss" zeeny called gaily over her shoul

began to emit an unusual hiss of what sounded like pleasure, while a soft moan escaped from the lips of the second, and the third commenced to roll his eyes in an oddly contented way. then they all pointed past rosa diamond, into her floodlit hallway, where mr. saladin chamcha stood, his left hand holding up his pyjamas because a button had come off when he hurled himself on to his bed. with his right hand he was rubbing at an eye "bingo" said the hissing man, while the moaner clasped .his hands beneath his chin to indicate that all his prayers had been answered, and the roller of eyes shouldered past rosa diamond, without standing on ceremony, except that he did mutter "madam, pardon _me" then there was a flood, and rosa was jammed into a corner of her own sitting-room by that bobbing se

of whisky, the two- backed beast- put him in a tight spot "who was _that" pamela, still mostly asleep, with a blackout mask over her eyes, rolled over to inquire, and he decided to reply "just a breather, don't worry about it" which was all very well, except then he had to do the worrying all by himself, sitting up in bed, naked, and sucking, for comfort, as he had all his life, the thumb on his right hand. he was a small person with wire coathanger shoulders and an enormous capacity for nervous agitation, evidenced by his pale, sunken--eyed face; his thinning hair- still entirely black and curly- which had been ruffled so often by his frenzied hands that it no longer took the slightest notice of brushes or combs, but stuck out every which way and gave its owner the perpetual air of havin

umina. king david calling out across the centuries. how shall we sing the lord's song in a strange land "i had to learn the psalms at school" pamela chamcha said, sitting on the floor, her head leaning against the sofa-bed, her eyes shut tight _by the river of babylon, where we sat down, oh oh we wept. she stopped the tape, leaned back again, began to recite "if i forget thee, o jerusalem, let my right hand forget its cunning; if i do not remember thee, let my tongue cleave to the roof of my mouth; yea, if i prefer not jerusalem in my mirth" later, asleep in bed, she dreamed of her convent school, of matins and evensong, of the chanting of psalms, when jumpy rushed in and shook her awake, shouting "it's no good, i've got to tell you. he isn't dead. saladin: he's bloody well alive" o o o sh

slama pointed to the ceiling of the railway compartment "and of course you are not in the least confused about your identity, for you are the famous, the may i say legendary mr. gibreel farishta, star of screen and, increasingly, i'm sorry to add, of pirate video; my twelve children, one wife and i are all long-standing, unreserved admirers of your divine heroics" he grabbed, and pumped gibreel's right hand "tending as i do towards the pantheistic view" maslama thundered on "my own sympathy for your work arises out of your willingness to portray deities of every conceivable water. you, sir, are a rainbow coalition of the celestial; a walking united nations of gods! you are, in short, the future. permit me to salute you" he was beginning to give off the unmistakable odour of the genuine cra

goes to the toilet his disciples leap scalded from the shower. in exile no food is ever cooked; the dark-spectacled bodyguards go out for takeaway. in exile all attempts to put down roots look like treason: they are admissions of defeat. the imam is the centre of a wheel. movement radiates from him, around the clock. his son, khalid, enters his sanctum bearing a glass of water, holding it in his right hand with his left palm under the glass. the imam drinks water constantly, one glass every five minutes, to keep himself clean; the water itself is cleansed of impurities, before he sips, in an american filtration machine. all the young men surrounding him are well aware of his famous monograph on water, whose purity, the imam believes, communicates itself to the drinker, its thinness and si

SAPPHIRE TABLE OF SET MAIN

ke in a bar. since human beings, by their (mainly forgotten) better natures, long to improve themselves, there is a great hunger for such "initiations- they are as popular as that perennial best-seller, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not knowing what to do- and

SAPPHIRE TABLET OF SET

ke in a bar. since human beings, by their (mainly forgotten) better natures, long to improve themselves, there is a great hunger for such "initiations- they are as popular as that perennial best-seller, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not knowing what to do- and

SATANGEL

ium verum. a subordinate spirit of lucifer. makes day or night about thee at pleasure. dagon, dagan (west semitic, corn, fish. chief god of the philistines (judges 16:23. lord of the deep ones, with the body of a man and a fishes tail for legs like an obscene merman. master of hell s pantry. dantalion (goetia, 71st spirit. duke commanding 36 legions. appears as a many faced man with a book in his right hand. teaches art and sciences, reads and controls minds, procures love, shows images of anyone regardless of their whereabouts. decarabia (goetia, 69th spirit. marquis commanding 30 legions. appears as a star in a pentacle, assumes human form on command. discovers virtues of birds and precious stones, brings visions of birds. devel (gypsy. the highest being. the word devel is cognate with s

ee. horned serpent who, according to akkadian incantations, watches over the demons exiled to the underworld. olam ha-qlippoth (aramaic, world of shells. the other side of the qabballa. olivier. once an archangel, who now tempts mortals to be cruel to the poor. oriax, orias (goetia, 59th spirit. marquis commanding 30 legions. appears as a man with serpent tail, holding two hissing serpents in his right hand, and riding a huge horse. teaches the virtues of the stars and planets, transforms men, gives dignities, favour with friends and foes. orobos (goetia, 55th spirit. prince commanding 20 legions. appears as a horse. tells fortunes, favour of friends and foes, and true answers concerning divinity and the creation of the world. said to be very faithful. the name itself, however, is probably

SATANIC BIBLE

die. we are self-respecting, prideful people- we are satanists! hell, the devil, and how to sell your soul satan has certainly been the best friend the church has ever had, as he has kept it in business all these years. the false doctrine of hell and the devil has allowed the protestant and catholic churches to flourish far too long. without a devil to point their fingers at, religionists of the right hand path would have nothing with which to threaten their followers "satan leads you to temptation "satan is the prince of evil "satan is vicious, cruel, brutal" they warn "if you give in to the temptations of the devil, you will surely suffer eternal damnation and roast in hell" the semantic meaning of satan is the "adversary" or "opposition" or the "accuser. the very word "devil" comes fro

SATANIC RITUALS

ho opens the ceremony, three assistants, an altar, an invocator, and participants. the priest acts as master of the ceremony and presides over the entire rite. his assistants are an illuminator to supply light for reading, a gong-striker, and a lictor. the priest wears a black robe with open hood attached. his assistants wear black robes with closed hoods. the lictor holds a large bullwhip in his right hand, which is gloved in black leather. his left hand is encased in black velvet or satin and there is a ruby on the first finger. a nude female altar sits facing the gathering in the "bast enthroned" position: upright on a platform against the wall, her legs folded crosswise under her. the invocator and the participants wear black robes with open hoods revealing masks in the likenesses of v

mbines both audible frequencies in chording, bringing the volume to full intensity, and activates the stroboscopic illumination. 8- celebrant holds sword on high, turning slowly counter clockwise, pausing at each reflective plane, until nine planes have been confronted. 9- celebrant lowers himself into pentagon, sword in hand, and assumes the hakenkreuz position while lying on left side, sword in right hand. at that moment the electrostatic generator is turned off, but sound is maintained at full intensity and lights are left flashing. celebrant remains prostrate within the pentagon until his vision has been cast. 10- celebrant rises to his feet inside pentagon. assistant at console turns off strobelight, stops 11,000 cps note completely while maintaining heavy intensity on a sound of comb

va yevo silye! slava! kashchei! kashchei! immortal man of madness! slava tchortu! participants: kashchei! kashchei! slava tchortu! celebrant: invoke the dancing goddess, with pshent of flame. her yearning knows no bounds; this is her night to lure the multitudes who sit in judgment of her lust! morena! morena! morena! vyelikaya mats! noch eta nasha [congregation performs a metanea (brief bow with right hand lowered to ground, then remains standing. priest moves to altar and places a kiss upon her body, then steps back and motions for thurible. acolyte presents thurible to priest, who censes altar first, then congregation. he then returns thurible to acolyte and resumes his invocation] celebrant: come forth from out the gorge of night! take flight on leathern wings and soar above the mounta

reat center of the cosmos, let thy flutes sing unto us, lulling us against the terrors of thy domain. thy merriment sustains our fears, and we rejoice in the world of horrors in thy name. participants: ki'q az-athoth r'jyarh wh'fagh zhasa phr-tga nyena phragn'glu. honor to azathoth, without whose laughter this world should not be [celebrant lowers hand, then renders the sign of the horns with his right hand. all participants echo the gesture] celebrant: n'kgnath ki'q y'gs-othoth r'jyarh fer'gryp'h-nza ke'ru phragn'glu. let us do honor to yog-sothoth, without whose sign we ourselves should not be. participants: ki'q y'gs-othoth r'jyarh fergryp'h- nza ke'ru phragn'glu. honor to yog-sothoth, without whose sign we ourselves should not be. celebrant: kh'run-mnu kai y'gs-othoth hrn-nji qua-resvn

heritage. arise now, and wrap thyself in the mantle of darkness, wherein all secrets abide [initiate stands and dons the black robe. priest then places amulet around initiate's neck, while saying] priest: i place the amulet of baphomet upon you, and therewith seal thy eternal commitment to satan, lord of thy chosen realm, and thy unyielding loyalty to the wondrous order of his creation. raise thy right hand in the sign of the horns and receive this, thine oath: thou, who have forsworn the divine mindlessness, do proclaim the majesty of thine own being amongst the marvels of the universe. thou rejecteth oblivion of self, and accepteth the pleasure and pain of unique existence. thou art returned from death to life, and declareth thy friendship with lucifer, lord of light, who is exalted as s

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ently, there are similarities when one considers what occurs when there is a successful passing of the abyss. thus the concept of 'all is one' is found in both systems. yet both groups advocate a maintenance of individuality in relation to a unification with the natural order of the cosmos. thus there is no loss of self-hood in satanic tradition, no absorption by the godhead as represented by the right hand path traditions.(23) together with a unification with the natural order, is the acquisition of wisdom that is found not only in satanic and left hand path traditions but also in those of the right hand path. here wisdom satanism- an examination of satanic black magic side 9 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 a collection of s

f nine angles believe that personal wyrd or destiny is finally achieved when the individual successfully passes through the abyss. the satanist has then passed the personal and become part of the larger natural forces a 'becoming-one with them'(24) whilst maintaining his or her individuality. finally, as the adept guiding the society of dark lily says 'there is no question of choosing to take the right hand path or the left hand path. there is only one route. you either cross or you do not cross. but what you do when you get to the other side is entirely up to you. you then have access to everything'(25) ritual sacrifice the concept of ritual sacrifice has been the subject of much debate within the sphere of the satanic underground. on the whole there can be seen to be two main camps emerg

, p. 18. 18. cavendish. richard. the black arts (pan books ltd: london, 1967, p. 296. 19. lamm, asim mathep, the qliphoth (mathep lamm. 1991. 20. cavendish, richard. the black arts (pan books ltd: london, 1967, p. 296. 21. grant, k. nightside of eden (skoob books publishing: london. 1994, dustjacket 22. order of nine angles 'the abyss' in hostia volume i (thormynd press: shrewsbury, 1992. 23. the right hand and left hand paths are distinguished primarily in that whilst the right hand path primarily accepts an absolute duality, understood to a certain extent in the belief in an absolute morality, the left hand path accepts an interaction of what may be inadequately termed good and evil. see appendix 1. 24. order of nine angles 'notes on esoteric tradition- x' in fenrir vol. iv no 1 (rigel p

s\satanism_an_examin. 20-04-03 a collection of sacred-magick.com< the esoteric library appendix 3 the left handed path- an analysis the left handed path and satanism are related insofar as satanism is a particular lhp. the lhp is the name given to describe a system of esoteric knowledge and practical techniques- and this system is also known as 'the black arts. the difference between the left and right hand paths: the aim of all genuine occult paths or systems, whether designated right hand or left hand, is to achieve or find a certain goal as well as to impart esoteric knowledge and abilities. the goal is variously described (e.g.'gnosis, the philosopher's stone, enlightenment. however, it has been a common misconception that the rh paths were altruistic and the lh paths egocentric- i.e

SCHEM HA MEPHORESH

0 in my distress i cried to thee 0 tetragrammaton, and he heard me. deliver my soul 0 tetragrammaton, from lying lips, and from deceitful tongues. 21st angel name: nelakhel sign: scorpio planet: sun degree: 10 15 meaning: thou alone. psalm 31:15: and in thee i have confided, 0 tetragrammaton, i have said thou art my god. 22nd angel name: yeiael sign: scorpio planet: sun degree: 15 20 meaning: thy right hand. psalm 121:5: tetragrammaton keepeth thee. tetragrammaton is thy shadow upon thy right hand. 23rd angel name: malahel sign: scorpio planet: venus degree: 20 25 meaning: turning away evil. 12 psalm 121:8: tetragrammaton will keep thy going out and thy coming in from now until ever. 24th angel name: hahauiah sign: scorpio planet: venus degree: 25 30 meaning: goodness in himself. trust in

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hing buddha because he is most often shown with a round belly sticking out of his robes, and with a big smile on his face. rubbing his belly is supposed to bring good luck. a third prominent deity is majushi, also known as wenshu in china. this bodhisattva never grows old and comes to people in their dreams as a beggar to help them reach enlightenment. he is shown holding a sword of wisdom in his right hand and a book in his left. world religions: almanac 103 buddhism basic forms of meditation for buddhists: stabilizing and analytical. in stabilizing meditation, the person is attempting to develop his or her powers of concentration. a simple technique used in stabilizing is to focus on one s breathing and then to clear the mind of all thought. once the mind is clear, the person can focus o

e seen in statues and other images of the buddha and bodhisattvas. in these images, they are meant to symbolize the presence of the divine and to relay a particular significance. they are used in meditation to aid in concentration and are also present in indian classical dance to convey meaning. there are several different kinds of mudras. the abhaya, or fearlessness, mudra is made by raising the right hand to the shoulder, with the palm of the hand facing outward and the fingers extended straight and together. the left arm rests along the side of the body. the abhaya mudra is meant to eliminate fear and provide peace and protection. often performed at the same time as the abhaya mudra is the varada, or wish-granting, mudra. it is usually made with the left hand, with the arm hanging natur

ex finger on both hands. the circle made by this positioning represents the dharma wheel. the hands are held in front of the heart to show that the teachings are from the buddha s heart. this mudra symbolizes the occasion of the buddha s first sermon after he achieved enlightenment. there are two different forms of the dhyana, or meditation, mudra. when the left hand is resting in the lap and the right hand is in another position, the dhyana mudra represents wisdom. when both hands are in dhyana mudra, they are usually resting at the level of the stomach or thighs, with the right hand above the left, palms facing upward, and fingers extended. in some instances, the thumbs of the two hands will touch the fingertips. this mudra is one of meditation and concentration. the anjali mudra is made

are two parts to the eucharist or divine liturgy. the first part consists of hymns, prayers, bible readings, and recitations of various teachings and prayers by the entire congregation. the second part is the actual celebration of the last supper, with the symbolic eating of a wafer and drinking of wine. catholics also make the sign of the cross at various times during the service by placing the right hand to the forehead, to the breast and to the left shoulder and to the right shoulder, with the words: in the name of the father, and of the son and of the holy spirit. amen. music and singing also forms a part of the mass. a typical worship service in a protestant church is led by a preacher or minister and focuses on a sermon or a teaching from the bible. some services are opened with pra

ect evil. then, in the catholic tradition, the bishop puts his hand on the person s shoulder, says the person s name (there may be a special confirmation name after a saint, and traces the sign of the cross on the forehead with holy oil to show this is a child of god. methodist ministers also put a hand on the candidates. in the baptist church everyone watching the confirmation extends his or her right hand. this shows acceptance and fellowship of the group. this ceremony formally accepts the candidate into the religion. weddings are another rite of passage in christianity, as they are in many other religions. christian weddings are usually celebrated in a church, but they can also be held at homes or even outside in parks or at the beach. inside or outside, the groom usually stands in fro

th news that yamunacharya was ill and near death. ramanuja immediately set out for sri rangam, but he failed to arrive before the guru died. legend holds that after ramanuja arrived at the temple where yamunacharya s body lay, a miracle took place. reportedly the guru s left hand was in the hindu position for peace, with three fingers extended and the tips of the thumb and last finger joined. his right hand, however, was clenched in a fist. yamunacharya s followers were baffled by the fist. looking at the hands, ramanuja sankara ramanuja was one of a succession of three major acharyas, or teachers, in medieval india. the first of these was sankara, or sankaracharya, while the third was madhva, or madhvacharya (c. 1199 c. 1276. sankara was born around 788 and died around 820. when he was bo

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

a courageous lion in all its pride, whose noble blood the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black raven, then called ianua artis, out of that comes aquila alba. even the crystal refined in the furnace will quickly show you on inspection servum fugitivum, a wonder-child to many artists. the one effecting this all is principium laboris. on the right hand in the barrel are sol and luna, the intelligence of the firmament. the senior plants in it rad. rubeam and albam. now you proceed with constancy and arbor artis appears to you, with its blossoms it announces now lapidem philosophorum. over all, the crown of the glory, ruling over all treasures. be diligent, peaceful, constant and pious, pray that god may help thee. and if thou attain, n

SEPHER HA BAHIR

s the meaning of the verse, mine is the silver, and mine is the gold? what is this like? a king had two treasuries, one of silver, and one of gold. he placed that of silver to his right, and that of gold to his left. he said [of the silver, this should be ready, and easy to take out. he keeps his words calm. he is attached to the poor and directs them calmly. it is thus written (exodus 15:6, your right hand, o god, is mighty in power. if he rejoices in his portion, then all is well. if not, then (exodus 15:6, your right hand, o god, crumbles the enemy. he said to them: this is referring to the gold. it is thus written, mine is the silver, and mine is the gold. 53. why is [gold] called zahav? because it includes three attributes [alluded to in its three letters, zayin, heh, beth [the first

ches us that god carved out all the letters of the torah, engraved it with spirit, and with it made all forms. this is the meaning of the verse (1 samuel 2:2, there is no rock (tzur) like our god there is no former (tzayir) like our god. 144. these are three. what is the fourth? the fourth is (deuteronomy 33:21, the charity of god, his merit and his kindness (chesed) to all the world. this is the right hand of the blessed holy one. 145. what is the fifth? the fifth is the great fire of the blessed holy one> regarding this it is written (deuteronomy 18:16, let me see the great fire no more, lest i die. this is the left hand of the blessed holy one. what are they? they are the chaioth ha-qadesh and the holy seraphim, to their right and their left. they are the pleasant ones which ascend high

then asked [the meaning of] he has rays from his hand. by the divine service, i have just explained it to you with my words. they were ashamed. when he saw that they were ashamed is it not true that [at first] there was water, and that fire emanated form it? water therefore included fire. and master, what is the meaning of rays? he replied: there are five rays. these are the five fingers on man s right hand. 189. and master, you are the one who told us in rabbi yochanan s name that there are only tow arms of the world. he replied: yes. but here rays allude to the two rays that are below them. and what are they? he said: with the anger of your head. and what is above? he said: the fear of god. 190. and what is the fear of god? the bahir 51 it is the first light. rabbi [meir] thus said: why

here is the shepherd, the rock of israel. from there is nourished the rock of israel. what is the meaning of from there? we say that this is the supernal righteous one (tzadik. what is it? it is [the precious stone called] socheret. and the stone that is below it is called dar. and what are the rays mentioned in the verse (habakkuk 3:4, he has rays from his hand? these are the five fingers of the right hand. the bahir 53 section v mysteries of the soul 194. rabbi rahumai said: this i received [from the tradition. when moses wanted to know about the glorious fearsome name, may it be blessed, he said (exodus 33:18, show my please your glory. he wanted to know why there are righteous who have good, righteous who have evil, wicked who have good, and wicked who have evil. but they would not tel

SEPHER YETZIRAH WESTCOTT

rowned it, combined and formed with it taurus in the universe, aiar in the year, and the right kidney of man. 3. he produced zain, predominant in movement crowned it, combined and formed it with gemini in the universe, sivan in the year, and the left foot of man. 4. he produced cheth, predominant in sight, crowned it, combined and formed it with cancer in the universe, tammuz in the year, and the right hand of man. 5. he produced teth, predominant in hearing, crowned it, combined and formed with it leo in the universe, ab in the year, and the left kidney in man. 6. he produced yod, predominant in work, crowned it, combined and formed with it virgo in the universe, elul in the year, and the left hand of man. 7. he produced lamed, predominant in sexual desire, crowned it, combined and formed

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

e in the growing wisdom and knowledge allotted them. this is why the cbr has remained in existence for so long, despite the rise and fall of so many nations. the force holds them together in spite of calamity and civil decay. the force flows through each and every brother and sister, in and out and then in again. the force passing from the left hand of an adept will be restored to her through her right hand. an adept's gift of knowledge will be repaid to him with the interest of wisdom. never does an adapt stand so tall as when she pauses to help another. there is much to learn, much to teach, and so little time in which to do it. the life of man lasts only a few brief moments, his allotted years passing as sand through an hourglass. he is similar to the flower that blooms, basks in the su

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

al, he felt himself irresistibly drawn towards the very man he had most cause to suspect and dread. he held out his hand to zanoni, saying "well, then, if we are to be rivals, our swords must settle our rights; till then i would fain be friends "friends! you know not what you ask "enigmas again "enigmas" cried zanoni, passionately "ay! can you dare to solve them? not till then could i give you my right hand, and call you friend "i could dare everything and all things for the attainment of superhuman wisdom" said glyndon, and his countenance was lighted up with wild and intense enthusiasm. zanoni observed him in thoughtful silence "the seeds of the ancestor live in the son" he muttered "he may yet" he broke off abruptly; then, speaking aloud "go, glyndon" said he "we shall meet again, but i

r nearer to glyndon's, thrust his hands deep in his breeches-pockets, stretched his legs, and was about to begin a serious strain of expostulation, when a knock was heard at the door, and nicot, without waiting for leave, obtruded his ugly head "good-day, mon cher confrere. i wished to speak to you. hein! you have been at work, i see. this is well, very well! a bold outline, great freedom in that right hand. but, hold! is the composition good? you have not got the great pyramidal form. don't you think, too, that you have lost the advantage of contrast in this figure; since the right leg is put forward, surely the right arm should be put back? peste! but that little finger is very fine" mervale detested nicot. for all speculators, utopians, alterers of the world, and wanderers from the high

f you bring evil news, defer it, i pray you" glyndon's brow was sullen; and he was about to startle the guests by his reply, when zanoni, touching his arm significantly, whispered in english "i know why you have sought me. be silent, and witness what ensues "you know then that viola, whom you boasted you had the power to save from danger "is in this house! yes. i know also that murder sits at the right hand of our host. but his fate is now separated from hers forever; and the mirror which glasses it to my eye is clear through the streams of blood. be still, and learn the fate that awaits the wicked "my lord" said zanoni, speaking aloud "the signor glyndon has indeed brought me tidings not wholly unexpected. i am compelled to leave naples, an additional motive to make the most of the presen

d then a heavy splash in the sea. fine supper for the sharks that night! at last old bilboa got uppermost; out flashed his knife; down it came, but not in my heart. no! i gave my left arm as a shield; and the blade went through to the hilt, with the blood spurting up like the rain from a whale's nostril! with the weight of the blow the stout fellow came down so that his face touched mine; with my right hand i caught him by the throat, turned him over like a lamb, signor, and faith it was soon all up with him: the boatswain's brother, a fat dutchman, ran him through with a pike"'old fellow' said i, as he turned his terrible eye to me 'i bear you no malice, but we must try to get on in the world, you know' the captain grinned and gave up the ghost. i went upon deck, what a sight! twenty bold

SIR WALLIS BUDGE EGYPTIAN MAGIC

f man. p. 7 later on in the history of moses' dealings with the egyptians we find the account of how "he stretched out his hand over the sea, and the lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. and the children of israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left" when the egyptians had come between the two walls of water, by god's command moses stretched forth his hand over the sea "and the sea returned to his strength" and the "waters returned, and covered the chariots, and the horsemen, and all the host of pharaoh that came into the sea after them" 1 but the command of the waters of the sea or river was claimed by the egypt

f every kind. such is a story of the power possessed by a magician in the time of king khufu (cheops, who reigned at the beginning of the ivth dynasty, about b.c. 3800. the copy of the story which we possess is older than the period when moses lived, and thus there can be no possibility of our seeing in it a distorted version of the miracle of the waters of the sea standing like walls, one on the right hand and one on the left; on the other hand moses' miracle may well have some connexion with that of tchatcha-em-ankh. p. 11 among the greeks and romans considerable respect was entertained, not only for the "wisdom" of the egyptians, but also for the powers of working magic which they were supposed to possess. the greek travellers who visited egypt brought back to their own country much inf

p. 12 to tear off pieces of flesh from the faces of the dead with their teeth, in order to make magical spells by means of them, and to prevent this dead bodies must needs be watched at night. the young man then asked what his duties would be if he undertook the post, and he was told that he would have to keep thoroughly awake all night, to gaze fixedly upon the dead body, to look neither to the right hand nor to the left, and not to close the eyes even to wink. this was absolutely necessary because the witches were able to get out of their skins and to take the form of a bird, or dog, or mouse, and their craftiness was such that they could take the forms of flies and cast sleep upon the watcher. if the watcher relaxed his attention and the body became mutilated by the witches, the pieces

of ani, plates 33, 34. p. 47 thy base, i put water beneath thee, and i bring unto thee a tet of gold that thou mayest rejoice therein" like the buckle, the tet had to be dipped in the water in which ankham flowers had been steeped, and laid upon the neck of the deceased, to whom it gave the power to reconstitute the body and to become a perfect khu (i.e, spirit) in the underworld. on coffins the right hand of the deceased grasps the buckle, and the left the tet; both are made of wood, notwithstanding the fact that the rubric to the chapter of the te orders the tet to be made of gold. 5. the amulet of the pillow, this amulet is a model of the pillow which is found placed under the neck of the mummy in the coffin, and its object is to "lift up" and to protect the head of the deceased; it is

e metternich stele depicted on p. 153. this figure has two bodies, one being that of a man, and the other that of a bird; from these extend four wings, and from each of his knees projects a serpent. he has two pairs of hands and arms; one pair is extended along the wings, each hand holding the symbols of "life "stability" and "power" and two knives and two serpents; the other pair is pendent, the right hand grasping the sign of life, and the other a sceptre. his face is grotesque, and probably represents that of bes, or the sun as an old man; on his head is a pylon-shaped object with figures of various animals, and above it a pair of horns which support eight knives and the figure of a god with raised hands and arms, which typifies "millions of years" the god stands upon an oval wherein ar

the instructions given in the ritual of embalmment. the hand was stretched out on a piece of linen, and a ring was passed over the fingers; it was then filled with thirty-six of the substances which were used in embalming, according to the number of the forms of the god osiris. this done, the hand was bandaged with a strip of linen in six folds, upon which were drawn figures of isis and hapi. the right hand was treated in a similar way, only the figures drawn upon the bandages were those of ra and amsu; and when the appropriate words had been p. 191 recited over both hands divine protection was assured them. after these things the ceremonies concerning the right and left arms were performed, and these were followed by rubbing the soles of the feet and the legs and the thighs, first with bl

SOLOMON

, o lord god, who didst give solomon such authority. glory to thee and might unto the ages. amen. 2. and behold, when the temple of the city of jerusalem was being builded, and the artificers were working thereat, ornias the demon came among them toward sunset; and he took away half of the pay of the chief-deviser's) little boy, as well as half his food. he also continued to suck the thumb of his right hand every day. and the child grew thin, although he was very much loved by the king. 3. so king solomon called the boy one day, and questioned him, saying "do i not love thee more than all the artisans who are working in the temple of god? do i not give thee double wages and a double supply of food? how is it that day by day and hour by hour thow growest thinner" 4. but the child said to th

ow is it that day by day and hour by hour thow growest thinner" 4. but the child said to the king "i pray thee, o king. listen to what has befallen all that thy child hath. after we are all released from our work on the temple of god, after sunset, when i lie down to rest, one of the evil demons comes and takes away from me one half of my pay and one half of my food. then he also takes hold of my right hand and sucks my thumb. and lo, my soul is opressed, and so my body waxes thinner every day" 5. now when i solomon heard this, i entered the temple of god, and prayed with all my soul, night and day, that the demon might be delivered into my hands, and that i might gain authority over him. and it came about through my prayer that grace was given to me from the lord sabaoth by michael his ar

his, ordered my servant to set off with him, and to take the finger-ring bearing the seal of god with him. and i said to him "whoever shall show thee the green stone, seal him with this finger-ring. and mark the spot with care, and bring me the demon hither. and the demon showed him the green stone, and he sealed it, and brought the demon to me. and i solomon decided to confine with my seal on my right hand the two, the headless demon, likewise the hound, that was so huge [1; he should be bound as well. and i bade the hound keep safe the fiery spirit so that lamps as it were might by day and night cast their light through its maw on the artisans at work [1. the text seems corrupt here] 50. and i solomon took from the mine of that stone 200 shekels for the supports of the table of incense

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

r being and having been in the underworld among the dead that is, with those who are already united with eternity. after a sojourn in the other world, the initiate had risen again from the dead, but as another, no longer as one belonging to transitory nature. all that is transitory was absorbed into the all-permeating logos, and the initiate belonged henceforth among those who live forever at the right hand of osiris. such a person will become a true osiris, united the egyptian and other eastern mysteries 91 with eternal order, and the power of judgment over life and death will be put in his hand. the initiand had to undergo whatever experience was necessary in order to be able to make such a confession an experience of a most exalted kind. if these experiences came to the attention of the

es stood to the public religion. this would seem to justify us in approaching the apocalypse as a mystery. what then does the apocalypse mean by addressing the seven communities? to understand it, we must take a specific instance from the seven messages, and we may begin with the first one: write to the angel of the community in ephesus: these are the words of him who holds the seven stars in his right hand, and who walks among the seven golden lights, i know your deeds, and what you have suffered and also your patient endurance, and that you will not support those who are evil; also, that you have called to account those who call the apocalypse of john 125 themselves apostles and are not, and that you have recognized them as false. and you are enduring patiently and are building up your w

in a robe reaching down to his feet and with a golden sash round his chest. his head and his hair were white like wool, as white as snow, and his eyes were like blazing fire.127 subsequently we are told that the seven lights are the seven communities. 128 hence we must understand them as seven different ways to the divine, each in itself more or less imperfect. but the son of man also had in his right hand seven stars, 129 and the seven stars are the angels of the seven communities. 130 the guiding spirits or daimons of mysteriosophy have here become the guiding angels of the seven communities, which are thus presented as the bodies of spiritual entities of which the angels are the soul, on the analogy of the human soul as the guiding power over the body. each community represents a way t

are thus presented as the bodies of spiritual entities of which the angels are the soul, on the analogy of the human soul as the guiding power over the body. each community represents a way to the divine from a certain limited point of 128 christianity as mystical fact view, and the guides along these ways are the angels. they must therefore come to accept as their own leader the being who in his right hand holds the seven stars. and out of his mouth issued a sharp two-edged sword, and his countenance resembled the shining sun in its glory.131 this sword also figures in the mysteries: the initiand was terrified by a drawn sword. such is the situation of john, who wants actual experience of the divine who wants the countenance of wisdom to shine upon him like the sun, as does john: it is a

countenance resembled the shining sun in its glory.131 this sword also figures in the mysteries: the initiand was terrified by a drawn sword. such is the situation of john, who wants actual experience of the divine who wants the countenance of wisdom to shine upon him like the sun, as does john: it is a testing of his inner strength. and when i saw him, i fell at his feet as if dead. he laid his right hand on me and said, do not be afraid. 132 the experiences that must be undergone by the initiand are ones otherwise undergone only when someone dies. the one who guides john through them has to take him into realms where birth and death no longer have any meaning. the initiated one therefore enters on a new life: and i was dead, but see! i am alive throughout all the cycles of time. and i h

lmighty, who was, and is, and is to come. 137 it is easy to understand the living creatures; they represent the supersensible life that underlies the forms of all living beings. later they raise their voices in response to the sound of the trumpets that is, when the life contained in physical forms is transformed and spiritualized. the book with seven seals the one who sits enthroned holds in his right hand a book, which marks out the path to the summit of wisdom. only one person is worthy to open this book: look! the lion of the tribe of judah, the root of david, has triumphed. he is able to open the book and its seven seals. 138 the apocalypse of john 131 the book has seven seals human wisdom is sevenfold. once again we encounter the holiness of the number seven. seals, in the mystical p

TECHNICIANS GUIDE TO THE LEFT HAND PATH

c to be carried into the future- if they are recognized. the true nature of evil is inscribed within the movement of humanity as various forms of cultural, political, environmental and genetic inscriptions. its understanding is not forthcoming, and not very easily recognized. the true nature of evil being occult and hidden from those whose personal tendencies are oriented towards the goals of the right hand path. this tendency towards assimilation, or unity of oneself into the universal order is the hallmark of the birthed self. there is a common social understanding of evil as solely consisting of various antisocial activities. actions that defy the rules of law, ethical behaviour, and social conduct. under this definition murder, theft, assault and various activities descriptive of crimi

truct. now, with this groundwork laid, we can approach the concept of true evil. we started this chapter out by carefully defining the difference between evil- as action carried out against the norms of society/culture/law- and true evil as an independent principle that has no connection to the former. this was demonstrated by defining how good- in the sense of personal transformation through the right hand path of god and the universal nature of man- is a principle of spirtiual transformation through various paths of least resistance. further, i have hypothesized that this principle is inherent within the very fabric of both biologic mechanisms and non-biological components of the natural environment- it is inscripted. true will and individuality is a rather rare commodity, and becoming e

left hand. those that serve to exemplify the principles of individualism, invention and separation from unity for the purpose of manifesting a creation into the future, fit that formative structure. those ideas whose intent is to embody the principles of unity with god or nature and the universe, are outside of this structure. this is the dividing fork in the road which delineates left hand from right hand path cognitive schemes. one important aspect of lhp spirituality is whether or not one believes in the objective existence of a god or gods; or perceives those god(s)forms to be embodiments of principles encased within various mythological countenances. additonally, there are views that perceive the idea of a god(s) as egregores, or determine them as something entirely different such as

will appear different, much like getting a new prescription for eyeglasses that require a period of re-adjustment. this re-adjustment to the new lense lies at the heart of the tension i have mentioned. once the individual gets used to the "new prescription" they can see much better, and the tension then resides until the next prescription is necessary. a common desire within the religions of the right hand path is unity- unity of thought, seeking unity with nature, desiring unity with god, seeking unity with the universe, etc. the lhp has acquired unity, but it is a polaric unity that occurs through the separation and individuation of ideas. there is a common bond created by the very separate and disparate paths that are individually followed in the lhp. this aspect of antinomian thought

. it is a remanifestation of a cosmic play at the micro level of humanity. it is a play whose theme has been reiterated throughout time and recounted in certain myths, legends and gods of man. the aeon an aeon is an environment of influence that has the potential to alter the spiritual development and consciousness of those who come within its influence. an aeon can be left hand path oriented, or right hand. the aeons influence can solidify the boundaries of consciousness, or it can extend it into new territory. the concept of aeons is sometimes understood as a progression. this is not exactly true as progression would indicate a linear time sequence of events. aeons are actually nonlinear manifestations whether they are rhp or lhp. an aeon may manifest in one time period and remanifest it

his as a defect of any sort, or fault in the mechanism of consciousness. it is merely a condition of consciousness that has its own benefits, and its own limitations- dependent upon what one desires and wishes to attain with that consciousness. this is the state of non-recognition, the state that nearly all humans live, and die within. it is one of the components of the psyche that integrates the right hand path into a homogenous entity, it is the state of the psyche that is singly unified. the birthed self is not stupid, it does not lack the spark of a genius, it does not refute love, art, compassion, lust, jealousy or anger or virtuosity. it has all of these things which make life an adventure. the crucial dividing element that the birthed self lacks (in terms of lhp thought) is recognit

TELESMATIC FIGURES

, are two processes: the invoking whirl related to the heart. the expanding whirl related to the aura. ynda makes the figure from head to waist; rah from waist to feet. the whole name is related to tklm, matter, and zelatorship. 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, yel

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

eeting place for other members of his satanic order. he evidently was not to become the prophesied antichrist, a fact parsons now knows only too well, residing as he is in some subterranean cell somewhere in a place called hell. three concealed messages the importance of hand signs to the illuminati and he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads. revelation 13:16 raise the right hand..extending the two fingers like a fork..then draw it back over the right shoulder and with a quick motion dart the extended fingers forward in a horizontal direction. it alludes to the penalty of gouging out the eyes of a traitor. second sign of a super-excellent master mason richardson's monitor of freemasonry (p.91) as we s

mary when one approached high dignitaries" hands with palms resting on one's knees express deep concentration and reflection.9 the hand can also be used as a threat to any would-be traitors or betrayer of the illuminist cause. in the authoritative richardson's monitor of freemasonry we find an example of this in the second sign of the super excellent master mason. the sign consists of raising the right hand, making the two first fingers like a fork, and simulating the gouging out of the eyes of a "traitor" on the other hand. there is a great symbolic difference between the use of the left and right hands. the right hand is said to be the hand of blessing, a good and positive influence, and those who use it in the occult world are known as those on the "right-handed path" this is considered

at left: josephine bonaparte's palm from mlle le normand's les memoires historiques et secrets de l'lmperatrice josephine, paris, 1827. at right: the sabazios hand. bronze symbol of the syncretic jewish mystery cult of sabazios in asia minor. circa first century, c.e (collection of the british museum) rejected truth and was consigned to hell. in heaven, jesus, of course, is believed to sit at the right hand of god, not the left. in ecclesiastes, a book of the old testament in the bible, it is said that "a wise man's heart is at his right hand, but a fool's heart is at his left (eccles. 10:2) witches throughout history have danced in ritual circles to the left, that is, counterclockwise. druid priests do likewise as they dance and march around the holy stone at tara, shrine of mother earth

the supreme court of the united states. both president franklin pierce (above) and president rutherford b. hayes (below) are acknowledged to have been masons in the authoritative book, 10,000 famous freemasons, an official publication of the supreme mother council, scottish rite freemasons. former secretary of state colin powell holds hands with plo leader yasser arafat as he covertly places his right hand in his coat, a sign to other initiates. powell is a 33rd degree mason and a council on foreign relations alumnus. the late arafat was also a member of the masonic lodge. rutherford b. hayes, president of the united states (1822-1893. 68 codex magica u.s.a. president teddy roosevelt, seen reviewing the troops onboard a navy ship, is giving the secret sign of the followers of the god, jah

nd who sought mass membership as patronage; socialist eugene debs, who claimed to represent the common man; and john wilkes booth, alleged assassin of president abraham lincoln. booth was a freemason and as such, was a fomenter of international revolutions of the people; lincoln was not a mason and sought to quell insurrection of the masses. the sign of a fellow craft mason is made by raising the right hand to the left breast, with the palm towards the breast and the fingers crooked. then, draw the hand smartly across the breast from left to right and let it drop to the side. in performing the sign, the individual is taking his right hand, making a type of beastly devil's claw out of it and then raking it across the breast from left to right. c. f. mcquaig, in the masonic report, calls thi

rt, calls this the penal sign. it is made to remind the person giving it of his oath taken, that if he discloses the secrets of the order or gives aid and comfort to its enemies, he should have the right breast torn open and the heart torn out. in sum, this is a ghastly sign warning of death to he who dares betray the order of the illuminati. sign of the fellow craft, or second degree. notice the right hand position on the breast with the fingers crooked in somewhat of a loose "fist" after both arms are in the position shown the left hand is quickly dropped. duncan's masonic ritual and monitor (id. ed, p. 16) says "in making the due guard and sign of the fellow craft, or second degree, care must be taken to drop the left arm suddenly and with spirit, as soon as the two motions are accompli

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ur arms extended out to your sides (some times known as the cross) h goddess in this posture, you are standing erect, your face tilted slightly up, and your arms upraised in welcome. this is the posture that the witches in the craft used, when they invoked monon at the beach. h god in this posture, you are standing erect with your arms crossed over your chest, with your hands upon your shoulders, right hand-left shoulder, left hand-right shoulder (sometimes known as the star) there are other postures, but if you can master these, you will have a formidably group of skills in your ritual tool box. to master any of the above listed postures, stand (or sit) in that posture while preforming your breathing practice. record the results in your work journal. page 14 visualization or dharana, is t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

omenon that crookes personally witnessed on three different occasions daniel dunglas home was well known for his ability to handle fire without being burned or incurring any ill effects. during one demonstration, crookes watched in astonishment as home went to the fire, and after stirring the hot coals about with his hand, took out a red hot piece nearly as big as an orange, and putting it on his right hand, covered it over with his left hand so as to almost completely enclose it, and then blew into the small furnace that extemporized until the lump of charcoal was nearly white-hot. sir william crookes took extensive notes on all phases of home s abilities, and a number of his reports were published in the quarterly journal of science. however, his colleagues in the royal society of scienc

l but also of the faculty possessed by disembodied spirits to communicate with people on earth. hereward carrington related that piper s procedure during a seance was to make herself comfortable on a pile of cushions, then gradually pass into the trance state. once entranced, the medium was impervious to pain and oblivious to everything that happened around her. after a few moments of trance, her right hand would reach out and accept the pencil that a sitter would place in her hand. at this point, automatic writing was produced and spirit communications were relayed to the members of the seance circle. professor james hervey hyslop (1854 1920) wished to observe this remarkable woman for himself and contacted richard hodgson, who at that time was conducting extensive tests with piper, to ma

sychic field have declared the series of experiments that crookes conducted with the famous medium daniel dunglas home (1833 1886) to be the first strictly scientific tests of mediumistic ability. of one such test, crookes stated that home went to the fireplace and after stirring the hot coals around with his bare hands, took out a red-hot piece nearly as large as an orange, and putting it on his right hand, so as to almost completely enclose it, he then blew 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 mediums and mystics 161 into the small furnace he had made of his hand until the lump of charcoal was nearly white hot, and then drew crookes s attention to the flame that was flickering over the coal and licking round his fingers. a number of wi

ardians, the shedu and the lamassu. the lamassus were portrayed in art as grotesque creatures that looked like lions or bulls with human heads and large wings, and they were often represented by statues at the entrances of temples to ward off evil. the people of mesopotamia considered them to be guardian spirits. an ancient magical text of the mesopotamians invokes the good shedu to walk on one s right hand and the good lamassu to walk on the left. in nearly all stories of angels, the beings appear to be paraphysical that is, they are both material and nonmaterial entities. although they originate in some invisible and nonphysical dimension, they are often seen to manifest as solidly in human reality as those humans whose lives they affect. there is no question that in both the old and new

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

it would appear that the ancient egyptians were the first to use the wedding ring in taking their marriage vows. in hieroglyphics a circle represents eternity, and the circular form became symbolic of a marriage that would be binding throughout all time. the early anglo-saxon groom gave a pledge or wed to his intended at the betrothal ceremony. at this time he also placed a metal ring around her right hand, where it remained until the marriage ceremony, at which time it was transferred to her left hand. the ring was used in christian marriage ceremonies as early as 860. when a marriage settlement had been properly sealed, rings bearing the names of the bride and groom were handed around to the guests to be approved by them. in the past, wedding rings have been made of every conceivable ma

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

mancy, divining the future and/or past from the form of the hand and fingers and the lines and markings thereon. some palmists concentrate on reading only the lines of the hand. others include the fleshy mounts, fingernails, fingers, and even the wrist lines for clues to an individual fs life patterns. there are a variety of opinions regarding which hand to read, left or right. most commonly, the right hand is read in a right-handed person, and the left for a left-handed person. traditionally, in a right-handed person, the left hand represents future potential, whereas the right hand depicts the actuality of their personality as it presently exists. for a left-handed person, this would be reversed. other schools of palmistry state that in a right-handed person the subjective hand, the left

n a right-handed person, the left hand represents future potential, whereas the right hand depicts the actuality of their personality as it presently exists. for a left-handed person, this would be reversed. other schools of palmistry state that in a right-handed person the subjective hand, the left, should be read first, for it indicates the natural inclinations and abilities of the subject. the right hand, the objective hand, predicts how far the individual will follow the pattern of life indicated by the subjective hand. in left-handed people, the right hand is subjective and the left is the objective. for a palmist, each part of the hand is associated with a planetary spirit. the mount or mound of jupiter is located at the base of the finger of jupiter, the forefinger. the mount of sat

e since ancient times. a superstition for new parents in europe and the americas involves placing salt in a baby fs cradle to protect the infant until it is baptized; a similar custom in some middle eastern countries calls for babies to be rubbed with salt to protect them from demons. it fs bad luck in many cultures to spill salt, but there is a quick way to recover: toss a pinch of salt with the right hand over the left shoulder in order to stave off any bad luck resulting from the salt spill. throwing salt over one fs left shoulder is also believed to be a way to ward off the devil, who is said to look over the left shoulder of people; the salt tossed over the shoulder goes into the devil fs eyes. some people keep or carry a certain object they believe brings them good luck and helps war

THE GOD OF THE WITCHES

west "confessed that her mother prayed constantly (and as the world thought, veryseriously) but she said it was to the devil, using these words, oh my god, my god, meaning him and not thelord. ellen greenleife also "confessed that when she prayed she prayed to the devil and not to god".widow coman[16 "did acknowledge that she had made an agreement with him and that he was her masterand sat at the right hand of god. the author of the pleasant treatise of witches, whose violent hatredtowards those unhappy beings is only equalled in bitterness by that of the inquisitors, states in 1673 that atthe sabbath "they make their accustomed homage, adoring and proclaiming him their lord. in the sameyear at newcastle-on-tyne[17] ann armstrong testified that she had heard ann baites "calling himsometime

by women,including that of chief, though they were usually filled by men, except of course that of the maiden, who wasalways a woman. in england women appear to have sometimes doubled the offices of deputy-chief and ofmaiden. wherever she is recorded the maiden appears as a more important person than the officer and asranking next to the grandmaster though without executive power. she sat at the right hand of the incarnategod at feasts, and she generally led the dance with him. if, as i maintain, joan of arc belonged to the oldreligion her title of la pucelle, the maid, takes a new significance and emphasises her position in regard toher royal master, for she was not only maid of orleans but bore the higher title of la pucelle de france.to any member of the coven might be deputed the task

he cried out, and felt at thetime a great heat as if a fire had burned her. the marking of witches in other countries was not sodramatically recorded. the belgian witch, elisabeth vlamynx,[35] tried in 1595, merely stated that she wasmarked on the left armpit. two witches tried at aberdeen 36 in 1597 confessed to the devil's marks, androman that "christsonday bit a mark in the third finger of thy right hand, which thou hast yet to show, andchristian mitchell that "the devil gave thee a nip on the back of thy right hand, for a mark that thou was oneof his number. sylvine de la plaine,[37] a young married woman aged twenty-three, confessed at br351cy in1616 that she had been marked on the crown of the head and on the right thigh. the yarmouth[38] witch,tried in 1644, saw a tall black man at

is hand, and healed it; this she confessesto be his mark. in bute[42] in 1662, margaret ncwilliam, who seems to have been one of the chief witchesthere, was marked in three places, one near her left shinbone, another between her shoulders, and the third onthe hip, all of them blue marks. margret nclevine, of the same coven, stated that the devil came to her "hetook her by the middle finger of the right hand which he had almost cut off her, and therewith left her. herfinger was so sorely pained for the space of a month thereafter that there was no pain comparable to it, as alsotook her by the right leg which was sorely pained likewise as also by the devil. three of the wincantonwitches[43] were found to be marked at their trial in 1664 "he prickt the fourth finger of elizabeth style'sright

as no pain comparable to it, as alsotook her by the right leg which was sorely pained likewise as also by the devil. three of the wincantonwitches[43] were found to be marked at their trial in 1664 "he prickt the fourth finger of elizabeth style'sright hand between the middle and upper joynt (where the sign at the examination remained; in the case ofalice duke "he prickt: the fourth finger of her right hand between the middle and upper joynt (where themark is yet to be seen; and in the case of christian green "the man in black prickt: the fourth finger of herright hand between the middle and upper joints, where the sign yet remains. annabil stuart of paisley,[44]who was only fourteen when tried in 1678, said that "the devil took her by the hand and nipped her arm,which continued to be sore

ian green "the man in black prickt: the fourth finger of herright hand between the middle and upper joints, where the sign yet remains. annabil stuart of paisley,[44]who was only fourteen when tried in 1678, said that "the devil took her by the hand and nipped her arm,which continued to be sore for half an hour. at borrowstowness, in 1679, margaret pringle[45] stated thatthe devil took her by the right hand "whereby it was grievously pained; but having it touched of new again,it immediately became whole. little thomas lindsay, of renfrewshire,[46] when he joined the coven, had"a nip on the neck, which continued sore for ten days; and john reid, who later suffered the traitor's deathin prison, received "a bite or nipp in his loyn, which he found painfull for a fortnight. isobel adams ofpitt

THE KEY TO THE MYSTERIES

um, and the end of numbers. the act of faith starts from unity, and returns to unity. illustration on page 13 described: this is titled below "the sign of the grand arcanum g. a" the figure is contained within a rectangle of width about half height. the main element is a circle, bottom half shaded, pierced through on the vertical diameter from below by a vertical sword or baton. the "sword" has a right hand holding the pommel below, issuing from a cloud to lower right. the hilt is not evident simply, but suggested by two tails of serpents crossing just below the lower limit of the circle. to either side of the pommel beneath the snake tails are the letters "fin" to left and "al" to right. the point of the sword above the upper limit of the circle is buttoned by a fleur-de-lis. the two serp

ip other gods, because their intention is to address themselves to thee; they are like blind men, who wish to follow the straight road, but stray; one falls into a well, the other into a ditch; all think that they are come to their desire, yet they have wearied themselves in vain. but thy servants are like men of clear sight travelling upon the highroad; never do they stray from it, either to the right hand or the left, until they are entered into the court of the king's palace. thou art god, who by thy godhead sustainest all beings, and by thy unity dost being home all creatures. thou art god, and there is no difference between thy deity, thy unity, thy eternity, and thy existence; for all is one and the same mystery; although names vary, all returns to the same truth. thou art the knower

icult to tell from latin letters here, and the first part looks very much like "aiwvas, almost crowley's "aiwass" and very possibly a subconscious inspiration for it. there is a suggestion of a nimbus about the head. the section next down is contained largely within a cloud. to the left, outside "psyche. to the right outside in rows "aziah "jezirah "mercury. in the center is a book held open by a right hand flat against the left page and open, palm to book, fingers extending to base of right page. at the top of this portion, just below the chin of the upper section head is the word" gr:eta delta-omicron-xi-alpha (the glory. immediately below this and above the spine of the book is an unrecognizable character a little like gr:mu or mem from the alphabet of the magi, although this is the nor

e acts of that person. one magnetizes by radiation, by contact, by look, or by word. the vibrations of the voice modify the movement of the astral light, and are a powerful vehicle of magnetism. the warm breath magnetizes positively, and the cold breath negatively. a warm and prolonged insufflation upon the spinal column at the base of the cerebellum may occasion erotic phenomena. if one puts the right hand upon the head and the left hand under the feet of a person completely enveloped with wool or silk, one causes the magnetic spark to pass completely through the body, and one may thus occasion a nervous revolution in his organism with the rapidity of lightning. magnetic passes only serve to direct the will of the magnetizer in confirming it by acts. they are signs and nothing more. the a

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

t reveal any of the initiatory secrets which the sorcerer discovers through practice. it does, however, intend to give a directional focus towards initiatory studies and practice. nox umbra nightside& luciferian witchcraft, vampyric sorcery 6 by michael w. ford illustrated by elda isela ford and nathan harris nox the nightside formula of forbidden and adversarial magickal practice, shunned by the right hand path. umbra shadows, in the context of this book shades of the dead. in the sorcerous path of luciferian/sabbat/sethanic witchcraft the exploration of the sinistral (left way) path has hinted at the potentials within dark magick. nox umbra is a defined grimoire of vampyric initiation, that is, ensorcelling the nightside or sethian current around the self, the assumption of vampyric godf

THE MAGICIAN S KABBALAH

n the sephirah of hod, which can be as complex or simple as you are able. the simplest form would be to visualise an orange circle beneath your feet. now visualise the pillar of severity stretching out in front of you to geburah, which is outside of the temple, and beyond that to binah, which can only dimly be seen. when you are ready, turn to face the west and touch your right shoulder with your right hand, saying; geburah this activates the pillar of severity and identifies it with your right side and the actions of your right hand. points peh, aleph and resh the word phar means 'beauty' and from it is derived tiphareth. move to the centre of the temple and meditate on the symbol of the rose for a moment. imagine it as a symbol of your true self, and visualise it blooming as the light co

outwards and away to chesed, and beyond to chockmah. when ready, turn to face west and, touching your left shoulder, say; gedulah this activates the pillar of mercy and identifies it with the actions of your left side and any movements you make with your left hand. thus is you were to use a crook and flail in an egyptian based ritual, you would hold the crook in the left hand and the flail in the right hand. 7. netzach; the ritual of the oath in the preceding rituals we have built up the sapphire temple and placed ourselves firmly within its pillars. we now need to align our will with the workplace by making an oath. for this ritual, the implements attributed to the letters of netzach (see '777' by crowley) have defined the form of the ceremony itself. the oath may take any form, but it wo

as an ideal preparation for meditation work, i would recommend the alternative ritual of the "rose-cross" for this, which may be found in the "complete golden dawn system of magic" the ritual 1. stand facing east, which is the place of sunrise and hence the dawning of the light of awareness. 2. perform the kabbalistic cross as follows (i) touch the point above your head with first two fingers of right hand and visualise a globe of white light at that point (kether. vibrate the sound ateh("thou art (ii) bring hand down to point at the feet, and visualise standing on a russet globe (malkuth. vibrate the sound malkuth("the kingdom. as you move the hand, visualise a line of light connecting each globe, which will finally form the cross (iii) bring hand to touch the right shoulder, and visuali

o touch the right shoulder, and visualise a globe of light there. vibrate ve geburah("and the power (iv) bring hand across to the left shoulder and visualise another globe, vibrating ve gedulah("and the glory, which is another title of chesed (v) clasp hands in centre of chest, and vibrate le olam, amen("for ever, amen. 3. make the pentagrams about you as follows (i) still facing east, raise your right hand to over your head, and bring it down slowly to point in front of you, exhaling. as you do so, visualise drawing a line of energy from the radiant globe above your head. trace a large pentagram in front of you (usually visualised against the walls of the room you are in, or a few feet away) by pointing out to the bottom left point first (a few feet in front of your left hip, to the top p

d having drawn another pentagram, vibrate the god-name agla (an acronym of the phrase gibor le olam amen, and pronounced ah-gah-lah (v) returning to point towards the east, and completing the circle of light about you, raise both your arms to either side, making a cross. 4. summon the four guarding archangels as follows: say "before me raphael (rah-fah-yell, behind me gabriel (gah-bree-ell, on my right hand, michael (mee-khah-ell, on my left hand, auriel (aw-ree-ell" at each name, pause and visualise an appropriate figure, usually twice the size of the room, but sometimes more human-sized facing outwards at the appropriate quarter. visualise the figures bearing the appropriate elemental weapons, and colours if required. say "for before me flames the pentagram, and behind me shines the six

THE MARTINIST OPERATIVE GENERAL RITUAL

pentacle- the central luminary. the 'ordinary' candle will be placed to the right of the operator, and before him- the ritual. 7. the posture: the operator works standing erect. during his orisons he should keep, if he can, his hands open and slightly cupped facing the sky with his elbows pressed against the body. he will read from the ritual placed in front of him. he may hold the ritual in his right hand and the candlestick with the ordinary candle in his left hand, if the space is restricted. 8. the luminary: all profane light, particularly electric lamps, must be extinguished beforehand. there must be no more than the two luminaries as set in the ritual: the 'central' and the 'ordinary, as there is an occult law which stipulates that a third 'light' is brought about whenever two light

THE MIDDLE PILLAR

tial facts open to all, facts whch are of value only to him in whom that insight awakes by dint of persistent effort. for no one else has it the least validity. the qabalistic cross provides the preamble as well as the peroration to another exercise. ths is named the lesser banishmg ritual of the pentagram. the rubric of it is as follows: 1. perform the qabalistic cross. 2. face east. stretch out right hand holding a dagger.13 trace a banishing earth pentagram.14 vibrate the word "yhvh (pronounced "yod-heh-vav-heh).l5 (see figure 3, page 59) 3. still holding out hand and dagger, turn to the south.16 trace another pentagram in precisely the same way and vibrate the word "adni("ah-doh-nai).l7 4. then turn to the west and trace pentagram. vibrate "ahih("eh-he-yeh).l* 5. turn north. trace pent

h.16 trace another pentagram in precisely the same way and vibrate the word "adni("ah-doh-nai).l7 4. then turn to the west and trace pentagram. vibrate "ahih("eh-he-yeh).l* 5. turn north. trace pentagram and vibrate "agla("ah-geia 7.19 6. return to the east. extend arms in the form of cross. 7. say "before me raphael" the qabalistic cross and the pentagram ritual 57 8 "behind me gabriel" 9 "on my right hand michael" 10 "on my left hand auriel" 11 "for before me flames the pentagram" 12 "and behind me shines the six-rayed star" 20 13. repeat the qabalistic cross. the function of this ritual, though capable of extension in several other directions, is pre-eminently one of banishment.21 its aim is to eliminate from the sphere of the mind those qualities or sensations which the critical ego de

s already explained. the second consists of the tracing of a limiting circle, marked at each of the four angles or cardinal quarters by a pentagram. thrd, the invocation of the archangelic guardians. fourth, the repetition of the opening gesture. having expanded consciousness, and visualized hmself as a towering cross of light, let the student face the east of his room,22 stretchng before him his right hand. it is customary to employ a straight-bladed dagger with a cross hilt, but ths is relatively unimportant for the novice; the fingers alone being quite adequate to the work. to trace the pentagram bring the outstretched arm over to the left side, to a point in front corresponding to just about the middle of the thigh. move the arm upwards to a point which would correspond to the top of t

e, you can go back one year at a time, all the way back to birth. trauma release exercise sometimes traumatic experiences or memories are responsible for creating parts of the shadow personality. in such cases, a trauma release exercise can help the analysand "let go" of the calamitous experience and begin to heal. the techmque for this is as follows: have the person lie on their back. place your right hand on their forehead, and your left hand at the back of their head (a breathg techmque to further relaxation is helpful at this point) next, guide the person to slowly visualize the traumatic event in the reverse order it happened, to a time before it occurred. in other words, emphasize that the details of the event will look like a video tape running in reverse and in slow motion. 116 the

est that the student perform the following rite of elemental equilibration to actively combat any elemental imbalances that may occur during the transformative process of self-development. ths is a ritual that should be performed regularly. stand facing the east and perform the four-fold breath a number of times until you feel relaxed. imagine a brilliant light above your head. reach up with your right hand as if to touch this light and bring the light down to your forehead. imagine the yellow triangle of'air superimposed over the upper part of your body. vibrate "shaddai el chai (shah-dye el chai. a then picture the black triangle of earth covering the lower portion of your body. bring your hand down as if pointing to the ground and vibrate "adonai ha-aretz (ah-doh-nye ha-ah-retz. b visua

lder. bring the hands outward, away from the body, and finally bring them together again, clasped on the breast as if praying or interlocking the fingers. vibrate "le-olahm, amen (lay-oh-lahm, ah-men "forever, unto the ages. the lesser banishing ritual of the pentagram stand and face east.2 perform the qabalistic cross as described above. still facing east, use a dagger or the index finger of the right hand to trace a large lesser banishing pentagram. thrust the dagger tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh-the tetragrammaton [see glossary (keep the right arm extended throughout, never let it drop. the pentagrams should be visualized in a flaming blue or white light) turn to the south and trace the same pentagram there. charge the figure

THE NECRONOMICON SIMON VERSION

to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. this is his seal, which you must engrave in gold, when

third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name softly upon it. sixth, thou must recite the incantation of the walking, loudly, and in a clear voice, as thou walkest about the gate in a circular fashion, beginning at the north and walking to the east, then to the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the ga

khallu. and sometimes the watcher appears as the enemy, ready to devour the priest who has erred in the incantations, or omitted the sacrifice, or acted in defiance of the covenant, for which acts the very elder gods cannot forbid that silent race from exacting its toll. and it is said that some of that race lie waiting for the ancient ones to once more rule the cosmos, that they may be given the right hand of honour, and that such as these are lawless. this is what is said. the preliminary invocation when the time has come to summon the watcher the first time, the place of thy calling must be clean, and a double circle of flour drawn about thee. and there should be no altar, but only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sa

ly instructed. to show them to anyone other is to ask the curse of ninnghizhida on yourself and upon your generations. the book maklu of the burnings: the exorcism of the crown of anu the priest, in time of peril, shall put on the spotless white crown of anu with the eightrayed seal and stand in the prescribed manner with the tablets of calling on his breast and the copper dagger of inanna in his right hand, aloft. for, it is said, if a man builds a fire, does he no build it in a pit, that he might not be harmed thereby? thus is it true of the uduggu we call, for they are like fire and every caution must be used lest they consume the magician and his entire generation. thus, the exorcism of anu i have put the starry crown of heaven, the potent disk of anu on my head that a kindly spirit an

ling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not rise. and this is the conjuration of the dead god: may nammtar open my eyes that i may see. may nammtar open my ears that i may hear. may nammtar open my nose that i may sense his approach. may nammtar open my mouth that my voice will be heard to the far reaches of the earth. may nammtar strengthen my right hand that i shall be strong, to keep the dead. under my power, under my very power. i conjure thee, o ancestor of the gods! i summon thee, creature of darkness, by the works of darkness! i summon thee, creature of hatred, by the words of hatred! i summon thee, creature of the wastes, by the rites of the waste! i summon thee, creature of pain, by the words of pain! i summon and call thee fort

THE PATH OF KABBALAH

acquire. if the correction of the soul is completed, and it adopts the properties of the creator, meaning if the soul places itself under the surrounding light of the creator through a series of spiritual actions, it is influenced by it in a special way called embrace. there is a left embrace and a right embrace. the song of songs writes about it (2, 6: let his left hand be under my head, and his right hand embrace me. this state correlates to the preparation of the vessel to be filled with light before sukkot( let his left hand be under my head, and after that the spiritual unification with the creator and the fulfilling with the light on simchat torah( and his right hand embrace me. our body is a protein reflection of spiritual forces and connections. just as one force influences another

THE TAROT OF C C ZAIN

ing; it is the attitude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for a girdle; it is the symbol of eternity which alone circumscribes his endeavors. his forehead is girt with a circle of gold. gold signifies light, and the circle expresses the universal circumference in which gravitate all created things. the right hand of the magus holds a scepter of gold, surmounted by a circle representing spirit; symbol of the authority conferred by spiritual attainment. he raises it toward heaven in the sign of aspiration to science, wisdom and force. above is a four-pointed star, its rays extending heavenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his u

crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered wit

ith eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. the sovereign--arcanum iv. in divination, arcanum iv may be read as realization. arcanum iv is figured by a man; on his head a sovereign's helmet. he is seated upon a cubic stone; his right hand raises a scepter surmounted by a circle, and his right leg bent, rests upon the other, forming with it a cross. the cubic stone, image of the perfect solid, signifies labor which has reached completion. the cat, pictured on the side of the stone, indicates that the vision of the soul penetrates the illusions of matter. the sovereign's helmet is an emblem of force conquered by power. the

a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, arcanum 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 di

bolizes 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 that all manifestations of universal life may have their birth. the left hand of the hierophant on the 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 who

nx signifies fortunate periods, and the black one signifies periods of adversity; both of which serve the soul victorious over the ordeals met in its pilgrimage of eternal progression. the balance--arcanum viii. in divination, arcanum viii may be read as justice or equilibrium. arcanum viii is figured by a woman, blindfolded and seated upon a throne. she wears a crown of lance-heads, holds in her right hand a raised sword, in her left hand a balance, and from her brow the sacred serpent thrusts its head. this is the ancient symbol of justice, which weighs all acts and opposes to evil as a counterweight the sword of expiation. justice, emanating from god, as symbolized by the overshadowing protection, is the equilibrium between right and duty. justice is crowned with lances to indicate infl

THE ABYSS AND TABAET

mianism and self-deification, the essential origins of the daemonic feminine and masculine should be further understood by its origins. what is regarded as common knowledge depicts that the luciferian spirit, what is found are the associative traits and that the adversary has existed long before christianity. the avestan texts as well as the denkard provide a wealth of knowledge of ahriman from a right hand path point of view, consider as such a veil which can only be passed through by the great work of initiation. the names and cultural expressions of the adversary are briefly explored as an introduction, from the ancient persian, hebraic and even norse, the adversary appears in each. as tempter, war maker, wisdom bringer and devouring predatory spirit. look to the common aspects which ma

t must be known that one of the core aspects of the left hand path is the transformation of the individual into a god or goddess of their own design. it represents the current of what is collectively called luciferian, despite whatever culture it is made manifest in, to use and grow within that dark power. as one moves through the luciferian path, the initiate becomes like ahriman yet without the right hand path deficiencies placed upon it in traditional folklore. sources from the avesta and denkard his astral body is that of the frog, the vicious crab. greater bundahishn ahriman is the sorcerous being which holds within the darkness the gift of life, while his initiation twists and makes a predator of the one who enters the religion of sorcery. ahriman becomes viable through the adept jus

dahishn that the darkness is so thick one may seemingly cut through it with a knife. ahriman is said to have much heat within him, however cold and darkness surrounds him. as with initiation, one enters the darkness which others fear to emerge bearing the same fire of which az stirs up. the five flames of ahriman are described in depth in liber hvhi. the avesta is perhaps one of the most powerful right hand path religious texts composed. while fragments exist, the entire foundation of the avesta is based on prayers and hymns when sung or chanted in a mantra disciplined form, have the ability to create staotas or vibrations in sound. in one may take notice to historical foundations of all religions, a major emphasis is upon sound and the effect upon those who use or hear it. sound is essent

and liber hvhi, to manifest the adversary in the individual within their own unique visage. sorcery and ahriman the literary foundations of liber hvhi and the yatuk dinoih and paitisha found in luciferian witchcraft are found partially in the avesta, this is perhaps one of the most significant and powerful methods described in magical practice. while ignored, the avesta holds in its obscure texts right hand path teachings of ritual communion with ahura mazda. while the ahrimanic work of the daeva-yasna is indeed left hand path in approach, the avestan staotas and ritual mantras were inversed and transformed into hymns to ahriman and the daevas, which are in direct association to the body and spirit of the sorcerer. this is in effect, chaos sorcery with defined purpose. in the avesta, ahrim

THE BINDING OF SHADOWS

, say ve-geburah (and the power) touching the left shoulder, say ve-gedulah (and the glory) facing the south, make the sign of the inverse pentagram, symbolizing the matter of the flesh and the psyche which allows the spirit- god to emerge. baraqijal, allow the stars to align with my everlasting protection! may the dead hear my call! face now the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalon! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit- your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirit

THE BOOK OF GATES

ophagus was made in the year b.c. 1175, we must consider briefly the arrangement of the texts and scenes upon the insides and outsides of the sarcophagus and its covers. on the upper outside edge of the sarcophagus runs a single line of hieroglyphics which contains speeches supposed to be made to the deceased by the four children of horus; this line is in two sections, each of which begins at the right hand side of the head, and ends at the left hand side of the foot. below this line of hieroglyphics are five large scenes, each of which is divided into three registers, and these are enclosed between two dotted bands which are intended to represent the borders of the "valley of the other world" on the inside of the sarcophagus are also five scenes, but there is no line of hieroglyphics runn

of the tuat sacred texts egypt ehh index index previous next p. 80 chapter ii. the ante-chamber of the tuat. in the first division of the "book of gates of the tuat" according to the sarcophagus of seti i, we see the horizon of the west, or the mountain of the west, divided into two parts, and the boat of the sun is supposed to sail between them, and to enter by this passage into the tuat. on the right hand is fixed a jackal-headed standard, and on each side of it kneels a bearded god; one god is called tat, and is a personification of the region which is beyond the day, and the other set, and represents the funeral mountain. on the left hand is a ram-headed standard, and on each side of it also kneels a bearded god; as before, one is called tat and the other set. the ram's head has the ho

ay take place' this portal is closed after this god hath entered in through it, and there is lamentation on the part of those who are in their mountain when they hear this door shut" in the centre of the scene we see the boat of ra being towed along by four gods standing, each of whom grasps the tow-line with both hands. the god is now in the form of a ram-headed man, who holds the sceptre in his right hand, and has the solar disk above his horns. he stands within a shrine which is enveloped in the voluminous folds of the serpent mehen, a serpent also stands on his tall before him. in front of the shrine stands sa, and behind it hekau. the gods who tow the boat are called tuaiu. p. 88 the sun's boat is met in this section by a company of thirteen gods, who are under the direction of a god

] guard him well. may the flames of khuti which are in the corners of the hidden shrine grow stronger' and there shall be given to them meat in the place of peace in their circle" p. 96 the above passage refers to the "righteous who are in the tuat" on the left side of the boat of ra are: 1. the god tem, who is depicted in the form of an aged man, leaning heavily on a stick which he grasps in his right hand. 2. four male beings who are lying prostrate on their backs. 3. twenty male beings, with their backs bowed, and their arms tied together at their elbows behind their backs. the our beings are described as "the inert" and the twenty as "the apostates of the hall of ra, who have blasphemed ra upon earth, who have invoked evils upon him that is in the egg, who have thrust aside the right

u 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 mummied form standing inside it these gods are described as "the holy gods who are in the p. 109 [paragraph continues] tuat" along the front of the twelve shrines stretches an enormous serpent, the duty of which is to protect those

n, with bent shoulders, leaning upon a staff; coiled up before him in voluminous folds, with its head flat upon the ground, is the monster serpent apep. behind apep stand nine men, with their arms hanging by their sides; these are called the "tchatcha who repulse apepi" in the second group is tem, p. 114 in a similar attitude, and before him stand nine gods, each holding the symbol of life in the right hand, and the sceptre in the left; the nine gods are called "nebu khert" i.e, lords of destinies. click to view the tchatcha who repulse apep. the texts which refer to these groups read- p. 116 the first group shows us what "tem hath done for ra, and how he hath protected the god by words of magical power, and hath overthrown the serpent seba [temu saith 'thou art prostrate, and thou shalt n

THE SECRET RITUALS OF THE OTO

ted into the body of the ritual; in any case they are no more than the usual claptrap of secret societies quite the least important parts of the ritual. minerval ritual a conical tent, within which is seated saladin, in oriental costume. before him is an altar, a well covered with a coping-stone, on which are (1) the book of the law (ccxx (2) a sword (3) a platter (disk) of bread and salt. on his right hand is a seat. the tent is lighted by a single candle: or, there is a palm tree. without is an armed black guard, who seizes the candidate on his approach, and binds him hand and foot, and blindfolds him. he then leads him to the tent and knocks once. saladin: whom have you there? black guard: a prisoner, mighty saladin. saladin: have you discovered his identity? file//c /documents%20and%20

d secret, and if i break this oath (saladin puts bread and salt into his mouth) and betray the bread and salt, may the dogs devour my carcass; may i be mutilated and no more a man (black guard applies sword in penal sign) saladin: noble emir, release your prisoner (done. 1st feet. 2nd hands. 3rd hoodwink) saladin (shaking hands with the candidate) noble guest, welcome to our camp! be seated on my right hand (candidate seated) i greet you as a brother with the title of minerval, man of earth, a seeker after the hidden wisdom. also, i present you with this sacred scroll28 (done) study it well; it is the charter of universal freedom. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c1.html (2 of 6 [12/28/2001 2:02:26 pm] the secret rituals of the o.t.o. nobl

penal sign) saladin: are you prepared to defend those principles with your life? candidate: i am (all repeat) saladin: in order to fortify yourselves for combat, it is our custom to read a chapter of the book of the law. i will therefore request you to encourage your comrades in this manner (the black guard gives the candidate a chapter to read, and he reads it) saladin: let all present raise the right hand and say with me; we swear to defend the principles of the book of the law in the name of the freedom of man, in whom is god (all repeat) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c1.html (4 of 6 [12/28/2001 2:02:26 pm] the secret rituals of the o.t.o. noble and valiant guests, i will venture to acquaint you with the first paradox of philosophy

r; and on this water floats an ark, preferably proportioned as is given in the canon, containing a dagger, a disk, and the book of the law. in the east is an altar, cylindrical, where burns a candle. this is overshadowed by a conical tent, where is a throne composed of four cubes, arranged as an inverted tau, for the three officers. these are saladin, his wazir, and an emir. the wazir sits on the right hand. opening saladin crosses his hands, left over right; wazir and emir take them between theirs. saladin:30 a. wazir:30 u. emir:30 m. all together: aum. s (rises) do what thou wilt shall be the whole of the law. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c2.html (1 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. w (rises) love is the

e stand perfectly erect, the feet together. now link the thumbs of your hands; and placing the left foot behind and cross the right, swing it outward with a circular motion until it comes to rest in front of and across the right. it is in this position that the secrets of the lustration are communicated; they consist of a sign, a grip, and a word. the sign is given by clenching the fingers of the right hand, and making a motion as if to stab the throat with the thumb. the grip is given by seizing the thumb of the brother in your fingers, and pressing it nine times. you then elevate your own thumb. this grip demands a word. this word is adonai, which means the lord. as in the minerval degree, it is an universal name or title of the most high (knocks) send the candidate on his travels with t

n the centre of our camp, the place of the balance. hear first the book of the balance (orator, who may be any member of the oasis, and is selected for the excellence of his delivery, reads liber librae published in equinox i) s: another and more serious obligation will now be required of you. are you willing to take it? c: i am. s: officers, do your duty (they go to altar, w. directs c. to place right hand on the open book. he places dagger on c. s heart, while e. presses disk upon his head) s: repeat your name at length, and say after me: i, in the presence of the powers of life visible and invisible, and of this camp of magicians, do hereby and hereon most solemnly promise and swear: never to reveal what i learn beneath the seal within the guarded border of this most holy order unless i

THE HOLY BIBLE KING JAMES VERSION

lot s cattle: and the canaanite and the perizzite dwelled then in the land. 13:8 and abram said unto lot, let there be no strife, i pray thee, between me and thee, and between my herdmen and thy herdmen; for we [be] brethren. 13:9 [is] not the whole land before thee? separate thyself, i pray thee, from me: if [thou wilt take] the left hand, then i will go to the right; or if [thou depart] to the right hand, then i will go to the left. 13:10 and lot lifted up his eyes, and beheld all the plain of jordan, that it [was] well watered every where, before the lord destroyed sodom and gomorrah [even] as the garden of the lord, like the land of egypt, as thou comest unto zoar. 13:11 then lot chose him all the plain of jordan; and lot journeyed east: and they separated themselves the one from the

milcah bare unto him: and i put the earring upon her face, and the bracelets upon her hands. 24:48 and i bowed down my head, and worshipped the lord, and blessed the lord god of my master abraham, which had led me in the right way to take my master s brother s daughter unto his son. 24:49 and now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that i may turn to the right hand, or to the left. 24:50 then laban and bethuel answered and said, the thing proceedeth from the lord: we cannot speak unto thee bad or good. 24:51 behold, rebekah [is] before thee, take [her] and go, and let her be thy master s son s wife, as the lord hath spoken. 24:52 and it came to pass, that, when abraham s servant heard their words, he worshipped the lord [bowing himself] to the ear

es of israel were dim for age [so that] he could not see. and he brought them near unto him; and he kissed them, and embraced them. 48:11 and israel said unto joseph, i had not thought to see thy face: and, lo, god hath shewed me also thy seed. 48:12 and joseph brought them out from between his knees, and he bowed himself with his face to the earth. 48:13 and joseph took them both, ephraim in his right hand toward israel s left hand, and manasseh in his left hand toward israel s right hand, and brought [them] near unto him. 48:14 and israel stretched out his right hand, and laid it upon ephraim s head, who [was] the younger, and his left hand upon manasseh s head, guiding his hands wittingly; for manasseh [was] the firstborn. 48:15 and he blessed joseph, and said, god, before whom my fathe

and he blessed joseph, and said, god, before whom my fathers abraham and isaac did walk, the god which fed me all my life long unto this day, 48:16 the angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers abraham and isaac; and let them grow into a multitude in the midst of the earth. 48:17 and when joseph saw that his father laid his right hand upon the head of ephraim, it displeased him: and he held up his father s hand, to remove it from ephraim s head unto manasseh s head. 48:18 and joseph said unto his father, not so, my father: for this [is] the firstborn; put thy right hand upon his head. 48:19 and his father refused, and said, i know [it] my son, i know [it] he also shall become a people, and he also shall be great: but

t by night [to these] so that the one came not near the other all the night. 14:21 and moses stretched out his hand over the sea; and the lord caused the sea to go [back] by a strong east wind all that night, and made the sea dry [land] and the waters were divided. 14:22 and the children of israel went into the midst of the sea upon the dry [ground] and the waters [were] a wall unto them on their right hand, and on their left. 14:23 and the egyptians pursued, and went in after them to the midst of the sea [even] all pharaoh s horses, his chariots, and his horsemen. 14:24 and it came to pass, that in the morning watch the lord looked unto the host of the egyptians through the pillar of fire and of the cloud, and troubled the host of the egyptians, 14:25 and took off their chariot wheels, th

egyptians fled against it; and the lord overthrew the egyptians in the midst of the sea. 14:28 and the waters returned, and covered the chariots, and the horsemen [and] all the host of pharaoh that came into the sea after them; there remained not so much as one of them. 14:29 but the children of israel walked upon dry [land] in the midst of the sea; and the waters [were] a wall unto them on their right hand, and on their left. 14:30 thus the lord saved israel that day out of the hand of the egyptians; and israel saw the egyptians dead upon the sea shore. 14:31 and israel saw that great work which the lord did upon the egyptians: and the people feared the lord, and believed the lord, and his servant moses. 15:1 then sang moses and the children of israel this song unto the lord, and spake, s

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ly made of silver, but sometimes of ivory, coral, amber, crystal, or some curious gem, or pebble. we have a proof of the hand above described having a connection with priapus, in a most elegant small idol of bronze of that divinity, now in the royal museum of portici, and which was found in the ruins of herculaneum: it has an enormous phallus, and, with an arch look and gesture, stretches out its right hand in the form above mentioned; 2 and which probably was an emblem of consummation: and as a further proof of it, the amulet which occurs most frequently amongst those of the ancients (next to that which represents the simple priapus, is such a hand united with the phallus; of which you may see several specimens in my collection in the british museum. one in particular, i recollect, has al

nt to express lust or incubation, i cannot determine; but the compositions, to which the wings are added, leave little doubt, that it was meant for the one or the other. i am inclined to believe that it was for the latter, as we find on the medals of melita a figure with four of these wings, who seems by his attitude to be brooding over something.5 on his head is the cap of liberty, whilst in his right hand he holds the hook or attractor, and in his left the winnow or separator; so that he probably represents the erwj, or generative spirit brooding over matter, and giving liberty to its productive powers by the exertion of his own attributes, attraction and separation. on a very ancient phoenician medal brought from asia by mr. pullinger, and published very incorrectly by mr. swinton in th

th as the devourer and generator of all (pamfage, paggentwr. however this may be, we may safely conclude that the hercules armed with the bow and arrow, as he appears on the present medal, is like the apollo, the destroying power of the diurnal sun. on the other side of the medal3 is a figure, somewhat like the jupiter on the medals of alexander and antiochus, sitting with a beaded sceptre in his right hand, which he rests upon the head of a bull, that projects from the side of the chair. above, on his right shoulder, is a bird, probably a dove, the symbol of the holy spirit, descending from the sun, but, as this part of the medal is less perfect than the rest, the species cannot be clearly discovered. in his left hand be holds a short staff, from the upper side of which springs an ear of

istence of the shelah-na-gig in churches out of ireland. we have been informed that an example has been found in one of the little churches on the coast of devon; and there are curious sculptures, which appear to be of the same character, among the architectural ornamentation of the very early church of san fedele at como in italy. three of these are engraved in our plate xxxii. on the top of the right hand jamb of the door5 is a naked male figure, and in the same position on the other side a female,6 which are described to us as representing adam and eve, and our informant, to whom we owe the drawings describes that at the apex7 merely as the figure of a woman holding her legs apart. we understand that the surface of the stone in these sculptures is so much 1 plate xxxi, figs. 1, 2, 3. 2

ole scene before us so vividly that we have had it re-engraved in facsimile as an illustration to the present essay.1 the different groups are, as will be seen, indicated by capital letters. at a we have satan in his gilt pulpit, with five horns, the one in the middle lighted, for the purpose of giving light to all the candles and fires at the sabbath. b is the queen of the sabbath, seated at his right hand, while another favorite, though in less degree, sits on the other side. c, a witch presenting a child which she has seduced. d, the witches, each with her demon, seated at table. e, a party of four witches and sorcerers, who are only admitted as spectators, and are not allowed animal comme le mieux pourveu: qu il l a long et gros comme le bras: que quand il veut cognoistre quelque fille

TYSON DONALD NEW MILLENNIUM MAGIC

ld cure all disease and grant immortality. the magus draws the circle clockwise in imitation of the apparent course of the sun, moon, and stars across the heavens, establishing a sovereign rule of order under the light. the circle is drawn out through the centerpoint of the magus and mentally projected in a stream of flickering fire from the right index finger, or a magical instrument held in the right hand. it is imagined floating in the air at the level of the heart, which is the customary physical center of the human body. this circle of fire, known as the astral circle, is visualized directly above any physical representation of the magic circle which the magus may have previously drawn on the ground or floor. always the magus takes extreme care to link the beginning of the circle with

ern hemisphere, even when these forms are in manifest contradiction to the natural world. they are afraid to innovate, even though the magicians of old were themselves innovators. some occult groups in the northern hemisphere project the circle counter- clockwise, even though this is contrary to traditional practice. the rationale appears to be physiological. when the circle is projected from the right hand by a person walking forward counterclockwise around the inside of its circumference, it flows naturally out from the body. however, when it is projected clockwise from the right hand, it must be sent across the front of the body of the person walking forward around the circumference, which has a more awkward feel. despite this awkwardness, it was the usual ancient practice to project ci

e the fearless vampire hunter crosses his mallet and wooden stake to ward off the approach of some blood-sucking fiend, he is not so much evoking christ as he is blocking the ray of desire emanating from the vampire. magically, the cross is projected in the same way as the circle of protection. it is visualized in the imagination as a stream of glowing fire that emits from the index finger of the right hand, or from one of the magical instruments held in the right hand, and is astrally painted in the air or on the object to be guarded. to empower the cross, the magus must consider each arm in a separate act of will, then balance the two against each other to realize the peace that resides at the point of intersection. the cross should be drawn first from top to bottom, then from left to ri

ured steppes that led to fabled china. north is the empty quarter where the winds were supposed to make their home, appropriate to air. adam kadmon stands with the axis of the earth along his spine, circled by the moon and stars. on his brow is the angel, elemental air, symbol of his higher aspi- rations. the lion, fire, lies curled around his lower body, symbol of strength and generation. on his right hand sits the eagle, symbol of life-giving water, of mercy and love. at his left is the bull and in his left hand, the dry, hard clay of earth. in western magic, the beasts were considered too fierce and dangerous to be used as emblems of the elements. over a period of time a sublimation took place and the beasts were replaced by the four angels drawn from the lore of the kabbal- ah-michael

enter point, shaped by the symbols that surround the center, and then physically realized by means of the fourfold perimeter, this is why mandalas always have a center focus and are always (when rightly made) sur- rounded by four, or a multiple of four. the figure below is designed to produce a true understanding of the elements: f ive is the number of man. there are five fingers on the hand. the right hand is reflected in the left, its mirror opposite. a human being standing with arms and legs spread apart can with some difficulty form a perfect penta- gram, the points of which touch the forehead, hands, and feet. this was accepted as profoundly significant by the hermetic philosophers of the middle ages, as it served to confirm their intuited understanding that humanity and the pentagram

shape in the world. the tetragrammaton is expanded by the addition of the hebrew letter shin, which is in the shape of a lamp with three flames and magically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah) and yod-he-vau-shin-he (pronounced "yehovashah. magically, the first name is given to the left human hand and the second to the right hand. when the magus pronounces them correctly with hands upraised and fingers spread to form pentagrams, the names are powerful instruments to invoke, rule, and banish spirits. the first name suggests the point of spirit in the center of the square of the elements. the pentagram is read counterclockwise following the order of the let- ters in the name: the second name is symbolic of the hou

TYSON DONALD SOUL FLIGHT

oul flight sit on the center of your bed with the lights dimmed. mentally project the circle of light around the physical chamber clockwise at the level of your heart, while using a small symbolic circle made with your right index finger to guide its projection. when you have visualized the large circle clearly, lie back on the bed. make the sign of departure in the air before your face with your right hand. close your eyes and sustain the sign of departure in your mind, as though it were projected on the inner surface of your eyelids or upon the inner surface of your forehead at your ajna chakra. be aware that the blue circle in the sign of departure is your body, and is also in an expanded sense the circle of light you have projected around your bed. the red line that extends upward from

a circle. this is a highly effective symbol for halting change or freezing motion. the cross both preserves and defends. a regular christian cross will work if you prefer to use it, but i employ a cross of equal arms-inscribing first on the air the vertical column downward, then the horizontal arm from left to right, and finally enclosing the cross in a clockwise circle. as this is drawn with the right hand over the portal you wish to seal shut, it should be visualized as glowing upon the air. when using a large mirror as an astral doorway, it is best to keep it covered during the day, and not to use it for common purposes. it should be protected from the direct rays of the sun, and from strong daylight. to charge it with lunar virtue, set it outside or beneath a window where it can reflec

s and tails protrude from their backsides. the terrifying figure on the pedestal is a giant with bat-like wings and the curving chapter twelve: the tarot 215 horns of a goat. his torso and arms are bare, showing his red skin, but his legs are hairy and his feet resemble the talons of a hawk. an inverted pentagram adorns his head like a crown. he holds an inverted torch in his left hand, while his right hand is raised in a gesture of damnation. as this procession makes it way through the town, the revelers keep up a constant din by beating on drums and pots with sticks, blowing whistles and flutes, and singing and hollering at the tops of their voices. most of them are drunk. the townspeople watch them with amusement from the sidewalks. now and then, the painted revelers seize one of the on

ably associated with a god or goddess of the natural world. in any case, the forces that energize and define the runes express themselves as intelligent beings when the runes are entered as astral landscapes. 246 soul flight once within the land of the rune, it is important to seek out and confront the ruling deity. the rune itself, drawn upon the air in front of you with the index finger of your right hand, can be used as a sign of power. it will test the truthfulness in the appearance of the astral environment-if the land is out of harmony with the nature of the rune, inscribing the rune upon the air will cause the land to dim and become indistinct. the rune can also be used to subdue the deity of the astral world it governs. it is that god's highest sigil, and it has power over the god

es the name. symbols of faith religious symbols can make potent charms of protection for those who believe in their efficacy. the cross of christianity, the star of david of judaism, and the lunar crescent of islam are all forceful amulets of defense on the astral level, but only for those who have a firm faith in their power. christians can also form the sign of the cross upon the air with their right hand, to act as a barrier. it should be visualized as floating upon the air, burning brightly with white flames. wiccans and pagans may prefer to employ the pentagram. the golden dawn pentagram known as the banishing pentagram of earth makes an effective barrier, and can repel hostile spirits who try to approach too closely "the banishing pentagram of earth will also serve thee for a protect

TYSON DONALD THE MAGICAL WORKBOOK

ze like a feather, or rise up like a balloon. fill your imagination with a bright yellow color similar to morning sunlight, along with the fragrance of flowers and the rustle of leaves. for several minutes hold this combined awareness of the lightness of your left hand, the bright yellow color, the rustling breeze, and the flower scent. withdraw awareness from your left hand and move it into your right hand. feel dampness surround your fingers and palm like a soft glove, just as though your right hand lay enveloped in a cool mist. the mist moves up your arm. after a time your hand and forearm feel distinctly moist. imagine that your hand floats upon the surface of clear water over which hangs a white mist. feel droplets of water condense on your palm and trickle across your wrist. fill you

that your hand floats upon the surface of clear water over which hangs a white mist. feel droplets of water condense on your palm and trickle across your wrist. fill your imagination with a deep blue color, and at the same time smell the salty dampness of the sea and hear the distant, rhythmic sigh of waves on a sandy beach. maintain for several minutes this combined impression of wetness on your right hand and forearm, the deep color blue, the damp scent of the sea, and the sound of waves. withdraw awareness from your right hand and shift it into your feet. feel warmth radiate against your toes, the balls and arches of your feet, and your heels, just as though the soles of your feet were a comfortable distance away from the dancing flames and glowing embers in a fireplace. the feeling of

tant rumble that vibrates through the top of your head down to your teeth. for several minutes, maintain this combined awareness of blackness, the smell of dust, and the sound of rumbling earth while continuing to feel the cool weight of the boulder press against the top of your skull. split your awareness so that you simultaneously feel a fresh breeze around your left hand, wet mist envelop your right hand, the warmth of fire-glow against the soles of your feet, and the hardness of smooth stone pressing on the top of your head. hold this fourfold awareness for a minute. lay the palms of your hands against your face so that the heels of your palms press lightly on your closed eyes, then draw your hands down over your face as though sliding off a skin-tight mask. take a deep breath, open yo

s essential in magic. inward perception 111: astral projection f or this exercise you need a new penny. it should be as bright and clean as possible. before using it, wash it thoroughly with soap and water and dry it. lie upon your back on the floor in the reclining posture with eyes closed, a folded towel under your head, your arms at your sides, and your feet around six inches apart. using your right hand, place the penny upon your forehead between your eyebrows in such a way that it is stable, and not in danger of sliding off your head. perform the stepped relaxation technique. 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

egg black, the circle blue, and the square yellow. make the colors as even and as opaque as possible (see figure 7-1 on following page. it is best to perform this exercise in a cycle of five consecutive weekdays, one day for each symbol, in the following order: monday- crescent, tuesday-triangle, wednesday-egg, thursdaycircle, friday-square. lie on your back in the reclining posture and with your right hand place upon your forehead the symbolic shape that corresponds with the day of the week on which you are doing the exercise. on monday, use the crescent, on friday use the square, and 24 reclining exercises so on. the tattwa symbols are aligned as in the accompanying illustration-the horns of the crescent should be even and point toward the top of your forehead, as should the large part o

feet flat on the floor separated by six inches and hands on knees. look directly forward and focus your gaze on the distant horizon beyond the wall and other intervening structures. visualize in your mind a white paneled door on the wall in front of your chair, while continuing to gaze forward into infinity. in your imagination, rise from the chair and step forward to approach the door. put your right hand on its ornate brass knob. feel the cool smoothness of the brass as you turn and open it. the door swings on its hinges away from you to the left. walk through the doorway into a room with an oak floor and palegray walls that are almost white. the ceiling is painted the same pallid gray. close the door behind you without turning to look through its opening. you stand in the northwest cor

TYSON DONALD THE POWER OF THE WORD

agram. this must be practiced a few times until the proper angle between the fingers is attained, so that as nearly as possible, a perfect pentagram is formed. the left palm should be pressed tightly over the heart center. to create an invoking vortex, visualize the hebrew letters of the invoking form of pentagrammaton, yehovashah (jtulj, flaming with white light in your heart center. extend your right hand with the fingers stiffly forward 52 tetragrammaton to form an upright pentagram and vibrate the letters of the name one by one (pronounced "yod-hay-vav-shin-hay. as you vibrate each letter, visualize it flowing like liquid fire from your heart center into your left hand, up your left arm and across your body, and through your right arm to form itself upon the fingertip of your right han

the hebrew letters of the banishing form of pentagrammaton, yeheshuah(;71tu;7, flaming with white light in your heart center. vibrate the letters of the name one by one (pronounced "yod-hay-shin-vav-hay. as you vibrate each letter, visualize it flowing out of your heart center into your left hand, up your left arm, across your body, and down your right arm to form itself on the fingertip of your right hand associated with it on the pentagram-yod (little finger, he (ring finger, shin (middle finger, vau (index finger, he (thumb. visualize a vortex of white light begin to expand in a counterclockwise swirl from a point in front of your extended right hand. as it grows larger, it gradually loses energy and becomes less brilliant, until at last it dissipates into the distance like an ever-exp

grammaton can be used in conjunction with the invoking and banishing pentagrams of the elements, to activate them more powerfully, or indeed in any magical operation where spirits or occult energies are to be concentrated or dissipated. the invoking vortex of ihvshh is excellent for causing a spirit to indwell a talisman. for this purpose, it should be visualized surrounding the talisman with the right hand held a few inches over it as the name yehovashah is vibrated. once the invoking vortex has been established, the name of the spirit you wish to invoke into the magical object should be vibrated as you draw the sigil of that spirit in the air directly over the object with your right index finger. this process of creating the vortex and invoking the name of the spirit should be repeated s

me of the messiah of the jews and the christ of the christians. the magical power that has always been most closely associated with jesus is the ability to drive out sickness from the mind and body. thus the name ihshvh is not only a banishing formula, but a healing formula as well. to free a person from nightmares, possession, depression, or obsession (persistent destructive thoughts, place your right hand upon the forehead of the sufferer and your left hand over your heart center. visualize the hebrew letters ihshvh glowing in your heart and vibrate the letters so that your breath touches the face of the person. this should be done in a rhythmic chant, repeating the letters of yeheshuah over and over. time the 54 tetragrammaton rhythm of your vibrations of the name so that, as you sound

the 54 tetragrammaton rhythm of your vibrations of the name so that, as you sound the letters, the sufferer inhales. in this way your breath will be drawn directly into the body of that person through the lungs and spread to every point by the circulation of the blood. you should visualize the white light of the name flowing from your heart center, up your left arm, across your body, and out your right hand into the forehead of the sufferer. visualize the body of the sufferer filling with white light, and dark shadows fleeing from this light through the top of the person's skull and out the soles of the feet. to heal sickness, the right hand should be placed firmly over the site of the illness and the white light of ihshvh concentrated in this area. vibrate the name with the lips close to

m was engraved the hebrew letter yod. on the back was engraved the letter he. upon the face of thummim was engraved the letter vau; on the back was engraved the second letter he in the ineffable name. the oracle may have been obtained in the following manner. seeking a response to a question by one of the twelve banners of the tribes, the priest reached into the pocket of the breastplate with his right hand and took out a disk. he reached into the pocket with his left hand and took out the remaining disk. holding his hands before him and turning them so that the 84 tetragrammaton nails were uppermost, he slowly opened his right hand. the letter of the name upon the disk represented the first letter in the oracular banner. opening his left hand, he obtained the second letter of the name. re

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

ke our lives places of beauty, we will wither under the pressure of profane life. since we are the one-eyed men in the kingdom of the blind, we must take time to fill our lives with paintings and parks. it is not enough to become awake in a world of zombies, we must take responsibility for our enjoyment in such a world. 9. learn to make the gesture of support. we are not under the commands of the right hand path to love everyone. black magicians are by nature individualists. however, if we are to become aware of our own natures, we must learn to recognize the satanic in others. whenever we see the sparks of the black flame stirring in another breast, we must make a gesture of support. we can give a book, or have a talk, or best yet challenge by example. we don't proselytize or interfere in

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

is i cannot say, but here lies a great secret for ritual construction. take a ritual that was worked and when you rework it according to the principles of your true self- it will work again. uncle setnakt hopes you have a pleasant diluncle setnakt sez- practice divinity in your own life don webb uncle setnakt would like you to consider how you are already practicing divinity in your own life. the right hand path says your life is ruled by a mechanical law, called karma or the will of god. we feel that your life is ruled by a mechanical law called the path of least resistance and that law can be overcome by conscious beings. this work helps you detect how you have already overcome this law and how much there still is to discover and integrate into your mind. 1. analyze an intentional change

handle their merchandise tracking. although they tell you that they can't do wha t you say; next time you return your policy is in place. each of these incidents shows that you have powers beyond the mechanical processes of the world. note each and come to see yourself as a creator of movement in the world. 4. pray to yourself. look through your life to find some prayers that were answered by the right hand path god of your choice. maybe one day you prayed for your car to start, or for health to return, or to get luck on a date. as well as you possibly can remember the words and practices. then when you are in the same situation repeat that prayer- except entirely to yourself, making references to no god but you. continue this practice until you have results. come to see yourself as the ca

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

ot a simple discovery of the self, but an active creation that may be consciously drafted. as long as there is darkness, one can grow- there are no limits except those you consciously create. if you become aware of this dark container within you, it can become more than a mere symbol, but an actual vessel for awareness to survive after death. 8. contemplate darkness as a symbol of mystery. in the right hand path, white light is used as a symbol of initiation. in the light everything is quickly revealed and the self extinguishes itself because of boredom. there are no mysteries, nothing to discover, and ultimately nothing to think about since there is a total unity between the perceiver and the perceived. in the left hand path darkness is the symbol of mystery. by accepting darkness, you ac

VOX SABBATUM

sciousness and intelligence, a sense of the forbidden 2) by inventing such aspects of the sabbat and the devil, they fleshed out a powerful and adverse initiatory model of luciferian self-deification. we have in fact become their demons by expanding from this practice. the same may be said in current times, those who walk secrecy in the religious path of self-destruction (i.e. christianity or the right hand path) laugh at those who point their fingers and invent our evils, have also a duty of fighting or toying with the religious nazis of christianity. we openly support same sex marriages7, the slow and careful destruction of the church and the principles of responsibility for the responsible 8 to the masses. modern times have different measures of practice; however the luciferian must nev

hes sabbat 5 with the most dangerous type of self-deification becoming and developing the self. the rite tests and proclaims change, when ecstasy is reached by invocation over and over, or mantric repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural order or right hand path (i.e. dissolution. this process is a slow and gradual one, invoking and propagating selfdevelopment over a stretched out period of time. the god forms of the luciferian and witches sabbat path are masked and anthropomorphic energies and collections of power. thus lucifer, cain, lilith, ahriman, leviathan and such are all gateways of power from which the initiate passes through. all

is sorcery, that which is created from the self thus of self-love vox sabbatum the witches sabbat 27 my forms are many, human or a beautiful angel, crowned and winged in emerald, luminous as the peacock, as wise as the serpent. i may take the form of the serpent with a lions head, for i am the dragon and beast, who creates and destroys. on my left hand is belias, my shadow form over hades, on my right hand is cain, called elohim, my flesh born son of earth behind me is az lilith, my bride and druj spawning goddess, my inspiration of art! in front of me is aeshema, called the dev of the wounding spear, known as asmodeus, my will made flesh around me is the coiling and crooked dragon called leviathan! from my eyes comes lightening, and fire is started from my sight. as lightening just as i

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

aid "the being of light who hath come forth from the horizon hath smitten the enemy in the form which he hath made, and he shall be called being of light who hath come forth from the horizon from this day onwards"[fn#113 [fn#113] in the sculpture (naville, mythe, pl. 19) we see the god, who is hawk-headed, and wears the crowns of the south and north, seated in a shrine set upon a pedestal. in the right hand he holds the sceptre and in the left the ankh. and ra heru-khuti (ra harmachis) said to thoth "thou shalt make this winged disk to be in every place wherein i seat myself (or, dwell, and in [all] the seats of the gods in the south, and in [all] the seats of the gods in the land of the north. in the country of horus, that it may drive away the evil ones from their domains" then thoth mad

is on the temple-buildings of all the gods and all the goddesses of the land of the lily,[fn#114] and the land of the papyrus,[fn#115 [these buildings] become shrines of heru-behutet [fn#114] i.e, the north, especially the delta [fn#115] i.e, the south. as concerning heru-behutet, the great god, the lord of heaven, the president of the ater of the south,[fn#116] he it is who is made to be on the right hand. this is heru-behutet on whom the goddess nekhebit is placed in the form of a serpent (or, uraeus. as concerning heru- behutet, the great god, the lord of heaven, the lord of mesent, the president of the ater of the north,[fn#117] he it is who is made to be on the left hand. this heru-behutet on whom the goddess uatchit is placed is in the form of a serpent [fn#116] i.e, the southern ha

vest. then i woke up at [the mention of] crops, my heart (or, courage) came [back, and was equal to my [former] despair, and i made the following decree in the temple of my father khnemu- the king giveth an offering to khnemu[fn#192] the lord of the city of qebhet,[fn#193] the governor of ta-sti,[fn#194] in return for those things which thou hast done for me. there shall be given unto thee on thy right hand [the river bank] of manu,[fn#195] and on thy left hand the river bank of abu, together with the land about the city, for a space of twenty measures,[fn#196] on the east side and on the west side, with the gardens, and the river front "everywhere throughout the region included in these measures. from every husbandman who tilleth the ground, and maketh to live again the slain, and placeth

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ram (the five pointed star) falls from heaven (burning as if it were a lamp) and the human waters became bitter, they became wormwood. in isaiah 14:12, the prophet said: how art thou fallen from heaven, o lucifer, son of the morning? how art thou cut down to the ground, which didst weaken the nations! nevertheless, the luciferic star (the fallen soul) will shine one day as the morning star in the right hand of the verb. many times a man or a woman in search of the divine torch of truth arrives at any gnostic lumisial; apparently the newly arrived is now a beginner, however, the brethren ignore what the soul of that person is; he or she can be a bodhisattva (the human soul of a master) that wants to return to his own father who dwells in secret. thus, the brethren become overwhelmed when so

s existen en ambos alquimistas (el hombre y la mujer, el sol y la luna) ya que estos se engendran cuando combinamos el elixir rojo (el sol) y el elixir blanco (la luna) en la novena esfera (representada por la escalera de jacob, el centro sexual) 93 [in the center of the garden of eden we find a cherub (an androgynous being) located between the man and the woman. he holds the star of david in his right hand, indicating to us that he is the outcome of the union of the two triangles, the two elixirs (sun and moon, man and woman. they combine the substances of their seven bodies (above and below) by crossing the four elements (fire, air, water and earth) of sex, which are represented in each corner of the square] the process of creating a new being (the true human being) is performed within t

WESTERN MANDALAS OF TRANSFORMATION SR AL

with your guardian angel or higher self, before attempting to bond with these other entities, because they do have their trickster elements. using the sigil and telesmatic images of your angel in your magical workings ensures that you will have guidance and protection. one can also cut a sigil (or geometric figure, such as a pentagram, etc) in the air or ether. when doing so, one always uses the right hand with directed force. make sure there is a definite beginning and ending of the sigil as you are drawing it. any seal or design sympathetic to the magician's purpose can also be traced in the ether. some seals and sigils are too complicated to be done in the air, so the simpler ones are easier for this purpose. more complicated designs can be used in other ways, such as for meditation ma

WHO ARE THE DRACONIANS

round facility at china lake and put her through trauma based programming. then the next week, the air force would who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (62 of 68 [8/25/2000 17:20:01] kidnap her and take her to the underground facility beneath george air force base in victorville california in the high desert. she said it was a case of the right hand not knowing what the left hand was doing. or at least that was the impression they were trying to give her (incidentally, the new federal concentration camp, excuse me detention facility has been permanently moved to a location adjacent to george air force base along the old air base road. it has recently been moved from its temporary location near bishop along highway 395. friends of m

WICCA WITCHCRAFT TODAY

ance of the initiation '3. thus instructed and enabled now to share in the rite, the maiden, still draped in the sindon and now wearing a crown of myrtle, moves to the right bearing on a ritual dish food in slices to take part in a lustral repast. before a sacrificial table is seated a priestess assisted by two attendants; with her left hand she uncovers a dish brought by one attendant and in her right hand she holds a branch of myrtle on which the other attendant, who has thrust into her girdle a ritual roll, is pouring a libation by means of an oenochoe. this is the lustral agape which must be celebrated before the communion, as was the custom in primitive christianity '4. after the celebration of the agape the neophyte is worthy of a new birth, represented allegorically. a satyr and sat

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

t it makes heavy loads lighter. one man with humour will keep ten men working. humour, to a man, is like a feather pillow. it is filled with what is easy to get but gives great comfort. when a thing is funny, search it for a hidden truth. shaw hypocrisy and integrity the bigger the patch, the bigger the hole. the man that hugs the altar-rails does not always hug his own wife. before you shake the right hand of an enemy make sure he s not left handed. it s harder to become honest than it is to become rich. when an irishman talks of principle he is a danger to everybody. o connor those who make the laws are often their greatest breakers. greatness in a man knows modesty. bribe the rogue and you needn t fear the honest man. man can climb the highest summits, but he cannot dwell there long. sh

to rot until you have to cross it yourself. it is easier to put out the fire in the house of neighbors than to deal with the smoke in one s own house. proverbs on virtue when virtue founds a town, the town grows and lasts long. goodness is hidden, but eventually appears. the seed of goodness is as difficult to sow as it is hard to uproot the plant. proverbs on cooperation and contentment when the right hand washes the left and the left hand washes the right, then both hands will be clean. good fellowship is sharing good things with friends. the string can be useful until a rope can be found. proverbs on opportunity the one who asks the way does not get lost. one does not throw the stick after the snake has gone. proverbs on human beings lack of companionship is worse than poverty. may deat

not born with us. no, knowledge is not a hereditary thing. sembene ousmane a cynical young person is almost the saddest sight to see, because it means that he or she has gone from knowing nothing to believing in nothing. maya angelou it takes a whole village to raise a single child. yoruba if you see an old man running, either he is chasing something or something is chasing him. nupe if with the right hand you flog the child, with your left hand draw her unto your breast. yoruba you need not tell a child that there is a god. nzima not where i was born, but where it goes well with me is my home. kanuri love is the understanding that all people are bound together in guilt and only individuals are capable of achieving personal salvation. the duty of every sensitive individual is to see to it

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

. samael is further the concept of samael the black within qlippothic symbolism, the daemon from which the sinister is revealed. nature itself is sinister, allowing destruction and creation, the beautiful passage from this world to the next. as the force called god, what is perceived by society as the natural order, in cabalistic lore is called metatron, the supreme angel or obedient angel of the right hand path. samael is considered to be the polar opposite, from the darkness. it is within this theory that the prince of darkness is the true mover or manifestation point of life. it is through the shadows from which he stands behind (as does lilith) and through their tongues of deceit shall their will becomes flesh. this is the very model of the sorcerer from which the luciferian becomes th

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e containing one whole name. set the first letter of these five names (in capital letters) within the five acute internal angles of the pentacle: and the rest of each name following circularly from the capital letter, but in the five exterior obtuse angles of the pentacle. set z of zedekiel within the angle which standeth up towards the beginning of the greatest circle: and so proceed towards the right hand. in the middle now of the pentacle, make a cross like a crucifix and write the last of those seven names, levanael thus" the seven names are those of the planets, given earlier. th cross of levanael is shown in figure 15. on the back of the seal i the sigil shown in figure 16. in the golden dawn, the word agla describes the nort and the element of earth. agla is notariqon for "thou ai m

then the black, while the 12 colours are equal, and smaller than the black. the colours must be clear, brilliant and correct. they are as follows: white aries red taurus red-orange gemini orange 176 177 appendix d the lesser invoking 'banishing ritual of the pentagram the following ritual is from the golden dawn's the qabalistic cross and lesser ritual of the pentagram: take a steel dagger in the right hand. face east. touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve geburah (and the power) touch thy left shoulder and say ve gedulah (and the glory) clasp thy hands before thee and say le olam (for ever) dagger between fingers, point up and say amen. 178 make in the air toward the east the invoking pentagram as show

to the south, make the pentagram and vibrate similarly the deity name adonal go to the west, make the pentagram and vibrate eheieh. go to the north, make the pentagram and vibrate agla. return to the east and complete your circle by bringing the dagger point to the center of the first pentagram. stand with arms outstretched in the form of a cross and say: before me raphael behind me gabriel at my right hand michael at my left hand auriel before me flames the pentagram- behind me shines the six-rayed star and make the qabalistic cross as directed above, saying ateh, etc. for banishing, use the same ritual, but reverse the direction of the lines of the pentagram. 179 appendix e the grade signs the following signs are used in the golden dawn (the neophyte has two signs as shown: 180 t h e s i

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

noticed that this way of looking at the matter at once makes a reconciliation between the account in the gospel of the christ as a calm, peaceful, and pitiful man, and the representation in the apocalypse of a tremendous and flaming god. a glance at the top half of the pastos shows the descent of a flaming sword which casts out evil, the whole surrounding being with brilliance "and he had in his right hand seven stars. and the seven stars represent the (arch)angels of the seven churches" or abodes in assiah, at his feet. the life of nations is like the life of men: they are born, become intellectual, direct that intellect to black ends, and perish. but every now and then, at the end of certain periods, there are greater crises in the world's history than at other periods. at such times it

fomalhaut-12 rays; sirius-24 rays; regulus- 36 rays; aldebaran-72 rays 3 keys: wheel of fortune hermit fortitude. n.b. mg means magus kg means king of salam sh means shekinah post means postulant opening: vault door wide open; curtain drawn back. magus stands within holding branch of pink almond blossom. shekinah stands by tat pillar with spray of acacia in her left hand; and a lighted lantern in right hand. king of salam stands by ankh pillar; a red rose in his left hand, censer in his right hand. mg "ye heavens open and ye winds be still, and let god's death sphere receive the word" kg "0 adonai ha aretz, melekh, israel, thou who didst appear unto moses in the flame of fire in the bush and gayest him the law in sinai; come and redeem us with stretched arms (he makes 1st sign) sh "0 sapie

omes known "the 19th path of the sepher yetzirah called me intelligence of the secret of all the activities of the spiritual beings, and it is so called because of the influence diffused by it from the most high and exalted supreme glory" point 2 (the postulant should now, without prompting, step forth from the pastos; stoop, take the brown cloak, don it and the sandals, and take the staff in his right hand. the officer disappears. one bell sounds. the curtain is drawn back revealing a lion in open door way; behind him stands shekinah, a lighted lantern in her hand. she holds this out to postulant. sh "he that would be greatest, let him be the server (postulant makes the 60=50 signs, lays his hand for an instant on the head of the lion, then takes the lantern and replies) post "server of s

one, and in token thereof, let us call upon him in the four fold mystic and terrible name "a. ee. ae. 00" mg intones aa. sh intones ee. kg intones ae post intones 00. the veil closes, and the magus withdraws. all leave the vault. t h e e n d general notes on the 7=4 grade 1. thoth i will contemplate (sign of the word brought down to the soul from the central realisation thereof) 2. hathor with my right hand i will reach up to heaven, and my left hand i place upon earth (a sign of him who having ascended into heaven is desireous to draw all things after him) 3 horus i will turn away from evil (casting out image of matter: active detachment) 4. osiris in silence (he who sees in the great silence, the dawning truth) the four cords: amber: declares the mystery of souls yet unborn. purple: the

rosenkreutz" all "christian rosenkreutz, we invoke thee to manifest thyself and to transmit through us the etheric link with thyself to this our frater..that he may indeed become thy son and spiritual heir" there is a pause; the three officers turn slowly, form a triangle about the postulant. they lay aside their wands and ankhs. postulant is directed to place his left hand on chief's breast, his right hand in the chief's right hand. 2nd and 3rd place their hands: one on the head of postulant over chief's left hand, and the other on chief's back. all "i (we) by the power transmitted to me (us) do hereby transmit to you frater..the etheric link with our father christian rosenkreutz, and the rosicrucian order founded by him. there is a pause adepti withdraw their hands and leave the vault. p

ANTINOMIANISM

have personally encountered. the pagan community misunderstands it, most contemporary satanists misunderstand it, certainly mainstream religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities that implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make during his/her life. the loss of personal individuality and egocentric consc

individuality and egocentric consciousness to the gentleness, solicitude and peace of god or fighting to maintain the individual will, the sense of self knowledge and being that the lhp recognizes as a special "gift" which enables that choice to be made, and of which carries a tremendous degree of personal responsibility to successfully manifest. the lhp seeks to retain individuality of self, the rhp seeks "oneness" with god. the lhp understands oneness as a technology that promotes the dissolution of the individual self into a greater whole. the lhp is a path of individuation and willed activity. in other words, it does not come to you, you must go to it. this intrinsically makes the lhp a difficult one to follow. the rhp will come to you, it will embrace you with open arms. on the other

limpses contained in the extant thoughts of certain gnostic sects, the graeco/roman egyptian philosophies and aspects of the ancient egyptian philosophical and religious cults. particularly we see this in the reflections of the ancient setian priesthoods of egypt which have been integrated into other lines of philosophical thought. as previously stated, the differentiation between the lhp and the rhp is one of intent. for instance, in the church of rome (catholic) ritual is utilized. all the elements- altar, bell, candles, incense etc, form the components of ritual. however, if you were to read howard stanton levee's (a.k.a. anton szandor lavey "satanic bible" ritual is also utilized using those same elements. the difference lies within the intention of the participants. therefore, the tec

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

strength of purpose, which in turn will be applied to greater goals. this never-ending pursuit that pleases and informs the self by making the self ever more powerful in the world is called the acquisition of strength. royal command of the outer world human beings have two desires that lead them to their third task, the making of other human beings better. the first is a weak and vain desire that rhp creeds strike out against, which is the desire to show off. the second is a desire that generally makes us good herd animals, the desire to help out other people. this second desire is generally derided by the more immature forms of the left hand path. by understanding and accepting these desires, we can not only engage in the pleasures that come from them, but also transform ourselves into ye

LUCIFERIAN SORCERY AND SET TYPHON

rnal (daemonic gathering, fornication and shades of the dead) to usher forth a strong process of self-initiation, that the imagination is illuminated and able to stand alone. in an observation process, the imagination is able by means of will, to create and sustain its own individual independent being of self. as a sethian perspective, the luciferian witchcraft is not in my opinion effective as a rhp tool, but only essentially useful through a lhp perspective. the sorcerous path itself is one of selfdevelopment, exploring both ones shadow and light aspects, utilizing them to ones benefit and ultimately focusing these tools as a means of becoming. as one enters the luciferian circle, the self is encircled in the arcana of i, which austin osman spare defined as the center of being and the in

MICHAEL W FORD THE VAMPIRE GATE

antinomian (against the current, natural order) path which leads through self-deification (godhood. lhp signifies that humanity has an intellect 83 which is separate from the natural order, thus in theory and practice may move forward with seeking the mastery of the spirits (referring to the elements of the self) and controlled direction in a positive area of ones own life the difference between rhp is they seek union with the universe, nirvana and bliss. the lhp seeks disunion to grow in perception and being, strength and the power of an awakened mind. the left hand path from the sanskrit vama marga, meaning left way, symbolizes a path astray all others, subjective only to itself. to truly walk upon the left hand path, one must strive to break all personal taboos and gain knowledge and p

ONYX TABLET OF SET

on't hesitate to remove them from the temple. hope that the shock may awaken them. 8. keep these matters as private as you can. the temple exists to facilitate initiation. our job is both helping the abuser see what to do to find clarity in his or her own life, and to protect the temple by removing distracting influences. 9. give them priest rowlett's nine steps. it will help them cut through the rhp trappings of most recovery groups. remind them and yourself to be gentle with our own selves and that everything is temporary. introduction to the setian nine steps by priest rowlett the setian nine steps is a plan for recovery from addictions that is adapted from the twelve steps of alcoholics anonymous. interwoven with this analysis are a few parts of my own story regarding my addiction to a

where to focus. i can't tell you. books can't tell you. but if you do not find the focus, the acceleration will merely shake you to pieces. if you do find the focus, you will find yourself empowered in ways that you would never had imagined. on set's love [originally published in the venom of apep, yule 1997 "does set love his children" the question was asked of me in denver at a "debate" on the rhp vs. the lhp. now i sort of ducked the question, stressing that the important aspect of setian philosophy is the imperative to do work on (and for) one's self. but theologically it is an interesting question. in our own sphere there are different kinds of love. there is the love of the mother who keeps johnny from touching a hot stove, and stops pain. there is the love of the mother who lets jo

RUBY TABLET OF SET

of crowley. the objective universe both creates and destroys, but mindlessly and impersonally. zax is thus entropy, the force of decay and inevitable dissolution and disintegration that all things that belong to the cosmic order carry within themselves. it is also the regurgitation of expended raw materials. decaying organic matter is a wonderful fertilizer for new growth. it is small wonder that rhp magicians are so mortally afraid of the abyss. having identified themselves with the cosmic order, they share in its recycling and thus lose all that they have gained, sacrificing themselves on the altar of dispersion. but the forces of entropy are powerless against the black magician, who has isolated himself and rendered his self separate and inviolable. although our bodies are ultimately pr

matic on matters of opinion. some interesting ideas and insights, but on the whole very unsatisfactory. enochian physics, gerald j. schueler, llewellyn. a fascinating read. this is the best of schueler's books. not to be accepted wholesale, but some interesting hypotheses. the enochian tarot, gerald& betty schueler, llewellyn. an interesting concept, but the divinatory meanings reflect schueler's rhp prejudices. as a matter of personal opinion, i find the artwork on the cards primitive, bland and ugly. enochian yoga, gerald& betty schueler, llewellyn. moving enochiana into a whole new magical technology allows free, unfettered rein to the authors' self-destructive theories and bias. not recommended. there have been other books dealing with john dee and the enochian system, but i have liste

no closer could two hearts transfixed in time, beyond the reach or care of memory, be sealed; my dearest friend, i hear you whisper then, those words become a lock around my destiny, their promise of yet another union, yet another night, another dream [the ninth bell is rung] so i have spoken. so it has come into being! walpurgisnacht working [this working is an example of how a setian can take a rhp feast day and concept, use astrology to incorporate the elements through planetary energies, and use herbs to set the ritual atmosphere. the format for the working is the crystal tablet outline] walpurgisnacht working- april 30, xxv april 30 was the eve of the feast of st. walpurga, a roman catholic nun of the 8th century. there are many stories about how this legend arose, but in all of them

lly associated with the moon. it is an all around basic incense medium, as it has such an intensely ecstatic effect on those who smell it. it seems to either lure with an irresistible quality, or repel with a vengeance. it is the favorite for protection rituals and for realizing the most potential from a situation. here's hoping that this example will encourage others to see the old skills of the rhp as useful tools in working our way along the singular paths of self lit by the black flame. ritual for yuletide [priest saunders] in the gems of the trail it is written"'tis the season to enjoy life and living at its highest, and no excuse which comes to mind is capable of stopping that pleasure "be goodly therefore" instructs the book of the law "and take your fill of the finer things of life

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

grey' paths which combine elements of both, and such 'grey' paths are often said (by their exponents) to be the "true" occult way or path. the reality is quite different. the lh paths and the rh paths [hereafter, the singular 'path' will be used, although the plural is to be understood] are quite distinct and differ in both their methods and their aims. the most fundamental difference is that the rhp is restrictive- certain things are forbidden or frowned upon- and collective. that is, the rhp takes some responsibility away from the individual by having a formal dogma, a code of ethics and behaviour and by having the individual participate in an organized grouping, however loose that grouping may be. in brief, the identity of the individual is to some extent taken away- by the beliefs syst

he lhp is individual specific- it is the raising of that individual to 'godhead; the fulfillment of individual potential and thus a discovery and fulfillment of their unique satanism- an examination of satanic black magic side 18 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 destiny. that is, it breeds a unique character, a unique individual. the rhp, on the contrary, is concerned with 'idealistic' and thus supra-personal aims aiding 'society 'humanity' and so on: the individual is `re-made' by abstract and impersonal farms. the lhp by its nature means that its initiates work mostly on their own. followers of the lhp are masters of their as yet unmanifest destiny. and while they may accept guidance and advice, they eschew any form of subse

re masters of their as yet unmanifest destiny. and while they may accept guidance and advice, they eschew any form of subservience: they learn for themselves, by their own experience and from their own self-effort. this is crucial to an understanding of the true nature of the lhp. the lhp means this self-reliance, this self-experience, this self-effort, this personal struggle for achievement. the rhp means someone else- some individual, or some authority or some hierarchy- awards or confers upon the rhp initiate a sign or symbol of their "progress. that is, the rhp initiate assumes the role of student, or 'chela- and often that of sycophant. they rely on someone else or something beyond themselves, whereas the lhp initiate relies only on themselves: their cunning, skill, character, desire

symbol of their "progress. that is, the rhp initiate assumes the role of student, or 'chela- and often that of sycophant. they rely on someone else or something beyond themselves, whereas the lhp initiate relies only on themselves: their cunning, skill, character, desire, intelligence and so on. the successful lhp initiate is the individual who learns from their own experiences and mistakes. the rhp initiate tries to learn from theory- from what others have done. essentially, the lhp initiate is a free spirit, already possessed of a certain willful character, while the rhp initiate is in thrall to other people's ideas and ways of doing things. the notion of self-responsibility is as mentioned above, crucial to the lhp and accordingly any organization which claims to be of the lhp and whic

her organizations as there is no attempt to make members conform in terms of behaviour, attitudes, views, opinions, expressions or anything else. if there are any of these things, the organization so doing these things is most certainly not an organization of the left hand path even though it may use some of the motifs, symbols and methods of the lhp. such an organization is instead allied to the rhp in nature- in the effect it has upon it's members. in summary, the rhp is soft. the lhp is hard. the rhp is like a comfortable game- and one which can be played, left for a while, then taken up again. the lhp is a struggle which takes years. the rhp prescribes behaviour and limits personal responsibility. the lhp means self-responsibility and self-effort. the rhp requires the individual to con

bers. in summary, the rhp is soft. the lhp is hard. the rhp is like a comfortable game- and one which can be played, left for a while, then taken up again. the lhp is a struggle which takes years. the rhp prescribes behaviour and limits personal responsibility. the lhp means self-responsibility and self-effort. the rhp requires the individual to conform in certain way. the lhp is non-restrictive. rhp organizations and 'teachers' require the initiate to conform and accept the authority of that organization/'teacher. lhp organizations and masters/mistresses only offer adviceand guidance, based on their own experience. satanism: as mentioned above, satanism is a particular lhp. conventionally, and incorrectly, satanism is described as 'worship of satan/the devil. the word 'satan' originally d

TECHNICIANS GUIDE TO THE LEFT HAND PATH

wledged and discussed at some point within the antinomian experience. it is through a discovery of the seat and source of ones spiritual self (whatever the final determination) that moves the individual towards more advanced states of consciousness. the experiences one confronts as the lhp viewpoint is applied to oneself becomes the key to revealing an individual path of spiritual transformation- rhp or lhp. these experiences follow a pattern generally consisting of the recognition, and reconciliation (management of tension) of the various principles governing both objective existence, and spiritual being. it is through the understanding of these principles- externalized as a personal methodology- that a way is formed leading towards the divine nature man. where that path leads in terms of

meditative states such as body temperature, brain wave activity, heart rate and blood pressure. however, for the purpose this work, i want to focus only upon one aspect of these studies. what the mystic, him or herself, was conscious of during their experience. for it is here, in the accounts of their conscious perceptions, that we can begin to understand the differences, and similarities, in the rhp and lhp percepetual spectrum of the "higher self. in order to get to a point where this differentiation can be understood we need to determine the conditions that a "higher self" exists within. the most fundamental condition is that this self obviously exists within the psyche/consciousness. a secondary aspect of this first condition is that it influences the perception of the objective and su

atural forces which is prevalent in the literature and ritual devices of post modern paganism and mainstream religion whether you call these forces "god" or "nature" or universe mother nature is of no consequence, the terms are interchangeable. you cannot separate the artist from his work, they are the same, the creator and his creation are mirrors into each others intrinsic natures. as such, the rhp path, by seeking its "unity" attempts to turn the dichotomy of self awareness vs. the non-aware state of the universe back to a singleness and oneness. in the article setianism: natural vs non- natural religion dr. stephen flowers relates the following "the left-hand path solution is simpler. it teaches that the two categories we are capable of perceiving are in fact just that. the distinction

nct elements and a path. you have an awakened state of consciousness that realizes..recognizes that there exists a mystery. the process that leads towards an answer to this mystery is revealed by those elements that comprise initiation. the actual process, or path itself, is determined by the intention of the seeker. if the seeker wishes to find god, to know god, to be with god they will seek the rhp. if the seeker wishes to find themself, their essential universal nature, to deify that nature through inscription, and become a god in their own right, they will seek the lhp. intention has divided the road. the first step into resonance is the awakening and recognition of the mystery. these two prime elements do not have to occur in a school, in fact, one is better prepared if they initially

ve personally encountered. the pagan community misunderstands it, most contemporary satanists misunderstand it, certainly mainstream religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities *that* implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility and ethical behaviour. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make during his/her life. the loss of personal individualit

and egocentric consciousness to the gentleness, solicitude and peace of god or fighting to maintain the individual will, the sense of self knowledge and being that the lhp recognizes as a special "gift" one that enables a true choice to be made, and of which carries a tremendous degree of personal responsibility in order to successfully manifest. the lhp seeks to retain individuality of self, the rhp seeks "oneness" with god. the lhp understands oneness as a technology that promotes the dissolution of the individual self into a greater whole. the lhp is a path of individuation and willed activity. in other words, it does not come to you, you must go to it. this intrinsically makes the lhp a difficult one to follow. the rhp will come to you, it will embrace you with open arms, you have to o

Return to Occult Library Index



Related Matches
active adept adonai adversary agla ahriman air altar amen ancient angel angels angle angles archangel aspirant astral balance banishing beast binah black blessed blood blue bow brother celestial ceremony chesed child children christ christian christianity church circle circles conscious consciousness consecrate creation creator cross crowley crown crowned dagger darkness dead death degree deity demon demons descending devil divine dragon eagle ear earth east eastern egyptian element elements energy enochian eternal evil existence eye father fear female feminine fig fire five flames flaming flesh force forces forehead form forms masonic gabriel gate gates geburah gedulah god gods goddess gold golden greek green guardian heart heaven hebrew hell hexagram hiereus hierophant hiero hod holy horns horse horus human incense influences initiate initiation intelligence invoke invoking invocation isis israel judgment jupiter qabalistic kether key king kingdom knowledge lamp lhp legions lion living lodge lord lotus lucifer luciferian magic magical magician magus male malkuth manifest mars material matter meditation medium mercy michael mind modern moon moses mother mysteries mystery mystic natural nature neophyte north oath occult order osiris paths pentacle pentagram pentagrams people physical pillar pillars plane planet planets positive power powers priest pyramid ra re raphael red religion religions religious rhp rite ritual rituals rose sacred sacrifice salt satan satanic satanism saturn scarlet sea secret secrets sephiroth serpent serpents set seven severity sigil solomon soul south spear sphere spirit spirits spiritual square squares star stars state stone sun sword symbol symbols symbolic tablet talisman tantra tarot temple tetragrammaton three throne tower tradition tree triangle truth tuat union universal universe veil venus virgin virtue wand war water waters west white wisdom witch witches witchcraft wolf women world worship yellow yod yoga zelator


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn